The Bowels of Tender Mercy Sealed in the Everlasting Covenant

SECT. I.

Quest. 1. WHat is forgiveness of sins? and wherein doth it consist? Sol. It is a gracious act or work of God for Christ's sake, discharging and absolving believing and repenting persons, from the guilt and punishment of their sins, so that God is no longer displeased with them: nor will he ever remember them anymore, nor call them to an account, and condemn them for their sins, but will look on them, and will deal with them as if they had never offended him.

Here we must pause awhile, and consider six things.

First, That forgiveness of sins is a gracious act of God; there be some acts of God which have a special reference unto his power, as the Creation of the world, and the resurrection of the dead. There be other acts of God which have a special reference unto his Justice; as the condemnation and destruction of unbelieving and impenitent sinners. And there are some acts of God which have a special reference unto his mere goodness, and graciousness, there being no Reason or Cause of them on our parts; such an act is his Remission or forgiveness of our sins. Isa. 43. 25. I, even I am he that blotteth out thy transgressions for my Name sake. Eph. 1. 7. The forgiveness of sins according to the riches of his grace. Psal. 51. 1. Have mercy upon me, O God, according to thy loving kindness, according to the multitude of thy tender mercies blot out my transgressions. Rom. 3. 25. Being justified freely by his grace.

Not that Repentance is not required in the sinner who is to be pardoned: For the Scripture speaks expressly of a turning from darkness to light, and from the power of Satan to God, that we may receive forgiveness of sins, Acts 26. 18. Not that Believing is not required in the sinner to be forgiven; for the Apostle Peter saith also expressly, Whosoever believeth in him, shall receive remission of sins, Acts 10. 43. but because these are not Reasons or meritorious causes for whose sake God doth forgive any man his sins; they declare the effect who are pardoned, not the cause why they are pardoned.

Secondly, The forgiveness of sins hath foundation in Christ (and in him only) as the meritorious cause thereof. Hebr. 9. 22. Without shedding of blood is no remission. Matth. 26. 28. This is my blood which is shed for many, for the remission of sins. Ephes. 1. 7. In his blood we have redemption, even the forgiveness of sins. 1 Joh. 2. 12. I write unto you little children, because your sins are forgiven you for his Names sake.

Forgiveness of sins hath a double respect:

One unto ourselves; so it comes unto us freely from the grace of God as a free gift.

Another unto Christ; so it comes by way of purchase and merit; it doth cost us nothing; but it did cost Jesus Christ his precious blood to obtain the remission of our sins, and to make peace for us.

Now Christ comes in as the cause of forgiveness, upon a twofold account.

One in respect of God, whose justice must be satisfieds, that so his mercy (if I may so phrase it) may be set at liberty to flow out unto sinners.

Another in respect of us, that we may come with the more boldness and confidence to obtain forgiving mercy in the name of Christ, it being the very mercy which he by his blood purchased for us at the hands of God.

Thirdly, Forgiveness of sins is limited to repenting and believing persons; these and these only are the subjects of that precious mercy unto whom it doth belong

There are three sorts of creatures and persons in the world:

1. Some of whom you read, that they shall never be forgiven; the Devils shall never have their sins forgiven, but are held and reserved in everlasting chains under darkness, unto the judgment of the great day, Jude, ver. 6. And they who sin the sin against the Holy Ghost, shall never be forgiven. Matth. 12. 31. All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men. Ver. 32. And whosoever speaketh a word against the Son of Man, it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come.

2. Some to whom forgiveness is conditionally offered, but they do refuse it upon that condition; such are all impenitent and unbelieving persons, who living under the Gospel, are called upon to leave their sins, and are assured if they do so, that they shall find mercy to pardon their sins; but for lying vanities they forsake their mercies; and because they love their sins, therefore they do lose the forgiveness of their sins.

3. Some who penitentially come off from their sins, and believingly come unto Christ; they put off their sins by repentance, and put on Christ by faith; these are they who find mercy, to whom it may be said, Be of good comfort, your sins are forgiven. Prov. 28. 13. Whoso confesseth and forsaketh his sins, shall find mercy. Acts 13. 39. By him all that believe are justified; but as for the impenitent, they treasure up wrath unto themselves, Rom. 2. 5. The unbelievers, they are condemned already, John 3. 18. and the wrath of God abideth on them, Ver. 36.

Fourthly, Forgiveness of sins consisteth in the discharging or absolving of a person from his sins in respect of guilt and punishment.

It is the discharging, absolving, remitting, freeing, dismitting, sparing of a sinner; the phrases in Scripture (for the forgiving of sins) are very significant, both in the Old Testament, and in the New. In the Old Testament there are words used for the forgiveness of sins, which import what I affirm.

• 1. Salach, as Exod. 34. 9. Pardon our iniquities and our sins; the word there is Salach, which signifies parcere, remittere, ignoscere, condonare, propitium esse.
• 2. Kasah, which signifies to hide, to spare, to forgive; as Psal. 32. 1. Blessed is he whose transgressions is forgiven, whose sin is covered.
• 3. Habar, to pass by an offense; as Micah 7. 18. Who is a God like unto thee, that pardoneth iniquities, and passeth by the transgressions of the remnant of his heritage?
• 4. Hekebir, which signifies to cause to pass. 2 Sam. 12. 13. The Lord hath put away thy sin; (hath caused it to pass) The same word is used in Zach. 3. 4. I have caused thine iniquity to pass from thee.
• 5. Machah, which signifies to wipe or blot out of remembrance the sins of men. Psal. 51. 9. Blot out all mine iniquities.
• 6. Hesir, which signifies to remove. Isa. 27. 9. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away sin; (to remove sin.)
• 7. Lochashab, not to impute; as Psal. 32. 2. Blessed is the man unto whom the Lord imputeth not iniquity.

In the New Testament there are also several words used for the forgiving of sins, which import discharge or absolution.

First, 〈 in non-Latin alphabet 〉 , which signifies as much as to dismiss or send away, to let alone, because when God forgives a sinner, he lets his sin alone, and meddles no more with it; but commonly this word is used for the absolving of those who are accused as guilty; and in Scripture it is used for loosing out of bonds for debts.

2. 〈 in non-Latin alphabet 〉 , Colos. 2. 13. Having forgiven you all trespasses, which word denotes both the fountain of forgiveness, namely, the grace of God, and the acceptableness of it to the party forgiven, it being graciously welcome as glad tidings unto him.

3. 〈 in non-Latin alphabet 〉 , Rom. 4. 8. Blessed is the man to whom the Lord will not impute sin. 2 Cor. 5. 19. Not imputing their trespasses unto them, which imports that the Lord (when he forgives sins) will not put them upon the score or account, by all which it appears that forgiveness of sins is an absolving or discharging of the sinner from his sins.

Now there are three things considerable in our sins; there is

1. Macula, the stain or pollution of it; for sin doth pollute and defile the soul, therefore it is frequently styled a pollution, a defilement, uncleanness, filthiness, a plague, a leprosy, &c.

2. Reatus, the guilt by it; for as soon as any man doth sin, there is a guilt upon him, by which he is bound over to the wrath and curse of God; and this guilt or obligation is inseparable from sin; the sin doth deserve no less than everlasting condemnation.

3. Pana, the punishment of it, which consists in the inflicting of all the curses that sin doth deserve, and which God hath threatened for transgressing his holy and righteous will.

Quest. The question is, unto which of these forgiveness of sins doth extend? of from which of these the sinner is discharged upon forgiveness?

Sol. I answer:

1. Forgiveness of sins doth not respect the stain or pollution of sin, it doth not remove that; it is an idle opinion of the Papists and others, that remission of sins consists in the extinction of sins, or utter abolition of them; for

First, This is to confound Justification with Sanctification; it being proper to Sanctification to remove and take a way the stain and pollution of sin in the soul; that is the Fullers sope and refining fire.

Secondly, The utter deletion of sin is not granted in this life; (for during this life, sin remaineh in the best of men. Rom. 7. 17, 20. and 1 John 1. 8. If we say that we have no sin, we deceive ourselves, and the truth is not in us;) but in this life we have the remission of our sins; Ergo.

Thirdly, Remission of sin maketh (formally) no change in the person forgiven. for it is a work without him; indeed there is a relative change upon forgiveness; (the person forgiven is in a state of life, and not of death) but there is no inherent change of qualities in the person by it; (no more than there is in a Malefactor pardoned, or a Debtor forgiven; both of them may be diseased notwithstanding their pardon) but this could not be, if remission of sin consisted in the extinction or deletion of the stain of sin. It is true, that when God forgives the sin, he doth likewise change the heart of the sinner; nevertheless the forgiving of sin is one thing, and the giving of a new heart is another thing, &c.

Fourthly, If remission of sin consist in the outward deletion of sin, Then the troubled conscience could never come to rest and peace in the assurance of pardon of sin; why? because in this life the person shall never find in himself such an utter deletion of sin, and consequently no remission of sins; and if no remission of sin, then no rest, nor peace; because from the knowledge and assurance of that doth the rest and peace of conscience come and flow.

2. Forgiveness of sins hath a peculiar respect to the guilt of sin, and removal of that; when the Lord forgives a man, he doth discharge him of that obligation by which he was bound over to wrath and condemnation. Rom. 8. 1. There is no condemnation to them that are in Christ Jesus. Ver. 33. Who shall lay anything to the charge of God's Elect? it is God that justifieth. Ver. 34. Who is he that condemneth? it is Christ that died. Beloved, the Lord is a holy and just God, and he reveals his wrath from heaven against all unrighteousness, and there is a curse threatened to every transgression of the Law; and when any man sinneth, he is obnoxious unto the curse, and God may inflict the same upon him; but when God forgives sins, he therein doth interpose (as it were) between the sin and the curse, and between the obligation and the condemnation, q. d. by reason of your sinning you are now fallen into my hands of justice, and for your sinning I may according to my righteous Law condemn and curse you forever; (for by your sinning you are worthy of death, Rom. 1. 32.) but such is my mercy to you in Christ, that for his sake I will spare you; and that curse and condemnation which you have deserved, it shall never light upon you; I will deliver and free your souls from going down into the pit.

Object. But may some say, Is not guilt inseparable from sin? can sin be without guilt? and can guilt be without the desert of wrath and condemnation?

Sol. I answer, there is a twofold guilt; there is reatus simplex, and reatus efficax; absolute guilt hath in it a worthiness or desert of condemnation, and this can never be separated from sin; (for though sin be pardoned, and condemnation removed from the sinner, yet his sin is worthy of condemnation) but when God pardons sin, he doth it not by making the sin not to be worthy of condemnation; but this is it which God doth, he doth remove that condemnation that it shall never effectually or actually fall upon the sinner, although he for his sinning be worthy thereof; e. g. When a thief or murderer is pardoned amongst us, this pardon doth not make the theft or murder no sin, or in themselves not worthy of death by the Law; but it relieves the pardoned persons thus far, that the death deserved by these sins is taken off, and shall never be inflicted on the offenders.

3. Forgiveness of sin takes off all punishments properly so called; for sin, there belongs unto us temporal punishment, and eternal punishment; you do not consider what a depth of merit there is in sin, what plagues and curses it can pull down in this life, and what an hell hereafter; but when God forgives sins, you are then released, and forever acquitted from any after-reckonings with the justice of God; Divine justice hath no more to say or do against you; for remissa culpa, remittitur poena; if the fault be forgiven then also is the punishment forgiven; nay, let me speak with an humble reverence, God cannot in his justice punish when he hath pardoned. Why will you say?

First, He forgives upon a satisfaction made to his justice already by Christ, so that he cannot in justice punish us again for satisfaction.

Secondly, When he forgives, he releases the guilt and the fault, and the sin in now (by this act of his merciful grace) as if it had never been committed; so that the proper cause and reason of punishing being utterly removed, there can no punishment issue out from Divine justice against you.

Object. But will some say, are not justified and pardoned persons many times punished in this life? Was not David punished for his sin? were not the Corinthians punished for their unworthy receiving of the Lord's Supper?

Sol. I answer, that word Punishment may be taken, either

1. Largely, for any affliction or chastisement which doth befall us from God as a Father; in this sense I grant punishment incident to justified or pardoned persons; for Hebr. 12. 6. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. And, Ver. 7. If you endure chastisement, God dealeth with you as with sons; for what son is he whom the Father chasteneth not?

2. Strictly, for those miserable evils issuing out from the Court of justice, and falling upon us from God as a wrathful Judge, and as yet unsatisfied and unreconciled; these kinds of punishing are wholly and utterly removed from justified or pardoned persons by the blood of Christ, and God's gracious forgiveness.

5. A fifth thing considered in the description of forgiveness of sins, is this, that forgiveness of sins is (if I may so express it) God's act of oblivion; and as it were, an eternal cancelling of all our sinful bonds and debts, so that there is now a full end of all controversies between God and us.

Object. We many times are possessed with fears, like Josephs Brethren, that notwithstanding the peace and assurance which he gave them of passing by their injurious dealing with him, yet at length they feared that he would remember them, and be avenged of them; such thoughts have we of God also; sometimes we do perceive his great love and rich mercy towards us in the forgiveness of our sins; yet at other times we have fears lest God will call us unto account for all our sinful offenses, and question us, and judge us, as if the granting of pardoning mercy might be revoked and called back by the Writ of Error, and the old suit be prosecuted again by Divine justice, which seemeth to be taken off and silenced by Divine mercy.

Sol. But Beloved, there is no such matter, and no such dealing of God with us; the sinner may provocare, he may appeal from the Court of justice, unto the Throne of God's mercy; and of this he may rest assured, that the definitive sentence in the Court of mercy about the forgiveness of sins, is like the Laws of the Medes and Persians, which stood fast forever, and remains unchangeable: And as Isaac spake of his blessing of Jacob, I have blessed him, and he shall be blessed; that may we affirm of God's forgiving any sinner, he hath forgiven him, and he shall forever continue forgiven; and the Scriptures give full testimony unto this which I now deliver unto you. 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 sound; for I will pardon them whom I reserve. Ezek. 18. 22. All his transgressions which he hath committed, they shall not be mentioned unto him; q. d. I will never speak of them anymore. Jer. 31. 34. I will forgive their iniquity, and remember their sin no more.

And besides these places, there are three other which (though metaphorically, yet) do notably express the eternal passing over sin in God's forgiveness of it, viz. Isa. 43. 25. I am he that blotteth out thy transgressions for mine own sake. Here our sins are compared to debts written in a book; and God's forgiving of them is compared to the blotting of them out of the book; if a debt-book be crossed, this would much satisfy us; (for that supposeth a discharge) but if the debt be blotted out, now it can never be read against us anymore, it is utterly defaced, and nothing of a debt can be made to appear. Micah 7. 19. Thou wilt cast all their sins into the depth of the Sea: If a man be cast upon the Sea, or into the Sea, yet he may recover again; but if he be cast into the depths of the Sea, into the very profundum of it, he is drowned and gone; the meaning of the place is, that when God forgives the sins of his people, they shall never rise up and appear before him again; you have a phrase (for the effect of this) concerning Babylon, Rev. 18. 21. A mighty Angel took up a stone, and cast it into the Sea, saying, thus with violence shall that great City Babylon be thrown down, and shall never be found no more at all. And in this respect often God is said to cast our sins into the depths of the Sea; his meaning is, they shall be like men that lie drowned and buried in the bottom of the Sea; and Ephes. 2. 16. Having slain the enmity thereby; the enmity here (principally meant) is sin, but this by the blood of Christ is slain: Mark, he doth not say it is imprisoned, nor it is wounded, but it is slain, killed out, right; thus when God in the blood of Christ forgives our sins, they are (as it were) slain, they die, and cease to be, and can never raise a quarrel or variance more between God and us.

6. What shall I say more, when God forgives any man his sins, all displeasure ceaseth; the forgiven party is now looked upon, and received with that love and favor, as if he had never offended God, and as if God had never been offended by him.

Object. You will say this is incredible?

Sol. It is a very truth, and worthy to be believed and received with all thankful acceptation. Hosea 14. 4. I will love them freely, for mine anger is turned away from him; in ver. 2. Israel prays for the forgiveness of sin; (take away iniquity, and receive us graciously) this petition God heard and granted; and now observe in what a posture God appears toward them, not of displeasure or anger, (mine anger is turned away from him) but of kindness and favor, and tender love; (I will love him freely) Isa. 54. 8. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord, thy Redeemer. Ver. 9. For this is as the water of Noah unto me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wrath with thee, nor rebuke thee. Luk 15. 21. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. Ver. 22. But the Father said unto his servants, bring forth the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. Ver. 23. And bring hither the fatted Calf, and kill, and let us eat, and be merry. Here the sins of the Prodigal are pardoned, and his father receives him with such expressions of love and bounty, and familiarity, as if he had never sinned against him: Hence it is that you read of such sweet, kind, tender, loving, comforting expressions of God towards those whose sins he hath pardoned. Jer. 31. 16. Refrain thy voice from weeping, and thine eyes from tears. Ver. 20. Is Ephraim my dear son? is he a pleasant child? Matth. 9. 2. Son, Be of good cheer, thy sins are forgiven thee.

Thus you see what forgiveness of sins is which God promiseth unto his people in Covenant; and before I proceed any further, I judge it convenient to remove some scruples which may arise upon this description of the forgiveness of sins now delivered unto you.

Four Queries.

1. If our sins be thus removed, covered, blotted out, and made to pass away in forgiveness of them, whether then that assertion be not true, God sees not sin in the justified?

2. If God upon the forgiveness of sins be not longer displeased, and will proceed against them no more; how is it that we read of his anger and displeasure with his people, and sharp correcting of them?

3. If sins be thus blotted out, and the parties forgiven be received into special love and favor with God, whether then have pardoned persons any reason to mourn for their sins, and repent of them?

4. Whether persons justified may charge sin on themselves?

Quest. 1. Whether the removing and covering, and blotting out of sins in forgiveness, doth not strongly hold out that assertion, that God sees no sin at all in persons justified?

[Answered.] Sol. For answer unto this Query, I shall lay down these conclusions, viz.

First, That sin doth remain even in justified and forgiven persons; and four things do infallibly demonstrate it so to be.

1. By Scripture. 1 Joh. 1. 8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 Kings 8. 46. There is no man that sinneth not. Eccles. 7. 20. There is not a just man upon earth that doth good, and sinneth not. Prov. 20. • 9. Who can say I have made my heart pure, I am clean from sin? James 3. 2. In many things we offend all.

2. By the spiritual conflict 'twixt grace and sin in justified persons. Rom. 7 23. I see another Law in my members, warring against the Law of my mind, and bringing me into captivity to the Law of sin which is in my members. Ver. 24. O wretched man that I am, who shall deliver me from the body of this death? Gal. 5. 17. The flesh lusteth against the spirit, and the spirit agninst the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. There is three-fold state of man: 1. Corrupted, wherein is nothing but sin; and yet all is quiet. 2. Glorified, wherein is nothing but holiness, as in heaven. 3. Regenerate, where there is flesh and spirit, sin and grace.

3. By the duties incumbent on justified persons, as

1. Prayer to be kept from sin. Psal. 19. 13. Keep back thy servant also from presumptuous sins, let them not have dominion over me. Psal. 119. 113. Order my steps in thy Word, and let not any iniquity have dominion over me; and prayer for the pardon of sins committed. Psal. 25. 11. For thy Name sake O Lord, pardon mine iniquity, for it is great, &c. Ver. 18. Forgive all my sins.

2. Further mortifying of sin. Colos. 3. 4. When Christ who is our life shall appear, then shall we also appear in glory; but in the mean time, Uer. 5. Mortify your members which are upon the earth, fornication, uncleanness, inordinate affection, &c. 2 Cor. 7. 1. Having therefore these promises, Dearly Beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

4. By the examples of the best men, sinning Noah, Lot, Abraham, Jacob, Moses, David, Jehoshaphat, Peter, and all these when they were in a justified condition.

5. Experience; What one child of God hath there been, or is there in the world, who doth not find much sin dwelling in him, although he be delivered from the condemnation of sin! Rom. 8. 11. and from the dominion of sin. Rom. 6. 14. Yet he is not perfectly in this life delivered from the inhabitation of sin, and motions, and conflicts, and actions of sin. If any of us (who indeed are in Christ, and justified by him) have ever surveyed the clearest and fairest day of our life, (when our hearts have been most enlarged, and our feet most upheld) we shall with all our good find a great mixture of evil, so that we daily see as much cause to mourn for our own filthiness, as to bless God for his goodness.

2. As sin doth still remain in persons justified, so God doth see that remaining sin in them; he that made the eye, shall not he see? all things are naked and open before him; God's seeing is diversely taken in Scripture.

First, Sometimes for his approving: Gen. 1. 31. And God saw everything that he had made, and behold it was very good. Jonah. 3. 10. And God saw their works that they turned from their evil way: He saw this with an eye of approbation. Now in this sense God doth not see sin in any man, neither good nor bad, neither justified nor unjustified; for he is of purer eyes than to behold evil, Hab. 1. 13. and cannot look upon iniquity (i. e.) with approbation or liking.

Secondly, For his wrathful observing and intention to condemn and destroy: Jer. 7. 11. Is this house which is called by my Name, become a Den of Robbers in your eyes! behold, even I have seen it, saith the Lord, ver. 12. But go now unto my place which was in Shiloh, where I set my Name at the first, and see what I did to it for the wickedness of my people Israel. Hos. 6. 10. I have seen an horrible thing in the house of Israel, there is the whoredom of Ephraim, Israel is defiled, &c. Gen. 6. God saw the wickedness of man that it was great upon the earth. If you understand God's seeing of sin for such an apprehension of sin, as for it in wrath to judge and condemn, and eternally to destroy the sinner, in this sense God doth not see sin in any that he pardons or justifies.

Thirdly, Sometimes for his knowing and taking notice of a thing, and that with dislike; although not so far as finally to condemn: Now in this sense God doth see the sins of justified persons: The eyes of the Lord are in every place, beholding the evil and the good, Prov. 15. 3. Job. 10. 14. If I sin, thou markest me. Psal. 90. 8. Thou hast set our iniquities before thee, our secret sins in the light of thy Countenance. Psal. 51. 4. Against thee, thee only have I sinned, and done this evil in thy sight. 2 Sam. 12. 9. Why hast thou (said Nathan to David) despised the Commandment of the Lord, to do this evil in his sight? This was that which did so aggravate David's sin, and so much break David's heart.

Object. But these are places for Believers in the Old Testament, whereas they who deny God's seeing of sin, mean it of Believers under the New Testament.

Sol. The Believers under the Old Testament were justified by Christ; their sins were laid upon Christ, and taken away by Christ as well as believers under the New Testament.

2. Why do they bring most of their proofs for this Opinion out of the Old Testament? As, God seeth no iniquity in Jacob; And, thou art all fair my love; and they shall be as white as snow; and blotted out, &c.

3. But see for the New Testament, Luke 15. 21. where you have the confession of a penitent child; I have sinned against heaven, and before thee, or in thy sight. Rev. 2. 4. I have somewhat against thee, because thou hast left thy first love.

Thirdly, As God sees the sins in justified persons, so likewise is he offended with those sins: But of this I shall speak more fully in answer to the next Question.

Fourthly, God's covering or hiding of sin in Justification, is not Exclusive of, or inconsistent with God's seeing of sin in his people, being rightly understood; for there is a twofold covering of sin.

1. From condemnation; Thus when God forgives sins, he covers sins so that they shall never appear and rise up to condemn the person.

2. From apprehension and dislike: Thus though the person be forgiven and justified, yet if he full into sin, God sees it and dislikes it, yea hates it, though for Christ's sake be doth forgive the Person.

Object. But how can this be, that God should see any sin in believers, who have the Righteousness of Jesus Christ which is perfect and without all sin!

Sol. I answer,

First, If the Righteousness of Christ were inherently and subjectively in us, as it is in Christ; then indeed no sin were to be seen in us: But that Righteousness is ours only Relatively and not formally, it is imputed only to us, and notwithstanding that imputation there is sin in us.

Secondly, It is one thing to be considered in ourselves, and another as clothed with Christ's Righteousness: In the former respect our sins appear, and in the latter respect they are covered.

Quest. 2. How can it be affirmed that by forgiveness of sins, any person is discharged and freed, so that God remains no more offended, and displeased, and will not proceed against him, seeing that we read of his displeasure, and anger, and proceedings against his people for sinning against him?

[Answered.] Sol. For answer unto this, I shall briefly show you three things.

• 1. That God is displeased with the sins of his own people.
• 2. That his anger for their sinnings hath broken out very sharply upon them.
• 3. Notwithstanding all this, they have a singular discharge from special wrath, and God's judicial proceeding against them, which is all that is required in forgiveness of their sins.

First, God is displeased with the sins of his own people: See this in David, 2 Sam. 11. 27. But, the thing that David had done displeased the Lord. In Solomon, 1 King 11. 9. The Lord was angry with Solomon, because his heart was turned away from the Lord God of Israel, who had appeared unto him twice. Ver. 10. And had commanded him concerning this thing, that he should not go after other gods, but he kept not that which the Lord commanded. In Jehoshapbat, 2 Chron. 19. 2. Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from the Lord.

Secondly, His anger hath broken out very sharply upon them because of their sinnings. Deut. 3. 25. O Lord God, (said Moses) I pray thee let me go over and see the good land that is beyond Jordan, &c. Ver. 26. But the Lord was wroth with me for your sakes, and would not hear me, &c. 2 Sam. 12. 9. Wherefore hast thou despised the Covenant of the Lord, to do evil in his sight? Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, &c. Ver. 10. Now therefore the sword shall never depart from thy house. Ver. 11. I will raise up evil against thee out of thine own house, &c. 1 Sam. 2. 22. For Eli's remissness towards his wicked children, how heavy was the hand of God upon him, in his sons and family! 1 Pet 4. 17. Judgment must begin at the house of God. 1 Cor. 11. 30. For this cause many are weak and sickly among you, and many sleep. Nay his anger hath gone higher than external losses; it hath come upon them also in a Spiritual way (which is of all other the most heavy) and that both Privatively in taking away the sense of his favor, and joy of his spirit; and Positively in breaking of his bones, as you read in David, Psal. 51.

Thirdly, But notwithstanding all this, God's judicial wrath or dspleasure is removed, All hostile anger ceaseth upon Remission of sins, no displeasure of God (as hating) remains, and no fruit of displeasure which is a part of the curse, either doth or shall befall them; Christ hath removed that; although a Pathetical anger be on them; yet no Judicial anger is towards them: Though corrections befall them, yet destruction shall not: though sharp affliction, yet no malediction; and under all their corrections (which still God sanctifies unto them for their good▪ Isa. 27. 9. by this shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: And which is a testimony of his Fatherly love) they still remain sons of mercy, and heirs of glory. Psal. 89. 31. If his children break my Statutes, and keep not my Commands; Ver. 32. then I will visit their transgressions with the rod, and their iniquities with stripes. Ver. 33. Nevertheless my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail.

Quest. 3. If God doth graciously forgive our sins, whether now there be any reason for us to repent of them?

[Answered.] Sol. This is I confess an excellent Quere; how our duty to repent doth consist with God's free grace in forgiving; concerning which, give me favor to say a few things.

First, Nothing that we do (no mourning for sin, no repenting for sin) doth, or can untie the bond of sin, release, and acquit, and discharge, or absolve from guilt: Although God doth not discharge us from repenting, yet our repenting doth not discharge us from our guilt and condemnation; that is the work of God's grace in Christ, if any press repentance upon that ground, as if forgiveness of sin were the natural effect of repentance, that had a merit to deliver us from condemnation, he errs exceedingly, because

1. Forgiveness of sins is an act only of God, repealing the sentence of condemnation against us; it is only the Creditors act to discharge the debt.

2. There is not any sufficient causality in our work of repentance, for such an effect as forgiveness of sin, For

1. Our repentance is imperfect, and stands in need of the blood of Christ. Bonum meum neque pure bonum est, neque meum est.

2. Suppose it were perfect, yet that could not take away the guilt of sin committed, because sin is an infinite offense and dishonor to God; and our repentance can never bear that proportion in satisfying, which sin hath in offending: It must be clearly acknowledged, that to set up repentance as a cause meriting forgiveness of sins, cannot consist with God's free forgiveness of them.

Secondly, Although forgiveness of sin be not the effect of man's repentance, (for then we should forgive ourselves.) Yet repentance is required to the obtaining of forgiveness: Isa. 55. 7. Let the wicked forsake his way, &c. and let him return unto the Lord, and he will have mercy upon him, and unto our God, for he will abundantly pardon. Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed, &c. ver. 22. all his transgressions which he hath committed shall not be mentioned unto him. Luke 24. 47. That repentance and remission of sins should be purchased in his Name. Acts 3. 19. Repent ye and be converted, that your sins may be blotted out.

Thirdly, Although repentance be not a cause of forgiveness, yet it is the means which God hath ordained for us to enjoy the forgiveness of sin, of the which his grace only is the efficient cause, and the blood of Christ only is the meritorious cause: Though God doth freely forgive, yet he enjoins repentance on us; for besides the many reasons on our part, there is reason for this, in repect of God's own grace, which did it express itself in a free forgiveness of wicked and impenitent persons, it would be exceedingly undervalued and despised as an unjust act, and besides that, it would be improved to all licenciousness and profaneness?

Fourthly, Whether justified persons may charge themselves with sin, seeing God hath graciously discharged them of sin?

[Answered.] Sol. I will speak something unto this Case also, wherein I shall show unto you two things.

First, How far the children of God have charged sin upon themselves: we read in Scripture that they have charged themselves

1. With the matter of sin; that they have been guilty of Original sin: Psal. 51. 5. Behold I was shapen in iniquity, and in sin did my Mother conceive me. Rom. 7. 20. Sin that dwelleth in me. And with Actual sin; as David, I have sinned: 2 Sam. 12. 13. I have sinned against thee, said Job, Chap. 7. 20. and so David, Ezra, Nehemiah, &c.

2. With the manner of sinning, as to the Circumstances of it, against mercies, warnings, judgments on others, Dan. 9. Neh. 9.

3. With the merit of sin; that if the Lord should deal with them according to their sins, there were no abiding: If thou Lord shouldest mark iniquities, O Lord, who shall stand! Psal. 130. 3. Psal. 143. 2. Enter not into judgment, for in thy sight shall no man living be justified. Job. 9. 2. How should a man be just with God? Ver. 3. If he will contend with him, he cannot answer him one of a thousand. Dan. 9. 8. O Lord, to us belongs confusion of face.

4. So far forth as to acknowlegde no hope nor help of discharge, but in Jesus Christ, and in God's free grace. O save me for thy mercies sake.

5. So far forth as to quicken all penitental works; they have remembered their sins: Lam. 3. 20. My soul hath them still in remembrance, and is humbled within me: They have considered their sins: Psal. 119. 59. I considered my ways, and turned my feet to thy testimonies. Mark 14. 72. Peter thought on the words of Christ, and went out and wept bitterly. They have mourned for their sins: Zach. 12. 10. They shall look upon him, &c. and shall mourn: we read of David's tears, and Peters tears, and Mary Magdalens tears, &c. They have reformed their sins: Hose. 14. 8. What have I anymore to do with Idols! They have been earnest with God for the pardon and for the assurance of the forgiveness of their sins: Psal. 51. 1, &c. and Dan. 9. O Lord hear, O Lord forgive! and Hose. 14. 2. Take away my iniquity.

Secondly, How far forth they may not charge sin upon themselves: I answer briefly, they may not charge sin on themselves,

First, As to conclude that God will damn them for their sins. For there is no condemnation to them, &c. Rom. 8. 1. And he that believes shall not perish, but have everlasting life, Joh. 3. 16. Though they must acknowledge that by reason of sin they are worthy of condemnation, yet they are to believe that Christ hath died for them, and they shall not be condemned.

Secondly, As to undertake any self-satisfaction to God for their sins; you read of their confessions and tears, and prayers, but not of their satisfaction; All our righteousnesses are as filthy rags. Isa. 64. 6. Wherewithall shall I come before the Lord? shall I come before him with burnt-offerings? will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? &c. Mich. 6. 6, 7. If I justify myself, mine own mouth will condemn me; if I say I am perfect, it shall also prove me perverse, Job 9. 20.

Thirdly, As to disannul their relation to God of Sonship, &c. Isa. 64. 8. But now O Lord thou art our Father! Ver. 9. Be not wroth very sore, O Lord, neither remember iniquity forever: behold, see we beseech thee, we are all thy people!

Having thus opened and cleared the nature of the forgiveness of sins, I proceed to the other part of the description of it.

SECT. II.

THE second thing in the Proposition of forgiveness of sins is this, viz. That God himself undertakes this work, and he undertakes it by promise.

First, God undertakes to forgive sins. Luk. 5. 21. Who can forgive sins but God alone? Isa. 43. 25. I, even I am he that blotteth out thy transgressions for mine own sake. Exo. 34. 6. The Lord, the Lord God merciful and gracious, long suffering, and abundant in goodness and truth. Ver. 7. Keeping mercy for thousands, forgiving iniquity, transgressions and sin. Dan. 9. 9. To thee, O Lord God, belongeth mercy, and forgiveness.

Forgiveness of sin is indeed one of his Royal Prerogatives; therefore you find his people making their addresses unto him for forgiveness of their sins: Exod. 32. 32. Oh this people have sinned a great sin; yet now if thou wilt forgive their sin, &c. Psal. 25. 18. Forgive all my sins. Dan. 9. 19. O Lord hear, O Lord forgive. Hose. 14. 2. Take away all iniquity. Act. 8. 22. Pray God if perhaps the thoughts of thine heart may be forgiven thee. There is a forgiveness

1. By way of charity, wherein we forgive the offense and trespass against us: If thy brother repent, forgive him, Luke 17. 3. And forgive one another, as God for Christ's sake hath forgiven you, Eph. 4 32.

2. By way of Ministry; thus the Apostles, as Christ delivers it in Joh. 20. 23. Whose sins ye remit, they are remitted.

3. By way of immediate and absolute authority; thus it belongs to God, and to him alone; God in Scripture is styled a Judge: Shall not the Judge of all the earth do right? Gen. 18. 25. And to the Supreme Judge it belongs to condemn or to acquit. A Creditor; there was a certain Creditor which had two debtors, Luk. 7. 41. who can forgive the debt but the Creditor? A Lawgiver: There is one Lawgiver who is able to save and to destroy, Jam. 4 12. who can forgive the transgressions of the Law but the Lawgiver? Now God himself undertakes to forgive sins, and none but he must do so.

First, Because all sins are offenses against him, and deviations from his righteous will, and injuries to his glory; even those sins which are wrongs unto men, are injuries also unto God; for his Will is slighted, and his Law is violated in them; therefore the remission of them is proper to him.

Secondly, Because unto whom the power of death and condemnation authoritatively belongs, unto him also the power of life and absolution doth belong; but the power of condemnation belongs only to God. Ergo. These are acts seated in the same power.

Thirdly, Because the forgiveness of sin takes off the infinite desert of sin, reaching even unto eternity of punishment (eternal punishment is deserved by sin) and who can relieve us from that but God alone?

Fourthly, Because our consciences might have a resting place; which they could never have, if God himself did not forgive sins. What if all the men in the world did forgive you, if God did not clear you, but still held you guilty! What though all the lower Courts absolve a Malefactor, as long as the Supreme Court condemns him! what though the Malefactor forgive himself, if the Judge do not forgive him? [Simile.] But here lies the comfort, that God himself who is the Supreme Judge, who hath the Sovereign Power to save or to destroy, to remit or bind, to acquit or to condemn, whose sentence none can reverse; if he will pardon our offenses and sins against him; now there is peace with him, and peace in our own Consciences.

Secondly, As forgiveness of sins solely appertains to God, so God undertakes the same by way of promise, which shows that he is willing to forgive sins, and that he engageth himself to forgive sins, and that he will certainly forgive sins. Jer. 31. 34. I will forgive their iniquity, and will remember their sin no more. Pro. 28. 13. Whosoever confesseth and forsaketh his sins shall find mercy. 2 Chro. 7. 14. If my people shall turn from their wicked ways, then will I forgive their sins. Isa. 55. 7. Let the wicked forsake his way, and turn unto the Lord, and he will have mercy upon him, and abundantly pardon. 1 Joh. 1. 9. If we confess our sins; he is faithful and just to forgive us our sins.

Quest. Now if any should demand why God contents not himself with a Declaration only that he is a God who forgives sin; but also he makes a promise that he will forgive sins.

Sol. I suppose these Reasons may be given of it.

First. Because this is a greater relief to the troubled conscience: A promise of forgiveness is a more hopeful foundation to work upon, than a mere Declaration that God hath power to forgive, and it serves to answer our fears and doubts more fully. You would not imagine how powerful and dreadful the guilt of sin is, and how strongly working when a conscience is awakened, and wounded with the sense of it! How great is the apprehension of God's wrath! how amazing is the curse threatened! how hard is it to look toward the Mercy seat through all the threatenings, and through all the terrors! how difficult is it to settle it with any apprehensions of mercy! And therefore the Lord is pleased, not only to declare that he is a God forgiving sins, but also he makes promise that he will forgive sins for Christ's sake; this is apt to preserve troubled sinners from despair, and to breed some hopes in them, that perhaps they may find mercy; for who can tell but that a merciful God, and a God who promiseth mercy to poor sinners, may at length show mercy to them, and forgive their sins!

Secondly, Because this is a stronger Obligation and Argument to prevail with sinners to repent of their sins, and to turn unto the Lord. Beloved, I beseech you mark what I say:

1. The greater inevidence and improbability there is of forgiveness of sins, the more indisposition and averseness there is unto repentance: If a person apprehends mercy as impossible, he then looks upon repentance as unuseful; either he grows despairing, or desperate; For saith he, to what end should I repent, and come into God who (I am sure) will show me no mercy?

2. Again, the greater hopes that a sensible sinner hath of mercy, the more easily and kindly is his heart wrought upon to Repent, to come off from his sins to God. Hos▪ 14. 2. When taking away of sin is hinted, then ver. 3. Ashur shall not save us, neither will we say to the works of our hands Ye are our gods; for in thee the fatherless findeth mercy; so Jer. 3. 12. Return thou backsliding Israel, and I will not cause mine anger to fall upon you, for I am merciful, saith the Lord. Ver. 22. Return ye backsliding children, and I will heal your backslidings; behold we come unto thee, for thou art the Lord our God. Mark, how this insinuation of mercy bowed in their hearts. Psal. 103. 4. There is forgiveness with thee, that thou mayst be feared.

Now when a sinner sees forgiveness of sins in a promise, this appears with more evidence of hope for him; I may yet have mercy, so great is God's goodness, and why should I stand out any longer? and why should I for lying vanities forsake my own mercies? I will home to my Fathers house, for there is bread enough, and to spare, &c.

Thirdly, Because this is the surest ground for faith; you know this is the great scruple, But may I find mercy? and what ground have I to expect mercy? Suppose I do repent, what assurance have I that God will forgive my sits? Why, having God's promise for the forgiveness of your sins, in this case you may be confident that if you come to him, and rely upon him, he will unquestionably be as good as his word, he will show mercy to you. Jer. 31. 18. I have surely heard Ephraim bemoaning himself. Ver. 20. I will surely have mercy upon him, saith the Lord. Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed, &c. he shall surely live, and not die. Ver. 22. All his transgressions which he hath committed, they shall not be mentioned unto him.

SECT. III.

3. I Now come to the third part of the Proposition of forgiveness of sins; viz. That God promiseth the same unto all his people, all his people in Covenant. Psal. 85. 2. Thou hast forgiven the iniquity of thy people. Isa. 33. 34. The people that dwell therein shall be forgiven their iniquity. Micah 7. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?

[Note.] Of the people of God some are sooner in Covenant, and some are later in Covenant; for some are called at one hour, and some at another hour; as Paul spake of Andronicus and Junia, Rom. 16. 7. who were in Christ before me; that may we say of people, some are in Covenant before others; but as soon as any of them are brought into Covenant, they are pardoned immediately, their sins are forgiven unto them.

Again, of the people of God some have been greater sinners, and some have been lesser sinners; but as soon as they have been made the people of God's Covenant, their sins have been forgiven; Mary Magdalene had her sins forgiven, and Paul had his sins forgiven, &c.

Again, of the people of God some are weaker, and some are stronger, and both of them have their sins forgiven. Acts 10. 43. Whosoever believeth in him shall receive remission of sins. 1 Joh. 2. 12. I write unto you little children, because your sins are forgiven you for his Names sake.

Once more, of the people of God, some have clear and fuller apprehensions of pardoning mercy, others have more dark and doubtful disputes about it; the strong believer who hath assurance, and the weak believer who is troubled with doubts, both of them are forgiven; all of them may say with Paul, Rom. 8. 33. Who shall lay anything to the charge of God's Elect? it is God that justifieth. Ver. 34. Who is be that condemneth? it is Christ that died. And there are four Arguments which demonst • ate this truth unto us.

First, All who are in Christ, have their sins forgiven them; but all the people who are in Covenant with God are in Christ; (my reason for that is this, because only in and by Christ God becomes our God, there our relation riseth) Ergo. For the first Proposition, that is a clear truth; viz. That all who are in Christ have their sins forgiven them; for Christ himself saith, This is my blood which is shed for many, for remission of sins, Matth. 26. 28. and Matth. 1. 21. He shall save his people from their sins; and the Apostle saith, there is no condemnation to them that are in Christ Jesus, Rom. 8. 1. And he hath delivered us from wrath to come, 1 Thes. 1. 10. And that we joy in God through our Lord Jesus Christ, by whom we have now received the atonement, Rom. 5. 11.

Now mark, if Christ saves his people from their sins, and if he shed his blood for the remission of their sins; if by Christ they are freed from condemnation, and from wrath, and God is reconciled unto them, and through him they have good reason to joy in God, then unquestionably all who are in Christ have their sins forgiven them; (for else how could they joy in God? &c.) this is one Argument to demonstrate that God forgives all his people in Covenant

Secondly, All penitent and believing persons have the forgiveness of sins; but all the people whom God brings into Covenant with himself, are penitent and believing persons: Ergo. The first of these Propositions is so clear and open in many places of Scripture, that it is needless to quote any pl • ce; you may at leisure peruse all those promises of forgiveness unto repenting and believing persons mentioned before. And the second Proposition is as clear; for repentance and faith are Covenant gifts, and given unto such whom God owns for his people, and to none but such; for God owns none for his people (in a Covenant way) who are impenitent and unbelieving.

Thirdly, There are no enemies in the Covenant of Grace; none who hate God, and none whom God hates; none who set themselves against him, and none against whom he sets himself; but the Covenant of Grace is a Covenant of life, and of love, and of peace, Deut. 30. 6. Hos. 14. 4. Cant. 2. 3. Isa. 62. 4. 2 Cor. 6. 18. Rom. 5. 1. Ezek. 16. 61. All in this Covenant love God, and God loves them; they delight in God, and God delights in them; they walk with God, and God is said to dwell in them, and to walk in them, they have peace with God, and God is at peace with them; he is their Father, and they are his sons and daughters; if this be so, (and so it is, if we do believe the Scriptures which say so expressly) then assuredly all who are in Covenant, have their sins pardoned; for such mutual love, and such mutual delight, and such mutual dwelling, and such mutual peace, and such mutual relation, there cannot possibly be, unless sins were forgiven, and all enmity slain.

Fourthly, There is no damnation that ever was yet to be found in the Covenant of Grace; salvation you find there, but damnation was never read of there: He that believes shall not perish, but have everlasting life, Joh. 3. 15, 16. there is damnation for refusing, not for entering; sinners, who before they were in Covenant, were obnoxious to damnation for their sins; are now delivered from it, by coming into the Covenant; never was, or shall any person be damned who is in Covenant, and hath God for his God; for they are blessed who have the Lord to be their God: But if their sins were not forgiven, they were not blessed; for blessed are they whose iniquities are forgiven, Rom 4 7. Neither should they be saved, but must perish forever, and die in their sins.

And thus you see this part of the Proposition of forgiveness of sins cleared also; viz. That it is promised to all the people of God in Covenant.

SECT. IV.

4. NOW follows the fourth and the last part of the Proposition, namely, That forgiveness of sins is one of the mercies first promised by God unto his people; as here in this place, it hath the heart-guard of the Covenant gifts, it takes the right hand, and the first place of the spiritual mercies promised. In this Scripture there is mention of three spiritual gifts, which are like David's three Worthies; but this of Justification (this of remission of sins) is the first of them. Beloved, you must distinguish between the Covenant itself, and the gifts thereof; the Covenant itself lies in this; I will be your God, and you shall be my people; this closure, and this relation makes the Covenant; and when we are thus closed with God in Covenant, then come out the gifts of the Covenant which God deals and gives forth unto his people, and amongst these, first we have a promise mentioned to forgive sins.

Some may think the reason of this priority to be this, because Justification goes before Sanctification. I confess that these are distinct works; but yet I doubt whether there be a priority of time between them, so that a person is first justified, and after that he is sanctified: For (under favor) it cannot well be made out that there falls any space or pause of time between those; and my reason is this, because

1. When a man is once in Christ, Christ is at the same time made of God unto him Sanctification as well as righteousness; therefore the same Apostle saith, If any man be in Christ, he is a new creature, 2 Cor. 5. 17.

2. It cannot well be admitted that there should be a true union with Christ consisting with a partial communion in benefits absolutely necessary to constitute a Christian; and such a one is Sanctification.

3. There is such an immediate influence of life and grace upon believing, as raiseth a consimilitude and conformity.

But to omit all needless disputes, I humbly conceive that there may be three reasons why forgiveness of sins is one of the first mercies mentioned in the promise.

First, Because it is one of the mercies which doth most of all set forth and illustrate the glory of God; the greatest appearing of God in his glory in his love, and in his grace, and in his mercy to forgive sins. Exod. 34. 6. The Lord proclaimed, the Lord, the Lord God merciful and gracious, Ver. 7. Forgiving iniquity, transgressions and sins. In this Proclamation, the Lord opens and shows his glory unto Moses, and one of the first sights of that is this, that he is the Lord God merciful and gracious, and that appears by this, that he forgives iniquity, transgressions and sins; and indeed this is the glory of his Throne, that it is a Throne of grace, where sinners may find mercy, and find grace to help in time of need, Hebr. 4. 16. Hence is it that his grace and mercy is so often called his glory. Ephes. 3. 6 According to the riches of his glory; (i. e.) of his grace and mercy; see Rom 9. 23. That he might make known the riches of his glory on the Vessels of mercy; see 2 Cor. 3. 18. Beholding as in a glass the glory of the Lord; (i. e.) the glory of his mercy, and love in Christ Jesus; therefore the Prophet saith, Micah 7. 18. Who is a (strong) God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage! as if God's forgiving of sins were one of the greatest demonstrations of his Deity. Though his Godhead doth appear in other of his Attributes, and in other of his Works, (Rom. 1. 20.) yet it doth most clearly, and most comfortably appear in this merciful Attribute, and work of forgiveness of sins; his wisdom and his justice, and his power have put forth themselves (as it were) in a way of subserviency to the glory of his mercy; he found out by his wisdom a way to satisfy his justice by Christ, that so he might bring glory to his mercy in the forgiveness of our sins.

Secondly, Because it is a mercy transcendently excellent, a mercy which excels most of the mercies which we do receive; there are,

1. The mercies of men; they do sometimes pardon offenses committed against them; but God's forgiving mercies far exceed this; e. g.

First. When man hath forgiven you, yet God may call you to an account, and question, and condemn you.

Secondly, Mans forgiveness may acquit you from some temporal punishment due unto you by some human Laws by you transgressed; but God's forgiveness reacheth to the discharge of you not only from temporal but also from eternal punishment.

Thirdly, The mercy of man in forgiveness looks only at outward offenses, but it meddles not with inward sinnings (with those of the heart) but God's forgiving extends to internal, invisible obliquities, as well as external and invisible transgressions.

Fourthly, When men forgive us, this perhaps may be some lesser offenses, but no great and capital; or if these, then the benefit of this forgiveness is lost and forfeited by the next offense, as in the case of Shimei; but when God forgives a sinner, he forgives all sorts of sinnings, and will never remember those sins again anymore.

2. The mercies of God, whereof some are corporal, and some are spiritual; now forgiveness of sins doth excel.

First, All the corporal mercies or blessings which possibly can be enjoyed in this world; for

1. One may enjoy all corporal blessings in greater abundance, and this may be all his portion; (they have their portion in this life, said David, Psal. 17. 14.) but forgiveness of sins is a mercy which never goes alone, but hath the concomitancy of all choice blessings; it is a better portion, and yet not all.

2. The outward blessings respect only the condition of the body, the preferment, delight, ease, relief, support and safety of that; and notwithstanding this preeminence, the soul may be in a most miserable condition; but forgiveness of sins hath a special respect to the soul, and the welfare and everlasting good of it, and happiness of it; it makes us truly blessed.

3. Notwithstanding the presence of outward blessings, the spiritual misery of man is nothing altered, they cannot release you from the wrath of God, nor deliver you from that curse which the Law pronounces against you for your transgressions; but when God forgives sins, then the forgiven person is freed from wrath and curse, and condemnation, and God is pacified and reconciled.

4. One may possibly enjoy them, and yet never enjoy God, nor Christ, nor peace in conscience, nor glory in heaven; nay, his enjoyment of these may (accidentally) cause a farther distance from God and Christ; (as in the young man whose riches and possessions kept him off from closing with Christ) but forgiveness of sins necessarily involves all these grand enjoyments; if sins be forgiven, unquestionably God is your God, and Christ is your Redeemer, and heaven is your inheritance.

Secondly, It excels, if not all yet certainly most of God's spiritual mercies: I am unwilling to make comparisons between them; yet with reverence I speak it, that forgiveness of sins in some respects excels all the graces in man.

1. For the perfection of the work: the change of the soul by grace is indeed an excellent work; nevertheless it is imperfect; (therefore it gets on by degrees) but the forgiveness of sin is a perfect work: when God sanctifies a man, he doth it so that the person needs yet more holiness; but when he forgives us, he doth it not so that those sins need more of forgiveness; when he sanctifies a man, there still remains some corruption; but when he forgives a sinner, you cannot say there remains yet something behind of condemnation; God can find enough in our graces to except against, but nothing in his forgiveness of sins.

2. For the causality in the work; Compare your graces, and your forgivenesses together; there are several choice effects in the soul, which you cannot affirm of your graces as their cause; yet you may safely affirm God's forgiveness of sins to be their cause; e. g. peace in conscience; you cannot say that any holiness or righteousness in you is the cause of this; (for conscience cannot be quieted by anything in us) but forgiveness of sin is a just cause of peace in conscience; being justified by faith, we have peace with God, Rom. 5. 1. I will say no more at present, but that all the springs of joy and peace, and comfort, are in your justification. Rom. 8. 11. Be of good cheer, thy sins are forgiven thee, Matth. 9. 2.

Thirdly, Because it is a mercy which doth exceedingly concern afflicted and distressed souls: Beloved, remember three things.

1. All the men in the world do need forgiveness of sins; for who is he that liveth, and sinneth not? and what sinner is there who needs not to have his sins forgiven?

2. All the people of God do see the need and worth of it; how earnest have they been to attain to it? David in Psal. 51. prays ten times for it, so the Church, Remember not iniquity, Isa. 64. 9. Take away iniquity, Hos. 14. 2.

3. Afflicted and distressed souls, they infinitely prize it, and thirst for it, and their soul will sink and fail without it. Take me any soul whatsoever, as soon as ever it comes to be a wounded and distressed soul, presently it cries out, what shall I do? what will become of me without Christ, and without forgiveness of sins? if God forgives not these sins, I am a lost man! O that I might have mercy! when shall I find mercy! May I look for mercy? is there any hope of mercy? I tell you Sirs, the wounded sinner apprehends wrath and condemnation, and feels sin with such a weight and terror in conscience, that if some hope of mercy did not presently appear, Isa. 57. 16. the spirit would fail before him; it would be consumed with despair; therefore no marvel that God is pleased in the first place to hold out this golden Scepter of forgiveness of sins, whereby to relieve all broken-hearted sinners.

SECT. V.

[Use 1] IS forgiveness of sins one of the mercies first in promise by God unto all his people in Covenant? O how dreadful then is the condition of such who refuse to be in Covenant with God! The doctrine of forgiveness of sins is not so comfortable unto the people of God, but it is as dreadful to all those who refuse to be the people of God.

For the managing of this Use, I will lay down these three conclusions.

• 1. Some there are who do refuse God to be their God in Covenant, and do refuse to be a people in Covenant with him.
• 2. All these are an unforgiven people; their sins neither are forgiven, nor shall they ever be forgiven unto them.
• 3. Because their sins are unforgiven, therefore they are in a most miserable and dreadful condition.

First, There are some who do refuse God to be their God in Covenant, and do refuse to be his people in Covenant. Job 21. 14 They say unto God, Depart from us; for we desire not the knowledge of thy ways. Ver. 15. What is the Almighty that we should serve him? and what profit should we have if we pray unto him? Prov. 1. 24. Because I have called, and ye refused, I have stretched out my hands, and no man regarded. Ver. 29. For that they hated knowledge, and did not choose the fear of the Lord. Ver. 30. They would none of my counsel, they despised all my reproof, &c.

But more particularly there are four sorts of men who refuse God to be their God in Covenant, and to be his people.

1. Such as refuse the authority of God to rule and guide them by his Will and Laws: When God is a God in Covenant, there he is acknowledged as Lord and Law-giver; (the Lord is our Judge, the Lord is our Law-giver, the Lord is our King, Isa. 33. 22.) nay, he will be so acknowledged or else he will not be a God in Covenant with us; see Lev. 26. 14. If ye will not hearken unto me, and will not do all these Commandments; and ver. 15. If ye shall dispute my Statutes, and if your soul abhor my judgments; then ver. 17. I will set my face against you, &c. Psal. 81. 11. But my people would not hearken to my voice, and Israel would none of me. Ver. 12. So I gave them up unto their own hearts lusts, and they walked in their own counsels. If any man hath a nature which is at enmity with God, and will not be subject unto his Will and Law, how can there be a Covenant between them and God? for in forming up of a Covenant, there must be an agreement between the parties; but if we set up our wills against God's will, that we will do, not what comes from his mouth, but what comes from our own hearts; not what he commands, but what our own proud lusts do like; assuredly God neither is, nor will be in Covenant with such a people; for hereby he should lose the glory of being a Lord, and we should not submit to his righteous will, but he should subject himself unto our ungodly lusts.

2. Such as maintain a contrariety and incompliance with the glorious nature of God: This is the glory of the Divine nature, that it is holy; (Holy, holy, holy Lord God Almighty, Rev. 4. 8.) and this is that about which God insists with all persons, (whatsoever) whom he will own for his people in Covenant, Ye shall be holy, for I am holy, Lev. 11. 44. For there must be a similitude 'twixt God, and the people of God; and as he declares his choice love to them, so must they be a choice generation, and an holy Nation to show forth his praises; therefore such persons as are not only unholy in a privative way, but also hate holiness, and cannot endure to be made holy in a positive adherency of holiness, God neither is, nor ever will be a God in Covenant with them, nor can they be a people in Covenant with God; for what communion can there be 'twixt light and darkness? and what Covenant can there be made 'twixt the holy God who hates all unholiness, and ungodly persons who do likewise hate and abhor all holiness?

3. Such as refuse to let go their sins, and will hold fast their iniquities, who will spare them, and not forsake them, as Zophar speaks, Job 20. 30. who refuse to return, as the Prophet speaks, Jer. 8. 5. God is no God in Covenant with these, neither are they, nor can they be a people in Covenant with him. Psal 50. 16. Unto the wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldst take my Covenant in thy mouth, seeing thou hatest instruction, and castest my word behind thee. Josh. 24. 23. Now therefore put away the strange gods which are among you, and incline your heart to the Lord God of Israel. Ver. 25. So Joshua made a Covenant with the people that day. If a man's heart be set on his sins, I will love them, I will serve them, I will not forsake them, it cannot be that there should be a Covenant made up 'twixt God and him.

4. Such as through unbelief persevere in the refusing of Christ; you think it no great matter to have Jesus Christ preached unto you, and offered unto you, and yet for you to slight Jesus Christ thus offered; but remember what I say, that person who refuseth Christ, doth refuse God to be his God in Covenant; He that refuseth you, refuseth me; and he that refuseth me, (saith Christ) despiseth him that sent me, Luk. 10. 16. God becomes our God, and our Father only in Christ, and therefore Christ saith, I go to my God, and to your God; and my Father, and your Father, Joh: 2. 17. We are brought near to God by Christ, and he becomes near to us through the blood of Christ, there you find h • s love towards you &c. and therefore if you will not embrace Jesus Christ, there is no covenanting 'twixt you and God, he only being the foundation, and head, and Mediator of the Covenant.

Secondly, The second conclusion is this, that all uncovenanted people are an unforgiven people; (i. e.) all who do continue to refuse God to be their God in Covenant, and to be his people in Covenant, their sins neither are forgiven, nor ever shall be forgiven; why so will you say? because

1. Forgiveness of sins is only promised in the Covenant of Grace, in no Covenant but this; not in the Covenant of Works, for that is a letter of death and condemnation unto the sinner.

2. And as it is only in the Covenant of Grace, so it is promised only to the people in that Covenant. 1 Kin. 8. 34. Forgive the sin of thy people. Ver. 36. Forgive the sin of thy servants. Jer. 31. 34. I will forgive their iniquity.

3. Only those who are in Christ shall have their sins forgiven. Rom. 8. 1. There is no condemnation to them that are in Christ Jesus. Acts 10. 43. Whosoever believeth in him shall receive remission of sins. Joh. 8. 24. If ye believe not that I am he, ye shall die in your sins. Joh. 3. 18. He that believeth not, is condemned already.

4. All impenitent persons are unforgiven persons; all uncovenanted persons are impenitent persons. Ergo. The first Proposition is clear in Scripture, see at leisure. Ezek. 18. 31. Cast away from you all your transgressions whereby ye have transgressed, for why will ye die O house of • srael? Luk. 13. 3. Except ye repent, ye shall all likewise perish. Prov. 28. 14. He that hardeneth his heart, shall fall into mischief. Rom. 2. 5. But thou after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.

Thirdly Now follows the third conclusion, Because these sins are unforgiven, therefore they are in a most miserable and dreadful condition. It is reported of Caesar, that he wondered at one who could sleep so quietly, and yet had so many debts upon him: In like manner we may wonder at many persons who can live so merrily and jovially, and yet have all their sins unforgiven; surely they are persons of very gross ignorance and stupidity, or else are very high and desperate Atheists.

But to the point in hand there are eight things which may set forth the dreadful misery of an unforgiven sinner.

• 1. His unutterable privation and loss.
• 2. The full power of the Law against him in all its threatenings and curses.
• 3. The wrath of God under which he walks all his days, and which may fall on him whensoever the Lord pleaseth.
• 4. The authority which conscience hath to deal with him in a way of accusation and condemnation.
• 5. The unavoidableness of death, and the sting thereof, when sins are unpardoned.
• 6. That just and irreversible sentence of condemnation from God in the day of judgment.
• 7. The immediate portion and condition in hell amongst the damned after the sentence of condemnation.
• 8. The eternity of that miserable estate unto which impenitent and unbelieving, and unforgiven sinners are adjudged.

First, The unforgiven sinner is under the greatest loss and privation which man possibly can be; and what is that greatest loss and privation? if you know what the greatest good and happiness is, you may then quickly tell what the greatest loss and privation is; to enjoy God perfectly and fully and eternally in glory, is there any good and happiness like unto this! O but the unforgiven sinner shall never see God in glory, he shall be punished with everlasting destruction from the presence of the Lord; heaven is no place for the enemies of God; sins unpardoned, are like the Angel with a flaming Sword, who kept the passage into Paradise; there is no entering into life with sins unpardoned; they do certainly and eternally bar up that door of heaven, and heavenly happiness; and now how miserable must that soul be which is eternally excluded from all true happiness?

Secondly, The Law of God is in full power against every unpardoned sinner. 1. All the indictments and charges of the Law for being transgressed. 2. All the threatenings of the Law, in the several sorts of judicial punishment. 3. All the curses of the Law, even to the utmost extent of them, Cursed is everyone, &c. the soul that sins shall die; and there is no one moment of this life that he can secure himself, &c. they may light on him in the house, or in the field; when he is waking, or when he is sleeping; when alone, or when in company; when rejoicing, or when making merry; when boasting, when in highest abundance and confidence; when sinning, and putting far from himself the evil day.

Thirdly, The unforgiven sinner walks all his days under the wrath of God: God is angry with the wicked every day, Psal. 7. 11. not with a Paternal, but with a Judicial anger, even to hatred and abhorment: The wicked is an abomination unto him, and he hates all workers of iniquity, Prov. 3. 32. 15. 9. And this wrath God can reveal it to his soul, and pour it forth upon him when he pleaseth: and when God pours on him the fierceness of his wrath and indignation, he can neither decline it nor sustain it: it is like the tempest and whirlewinds; it is like burning fire, and devouring flames; it drives the sinner to his feet, breaks down all his arrogancies, and vain hopes, and sensual joys, and fills him with amazing distractions, and terrors, and despairs. How heavy was this wrath on Christ suffering for our sins? it made him to sweat clods of blood; how terrible is the apprehension and fear of it to David, to Heman? how infinitely dreadful will the sense of it be to the unforgiven sinner who hath no part in Christ, no hope nor plea by him?

Fourthly, The unforgiven sinner is obnoxious to the severe Authority of an awakening guilty conscience, and unto all the powerful workings of it: Indeed whiles the conscience remains stupid and seared, although sins be unforgiven, there is a quietness in the soul (like a sick man asleep.) [Simile.] But when God irresistibly awakes conscience by effectual light, and gives it a charge to act its office of accusing and condemning; O Lord, in what a case will the unpardoned sinner now be! now the man must see all his sins, and now he must see them in all their offense, and provocations and deserts; and now he must see them all as unforgiven, and himself therefore obnoxious to death, and wrath, and curse, and hell; and conscience sets on all these with a strong conviction, and with such piercing woundings, and with such continual terror and horror, that the unpardoned sinner is at his wits end: A wounded Conscience (or Spirit) who can bear! Prov. 18. 14. He is like Pashor-Magor-Missabib, a terror round abount unto himself; the guilt of his unpardoned sins works on his soul, and on his body; his soul hath them now before it, and the thoughts of his soul are perplexed and astonished (what shall I do, and what will become of me!) And his afflictions are breaking with fears, and with despairs, his eyes are rolling, his feet and joints shaking, and his body trembling: he knows not what to do with himself, nor how to fly from himself! Conscience still cries, and still pursues, and still wounds, and still gnaws, and still flames and burnt, and still condemns him; thou hast destroyed thyself, thou art lost forever, God is thy Judge, thy sins are unforgiven, and thy portion is damnation; the poor wretch of times cries out, O Conscience be quiet, spare me a little, give me a little space, a minute, an hours rest. I can allow thee no Interim, saith Conscience, how can I! thy sins are not forgiven, and God hath given me a charge against thee, and therefore how can I be quiet, or how can I speak to him, unto whom God saith there is no peace but wrath! Isa. 57. 21.

Fifthly, The unforgiven sinner must meet with death, and death must meet with him as a king of fears, and as armed against him with the guilt of his sins; the sting of death is sin, saith the Apostle, 1 Cor. 15. 56. death is no great matter, but the sting of death, that is terrible, that is like the sting of a Serpent, or of the Scorpion, piercing, poisoning, enraging, and killing.

Luther professeth that there were three things which he durst not think of without Christ, viz. 1. Of his sins. 2. Of death. 3. Of the day of judgment; why what is death to an unpardoned sinner? I will tell you what it is.

1. It is a full period to all comforts and delights; the unpardoned sinner shall never taste of delight more to all Eternity: when a justified person dies, he shall never see any sorrow more; and when an unpardoned sinner dies, he shall never see delight in any kind more.

2. A full period to all Reprieves and Bayles; the sinner during life may be Reprieved from many an Execution of wrath and judgment; but when he dies, there is no longer reprieving, he must now appear in person before the righteous God, answer for himself; and give up his account, and to receive according to what he hath done.

Now how dreadful will this be to the unpardoned sinner, on whose soul and conscience the guilt of all his sins is engraven! O saith he, I cannot live, and I must die, I have not a day longer, nor an hour longer, and then must I appear before God's Judgment seat; and what will become of one who never repented, who never believed, who never had part in Christ, who never had his sins forgiven to him?

Sixthly, the unpardoned sinner must receive that just and irreversible sentence of condemnation from God.

Beloved, there is a twofold sentence which God will pronounce at the last day.

1. One is of comfort and absolution: Come ye blessed inherit the kingdom prepared for you, Matth 25. 34.

2. The other is of terror and condemnation: Go ye cursed into everlasting fire prepared for the Devil and his Angels: and both these sentences are already notified unto us in this life: He that believes shall be saved, and he that believes not shall be damned, Mar. 16. 16. How dreadful this sentence of condemnation will be, I pray God that none of us may find; but certainly all unpardoned sinners shall find it; God will pronounce it against them! how can it be otherwise, if sinners be not pardoned? if sinners be not pardoned, then the sinner is not absolved; and if he be not absolved, he must be condemned.

Object. But God may forgive him in that day?

Sol. No no, that day is not a day of forgiving, though it be a day of publication who hath been forgiven, &c.

Seventhly, Upon this sentence immediately follows execution: God condemns these sins, and they shall be condemned; he adjudgeth them to hell to be tormented with the Devil and his Angels, and thither they go to suffer that wrath which their sins have deserved.

Eighthly, And this penal endurance of wrath, it must continue to all eternity; As long as God is God, so long must the wrath of God abide on them: the worm never dies, and the fire of hell never goes out.

And if these things be so, then by the way learn four things.

• 1. Come off speedily from your sins by true repentance.
• 2. Slight the Gospel (as you have done) no more, stand no longer against the offers of Jesus Christ.
• 3. By all means yield yourselves to be the people of God.
• 4. Whatsoever you make sure of, make sure of Christ, and of the forgiveness of your sins, and the salvation of your souls.

SECT. VI.

Use 2. DOth God promise forgiveness of sins unto his people? Is it one of the first mercies by him promised unto them? Then let us everyone be exhorted to get a capacity of the forgiveness of our sins.

Beloved, it is true, that God can and doth forgive sins, and will do so; but yet he will do this in that way, and in that order which he hath prescribed in his own Word; we may not say, Why, I am a sinner, and therefore God will forgive me: (as if one should say, I am a debtor, therefore the Creditor will release me; and I am an offender, and therefore the Judge will absolve me:) Nor may we say absolutely God is a merciful God, and therefore he will forgive me; for as God is a merciful God, and may therefore forgive; so he is a righteous God, and therefore he may condemn. Nor may we say that God promiseth forgiveness of sins, therefore our sins are forgiven; for as God promiseth mercy, he contracts that promise of mercy unto his own people: and as God saith he will mercifully pardon, so he saith likewise that he will not be merciful to any wicked transgressor, Psal. 59 5. And he will not spare the audacious sinner, who promiseth peace unto himself though he adds drunkenness to thirst, Deut. 29. 19, 20.

Now because this Use is of the greatest consequence and necessity for us, who stand in need of this vital and sovereign mercy, the forgiveness of sins, therefore I will discourse of three position • concerning it.

• 1. Some sinners do erroneously make and take some things for a certain capacity of forgiveness of their sins, which absolutely is not so.
• 2. Some sinners do certainly put themselves out of a capacity of forgiveness.
• 3. Some sinners are in a right capacity of God's promise of the forgiveness of their sins.

First, Some sinners do erroneously take these things for certain grounds, that they are in the list and compass of forgiveness of sins which (absolutely) considered cannot be so. e. g.

First, God is of a very merciful nature, ready to forgive, and his mercy is over all his works, and he will not destroy his creatures, he did not make us to damn us, therefore my sins shall be forgiven!

[Answered.] Sol. This cannot be a sure ground to build on, that we are within the compass or capacity of forgiveness of sins, because

1. By this Reason, the Devils also may conclude the forgiveness of their sins, for God is of a merciful nature, and ready to forgive, and his mercy is over all his works.

2. By this ground no sinner should be damned, but every sinner should be saved. For if every man hath his sins pardoned, then no man shall be damned (to have sins pardoned, is to be discharged from condemnation) but if this were a strong and sufficient inference, Sins are pardoned because God is of a merciful nature; then every sinner should have his sins pardoned.

3. Though mercifulness be natural to God, yet the dispensation or collation of mercy is voluntary and Arbitrary; forgiving acts of mercy do not flow from God in that way as effects do flow from natural Agents (in a way of necessity) as the Sun necessarily gives out light, and fire necessarily breaths out heat: But as effects flow from voluntary and free Agents; Rom. 9. 15 I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: So then it will not follow, Your sins are forgiven, because God's Nature is merciful; for forgiving mercy is not a necessary effect of that Nature, but a voluntary effect thereof.

4. Besides Justice is as natural to God as mercifulness is, he is (Essentially) as just as he is merciful, and he doth intend the gloryfying of his Justice upon sinners as ce • tainly as he doth the glorifying of his mercifulness: Rom. 9. 22. What if God willing to show his wrath, and to make his power known, endured with much long • uffering, the vessels of wrath fitted to destruction! Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory! Here you plainly see a will and purpose in God to set up the glory of his Justice in the destruction of the vessels of wrath, as well as the glory of his mercifulness in the salvation of the vessels of mercy: Exod. 34. Keeping mercy for thousands, forgiving iniquity, transgressions and sins, and that will by no means clear the guiliy: Here also you find that mercifulness is so attributed to God, as that justice likewise is preserved in him; though his merciful nature in forgiving doth extend to thousands, yet it doth not extend to all: For he likewise professeth that he will by no means clear the guilty. Mercy hath a double consideration.

First, as in the nature of God.

Secondly, As in the promise of God, which showeth whom he will forgive; and therefore

5. It would be your wisdom, not absolutely to sit down with this notion that God is merciful; but respectively to search out unto what sorts of persons he doth promise himself to be a merciful God in forgiving their sins: For in his promises you may as certainly discern the will and extent of his mercy, as in his threatenings you may espy the purpose and intent of his wrath; and if you did so, you should presently find that forgiving mercy is promised, and intended only for believing and repenting sinners. Prov. 28. 13. Isa. 55. 7. Acts 3. 19. Acts 10. 43.

Object. And whereas it is objected, that (Psal. 145. 9.) the Lord is good to all, and his tender mercies are over all his works.

Sol. This place is not for your purpose; for

1. When he saith that the Lord is good to all, this is spoken only as to his general Providence, whereby he doth good to all sorts of creatures, man and beast in their sustentation and preservation.

2. When he saith that his tender mercies are over all his works; if you take all his works for the whole Creation, and his tender mercies for forgiveness of sins; (unto which forgiveness is ascribed, Psal. 51. 1.) then it cannot with any sense he affirmed that forgiveness of sins extends to the whole Creation; for this were to make beasts and trees, and the elements, and heavens to be sinners; but when he saith that his tender mercies are over all his works, either this is spoken in an absolute sense, that all his works do taste of his kindness, bounty and pity; or in a comparative sense, that of all the works of God, his mercies are the highest and chiefest, they are above or over all of them, none like to them.

Object. But God did not make us to damn us?

Sol. No, nor yet to sin against him, but to serve him.

Secondly, A second ground upon which some do conclude that they are within the compass and capacity of the promise of forgiveness of sins, is this, that God is a gracious God, forgiving sins freely; so indeed doth that word signify, Colos. 2 13. Having forgiven you all trespasses, 〈 in non-Latin alphabet 〉 , freely forgiven; and Luke 7. 42. He freely forgiveth them both.

Hence they conclude that God stands upon nothing, requires nothing, but without anymore ado will forgive the sins of men, as it were of course.

[Answered.] Sol. And yet by your favor God in his Word doth say, Acts 3. 19. Repent and be converted, that your sins may be blotted out. Gal. 2. 16. We have believed in Jesus Christ, that we might be justified by the faith of Christ.

But consider,

First, The graciousness of God in forgiving of sins, stands in opposition, not to the means which God hath prescribed to enjoy forgiveness, but unto our merits and deserts of forgiveness; God forgives sins freely and graciously, (i. e.) without any merit or desert of ours. Isa. 43. 25. I even I, am be that blotteth out thy transgressions for mine name sake; but God doth not forgive sins freely, (i. e.) without our repenting and believing; for these he doth require of us, that we may receive the forgiveness of our sins.

Secondly, When God is said to forgive sins freely, the meaning is not that he forgives every sinner in the world, (freeness notes the means, not the extent of forgiveness) with such a free unlimited largeness he doth not forgive; but the meaning is, that all those sinners who are forgiven, they are freely forgiven; God doth not put them upon any personal satisfactions; nor doth he agree with them for any work of theirs, as a cause or desert of the forgiveness of their sins. Jer. 3. 12. Return thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon thee? for I am merciful, saith the Lord. Uer. 13. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, &c. Therefore take heed that you deceive not yourselves with a confidence that your sins are forgiven, because God is gracious, and forgives freely; for God is gracious to whom he will be gracious, and they whom he graciously forgives, are only the people of his Covenant, even believers and penitents.

Thirdly, A third false ground upon which some do absolutely conclude the forgiveness of their sins, is the death of Christ, that he shed his blood for the remission of sins, and that he died (as to that purpose) for all and everyone; therefore their sins (amongst the rest) are unquestionably forgiven.

[Answered.] Sol. That Jesus Christ did shed his blood for the remission of sins is most true, he himself hath delivered it: Matth. 26. 28. This is my blood which is shed for the remission of sins; but that his blood did procure an actual remission of sins for every sinner in the world, this is most false; for Christ himself hath said, Mark 16. 16. He that believes, shall be saved; and he that believes not shall be damned. Joh. 10. 15. I lay down my life for the sheep. Joh. 8. 24. If ye believe not that I am he, ye shall die in your sins; and the Angel to Mary, Mat. 1. 21. Thou shalt call his Name Jesus, for he shall save his people from their sins.

But for your help and direction in this point, take my mind in these three conclusions.

1. That there was a necessity for Christ to shed his blood, that so our sins might be forgiven. Hebr. 9. 22. Without shedding of blood there is no remission.

2. His death did purchase the forgiveness of sins. Ephes. 1. 7. In whom we have redemption through his blood, the forgiveness of sins.

3. This remission purchased, though illimited as to the sins forgiven, yet it is limited as to the persons forgiven: 1. By the Decree of God to the Elect. 2. By the Covenant. 3. And by the intention of Christ. 4. And by the Gospel to whosoever believes that the shedding of his blood for the remission of sins, did so illimitedly procure the same. That every sinner in the world enjoys the fruit thereof, (whether he believes or not, or whether he repents or not) as I know no man living of so wicked an opinion, so the Scripture delivers no such matter, but the quite contrary. Luke 24. 47. That repentance and remission of sins should be preached in his Name among all Nations. Acts 10. 43. To him give all the Prophets witness, that through his Name, whosoever believeth in him, shall receive remission of sins. Acts 13. 38. Through this man is preached unto you the forgiveness of sins. Ver. 39. Then Peter said, Repent, and be baptized everyone of you in the Name of Jesus Christ, for the remission of sins. Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past. It is true, that remission of sins hath foundation in the blood of Christ, as in a meritorious cause, but our enjoyment of that merited and purchased remission takes in faith and repentance; for neither God nor Christ ever intended nor promised the application thereof unto any, but such as believe and repent; therefore do not venture absolutely upon this, that Christ died for the remission of sins, therefore your sins are forgiven; for as God did ordain the death of Christ as the meritorious cause of forgiveness of sins; so did he ordain that all who have the benefit thereof, should repent and believe.

Fourthly, A fourth false ground from which some do (absolutely) conclude that their sins are forgiven, is this, their sins are but small and little sins, which God marks and regards not, and will never take notice of, but will pass them by; indeed if they were guilty of great transgressions, then they had reason to doubt whether they were within the compass of forgiveness promised, but alas their sins are small, &c.

[Answered.] Sol. For answer unto this deceit, remember these four particulars.

• 1. No sin is simply little or small.
• 2. Those sins are not little or small, which people do (ordinarily) count so.
• 3. God hath severely expressed himself against persons for those sins which we look on as small sins.
• 4. This very conceit that sins are little, and are past by in course, may lose a man the forgiveness of his sins.

First, No sin is simply or absolutely little or small, though comparatively (when we set on sin by another) we find them to be of different magnitude; some to be great abominations, and others to be lesser transgressions, yet absolutely no sin is little; but as there is a greatness in the least mercy, so there is a greatness in the least sin; for every sin whatsoever is a transgression of the royal Law, and it is committed against a great God; sin is to be considered as to the object, as well as to the act; how were ye not afraid to speak against my servant Moses. Every sin doth expose to a great curse, even the curse of the Law; Cursed is everyone who continues not in everything that is written to do it: Is that a small offense which may cost a man his life? nay, it cannot be taken off but by the death and blood of Christ, there is an infinite offense and merit in any sin; you read in the Mosaical Law that the blood of the beast was to be shed for the expiation of sins of ignorance and inadvertency, which did signify the shedding of the blood of Christ for the expiation of the least sins; and surely that offense may not be reputed little or small, which cannot be put away but by the death of the Son of God.

Secondly, Those sins are not little or small which people (ordinarily) do count so; people do look on it as a very small offense.

1. To omit praying and reading in their Families; but God threatens to pour out his wrath upon the Families that call not upon his Name, Jer. 10. 25. Though this be spoken of the Heathens, yet it is much more true of Christians.

2. To pass by Christ offered unto them; but the Scripture saith, He that believes not, shall be damned; and that he shall not see life, but the wrath of God abideth on him, Mark 16. 16.

3. To despise the Ministers of Christ; but Christ saith, He that despiseth you, despiseth me, Luk. 10. 16.

4. To come unworthily to the Lord's Table; but the Scripture saith, He that eats and drinks unworthily, doth eat and drink damnation to himself, 1 Cor. 11.

5. To be proud, and speak lies; but the Scripture saith, that a proud look, and lying tongue, are an abomination to the Lord, Prov. 6. 16, 17.

6. To speak idly and vainly; but Jesus Christ saith, Matth. 12. 36. That every idle word that men shall speak, they shall give an account thereof in the day of judgment; for by thy words thou shalt be justified, and by thy words thou shalt be condemned.

7. To wound the name of others behind their backs, whisperingly and cunningly, and privately; but the Scripture saith, Deut. 27. 24. Cursed be he that smiteth his neighbor secretly.

8. To give way to wicked thoughts, and sins of heart; but the Scripture shows that these are no small sins. Acts 8. 22. Pray God if perhaps the thoughts of thine heart may be forgiven thee.

9. To make mention of the Name of God vainly and rashly, and irreverently, on any occasion in ordinary discourse, O God! O Lord! but the Scripture doth not look on this as a small sin. Exod. 20. 7. Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that takes his Name in vain.

10. To profane the Sabbath by buying and selling; but God threatens to send a fire for this, Jer. 17. 27.

Thirdly, God hath expressed himself very severely against persons for those sins which we (perhaps) look upon as small. Adam eating of the forbidden fruit, it lost him Paradise, and brought an exceeding misery on mankind. Uzzah did but put out his hand to stay the Ark, and he died for it on the place. Uzziah would be meddling with the Priests office, and he was immediately struck with a leprofie to the day of his death, 2 Chron. 26. 19, 21. Korah, Dathan and Abiram misliked the authority of Moses and Aaron, and the earth opened her mouth, and swallowed them up. Ananias and Sapphira for a lie are struck dead.

Fourthly, This very conceit that sins are so little and small, that God will pass them by in course, may lose a man the forgiveness of sin; for it is a means

• 1. Of carnal security.
• 2. Of impenitency.
• 3. Of neglect of Jesus Christ.
• 4. To implore God by prayer for the forgiveness of sins like the proud Pharisee, who sought not for mercy, and missed of mercy, because he took no notice of his sins at all; the greatest sin is pardoned upon repentance; the least sin will damn without repentance.

Secondly, I now come to the second position, which is this; That some do put themselves out of a capacity of the forgiveness of their sins; and there are eight sorts of these persons.

• 1. They who sin the sin against the Holy Ghost.
• 2. They who will not repent and forsake their sins.
• 3. They who delay and defer Repentance.
• 4. They who do repent feignedly and hypocritically.
• 5. They who do not believe on Christ, and refuse to be his.
• 6. They who do absolutely despair.
• 7. They who do rest on their own works as reasons and causes of the forgiveness of their sins.
• 8. They who are unmerciful and unplacable, and will not forgive others who trespass against them.

First, They do put themselves out of a capacity of forgiveness of their sins, who do sin the sin against the Holy Ghost. Matth. 12. 31. All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men. Ver. 32. And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come: Here you find it expressly and peremptorily delivered from the mouth of Jesus Christ himself, that the sin against the Holy Ghost shall never be forgiven.

Quest. But will some of you say, What is this sin against the Holy Ghost which never shall be forgiven?

Sol. It is a willful and malicious, and reproachful opposition of the Gospel, attended with a total and final Apostasy from it, after and against the clear convictions of the Holy Ghost.

First, It is an opposition of the Gospel; the Gospel must be preached, and the Gospel must be opposed by such as hear it, else it is not the sin against the Holy Ghost; they therefore who are charged with this sin, are said to hate the light, Joh. 3. 20. and to hate Christ, and to hate the truth, Joh. 15. 25. and to be disobedient unto the Gospel, and to be a gain-saying people, Rom. 10. 21. and to reject the Corner stone, Acts 4. 11. and to refuse to hear, Acts 13. 46. and to put the Word from them, who resist the truth, and contradict it, 2 Tim. 3. 8. as you may read of the Pharisees, and other of the Jews.

Secondly, It is a peculiar kind of opposition, not of ignorance, not of inadvertency, not of passion; but

1. A willful opposition; therefore they who commit this sin, are said to sin willfully; (Hebr. 10. 26. If we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin.) A man sins willfully, when the reason of his sinning rests solely in the perverseness of his will, though his judgment be disarmed of all Apology, and his conscience be convinced, yet he will sin and oppose the Gospel, because he will do so.

2. A malicious opposition; it ariseth from a bitter hatred against Christ, and rage against the truth; therefore they who sin this sin, are said to offer, or do despite unto the Spirit of grace, Hebr. 10 29. as if they did sin on purpose to vex and affront the Spirit of God.

3. A reproachful opposition; hence it is affirmed of these sinners, that they speak evil of the ways of Christ, and blaspheme his Word: The Jews were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming, Acts 13. 45. that they mock at Jesus Christ, Matth. 27. 41. The chief Priests mocking him, with the Scribes and Elders, &c. Ver. 29. When they had platted a Crown of thorns, they put it on his head, and a Reed in his right hand, and they bowed the knee before him, and mocked him, saying, Hail King of the Jews; so Acts 2. 13. Others mocking, said, these men are full of new wine. And they are said (in Hebr. 10. 29.) to tread underfoot the Son of God, and to count his blood an unholy thing. How amazing is this reproach? and thus is it with all who sin the sin against the Holy Ghost; the precious blood of Christ, his holiness, his truth, his commands, his ways, his servants are the objects of their mockings, and scorns, and reproaches.

Thirdly, This opposition is made against Christ and the Gospel, after and against the clear Convictions of the Holy Ghost. They who sin this sin,

1. Have had such a light in them as to know Jesus Christ, Joh. 9. 41. Jesus said unto them, If ye were blind, ye should have no sin; but now ye say we see, therefore your sin remaineth. Joh. 7. 28. Ye both know me, and whence I am. Hebr. 6. 4. who were once enlightened. They that sin this sin, do know that Jesus Christ is the Son of God, and the Redeemer, and that there is salvation in him, and in no Name but his, and that the way which he prescribes for salvation, is the true way of life; and after all this, they crucify the Son of God afresh, and put him to an open shame.

2. The Holy Ghost hath not only illuminated their minds, but hath also raised them to a kind of approbation of Christ and his truths, and his ways; so that they have taken upon them the profession of Christianity, and side with the Gospel for a time.

3. By the operation of the Holy Ghost, they have attained unto some spiritual taste and experience, as you may see, Hebr. 6. 4. Have tasted of the heavenly gift: Ver. 5. And have tasted of the good Word of God, and the powers of the world to come.

Fourthly, And yet after all this they fall away, Hebr. 6. 6. Reject Christ and his truths, and ways, and will go on in the ways of their sinful and worldly lusts. This is that sin which shall never be forgiven; not only because God is pleased to shut the door of mercy against it, but also because persons guilty of this sin, do thrust themselves into such a desperate hardness of heart, and they reject Christ in whom alone pardon is to be had; that (as the Apostle speaks, Hebr. 6. 6.) It is impossible to renew them again unto Repentance.

2. Secondly, They do put themselves out of a capacity of the forgiveness of their sins, who will not repent of their sins; (i. e.) who will not forsake them, but will still persist and continue in them, though they be convinced, though they be reproved, though they be threatened, though they be assured of the inconsistence of forgiveness with impenitency. This point will manifestly appear upon a threefold consideration.

1. Of God's professed resolution, contrary to the presumption of mercy in the impenitent sinner; indeed this sinner presumes to promise mercy unto himself, though he goes on in his sins, but the Lord protests that he shall have none. Deut. 29. 18. Lest there should be among you a root that beareth gall and wormwood. Ver. 19. And it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst. Ver. 20. The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. Ver. 21. And the Lord shall separate him to evil, out of all the Tribes of Israel, according to all the curses of the Covenant that are written in this book of the Law: So Psal. 50. 21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself; but I will reprove thee, and set them in order before thine eyes. Ver. 22.