The Mystery and Marrow of the Bible

Question I. What the Nature of Sin is, which is the Subject of Remission?

Resolution. In Remission of Sins, ( Sin being the subject▪ Remission the Adjunct,) this Adjunct, Remission, cannot well be explained, without explication also of this subject thereof, Sin. Touching Sin, I shall especially open▪ 1. The Denominations of it here in this Promise. 2. The Description of it. 3. The Particulars in it, which come under Pardon, and which do not.

I. The Denominations of Sin here in this Promise, are in the Greek three; All of them very Comprehensive, All of them in the Plural Number, All of them for Substance intending the same thing, but differing in the precise Notion, way or manner of Signifying the same thing. Answerable unto which, there are three other words in the Hebrew, viz. Two in this Promise in Jeremiah, and one elsewhere.

1. The first denomination is, ' 〈 in non-Latin alphabet 〉 , properly it denotes Injustices, Unrighteousnesses, Injuriousnesses, &c. Heb. 8. 12. whatsoever is without, besides, or repugnant to the Rule of Righteousness, Equity, &c. even that just Law of God, Rom. 7. 12. is styled unrighteousness; and is a wrong or injury against God and his Law. Answerable to this is the Hebrew word 〈 in non-Latin alphabet 〉 Gnhavonam. Ier. 31. 34. it properly signifies, Their Crookedness, their wryness, their perverseness, their iniquity, &c. from 〈 in non-Latin alphabet 〉 Gnhavah, which (as Mercerus notes) doth Properly signify, to be crooked, or bowed, or writhen, &c. Metaphorically to be unjust, perverse, &c. or to do perversely, frowardly, unjustly, &c. Their Perverse-iniquity, their crooked-iniquity. A Metaphor from things crooked, that warp or bend away from the straight Rule, when they are compared and laid together.

2. The second Denomination is, 〈 in non-Latin alphabet 〉 . Properly it signifies, Errors, wanderings, strayings, missings-of-the-mark, straying-sins, sinful-errors, &c. Heb. 8. 12. It is derived from 〈 in non-Latin alphabet 〉 , or (which is now in use for it) from 〈 in non-Latin alphabet 〉 . To err or wander-away, viz. either out of the way, or from the intended scope, mark, or white, as H. Steph. shows by many instances. Thence by a Metaphor it signifies To sin; because To sin is to err or wander out of God's way, from the paths of his Word and Laws, &c. Answerable to this is the Hebrew 〈 in non-Latin alphabet 〉 Chattath, Ier. 31. 34. which properly signifies error, viz. Either by missing the scope or mark aimed at; As its said of those 700. left-handed men, Everyone could sling stones at an hair-breadth, and not miss. Heb. not err, Judge. 20. 16. Or, by wandering out of the way; which error it more usually denotes. Hence its Metaphorically translated to signify Sin, or Sinfulerrour, or Sinful-straying, &c. from the ways and Laws of God.

3. The third denomination is ' 〈 in non-Latin alphabet 〉 , which properly signifies, Illegalities, Unlawfulnesses, Heb. 8. 12. which elsewhere is translated, The-transgression-of-the Law. This word is derived from a privative, without, or against, and 〈 in non-Latin alphabet 〉 , Law: and so 〈 in non-Latin alphabet 〉 signifies not only one that is without Law, as 1 Cor. 9. 21. but also one that is against Law, 2 Thes. 2. 8. 1 Tim. 4. 9. 2 Pet. 2. 8. Answerable to this word there is not a third Hebrew word in Jeremiah's Narrative of the New Covenant, Ier. 31. 34. but yet there is one elsewhere, viz. 〈 in non-Latin alphabet 〉 Peshaugh, properly defection, prevarication, transgression of the Law, Precept or Covenant through perfidiousness, &c. as Mercer observeth. All these three Hebrew words are together in that one text,— Pardoning iniquity and transgression and sin: properly;— lifting-up, crookedness, defection and error, Exod. 34. 7. Now why doth God use all these terms and comprehensive expressions, but thereby to assure his people of the largeness; fullness, completeness and comprehensiveness of his Pardons; Sins of all sorts▪ of all notions, of all degrees and aggravations which his people shall be guilty of, he will fully pardon.

II. The Description of sin. I offer thus in brief. Sin is any evil Habit or Act, against the Law of God, and offensive to him, Drawing away from God, Depriving of righteousness and innocence, defiling the person and action, Deserving Death, and making guilty of the curse of God.

In this Description note, 1. The Genus, or General Nature of Sin; Any evil Habit or Act. Or more exactly, The Pravity, Viciosity or Evilness of Habit or Act. At first in Adam 's Apostasy, The evil Acts bred evil habits in him: but ever since the evil Habits produce evil Acts. 2. The Differentia, or Difference specifical that distinguisheth Sin from all other things, Consists in that heap of Properties, Fruits and Events of Sin enumerated All which are evinced by the Scriptures annexed.

III. Hence, There are many Particulars considerable in Sin: that we may see what it is in sin, that is properly capable of, or curable by Remission, and what not. For Remission is not a fit and proper cure for everything in sin. Especially take notice of these particulars in Sin, viz.

1. 〈 in non-Latin alphabet 〉 , An unlawfulness, An Anomy, A swerving, warping or discrepancy from the Law; as John describes it: 〈 in non-Latin alphabet 〉 ; Sin is the transgression of the Law. Or, Sin is unlawfulness. This Anomy is both in Habituals, and in Actuals, and these in Defect or Excess, in Omission or Commission, &c. This Anomy, this unlawfulness, this discrepancy from, or repugnancy to the Law of God, is most essential and intrinsical to sin: And this is Healed, Partly by Remission, when it is not imputed, or reckoned to us, but put upon the account and head of Jesus Christ, our true Scape-Goat: Partly by Sanctification and Inscription of his Laws in our Minds and Hearts, Ier. 31. 33. Heb. 8. 10. whereby both Inward Faculties and Outward Acts, Constitution and Conversation become conform and sweetly answerable to the Laws of God, as hath been explained.

2. Offensa, The offense or offensiveness of Sin unto God, whereby God is provoked, angered, displeased, grieved, &c. against the Offender. Thus, — Forty years long was I grieved with this Generation, and said, it is a people that err in their hearts. — They angered him also at the waters of strife. — Thus they provoked him to anger with their inventions. So, when David had involved himself in those two heinous sins of Murder and Adultery, its said, But the thing that David had done, displeased the LORD. Heb. was evil in the eyes of the LORD. Contrary hereunto, Paul's exercise was, to have always an inoffensive conscience, ( 〈 in non-Latin alphabet 〉 ) towards God and towards men. This offense, anger and displeasure of God for Sin, is in some sense Removed by Remission of sin, viz. in regard of the enmity, hatred, punitive and vindictive Nature thereof, properly so taken; I will heal their backsliding, I will love them freely, for mine anger is turned away from him. So that properly God doth not as a Sin▪ revenging Judge, punish his pardoned people: Yet notwithstanding, as a Father he is offended and displeased at them for their sins, and sometimes severely chastizeth them for their iniquities, as he dealt with Moses, Aaron, David, the Corinthians, &c.

3. Aversio, A with-drawing, Recess, Departure, or turning-away from God, from godliness, from his Law, &c. — Every man is tempted, when he is drawn-away ( 〈 in non-Latin alphabet 〉 ) of his own lust and enticed. Drawn away, from God; enticed, to evil. Thus, Adam at first turned away from God by eating the forbidden fruit: Israel turned aside quickly, Exod. 32. 7, 8. And in every sin, more or less, there is some aversion from God, some turning of the back upon God, and their face upon sin, &c. Now this Aversion is not properly relieved by Remission of sins, but by the Returning or Conversion of the Sinner again unto God.

4. Privatio, A Privation, A Loss, &c. Of Righteousness, Rectitude, Innocency, Integrity, &c. in whole or in part. So, when Adam first sinned, he wholly lost his concreated Rectitude, Innocency and uprightness in the image of God. When David, Peter or other Saints of God sinned; they lost their rectitude and innocence in part, viz. that innocence which they had before in respect of those particular gross offenses, whilst un-committed. Now this Privation of Innocency and Integrity, cannot properly be so cured by Remission of si •… ▪ as that the Nocent party should be made Innocent again; Innocency lost, is like Virginity lost, can never be recovered: It cannot be said, such an one hath not fallen, hath not sinned, hath not broken the Law, &c. herein; this cannot be repaired properly. But yet such innocence lost may so far be regained by Remission of sin, as that Sin shall not be imputed to them, to make them nocent and guilty before God; and their Persons may be reputed, accounted and accepted of God as innocent, as the righteousness of God in Christ. By Sanctification also God brings in an integrity into a man's spirit, which is answerable in the sight of God to that innocence lost, whereupon God's people are accounted pure and holy, Eph. 4. 24. Psal. 18. 22. Tit. 1. 15. 1 Pet. 2. 5, 9. 1 John 3. 6, 7, 8, 9.

5. Macula, A stain, spot, pollution, defilement, &c. whereby the Person or Action is blemished, slurred, made foul, filthy and deformed. Which stain and foulness of sin the Scripture represents by Similitudes of most filthy things: as Original uncleanness, by the Uncleanness of a menstruous woman, Zech. 13. 1. Actual Uncleanness; by many other legal defilements, Levite. 5. & 11. & 12. & 13. & 14. & 15. By the filth under the nails or arm-holes, I am. 1. 21. Skin of an Ethiopian, and spots of a Leopard, Jer. 13. 23. Vomit of a Dog, and filthy mire wherein a Sow walloweth, 2 Pet. 2. 22. This inherent Stain spot and defilement of Sin, is efficaciously and most properly cleansed and washed out by the pure water of the Renewing and Sanctifying Spirit, by that infused purity and cleanness which abideth in the people of God. The guilt of which sin is Meritoriously washed away and cleansed by Christ's blood unto justification, Rev. 1. 5. Zech. 13. 1. By merit of whose blood the Holy Spirit also is procured for his members Sanctification.

6. Meritum, The Merit, Desert, or Due wages of Sin, of all Sin, yea of all the Sin of God's Elect, is Eternal Death and Condemnation. The wages of Sin is Death, but the gift of God is Eternal life through Jesus Christ our Lord: viz. Eternal Death, (as appears here by the Antithesis of Eternal life ) is the most proper adequate wages of sin, of all sin. And although deserved Death and Damnation be not actually inflicted upon God's Elect: Yet in strictness of justice, they do in themselves by their sins deserve it, as well as others. In this regard men are said to be worthy of Death for Sin. This desert of Death is not taken away by Remisson of sins.

7. Finally, Reatus, Guilt or Guiltiness of God's Curse, viz. Of Death. This Guilt is the Actual obligation or binding-over of the Sinner to the enduring or under-going of the Penalty denounced and threatened to sin. In the day thou eatest thereof thou shalt die the death. And, — Cursed is everyone that continueth not in all things written in the Law to do them. As therefore everyone that sinneth is guilty of death; that is, obliged to endure the punishment of death: So, in regard of the Truth of God's threatening, and the vindictive justice of the most righteous judge, it is necessary that one way or other the Sinner should undergo that punishment, Gen. 2. 17. Gal. 3. 10. Rom. 1. 32. & 3. 19. & 5. 12. & 6. 23. I am. 1. 15. Hence those phrases, Guilty of Hell-fire. — Guilty of Eternal judgment. — That every mouth may be stopped, and all the world may become guilty before God. 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 , Under judgment to God, or subject to the judgment of God. Hereupon, sins are called Debts, 〈 in non-Latin alphabet 〉 , And forgive us our Debts, as we forgive our Debtors. They are Debts to God. Not that we owe them to God, or ought to sin against God; but Metonymically, because they render them that sin obnoxious to God's punishment, even as Pecuniary debts oblige him (that hath not wherewith to pay) unto punishment. Hence also (as that learned Gomarus hath well observed) The name Sin is used by way of a double Metonymy. viz. 1. By a Metonymy of the Cause for the Effect, when Sin is put for the punishment of sin, as Gen. 19. 15. and 1 Pet. 2. 24 2. By a Metonymy of the Adjunct for its Subject, when Sin is put for the Sacrifice of Sin, which bears the punishment of Sin to expiate it. As, He was made Sin; that is, A Sacrifice for sin. 2 Cor. 5. 21. Thou wouldst not have sin, Psal. 40. 7. that is, thou wouldst not have legal Sacrifice for sin; which the Apostle by an Ellipsis renders, 〈 in non-Latin alphabet 〉 , for sin; that is, A Sacrifice for sin, Heb. 10. 8. Now guilty sinners must undergo Death and Curse one way or other, as I said: Ei there in their own Persons, according to the express letter of the Law, Deut. 27. 26. Gal. 3. 10. Gen. 2 17. thus all reprobates shall endure the punishment forever, Mat. 25. 41, 46. Dan, 12. 2. Or in their Surety, according to the tacit intent of of the Law, manifested to be the mind of the Law-giver in the whole current of the Gospel, in Christ Promised, Gen. 3. 15. and 22. 18. Act. 10. 43. and in Christ exhibited, Gal. 3. 13, 14. Heb. 2. 14. Acts 3. 25. Thus Christ died and became a Curse for his Elect, Isa. 53. 4, 5, 6 Rom. 4. 25. Gal. 3. 13. whose temporal Death was of eternal and infinite value, by reason of the infiniteness of his Person, being God as well as man, purchasing his Church with his own blood, Act. 20. 28. Heb. 9. 14. This Sacrifice of Christ dying was fully accepted of God as a Ransom for all his Elect, Eph. 5. 2. Heb. 10. 6. to 20. 1 John. 2. 1, 2. Heb. 9. 12, 13▪ 14. Mat. 20. 28. 1 Pet. 1. 18. Now Remission of sins doth most properly relieve a sinner against this Guilt of death, Curse and Condemnation; not by abolishing the Desert of his Guilt, or the Merit of his sin: But by releasing him from his actual Obligation and Ordination to Death, Curse and Damnation; that though it be deserved by him, yet it never shall be inflicted upon him.

Quest. II. What The Remission of sins is, which is here Promised and Covenanted in this New Covenant.

Resolut. Remission of sins is a most sweet and comfortable Blessing, especially to a poor Sin-bruised soul. This Blessing is more often spoken of, then well understood: and yet its better understood by many, then experimentally enjoyed. This Question, as it is difficult, so it cannot but be very delightful to be resolved. For Satisfaction herein, Consider, 1. The Expressions or Phrases by which the Holy Ghost in Scripture sets it forth to us. He best knows how to Signifie and make known his own Mind to us, touching this choice Mercy. 2. The Nature of this Blessing, of Remission of Sins.

I. The Expressions, Names or Phrases whereby the Holy Ghost describes this precious & excellent Blessing to us, are very many both in the Hebr. of the O. Test. & Gr. of the N. & those very Emphatical & comfortable. I shall briefly note some of the more observable expressions. As,

1. Remission, Pardon or Forgiveness of Sins: Gr. 〈 in non-Latin alphabet 〉 . That they may receive forgiveness of sins. — Repent and be baptized everyone of you in the name of Jesus Christ, for the Remission of sins. This word is most frequently used for this purpose in the New Testament. The original of this word is 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , To send: whence 〈 in non-Latin alphabet 〉 , to dismiss, Let-go, Send-away, remit, permit, or suffer, leave, &c. And thence the Noun 〈 in non-Latin alphabet 〉 Dismission, Remission, Releasing, viz. of Debts, or of bonds for debts, or of Captives out of prison. And so its translated to signify the Pardon and Forgiveness of Sins: Because when God pardons sins, He dismisses them, he releases them, he lets them alone, meddles not with them, so as to impute them to condemnation, He remits their debts, He sets the offender at liberty breaks their bands, and brings them out of prison, &c. By this Metaphor, Pardon of Sin is sweetly set forth in that of Isaiah; — To proclaim liberty to the Captives, and the opening of the Prison to them that are bound: which in Luke is thus expounded; — To preach ( 〈 in non-Latin alphabet 〉 dismission, remission, release ) deliverance to the Captives,—To set at liberty ( 〈 in non-Latin alphabet 〉 in remission, &c.) them that are bruised. 〈 in non-Latin alphabet 〉 is from the same orignal, and is used for remission of Sins, Rom. 3. 25. The Hebrew word answering properly to this Greek word is 〈 in non-Latin alphabet 〉 Salach, To remit, or forgive, or be merciful to: As here its used in this Promise; For I will forgive their iniquity. This same word is also often used in this sense elsewhere▪ As Lev. 4. 20. 2 Chron. 6. 27. Exod. 34. 9 Ier. 33. 8. Psal. 130. 4. Dan. 9. 9. Hence God is styled 〈 in non-Latin alphabet 〉 Eloah Selichoth, A God of Pardons, Neh. 9. 17. That can create, command, give and apply Pardons, as a God. So then, before Remission of Sin, The Sinner is in Debt, in Danger, in Bonds, in Prison, &c. but after Sin is pardoned, His debt is released, his bonds are cancelled, His prison is opened, and he is dismissed at liberty: God will have no more to say to him in regard of his pardoned Sins; God now accounts of him as if he had not Sinned. This is a great Expression, and very frequent both in Old and New Testament.

2. Free-forgiveness, gratuitous-Pardon of Sin. So its in the Greek in the New Testament. 〈 in non-Latin alphabet 〉 , Having freely-forgiven us all our Sins. And again,— Even as Christ ( 〈 in non-Latin alphabet 〉 ) freely forgave you, so also do ye. The word 〈 in non-Latin alphabet 〉 doth properly signify a gratuitous-forgiving, not only without, but even contrary to all our desert. This denotes to us, That pardon of Sin originally flows from that blessed fountain of God's free grace. He pardons because he will pardon. He forgives freely for his own sake, Isai. 43. 25.

3. Propitiousness, or Propitious-mercifulness upon Pacification for Sin. The Greek 〈 in non-Latin alphabet 〉 To expiate, Pacifie, and render▪propitious; and 〈 in non-Latin alphabet 〉 , Pacified, Propitious, Favourable, &c. are used for this Purpose. As 〈 in non-Latin alphabet 〉 ▪ I will be propitiouslymercifull to their unrighteousnesses. Or, I will be pacifiedly-favorable to their unrighteousnesses, (that I may so speak to express the Emphasis of the word.) The like word is in the Publicans Prayer; 〈 in non-Latin alphabet 〉 O God be merciful to me a Sin •… . Properly; O God be pacified, or, be pacifiedly-merciful to me a Sinner. These are excellent expressions indeed, whereby God promiseth pardon, and the Publican begs pardon of Sin. These Greek words are for Substance the same. Now 〈 in non-Latin alphabet 〉 hath two principal significations in the New Testament, viz. 1. To expiate, or make-reconciliation for sins with God. So its used only once, of Jesus Christ; — That he might be a merciful and faithful High-priest, in things pertaining to God, 〈 in non-Latin alphabet 〉 to make reconciliation for the sins of the people: or, To expiate the sins of the people. 2. Hence consequently its drawn to signify, To pacify God, or To render him propitious, favorable, merciful. Because, when Sins are expiated, when reconciliation is made for them, when the penalty is endured fully that is due to them, &c. then God is appeased, pacified, and becomes propitious, favorable, merciful to the Sinner. And in this sense the word is often used in Scriptures, As, Luke 18. 13. Heb. 8. 12. Mat. 16. 22. And in Profane Authors. And this latter is the most usual and common signification of the word. So that as the former word 〈 in non-Latin alphabet 〉 , freely to forgive, denotes the spring-head and fountain whence Pardon of Sin ariseth, even the riches of God's free grace: So this word 〈 in non-Latin alphabet 〉 intimates the Meritorious Mean, or Procuring-Cause of Pardon, viz. Christ's Meritorious expiation of Sin by his own death and blood, whereupon God is pacified and appeased touching sin, and becomes propitiously merciful to the Sinner. Hence Christ is called, 〈 in non-Latin alphabet 〉 , The Propitiation, If any man sin, we have an advocate with the father, Jesus Christ the righteous, and he is the Propitiation ( 〈 in non-Latin alphabet 〉 ) for our sins. And 〈 in non-Latin alphabet 〉 The Propitiatory or Mercy-seat: whom God hath set forth to be ( 〈 in non-Latin alphabet 〉 ) A Propitiatory through faith in his blood, to declare his righteousness for theremission of sins that are past, &c. How excellently do God's gratuitous Mercy, and his Justice meet in this great blessing of Remission of sins! His gratuitous Mercy, in that he remits freely, without any desert of the Sinners, yea against all his desert: His Justice, in that he remits righteously, upon expiation made by Christ's blood, and satisfaction given to God's justice for •… in by his death. Answerable to this Greek word, is also the Hebrew word 〈 in non-Latin alphabet 〉 Salach, in one of its significations: for it signifies not only to remit and forgive, but also to be Propitious. And therefore for this the Apostle puts 〈 in non-Latin alphabet 〉 I will be propitiously-merciful, or I will be pacifiedly favorable to their unrighteousnesses. More fully answerable is the word 〈 in non-Latin alphabet 〉 •… hit, To Expiate, Cleanse, Purge. This word 〈 in non-Latin alphabet 〉 Chata in the Conjugation called Kall, signifies, To Sin, To err-away, To err from the scope: but in the Conjugation Piel; To Expiate sin, to cleanse or Purge away sin. So David useth it; Thou shalt purge me with Hyssop, and I shall be clean, &c. Or, Thou shalt expiate me, or cleanse me with Hyssop, &c. Herein David alludes to the ceremonial Rite of cleansing the leper or other unclean persons under the Law, The Priest took a bunch of Hyssop, and therewith sprinkled blood upon them. Lev. 14. 4, 5, 6, 7, 8. and sometimes a clean person with Hyssop sprinkled water upon the unclean. Numb. 19. 17, 18, 19. This was a Type of Christ's blood and water sprinkled upon the hearts and Consciences of Sinners by Faith for Remission of Sins, Rom. 3. 25. Heb. 9. 13, 14. The blood of Jesus Christ his son cleanseth us from all sin, 1 John 1. 7. In this phrase therefore David begged pardon of sin in the blood of Jesus Christ, whereby God's justice was satisfied for sin. He could easily have had the literal ceremony: but he wanted and earnestly desired this Spiritual mystery.

4. Not-remembering of Sin anymore. This is another expression for Pardon of sin in this New Covenant; — And their sinfulerrour ( 〈 in non-Latin alphabet 〉 Lo escar guhod) I will not remember anymore. For which the Greek hath it; And their sinful errors and their unrighteousnesses I will not remember again, or anymore. 〈 in non-Latin alphabet 〉 . Here are two Negatives, which do more vehemently deny, according to the propriety of the Greek language. That is, I will never remember them again, I will in no case remember them anymore. I will so forgive, as to forget. Not that in propriety of phrase, God either remembers, or forgets; for all things are present to him, he knows and beholds them in one act all at once: But its an Allusion to the manner of men, who when they forgive injures fully and heartily, do also forget them, blot them out of mind, so as neither to upbraid and reproach them for them, nor seek reparation, satisfaction, &c. by way of revenge. Or rather, its an Allusion to the Manner of the Old Covenants administration, in the Sacrifices, whereof there was a remembrance again of sins every year, they were a fresh inditement and arraignment of the people for sin continually: But under this New Covenant Christ by one offering of himself once offered, hath forever perfected them that are sanctified, hath forever taken away the sins of his Elect, there needs no more expiatory Sacrifice for them, they that are sprinkled with the blood of this Sacrifice shall have their sins no more remembered against them, or mentioned to them to their Confusion and Condemnation. An Act of everlasting Oblivion shall be past upon them.

5. Not-imputing of Sin to the Sinner. By this expression David describes the Forgiveness of Sin; Blessed is the man whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity. Paul also hath the same expression for Substance, alleging that of David's. The Hebrew word 〈 in non-Latin alphabet 〉 Chashab here used by David, and the Greek 〈 in non-Latin alphabet 〉 here used by Paul have both of them great variety of acceptations in Scripture, and there is an Imputation of evil, and an Imputation of good to one (as elsewhere I have already at large manifested): But to our present purpose they signify, To impute-to, Attribute-to, Ascribe-to, To account-to, To charge-upon, &c. Thus when God forgives Sin, he doth not impute sin to such a man, he doth not attribute, account or ascribe it to him, he doth not charge it, or lay it as a debt upon him, he doth not lay it to his charge to his condemnation. Why? Because he hath imputed all his sins already unto Christ, he hath laid them all upon him, as his Surety, and Christ having paid the debt as the Sinners surety, its no more to be charged upon the Principal. — For he hath made him to be Sin for us (by Imputation,) who knew no sin (by inherent pollution or perpetration) : that we might be made (by imputation) the righteousness of God in him. So that this Non-imputing of Sin to us, leads us to Christ our Surety to whom they were imputed, who himself bare our sins upon his own body on the tree. The Expression seems to be a Metaphorical allusion to an Arithmetical accounting, when upon casting up divers Sums a man at last comes to the total Result: and accounts, or chargeth so much debt upon one, so much upon another, &c. but where he will freely forgive the debt, he doth not impute, reckon or account any debt to such an one at all. Thus God in pardoning sin, imputes not sin to us, reckons it not to us, puts it not upon our Account, but as it were crosses all out of his debt-book. Oh he is a blessed man to whom the Lord will not thus impute sin!

6. Covering of Sin, Hiding it, or Hiding God's face from it. This expression is oft used for the Pardon of Sin. The Hebrew hath three words especially to this purpose. 1. 〈 in non-Latin alphabet 〉 Chasah; To cover, or hide out of sight. Its applied to any object or thing that is covered by something interposed betwixt it and the eye. As the body is covered with Garments, Ezek. 18. 16. The Tabernacle was covered with the cloud, Numb. 9. 15. & 16. 42. The waters of the Red-Sea covered the Egyptians, Exod. 15. 10. Thus when sin is pardoned, its covered from God's eye. Not that God doth not see it at all, but that he doth not see it to punish it and requi •… e it with Condemnation. So; O the blessedness of the man whose transgression is forgiven, and whose sin is covered. And elsewhere; — Thou hast forgiven the iniquity of thy people, thou hast covered all their sin, Selah. 2. 〈 in non-Latin alphabet 〉 Caphar, Our English word cover is very near it. This word Generally signifies to Cover, to hide, to cover with pitch, &c. as Gen. 6. 14. the Ark was covered with pitch. Hence in Piel it signifies, To expiate, cleanse, purge, &c. which is to hide sin or uncleanness; To remove Wrath, that it may not appear. Thus the Seraphim laying a live-coal from the Altar upon the mouth of Isaiah, said; Thine iniquity is taken away, and thy Sin purged▪ or Covered. And again; Surely this iniquity shall not be purged from you (or, covered ) till ye die. From this Root that word 〈 in non-Latin alphabet 〉 •… aphoreth is derived, which signified the Covering of the Ark, called the Mercy-seat or Propitiatory, which was a special Type of Christ, Exod. 25. 17. to 23. Rom. 3. 25. For as the Law in the Ark, by which is the knowledge of sin, was covered with the Mercy-seat: so Christ by his death Expiates, Remits and Covers our sins, that the Law shall not accuse or condemn us for them. 3. 〈 in non-Latin alphabet 〉 Sathar, To hide, conceal, &c. when God Pardons sins, he hides his face from them, He will not look upon them in wrath or revenge; he looks as it were another way. So David prayed; Hide thy face from my sin, and blot out all mine iniquities. It seems to be a Metaphor, from a guilty person, that cannot endure the face of a strict Judge: or from an offending child that cannot bear the fathers frown. When God pardons, he hides his face. Oh what comfortable words are these to a penitent, sin-bruised Soul! Thou uncoverest all thy sins before God, confessing them, lamenting them, and ripping them up: but God covers them all, he puts them out of his fight. Thy sins are ever before thee, Psal. 51. 3. thou art still poring upon them, &c. but God hides his face from them, he will not look upon them anymore.

7. Taking-away sin, Removing it, &c. when God Remits sin to us, he Removes sin from us. Here are two Hebrew words. 1. 〈 in non-Latin alphabet 〉 Nasa, To lift up, To take-away, To Spare, To Remit, &c. This word is very comprehensive in significations, if any other. When God remits sin, which is an heavy burden to the Soul, Mat. 11. 28. He lifts it up off the Soul, he takes away this heavy, troublesome load that presseth it down and oppresseth it, he gives lightning and ease to the Soul, he unburthens it. Oh this is sweet to the Heavyladen! Thus God proclaims himself; — Keeping mercy for thousands, forgiving ( 〈 in non-Latin alphabet 〉 Nose, lifting up, taking away, ) iniquity, and transgression, and sin. That is, All sort of sin. Here the Participle is used, Taking away: its God's constant, daily and continual act to be pardoning; though we be still sinning, yet he is still pardoning. So elsewhere; Who is a God like unto thee, pardoning ( 〈 in non-Latin alphabet 〉 Nose▪ lifting-up, taking-away) iniquity? &c. there's no God like our sin-pardoning God: No God, but he can pardon •… in. — Take-away all iniquity, and receive us graciously. — O the blessednesses of that man whose transgression is pardoned, or Taken-away! This taking away, or bearing away of Sin noted by this word, was excellently shadowed out in the Scapegoat, upon whose head Aaron was to lay both his hands, confessing over him all Israel's iniquities and transgressions, putting them upon his head, and then to send him away into the Wilderness, never to return or be found more. And the Goat ( 〈 in non-Latin alphabet 〉 Nasa, shall take-away) shall bear-away upon him all their iniquities unto a land of separation, and he shall let go the Goat in the wilderness. So Christ bears away our sins, far from us, never more to return to us, or be charged upon us. 2. 〈 in non-Latin alphabet 〉 Mosch, To remove, properly to remove-fromhandling. — And I will remove ( Jerome renders it, Auferam, I will-take-away) the iniquity of that Land in one day. In that day, saith the LORD of hosts, shall ye call every man his neighbor, under the Vine and under the Fig-tree. The Pardon and removal of sin, is here discovered to be the sweet foundation of all Peace, Tranquility and Prosperity. Sin unremoved, like Jonah in the ship, storms and disturbs all: but Sin removed, like Jonah cast out, calms and quiets all.

8. Blotting-out, or Wiping-out, or Razing out, &c. 〈 in non-Latin alphabet 〉 Machah, Properly and Principally it signifies, To blott-out-by-wiping, and so to remove away from its place, that shall not anymore appear; David prays; Blott-out, wipe-out all mine iniquities, Psal. 51. 9. God saith; I, I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins, Isa. 43. 25. And again; I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins, Isa. 44. 22. When a cloud is blotted out of the air, it is so utterly dissipated and dissolved, that it never returns thither again; there's nothing but serenity, clearness and brightness in the Heavens; and when a writing is blotted out of a Table-book, its so defaced, that it can never be read more; or, when a debt is wiped out of an Account-book or Debt-book, its never called for or exacted anymore▪ So when God pardons sin, he so utterly blots and wipes it out by the blood of Christ, that it shall never be exacted more from that soul, never be found there more unto Condemnation.

9. Casting behind God's back. King Hezekiah said; — And thou hast loved my Soul from the pit of corruption, for thou hast cast ( 〈 in non-Latin alphabet 〉 Hishlacta, thou hast cast away) all my sins behind thy back. A Metaphor from the action of man, who casts behind his back such things as he cares not for, regards not, looks not after, minds not, &c. So God deals with all our sins which he pardons, and for which he will not condemn us. Contrariwise when God punisheth for sin, he is said to set our sins before his face; — For we are consumed by thine anger, and by thy wrath are we troubled. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

10. Removing our sins from us as far as the East is from the West. 〈 in non-Latin alphabet 〉 Rachak, properly it signifies, To be far-distant, To be afar off, To be far remote. David useth this word for Pardon of sin, He hath not dealt with us after our sins, nor rewarded us according to our iniquities. For as the Heaven is high above the Earth: so great is his mercy towards them that fear him. As far as the East is from the West: so far hath he removed ( 〈 in non-Latin alphabet 〉 Hirchic, hath made-far-distant) 〈◊〉 transgressions from us. Here God's pardoning Mercy is magnified three ways, viz. 1. By his forbearance of deserved punishment. 2: By the incomparable transcendency of his mercy above our sins higher then heaven is above the earth. 3. By his far removal of our sins from us, as East is remote from West. A Proverbial Speech. East and West are far distant, never meet: So we and our pardoned sins shall never meet more; our true Scape-goat Christ hath carried them quite away from us into the Wilderness. Augustine here saith; When Sin is remitted, thy sins set; thy grace riseth. Thy sins are as it were in the West: The Grace whereby thou art freed is in the East. — Thy Sins set forever; and Grace remains forever. Oh its well for us when our sins are not Rising, but Setting.

11. Finally, The Pardon of Sin is most excellently set forth even in a Knot or Clustre of choice Expressions in the Prophet Micah, Who is a God like thee, Pardoning (Or, Lifting-up, or Taking-away) iniquity, and Passing-by over the transgression of the remnant of his Heritage? He retaineth not his anger forever, because he delighteth in loving-kindness. He will Return, He-will-tenderly compassionate-us, He will subdue our iniquities: And thou wilt cast-away (or fling-away) all their Sins into the depths of the Sea. In this glorious Scripture, The singular and incomparable Goodness of God is magnified over all God's in his Pardoning Mercy. The true God is altogether matchless in his Sin-pardoning mercy. Who is a god like thee? &c. This his Sin-pardoning Mercy is, I. Emphatically propounded, by way of interrogation. Who is a God like thee, Pardoning, ( 〈 in non-Latin alphabet 〉 Nose, lifting-up, taking-away) iniquity? Of this Term formerly. II. Elegantly Amplified by many sweet and comfortable Expressions. As, 1. Passing-by over the transgression ( 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 Guhober Guhal Peshaugh) of the remnant of his Heritage. When God Pardons sin, he passes over it, he passes by it, he so sees it that will not see it, He will have nothing to say or do to it or for it, as to the point of curse and condemnation. But only his Heritage, that little remnant in the world shall share in this Mercy. Thus God passed by the Israelites in Egypt, whose Houses were sprinkled with blood, when he fell upon the Egyptians for their sins and destroyed them. 2. He retaineth not his anger forever, &c. God may be angry with his people, and sore displeased at them for their sins so as to chastise them severely, though he pardon them graciously: yet he will not be ever angry, he will put off and lay aside his displeasure from them. 3. He delights, takes-pleasure in loving-kindness. 〈 in non-Latin alphabet 〉 Chesed properly notes Benignity, Loving-kindness. Loving-kindness hath these three special Properties, viz. To impart tokens and testifications of kindness to the Object loved. To accept the smallest upright performances or manifestations of Duty. To cover and pass by all weaknesses and infirmities, as if there were no such things. God excels in all these, Loving-kindness is his delight. 4. He will return, He will-tenderly-compassionate-us. The word 〈 in non-Latin alphabet 〉 Racham properly denotes, To commiserate, Intimately to tender with inward yearning bowels of compassion, Tenderly to embrace, as the Matrix the child. Though sin drive God away sometimes, yet he will not utterly depart, he will return again to us: yea, though we have sinned against his Mercy, kicked against his bowels, yet his very bowels yern over us. When God pardons a sinner, Oh how he tenders him, how dearly he clasps and embraces him, how he puts him as it were into his very inward and dearest bowels! &c. 5. He will subdue our iniquities. When God pardons sin, he subdues sin, he conquers the enmity of sin. Partly, He subdues the great and strong Provocation of sin, that riseth up against Cod. God's Pardons prevail against, and overcome our sins Provocations: His Pardons are above our sins exasperations and aggravations. They are great, but God's Pardons infinitely greater. Partly, He subdues the great Power of sin, that riseth up against us. Where God pardons the Guilt, he kills and mortifies the Power of sin. 6. He flings away all his people's sins into the depths of the Sea. That is, God so pardons their sins, that he Pardons all, and that forever. As that which is flung into the Sea, into the deepest places of the Sea, can never again he seen or found: Or as the Egyptians were all swallowed up in the Red-Sea, and never troubled, terrified or afflicted Israel anymore after that day; God could as easily drown all Pharaohs Army therein, as one man. So their Pardoned Sins shall be all drowned in the Sea of God's Mercy and Christ's Merit forever; they (though never so huge an Army) shall never trouble, terrify or afflict them anymore to their condemnation; in that sense they shall never be found anymore at all, or heard of in God's wrath anymore at all.

Thus I have opened a Box of rich and precious ointment. O how fragrant and refreshing are these expressions to a sin-bruised foul! How appositely and suitably are they accommodated against all the saddening considerations and apprehensions of sin! ^1. Our Sins ars Debts: But God doth freely remit them. ^2. Our Sins are Offences; but God in Christ doth expiate them, and is propitious to them. ^3. Our Sins are upon record in God's Book: But God will not remember them, impute them to us, or charge them upon us; but wipe them quite away. ^4. Our Sins are foul and deformed: but God will hide and cover them. ^5. Our sins are heavy burdens: but God will lift them off us, and take them away. ^6. Our Sins have been acted all in God's sight, and they are ever before us. but God will cast them all behind his back, and remove them as far away from us as the East is distant from the West. ^7. Our Sins are great Provocations against God, and strong enemies to our Salvation: But our matchless sinpardoning God, will Pass them by, will not still retain his anger against them, takes pleasure in loving-kindness▪ will return to us, will reembeace us with tenderest bowels of commiserations, will subdue our iniquities, and will fling away all our sins, as once the Egyptians, into the depths of the Sea. O think of these things ye penitent souls, that lie bleeding under your sins and the wrath of God: and lift up yourselves herewith out of the doleful pit of your despondencies and disconsolations.

Thus of the Scripture-Names and Expressions touching Remission of Sin. The Quid Nominis.

II. The Nature of Remission of Sins; The Quid Rei, what the Thing of Remission of sins is, hath been very much discovered in all the former excellent expressions▪ whereby the Holy-Ghost points it out unto us in the Scriptures. But yet, because this is such a Fundamental Article of Faith; upon which the consolation of Believers doth so much depend, And against which it is very dangerous to err, on the right hand or on the left: I shall, for the more distinct and clear Discovery of the Nature of Remission of Sins, Propound and explain these Positions following, viz

Posit. I. That, Remission of sins, here promised in this New Covenant, is not intended of any Human Remission, Fraternal, or Ministerial: But of Divine Remission of sins, and that not Particular, but Universal.

We must rightly distinguish, before we can clearly and duly Define or Discribe. Remission of sins, according to Scripture is twofold. I. Human, whereby man forgives man, according to God's appointment. This Human Remission is also twofold, viz. 1. Fraternal Remission, which every private Christian ought to perform to his Brother sincerely and heartily▪ as he desires and expects pardon from God. Forgive, and ye shall be forgiven. — And forgive us our Debts, as we forgive our Debtors. — For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses. Thus Joseph forgave his Brethren. Nor must we forgive one another, until seven times, but until seventy times seven; Even as often as there is need: as our Savior teacheth by his Parable. 2. Ministerial and Ecclesiastical Remission, which either The Ministers pronounce Doctrinally according to the Word unto every true Believing and Repenting sinner, which is partly intended in that; whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained. Or the Church, The Governing-Church, pronounceth. Orderly in a way of Discipline, and Censure, to a Penitent after Ecclesiastical punishment inflicted. But none of these Remissions are here intended: but such a Remission as is the immediate Act of God, Heb. 8. 12. Ier. 31. 34. II. Divine, whereby God himself forgives man. And is likewise twofold, viz. 1. Particular or Partial, when God remits the punishment of sin in part, or for a time only. As when God remits temporal punishment, even unto reprobates: Thus God pardoned the Murmurers, in not bringing the Pestilence upon them, according to Moses request, Pardon I beseech thee the iniquity of this people,—as thou hast forgiven this people from Egypt even until now: and yet he afterwards shut them all out of the promised Rest for their unbelief. Thus God in part pardoned wicked Ahab, in respiting the threatened Judgment. But however God may Pardon wicked persons in regard of temporal punishment: he will never pardon them in regard of eternal, Mat. 25. 46. Psal. 92. 7. 2. Universal or Total, when God gratuitously remits unto truly Penitent and Believing Sinners, all Punishment and Curse of sin properly so called, both Temporal and Eternal, for and through the meritorious satisfaction of Jesus Christ, apprehended by Faith. I say, All Punishment properly so called: for even they that are actually pardoned and justified, are not exempted from God's Fatherly chastisements, judgments and trials in this life, and those inflicted sometimes upon occasion of their sins; witness David, the Corinthians, and many others, 2 Sam. 12. 13, 14, &c. 1 Cor. 11. 32. Heb. 12. 6, 7, 8, 9, 10. And this Universal Remission of Sin, is that which is propely and plainly intended in this New Covenant.

Posit. II. That, Remission of Sin is a distinct Blessing and Grace from Mortification of Sin, and not to be confounded therewith.

For, ^1. Remission of sin is a branch or Part of Justification, Rom. 3. 24, 25, 26. and 4. 6, 7, 8. But Mortification of sin is a branch of Sanctification, Col. 3. 5. to 11. and 2. 11, 12. Rom. 6. 4. to 15. ^2. Remission of sin properly takes away the Guilt of sin, the Obligation to Condemnation, Eph. 1. 7. Heb. 8. 12. But Mortification of sin takes away the filth, power, and dominion of sin, and at last by degrees destroys the very Inherence and being of sin in us, that there shall be neither spot, nor wrinkle, nor any such thing, Rom. 6. 4. to 16. Eph. 5. 27. Remission makes a man no guilty sinner before God: but Mortification tends daily to make a man no Sinner at all. Its true, Remission of Sin and Mortification of Sin, are divine blessings, cast at the same time upon the same persons; but yet they are distinct blessings.

Posit. III. That, Remission of Sins strictly and properly taken, is not the All, but only a Part of our Justification before God; But more largely and improperly it is All.

For, Remission of Sin is taken Properly or Improperly. 1. More strictly and properly, it denotes An absolution of the Sinner from the guilt of sin, viz. from his just obligation unto due Punishment, 2 Sam. 12. 13. Mat. 6. 12 Luk. 11. 4. And in this sense, Remission of Sins is not the All and whole Nature of Justification, but only a part thereof. For, none are just before God perfectly, but such as perform the whole debt due to God. The Debt due to God is twofold, viz. One Directly & perse; that is, Perfect and perpetual Obedience to God's Law. The other Indirectly & per accid •… ns, by accident and occasion of Sin: that is, Undergoing the Punishment due to the transgression of the Law: Both these are necessarily to be performed for us; The latter, for obtaining of Remission of Sins, that is, Absolution from the Curse and Punishment of Eternal death deserved: The former, for Imputation of righteousness to us unto Eternal life. Hereupon Jesus Christ, becoming our Mediator and Surety, paid and performed both these Debts due to God; viz. The Debt of Punishment, for obtaining Remission of sins, or Acquittal from Death and Curse, for us, Isa. 53. 4, 5, 6. Eph. 1. 7. 2 Cor. 5. 21. The Debt of perfect Obedience, for Justification of life, Rom. 5. 17, 18. 2. More largely and improperly, by a Synecdoche of the part for the whole, it comprehendeth in it the imputation also of righteousness. As in that passage which Paul alledgeth out of the Psalms; Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works: Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man unto whom the Lord will not impute sin. David's words expressly mention not a word of the Imputation of righteousness: but run only upon God's Forgiving, Covering, and Non-imputing of sin, and yet Paul saith, David describes the blessedness of the man to whom God imputeth righteousness. Here therefore A Synecdoche must needs be acknowledged; And, That Remission of sins, (here expressed by Forgiving, Covering, and Not-imputing of sin ) doth plainly import and imply also An imputation of righteousness. And seeing Remission of sins is sometimes used in the New Testament Synecdochically to comprize in it the whole of Justification, why should it be thought strange to understand it in this extent and latitude here in this Body of the New Covenant, the Promises and Blessings whereof are so Complexive, Extensive, and Fundamental? Surely I see no Inconvenience contradicting. And certainly, If we may understand this Federal Article so largely, it will so much the more advance the rich Grace of the New Covenant, And advantage the Consolation of the New Covenant Federates.

Posit. IV. That, Remission of sins, strictly taken, doth most properly and especially consist in the Removal of the offense done to God, and in the Acquittal or Absolution of the Sinner from the Guilt of Sin, that is, from his Obligation, or being bound over, to endure the Punishment of Death, due for such offense.

I have already shown, that, among other Particulars considerable in Sin, these are two specially to be noted, as to the present subject in hand; viz. Offensa, and Reatus. I. The Offence or Provocation against God, as it were stirring up his Anger and Displeasure. The Act of sin may be transient and speedily pass away: But the offense against God remains and continues, till the Sin be pardoned. God lays it to heart, when the Sinner is pleased with it: God is displeased at it, when the Sinner is pleased at it: God Books it down, and remembers it, when the Sinner forgets it, &c. And God ofttimes testifies his deep displeasure because of such offense, before the offender obtain Repentance or Pardon. But when Sin is Remitted, God ceaseth his conceived anger and displeasure; Blots the Sinners offenses out of mind and memory, will remember them to him no more, Heb. 8. 12. II. The guilt of sin, or the Obligation of the Sinner to the punishment of Death and Damnation, appointed of God. As soon as a man hath sinned, he is presently fallen into the hands of God, who hath right and power over him as a supreme and righteous Judge to take vengeance upon him, having already adjudged the Sinner unto death: And he is also presently fallen into the hands (as it were) of his own Conscience, his own Guilty Conscience. God and his own Conscience bind him over to Eternal condemnation, as the proper appointed wages of sin. While this Guilt, while this Obligation to death lies upon the Soul and Conscience, There's no Remission of sin there: but in this guilt, sin still lives; still represents itself with horror to the awakened soul, my sin is ever before me; still cries aloud for vengeance, as if it were but newly acted, &c. when sin therefore is remitted, this guilt removes, this obligation to threatened and deserved pnnishment ceaseth; The soul is now set at liberty, this dreadful bond is cancelled, the pain, fear, trouble and terror of Conscience is over, and the Sinner begins to find some spiritual Rest and ease unto his soul. Herein principally and especially Remission of Sin stands: Not in Removal of the Stain and Power of Sin, that is done by Sanctification: Nor in Removal of the desert of Punishment, for even in a Pardoned person, as well as in an unpardoned, Sin deserves eternal death and condemnation, this is the proper and adequate wages of Sin wherever it is; But in Removal of the Guilt of Sin, and that Obligation to everlasting Death and condemnation, when this Guilt is removed, when this Obligation is cancelled; then Sin is pardoned. This is evident, 1. Partly, By the Metaphors used to express Pardon of sin, which peculiarly intend Acquittal from the Guilt of sin, or disobligation from the punishment of sin. As, Hiding God's face from them, and blotting them out: A Similitude from Creditors that blot debts out of their Books, so as not to exact them to be paid. Remembering Sin no more: not remembering them to punish them and damn for them: A Metaphor from Judges that punish not offenses forgotten or unknown. If God punish Sin, he still remembers it. Covering of Sin: not simply and absolutely that God cannot see it, but that God will not see it to condemnation, &c. 2. Partly, By the expressions used about the pardoning of the Sins of such as have been forgiven. As of David, — The LORD also hath put away thy sin, (Heb hath made-to-pass-away thy sinful-error,) thou shalt not die. In the former phrase, Pardon of sin is assured: In the latter phrase, this assured Pardon is explained, in acquitting him from the Obligation to punishment. So of Hezekiah; Thou hast loved my Soul from the pit of corruption: For thou hast cast all my sins behind thy back. See also, Psal. 103. 9, 10, 11, 12. 3. Partly, By the Method that God takes about Pardoning the Sins of his Elect. Of his free grace he gave Christ to be our Surety and Savior, Heb. 7. 21, 22. and 9. 15. Upon this our Surety Christ, he lays all the punishment of our sins, that by his Satisfaction, we may be acquitted from our guilt or Obligation to punishment, Isa. 53. 6. Rom. 3. 24. and 5. 8. Mat. 20. 28. Heb. 9. 26. 1 Tim. 2. 2. 2 Cor. 5. 21. As Christ was made Sin for us, by having the punishment of our sins charged upon him: so we are discharged from our sins and pardoned, by being released and discharged from our Obligation unto due punishment deserved by our •… ins.

Posit. V. That, God alone remits Sin.

Remission of sins is God's Peculiar Prerogative. Herein he is alone, and None with him. For, I. Remission of sins is in Scripture peculiarly ascribed to God, as belonging properly and only to him alone. The LORD—pardoning iniquity and transgression and sin. — I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. — A God of Pardons. — Who is a God like unto thee, Pardoning iniquity, &c. — Who can forgive sins save God only? And hence Christ declared himself to be God, that he was able to forgive sins to the Palsy man: and he evidenced himself to be able to forgive sins by curing him of his Palsy by his word. II. Our Savior teacheth us daily to direct our prayers to our heavenly Father, and to none other for remission of sins. And penitent sinbruised souls repair to God and him alone for pardon See Psal. 51. 1, 2, 3, &c. Hos. 14. 2. Because they know well that this blessed Alms comes only from the bosom of God's love. III. It is God alone that Justifies, Rom. 8. 33. & 3. 24, 25, 26. & 4. 5. & 8 30. And therefore its God alone that remits sin: for Remission of sin is one part of Justification; as hath been manifested. IV. Our sins are Debts primarily, properly and peculiarly against God alone; as being against his Will, his Laws, his Authority▪ his Purity, &c. Hence David; Against thee, thee only have I sinned, &c. Sins are only Secondarily, and in referrence to God against others, as thereby his Moral Laws or Law of nature, &c. are violated. Now who can remit the Debt, but the Creditor? who can remit the Sin, but God against whom it is committed primarily, and in some sense only? V. Remission of sins in every Notion and Cosideration, both In foro Coeli, & in foro Soli, In the Court of Heaven, and in the Court of a Mans own Heart and Conscience, belongs only to God. 1. In the Court of Heaven, Remission belongs only to him. For, Against him only the offense is done, Psal. 51. 4. And he only can save from Hell, and destroy both soul and body in Hell, and that for evermore. 2. In the Court of a man's own Conscience. He only that is God and Father of Spirits, having immediate Sovereignty and Power over the Hearts and Spirits of all men, can upon Remission of sins calm, still and pacify the Conscience, and give experimental persuasion, sense, evidence and assurance of pardon. Men, Ministers may use Arguments, apply Promises, Comforts, and many Means to compose a troubled heart; but all to very little purpose, till the Lord himself by his Spirit come in. Then if he do but say, Peace and be still: there's a perfect calm. So true is that of Elihu; When he giveth quietness, who then can make trouble? And when he hideth his Face, who then can behold him? Whether it be done against a Nation, or against a man only. Nathan told David that God had put away his sin, he should not die: But all this did not set David's broken bones in joint, nor restore to him the joy of God's Salvation, till God himself began to smile upon him and speak peace to him. VI. All Human Pardons are small matters, are as nothing to God's Pardons. Fraternal Pardons betwixt man and man, Christian and Christian, are only charitative passing-by of private personal injuries, without seeking or meditating of revenge. But these cannot at all reach to remove, The offense against God, or the Guiltiness of God's Judgment, or the Trouble of Conscience thereupon. Ministerial and Ecclesiastical Pardons, are only subordinate and Declarative: Whereby either the spiritual Censure and punishment inflicted by the Church upon an offender, is upon testification of his repentance removed in a way of Discipline; Or God's own Remission of sin to the truly penitent and believing Sinner is according to the Holy Scripture Doctrinally assured. Both which Remissions, or loosings of sin are only so far authentic and prevalent, as they are conform to the Word, and are Ratified in heaven. (As for Popish Pardons, They are either wicked Tolerations, Protections and Licences of sinning, or abominable delusions and mockeries of Sinners: Meer Antichristian Nets for catching of money, and enslaving souls under the Papal Tyrannie.) But God's Pardons are Absolutely Supreme, Authoritative and All-sufficient to take away All the offense against God, all the guilt of deserved punishment in this and the world to come, and all the trouble of conscience thereupon. He fully pardons in Court of Heaven, and Court of Conscience. His Pardons are the only Pardons. Hence therefore; ^1. All that have their sins Pardoned, may see to whom alone they are to ascribe them. ^2. All that want Pardons, may learn from whom alone they are to expect them.

Posit. VI. That, God Pardons sin freely of his own mere Grace, without any the least merit or desert of the pardoned sinner.

This is most evident. For, 1. The impulsive or Moving Cause inclining the Lord to Pardon sin, is not anything at all, in the creature, without himself: But only his own rich and free grace, within himself: as the Scriptures abundantly Testifie — Being justified freely by his Grace. Therefore pardoned freely by his Grace: Remission being part of justification, as is there after intimated. — Having freely-forgiven ( 〈 in non-Latin alphabet 〉 ) you all trespasses. — Even as Christ ( 〈 in non-Latin alphabet 〉 ) freely forgave you, so also do ye. — In whom we have Redemption through his blood, the forgiveness of Sins, according to the riches of his Grace: — I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. 2. Though God forgive sins only in Christ and for his Merit and Satisfaction: as after shall be shown, yet, in regard of the Pardoned sinner, that also is of mere Grace. ( ¹ ) Partly, In that God pleased to contrive this way of saving sinners by a Surety Jesus Christ, to Provide and accept the Satisfaction of this Surety by his death for the sins of his Elect: which he might justly have demanded and exacted of the Principals themselves, 1 Tim. 2. 5, 6. Heb. 10. 10. Mat. 29. 28. Dan. 9. 24, 26. Isa. 53. 4, 5, 6, 10, 11, 12. Heb. 7. 22. Rom. 8. 32. 1 Pet. 1. 18, 19. ( ² ) Partly, In that God pleaseth actually to apply the blood and Death of Jesus Christ unto the Hearts and Consciences of such or such sinners, by his Spirit and Faith, for actual Remission of sins: when he might justly have left them to perish with others in their sins and unbelief, Heb. 9. 14, 15. Rom. 3. 22, 24, 25, 26. Heb. 10. 22. 1 Cor. 6. 11. Acts 15. 9. Rev. 1. 5. Col. 2. 11, 12, 13. 1 Cor. 4. 7. Rom. 9. 15, 16, 18, 20. to 25. 3. Although God remit sins to none, but to penitent and believing Sinners only, yet that Remission even upon such terms also is merely gratuitous: and not at all for any merit or desert of such Faith or such repentance. For both Repentance and Faith are the mere gifts of his free grace. 4. That God might most clearly evidence to all the gratuitousness and freeness of his Pardoning-Mercies, he hath singled out most notorious Sinners▪ most undeserving yea most ill-deserving wretches as Subjects and Receptacles of his Pardons. Hereby his Pardoning Grace appears to be exceeding gracious.

He pardoned, David, his Murder and Adultery, 2 Sam. 12. 13. The sinful woman, her many sins, Luke 7. 37, 47. Manasseh his many horrid impieties, 2 Chron. 33. 2. to 18. Peter, his triple denial of his Master, and every time worse then other, Mat. 26. 70, 72, 74, 75. John 21. 15. to 20. Paul his Persecutions, injuries and blasphemies, 1 Tim. 1. 13, &c. Yea, the Jews, their betraying, crucifying and murdering of Jesus Christ the son of God, Acts 2. 23, •… 6, 37, 38, 41. To this effect said Chrysostom elegantly; Great is the tumult of my sins: but much is the Security of my Lord's love-to-man. He became man: This was of Mercy. He came into the virgins womb: This was of love to man. He became what thou art: that thou mightest become what thou art not. This was of Mercy. And Coming, whom did be presently call? The wise-men. After them, whom? The Publican. After him: The Whore. After her. The Thief. After him, whom? The blasphemer. O new and strange things! The first-fruits of Calling is the Tyranny of sin, &c.— Art thou impious? call to mind the Magi, the wise men. Art thou rapacious? call to mind the Publican. Art thou unclean? call to mind the Whore. Art thou a man-slayer? call to mind the Thief. Art thou an heinous offender? call to mind Paul the Blasphemer and after that an Apostle: First a Persecutor, and after an Evangelist; first Tare and after that Wheat: first a Wolf, and after a Shepherd: first Lead, and after that Gold: &c. Now why doth God single out from among Sinners, such notorious and flagitious offenders, to bestow his sanctifying and Pardoning mercies upon, but that thereby he might the more gloriously exalt the rich grace of his Pardons, in those Patterns of Pardons, for the encouragement of all such as after should believe?

Posit. VII. That, God remits sin, only upon and for the Satisfaction made to his Justice for sin by the Obedience and Death of Jesus Christ.

For clearing of this, Consider; I. That, God (having in his Covenant of works declared to Adam for himself and his Posterity, that, in the day he should transgress by eating the forbidden fruit, he should die the death, ) could not, according to the exactness and strictness of his Truth and Justice, pass by Adams first sin (wherein all sinned in him ) without punishing it with Death. If in some sense that sin had not been punished with Death; How should God have been true, that Threatned it? How should God have been just, that spared it contrary to justice? II. That, Lapsed man being utterly unable to pay this debt, to undergo this Death eternal without sinking under it, and being swallowed up wholly by it forever, The Lord was pleased to find out a sufficient Suerty that should fully pay the debt, by undergoing Death, (even a Death through the infinite dignity of his person, equivalent to Eternal, viz. JESUS CHRIST, (g) God-man. III. That, Jesus Christ, God-man our only Mediator and Surety by his obedience and Death, did make a proper, real and full Satisfaction to God's justice for the Sins of all his Elect; Wherewith God is forever well pleased, Isa. 53. 4, 5, 6, 8, 10, 11, 12. Rom. 5. 8, 9, 10, 19. I lay down my life for the sheep, John 10. 15. — The son of man came not to be ministered unto, but to Minister, and to give his Life ( 〈 in non-Latin alphabet 〉 ) A Ransom for many. — Who gave himself ( 〈 in non-Latin alphabet 〉 i. e. precium-ex-adverso-respondens; vel aequale-redemptionis-precium) a full Ransom for all. That is for all that he would have come to the knowledge of the truth, as in the former verse: viz not absolutely all, but of all sorts some. Again, — But now once in the end of the world, hath he appeared to put away sin by the Sacrifice of himself. — By his own Blood he entered in once into the Holy-place, having obtained ( 〈 in non-Latin alphabet 〉 ) Eternal Redemption for us. — In whom we have ( 〈 in non-Latin alphabet 〉 ) Redemption through his blood, even the forgiveness of sins. Now how acceptable this Ransom, this Price of our Redemption was to God, the Apostle declares; Partly, By Comparing Christ's Death to the most fragrant perfume of Incense; — Christ hath loved us, and hath given himself for us, an offering and a Sacrifice to God for a sweet smelling savor. Partl •… , by declaring how God pre •… erred this one Sacrifice of Christ's dying, before all the Sacrifices of the Law whatsoever. Partly by the Event and Effects of Christ's offering up himself once, viz. His Sitting down at God's right hand; His perfecting them forever that are Sanctified; His utter taking away all Need of anymore Expiatory Sacrifice for Sin. By all these passages and expressions it is very evident, That Christ hath by his Death and blood, as an invaluable price of our Redemption, made full Satisfaction to God's justice for the sins of all his Elect, and that God hath fully accepted the same forever. So that now the mercy of God may embrace the Sinner without the least impeachment of wrong to his Truth or Justice. IV. That, Jesus Christ having fully satisfied God's justice for the sins of all his Elect, by his Death and Blood, (the incomparable price of their Redemption,) hath thereby meritoriously purchased and obtained for all his Elect Remission of Sins, even their everlasting Relaxation and freedom from the Guilt of sin: that is, from their Obligation to Death, even to all Punishment properly so called, Temporal, Spiritual and Eternal. This is very plain by that expression of Paul's in two of his Epistles; In whom we have Redemption through his blood, even the forgiveness of Sins. Here note, 1. A great benefit obtained for us by Christ; viz. Redemption. From what? From Sin, Heb. 9 13, 14. 1 Pet. 1. 18, 19. From the Wrath of God, 1 Thes. 1. 10. From the power of darkness, Col. 1. 13, 14. From the Curse of the Law, Gal. 3. 13. 2. The way how Christ obtained this REdemption for us, viz. through his blood. By paying of his matchless price. 3. The Interpretation of this Redemption by way of apposition; viz. Even Remission of Sins. God's justice being satisfied by the price of our Redemption, Christ's blood: Remission of sins is obtained for us. His Redeeming us from wrath, takes off our guilt and obligation to eternal Condemnation: and this is properly Remission of Sins. Thus though God remit our sins most freely, as touching us, who cannot deserve it, but the Contrary; yet he remits our sins justly, as touching Christ, who hath meritoriously purchased and obtained it by his Death. Remission of sins cost Christ dear: though it cost us nothing. Remission of sins drops down from God to us through Christ's wounds; and swims to us in Christ's blood. Oh kiss those wounds with the lips of Faith; Oh drink that precious blood with the mouth of Faith: And then All thy Sins, All thy guilt, All thy condemnation shall flee away. I conclude this Position with that of Ambrose; I have not whence I may glory in mine own works, I have not whence I may boast myself: and therefore I will glory in Christ. I will not glory that I am righteous: but I will glory, that I am redeemed. I will glory, not because I am without sin: but because my sins are forgiven. I will not glory because I have profited, or because any hath profited me, but because Christ is an advocate with the Father for me, but because the blood of Christ is shed for me.

Hence, The Popish Doctrine of Mans own Satisfaction in part for his Sins, is most derogatory to the plenary and complete Satisfaction of Jesus Christ for all the Punishment Temporal, Spiritual and Eternal due for the sins of the Elect, whereby the guilt of all their sins is universally removed. Papists say, This universal Remission of sin by Christ's satisfaction hath place in the first Remission, which is by Baptism: But not in the Second Remission, which is given to them that Sin after Baptism; In which, Eternal punishment is remitted to the penitent, but not Temporal Punishment. And that this Temporal Punishment is to be endured before a man can enter into the Kingdom of Heaven. 1. Either here in this life by Laborious works, patiently endured; viz. ( ¹ ) Punishments inflicted by God, ( ² ) Enjoyned by the Priest, Or (3) Voluntarily undertaken, as Fastings, Prayers, Alms, &c. 2. Or hereafter in Purgatory in the life to come. But this is a wretched Doctrine, Robbing Christ of the Glory of his full Satisfaction which belongs to him, And Attributing to sinful man a Satisfaction which cannot belong to him, Contrary to what hath been said, and to the clear current of Scripture. So that I need add no more by way of Refutation.

Posit. VIII. That, God actually Remits sin to all truly Believing and Repenting Sinners: and (in his ordinary dispensation) to them only.

I say, Actually: Because Pardon of sin (Though Purposed and Decreed of God, before all time, in which sense God may be said to Remit sin Decretorily; And though Purchased and obtained for all God's elect by the meritorious Obedience and Death of Christ, in fullness of time, in which sense God may be said to Remit Sin Meritoriously; yet) is not Actually Applied to any Person in due time, but only to such as truly Believe in Jesus Christ for Pardon, and sincerely Repent of all their sins which they desire to have Pardoned, As afterwards shall be evidenced. Again I say, In his ordinary dispensation: Because of Elect Infants, who dying in their Infancy doubtless are pardoned and justified in and through Jesus Christ, applied unto them by the Spirit of God extraordinarily, according to his unsearchable Wisdom and Counsels, although they attain not to the actual exercise of Faith & Repentance. Yet Luther held that Elect Infants have actual Faith: Calvin, P. Martyr, Whitaker, and others of our acute Protestant Writers, though they dare not go so far, yet they hold they may have Faith as they have Reason, in Principio & Radice, In the Principle Root or Fountain: As the Reasonable soul in them is the Principle and Root of Reason, so the Spirit of God in them is the Principle and Root of Faith. However it be that Elect Infants are Pardoned, Justified and Saved, it must needs be confessed to be in an Extraordinary, not in an Ordinary way. Now setting aside this Extraordinary case, God actually remits sin unto none but such as truly Believe and Repent. Faith and Repentance are in Order of Nature Antecedaneous unto Actual Remission of sins, and pre-required in the Subject to be Pardoned before the Actual application of Pardon to the Soul. But differently. Faith is prerequired, as An Instrumental Cause or Mean for the Reception of the Pardon promised from God in Christ. Repentance is pre-required as a Necessary Qualification of the Sinner for Pardon. But neither of them are pre-required for any merit or desert thereof to the Procuring of pardon from God. God will not pardon without Faith and without Repentance: yet he doth not pardon for Faith and for R •… pentance, but only for Christ. This is discreetly to be considered, and still to be remembered. Now the Necessity of Faith and Repentance unto Pardon, may thus appear.

I. True Faith in Jesus Christ according to the Promise is Pre-required as a Necessary instrumental Mean to the actual Perception, Reception and Application of Remission of sins: without which theres no Actual Remission of sins, as hath been explained. This is evident by many Scriptures. — To him give all the Prophets witness, that through his Name whosoever believeth in him, shall receive Remission of sins. — Through this man is preached unto you the forgiveness of sins. And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses. That is, All believers are justified from all their sins, have remission of all their sins by Jesus Christ really and effectually, which the Rites and Ceremonies of the Law without him could never afford, they being only Types and Shadows of the virtue of Christ that should afterwards be revealed, and they being often repeated, because of their insufficiency to take away sins, till Christ the life and substance of them all came. One Christ crucified is of more avail and efficacy for Remission of sins, then all the Sacrifices, Purgations, Washings and Ceremonies of the Law. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, That they may receive forgiveness of sins, and inheritance among them which are sanctified, by Faith that is in me. Faith (as Calvin hath well noted) is here to be referred to the totum complexum: Not to the word Sanctified, as if the Apostle intended to show they were Sanctified by Faith; but rather to the word Receive, Faith being here declared to be the Hand or Instrumental Mean whereby we Receive both Remission of sins, and Inheritance among the Sanctified. That of Paul's also, touching Justification, is very pregnant;— Being justified freely by his grace, through the Redemption that is in Jesus Christ: 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, through the forbearance of God, Rom. 3. 24, 25. And all such Scriptures as declare, that we are justified by Faith, ( as Rom. 3. 28. 30. & 4. 5, 9, &c. & 5. 1. Gal. 2. 16. with sundry others ) do also imply that we have Remission of sins by Faith: Remission being part of our Justification.

II. Sincere Repentance from all sin, and from all dead works, is also pre-required as a Necessary & Congruous Qualification of the Subject that shall receive Pardon of sin. As; — Repent and turn yourselves from all your transgressions: so iniquity shall not be your ruin. Christ said after his Resurrection; Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that Repentance and Remission of sins should be preached in his Name among all Nations, beginning at Jerusalem. Thus Peter urged his Hearers to Repent in order to their Remission of sins; Repent, and be baptized everyone of you in the Name of Jesus Christ, for the Remission of Sins. Repentance qualifies for Remission of sins, and Baptism Sacramentally assures of that Remission. — Him hath God exalted with his right hand to be a Prince and a Savior, for to give Repentance to Israel, and forgiveness of Sins. But first Repentance, and then Forgiveness of Sins. — Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. So Conversion, under which repentance is comprised, is made the way to the obtaining of Remission of sins by Faith, Acts 26. 18. And Penitent Confession of sins hath the Promise of Remission, 1 John. 1. 9. To this effect said Chrysostom, Do thou speak thy sins, that thou mayest blot them out.—Speak of them here: that thou mayest not speak of them there. Speak and weep. Thy sins are written in a Book: Thy Tears are a sponge, weep, and they are wiped away: weep, and the Book will be found clear, &c. Not that all the Repentance or Tears▪ in the world, can give any Satisfaction to God for Sin, or any way demerit or deserve Pardon from him, or make him amends, &c. As Papist and Pharisaical Persons do fondly imagine: But that its very congruous that such as have offended should have a true sense of their offense, bewail it, confess it, and repent of it, when they expect to be forgiven; which brokenness of heart is a spiritual Sacrifice most acceptable unto God.

What the Nature of true Faith and Sincere Repentance is, I have elsewhere already manifested. Now, Forasmuch as God Remits Sin only to them that Sincerely Believe and Repent; and that True Faith and Repentance are Antecedaneous unto Actual Repentance, as the former Scriptures do clearly evince: Therefore, Hence these Consectaries do plainly Result, viz.

1. Hence, God's Actual Pardon of the Sins of the Elect (and so Consequently their Justification, whereof Pardon of sin is one part,) is not Eternal before all time: but Temporal, and in time. Why? Because Actual Faith and Repentance, which are necessarily pre-required to the Remission of Sins, are only in time. Its true, That from Eternity God Decreed, that all his Elect should Believe and Repent, and so be pardoned and saved: but its as true that the actual execution of this Decree is only in time. To say that a man is actually Pardoned and Justified from eternity; is, To confound God's Decrees with the execution of his Decrees, To destroy the use of Faith and Repentance prescribed in Scripture, And to make a man actually Pardoned, before he actually was a Sinner. Which are very Absurd.

2. Hence, God's Actual Pardon of the sins of his Elect is not an Immanent, but a Transient Act. Because it is not Eternal, before all time: but Temporal, in due time. Now this is the difference betwixt God's Immanent and Transient Acts. 1. His Immanent Acts abide in God, producing no real effect out of him, as his Decree, &c. but his Transient Acts make a real effect without, as Creation, Providence, &c. 2. His immanent act, is the same with his essence, and eternal; God's Decree is God Decreeing, God's will is God willing, &c. But his Transient Acts are the same with the Effect wrough •… . By which its plain, That God's Actual Remission of Sin is not an Immanent, but a Transient Act.

3. Hence, Unto Actual Remission of Sins, The Co-operation of all the Causes of Remission is required. It is not enough, That there be The Efficient Impulsive Cause, God's free grace; Or the Meritorious Cause, Christ's Death: but there must be also the Instrumental Cause, True Faith. None of these Con-causes can be left out. Till they all meet together in their Influence and Activity, the Effect of Remission is not actually produced. And the Instrumental Cause is in its kind as necessary, as the Impulsive and Meritorious Causes in their kind.

4. Hence, All that desire to have Remission of Sins actually conferred upon them, must sincerely endeavor to be partakers of Actual Faith and Repentance. Its not enough that God freely wills the pardon of his Elect, and that Christ hath dearly bought it by his blood, but they must also actually believe in this Christ and his death, and repent of their sins, if they mean that Pardon shall be actually theirs.

5. Hence, As Actual Faith and Repentance are necessary for the first application of Pardon at our first Conversion: so the Renewed Acts of Faith and Repentance are alike necessary for the After Applications of Pardon after Relapses. When David and Peter fell into New sins after their Conversion and Justification: they renewed their Repentance and Faith, for the obtaining of Remission: and so must we. And because we sin daily, we are taught by our Savior to beg Pardon daily. That the Medicine may be as frequent, as the Malady.

6. Hence, All such Persons as are Pardoned actually, are sanctified effectually. For, none are pardoned but such as truly Believe and Repent: And wheresoever there's Actual Faith and Repentance, there's Effectual Habitual Sanctification, whence they are disposed and enabled to Believe and Repent. Acts presuppose Habits. By the Truth therefore of our Sanctification, we may proceed to Assurance of the Remission of our sins and Justification. And on the contrary we may certainly conclude, That such Persons as are unsanctified, are out of doubt un-pardoned.

Posit. IX. That, When God actually and savingly Pardons Sin to the believing and repenting Sinner, He pardons fully and finally All his Sins Past and Prēsent, but not his Sins to come.

This Position hath in it three branches very considerable. When God savingly Pardons sin to any, 1. He pardons all sin past and present fully without exception. 2. He pardons all such sins finally, without Revocation. 3. He pardons no future sins by way of Anticipation.

I. When God Pardons Sin savingly to the true Believing and Penitent Person, He Pardons all Sin Past and Presentfully and absolutely without Exception. He Pardons Original Sin, whether Original Sin Originating, even their first Sin in Adam, in whom all sinned, Rom. 5. 12. Or Original Sin Originated; Even the corruption of Nature, Psal. 51. 5. John. 3. 6. He pardons all past and present Actual Sins, of Omission or Commission, of ignorance or against knowledge, weaknesses or wilfulnesses, against God or man, in thought, word or deed, together with all the sinful circumstances and aggravations thereof. When God savingly pardons one, he also pardons all fully. So fully, that he leaves not one Sin behind unpardoned. So fully, that he takes away all the guilt of Sin totally: that a man is wholly freed from all Obligation to punishment properly so called, whether Temporal, Spiritual or Eternal: So fully, that Sin cannot be more fully forgiven, or better pardoned then they are pardoned. This is plain; 1. Partly by Scripture-expressions about Pardon. ( ⁱ ) God Pardons iniquity, transgression and sin. He will cover, He will not impute sin. He Remits Unrighteousnesses, Sinful-Errors, and Unlawfulnesses. He blots out their Transgressions as a cloud. He removes our transgressions from us, as far as the East is from the West. He Casts all our sins behind his back. He Subdues our iniquities, he casts all our sins into the depths of the Sea▪ The blood of Jesus Christ cleanseth us from all sin. In those days, and in that time, saith the LORD, The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. The guilt of sin shall be so fully removed, that it shall be as if it had never been. That it shall never be prosecuted with deserved punishment. O how sweet and comfortable a blessing is this to every true believing and penitent soul! None can know it, but they that taste it. For from these and like expressions its plain, That God calls not pardoned sins anymore to the touch, nor doth exact punishments for them from his reconciled people. For, if God Punish sin, He still imputes it. If he revenge sin, he Remembers it. If he calls it into judgment, he doth not cover it. If he examine it, he tastes it not behind his back If he behold it and look into it, he doth not blot it out as a cloud. If he ventilate and scan it, he doth not cast it into the bottom of the Sea. To this effect said Augustine; Sins are covered, are hid, are abolished. If God hath covered Sins, he will not advert them; If he will not advert, he will not animadvert them; If he will not animadvert, he will not Punish, he will not acknowledge them, he had rather Pardon them. Why doth he say, Sins covered? That they might not be seen. For what was God's seeing sins, but his Punishing sins? So Jerome, That which is covered is not seen, is not imputed: that which is not imputed, shall not be punished. —And a little before that; Whose sins are covered ] that is, That by Repentance here, sins may be veiled, lest in the judgment they should be revealed. Hence, that Verse in the Old Glesses and Canons, (perhaps taken out of Prosper ) which I may thus English; God Pardons all, or none, To each repenting one. 2. Partly, by Reason. For, ( ¹ ) The same Free-grace, that inclined God to pardon one sin, doth as much incline him to pardon all sins. ( ² ) The same Merit of Christ and blood of Christ, that hath purchased Remission for one sin, hath also done it for all. ( ³ ) The same person that truly repents of one sin, repents of all: that believes in Christ for pardon of one sin, believes in him for the pardon of all.

II. When God pardons sin, he pardons all sin past and present finally and utterly forever, without Revocation. No aster Sins shall make God revoke his former Pardons. No New sins into which a justified person may fall, shall make void God's Old pardons, or bring his old Sins to be imputed to him again, unless he re-engage himself sinfully in his old sins again. For, 1. Scripture is very express for this: therein God assuring his people of their final pardon. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. — But if the wicked will turn from all his Sins that he hath committed,—All his transgressions that he hath committed, they shall not be mentioned unto him; that is, Not one of them all shall be mentioned or imputed to him, &c. — I will forgive their iniquity, and their Sins and their unlawfulnesses will I remember no more. Their iniquities shall be sought for, but they shall not be found▪ there shall be none. 2. God's counsel and love is immutable, his gifts and calling ( viz. The gifts of his effectual calling) are without repentance. Therefore God will not revive the guilt of pardoned sins.

Object. 1. But its said, When the righteous man turneth away from his righteousness, and commits iniquity,—All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Therefore the guilt of sin remitted may be revived. Answ. Not so. For, 1. This Commination doth not necessarily conclude, That a truly righteous man shall thus fall to all the abominations of the wicked: but is an holy caution and means sanctified to him to keep him from such falling, and dying in his sins. 2. The intent of this place, is not so much to show the righteous man's infirmity, (who of himself, without divine grace upholding, might quickly miscarry): as to set forth the most righteous God's equity and equality in his proceedings. If a righteous man should become wicked (which yet is not possible, upon supposition of divine Grace, &c. ) the righteous God would deal with him as with the wicked. 3. Nothing in this Scripture implies a Revocation of the guilt of Old sins formerly pardoned, but only a punishment for other new sins since committed.

Object. 2. But in the Parable it is intimated, that The debt formerly remitted by God, may again be exacted, in case we forgive not one another. Answ. 1. The direct scope of this Parable is, not to show that when we commit New sins, God will charge the guilt of old sins upon us, that have been already pardoned; but to teach us, That unless we forgive one another, we cannot comfortably and groundedly believe-that God doth or will forgive us, we are not qualified for his Pardons. This is plain from the Reddition of the Parable, ver. 35. 2. Besides the scope of Parables, there's nothing in them Argumentative. In a Sword, There's hilt, and back, and edge, but only the edge cuts: In an Instrument there's wood, and brass, and belly, and frets, and strings, but only the strings do make the melody: So there are many passages in parabolical Scriptures subservient to the main Scope, which must only be understood with tendency and reference thereunto. The Scope of a Parable, is the Key of a Parable.

III. Though God Pardons all sin Past and Present to the true Believing and penitent Soul, yet he pardons not any sin to come, by way of Anticipation. God actually pardons no sin, before it be committed: though God hath declared the Pardon thereof before, and Christ hath purchased Pardon before. God so provides for his Elect already pardoned, by supplies of constant grace, that future sins shall be so repented of, and pardoned, that they shall never be condemned for them: But sins are not Remitted by God, before they be Committed by us. For. 1. Scripture speaks of Pardon of sin, still in reference to sins •… ast or Present; not to sins to come. As, 2 Sam. 12. 13. Ier. 33. 8. Ezek. 18. 22. 1 John. 2. 1. 2. God's actual Pardon is his remembering of sin no more. Properly things Past or Present are remembered or not remembered; but not things to Come. 3. God actually pardons no sin, but to such as actually repent of sin, as hath been shown; now no man actually repents of any sin to Come, but only of sin Past or Present. 4. If sin to come be pardoned to the Elect, as well as sin past and present, then they need not daily pray that Petition as Christ hath taught them, Forgive us our Debts, as we forgive o •… r Debtors. But that's false. 5. If future sin be pardoned before it be acted, Then it need not be confessed nor repented of when it shall be acted, because it is already forgiven. But this is repugnant both to Scripture directions, and the Practises of the Saints.

Posit. X. That, God's Elect whose Sins are Pardoned, do daily need Renewed Pardons, for future and renewed Sins.

This is very evident. For,

1. The best and holiest of all God's Pardoned people whilst they continue in this life, have still Original corruption remaining in them; whence they daily break forth into many actual offenses, viz. invincible Infirmities, and sometimes into grosser sins, As Noah into drunkenness, Lot into incest, David into murder and adultery, Solomon into Idolatry, Peter into cursing, swearing and denying of his Master. Insomuch that David said, Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins, &c. James said; In many things we offend all. And John is very peremptory, saying; If we say that we have no sin, we deceive ourselves, and the truth is not in us.—If we say that we have not sinned, we make him a liar; and his word is not in us. In the former speech he seems to intend our Original, in the latter our Actual sins. And sure if we sin daily, we had need to be pardoned daily. If we daily contract defilements, we daily need cleansings from those defilements.

2. God sees and observes the sins of his own people, and is displeased at them, yea sometimes judges them severely. Christ heard Peter Denying, Cursing and Swearing: and the Lord looked upon Peter. God observed David's Murder and Adultery, was displeased at them, and did many ways severely plague them. God took notice of the Corinthians profanations of the Lord's Supper, for which cause he so judged them, that many of them were sick and weak, and many slept. If then our renewed sins after Pardon, are renewed Offences against God, we have need of Renewed Remissions from God.

3. Christ directs us to pray daily for Remission of sin. Therefore we have daily Maladies, and need daily Remedies. Sin daily discovered by us, had need to be daily covered by God.

Posit. XI. That, Pardon of sin, though full without exception, and final without Revocation, yet is not Compleat and Consummate in this present life, till the very day of Judgment.

That this is so, is evident by the Testimony of Peter, Repent ye therefore and be converted, that your sins may be blotted out, when the times of Refreshing shall come from t •… e presence of the Lord. Though sin repented of, be now pardoned and blotted out fully and irrevocably, yet there remains some further blotting out to be accomplished when the times of Refreshing shall come. What times are those? The times of the last Judgment. Then all the Elect shall be raised from the Dead, or changed from Mortality: Then all their Souls shall be re-united to their Bodies forever: Then all their Sins, Miseries and Enemies shall be removed forever: Then they shall meet Christ in the air, be set at his right hand, receive their blissful Sentence, Go into Eternal life, and be ever with the Lord. O what glorious refreshments will these be! well may those times be styled, Times of Refreshing.

But, How shall our sins be blotted out at the times of Refreshing, at the last Judgment, so as not till then? Answ. 1. Then, and not till then, All the scars of our guilt shall be taken away. All our guilt, all our obligation to due and proper Punishment for sin, is now in this life removed as soon as we are pardoned; but the scars of this guilt, viz. Afflictions, chastisements, corporal death, grave, corruption, &c. will remain till the last Judgment But then even all these very scars of sin and guilt shall be totally and finally wiped away. 2. Then, and not till then, All the Elect of God shall be so completely assured of the Pardon of their sins, as that there shall not be left in their hearts the least doubt, fear, scruple, or hesitancy about it, nor any shadow thereof. In this life David himself had his tremblings about his Pardon, though Nathan had told him from God, The Lord hath put away thy Sin, thou shalt not die. 3. Then, and not till then, The Elect of God will all of them be beyond sinning, and consequently none of them shall ever anymore need the re-iteration of Pardons. In this world iteration of sins still needs iteration of Pardons. 4. Then, and never till then, The Remission and Absolution of all the Elect of God. shall be openly published by Jesus Christ before all the world, of men and Angels, to their everlasting glory.

Posit. XII. That, In Persons savingly Pardoned Sin may remain, yet those Persons are in the account of God no longer Sinners, b •… t Righteous.

Sin may remain in Pardoned Persons, in regard of the Inbeing, In-dwelling, Inherence or Residence thereof; yea in regard of the stain spot pollution or deformity of it; yea in regard of the lustings, warrings & rebellings of it against the Spirit and his Graces, &c. I say, Sin may thus Remain in Pardoned Persons: yet not Reign over them, nor bring Condemnation to them. Yet notwithstanding all this Remaining of sin in Pardoned Persons, God accounts them not Sinners, but Righteous. As, Righteous Abel, Heb. 11. 4. Righteous Noah, Heb. 11. 7. Gen. 7. 1. Righteous Abraham, Rom. 4. 11. Righteous Lot. 2 Pet. 2. 7, 8, &c. And they are by this Denomination of Righteous Contra-distinguished from the wicked. Yea God accounts them so Righteous, as if they had never been unrighteous: So righteous, that they are called Righteousness itself, yea the Righteousness of God in Christ. Oh what riches of Free-grace mercy and loving kindness, do flow and overflow from God in Christ to a poor Sinner in this Remission of his sins! who would not believe, who would not repent, who would not be content to do anything or be anything, that he may be fitted for this blessed Remission?

Posit. XIII. That Sometimes Sin may be universally and savingly Pardoned, when yet The sense of that Pardon may be suspended, and the contrary sense of God's displeasure for sin may be continued.

This was David's Case. Nathan had Pronounced his pardon to him from the Lord: and yet David's Spirit wanted the sweet sense of that Pardon from God; which therefore he so vehemently and frequently begs, still bleeding under the sense of God's displeasure. Nathan had spoken Pardon to his ear: but God had not yet spoken Pardon to his Heart. He had God's salvation: but he wanted the Joy of God's Salvation. He had God's spirit: but he wanted the Stablishment of his spirit. The Lord had put away David's sin from his eye: But David could not put a way his Sin from his own eyes, my Sin is ever before me. The LORD by pardoning and acquitting David from Death, had Reconciled him again unto God, and so had knit again his broken bones: but yet for all that the bones which God had broken could not rejoice. Now God may for a time Continue upon a pardoned Soul the sense of his Displeasure, and with-hold from him the comfortable sense and apprehension of the Pardon of sin vouchsafed; for many Causes. As, 1. To humble the Soul more deeply for some notorious and scandalous sin into which he hath fallen, and make him experimentally feel the Wormwood and the Gall of such an offense upon his heart. David's sin was great and Scandolous: God therefore keeps his Conscience upon the Rack, and with-holds his wonted smiles even after Pardon, that David might thoroughly perceive the extreme sinfulness of his sins. Slender cuts are soon healed up, but deep and dangerous wounds require the longer Cure. And in some cases scarifying and lancing, yea opening of a vein to bleed a while, are most approved for making a safe and speedy Cure. 2. To warn the offender, and others also by his example, to beware of like sins for time to come, which cost the soul so dear, before Restitution. We never read, that David fell into those sins again: for which his bones were so sorely broken-to-shivers. Nor that Peter ever denied his Master again: after he had lamented his denial with bitter Tears. And what Pardoned soul, Considering these instances, even trembles not at the thoughts of such sins, resolving by divine Grace assisting not to buy Repentance at so dear a rate, nor for a few vanishing pleasures of •… in to contract such deep, and painful, and lasting wounds upon the Conscience. 3. To Commend so much the more unto the Soul the sweetness of Pardon, peace, and reconcilement to God in Jesus Christ, when true apprehensions thereof shall again be recovered. Health is always pleasant, but most pleasant after some deep and dangerous sickness; The Haven is always welcome, but never more welcome then after the roughest and violentest Tempest; life is always sweet, but to be restored to life from the brink of the Grave is a double life. So here, After deepest terrors of Conscience, Peace is most welcome; After the Gall of sin, Pardon is most sweet; After the long frowns of God, his smiles are most pleasant to the soul. 4. To teach his people wisdom, tenderness and Compassionateness to the Souls of others in like distresses. To make them of Patients, experimental Physicians. Restore unto me (said David ) the joy of thy salvation; and uphold me with thy free spirit. Then will I teach transgressors thy ways, and Sinners shall be converted unto thee. Passion, breeds compassion: Suffering, Sympathizing. And ofttimes they prove the best and tenderest bone-setters, who themselves have had experience of broken bones.

Posit. XIV. That, Wheresoever God Remits sin, not imputing it to the Sinner unto Condemnation: there he accepts the person as righteous, imputing Christ's Righteousness to him unto Justification.

Not, that God's R •… mission of sins, and acceptation of our persons as righteous, are one thing, or ought to be confounded, (for they are very distinct branches of Justification: ) But that in regard of God's actual application of them they ought not to be divided. No man's sins are remitted for Christ: but his person also is accepted of God as righteous in Christ. These are twin-blessings, and go together. For, 1. How absurd were it to imagine, That God may have pardoned all a man's sins, and yet his person remain abhorred of God as an unrighteous Sinner? 2. In Order of Nature, Acceptation of our persons as righteous, for Christ's imputed righteousness, goes before the Remission of our sins in Christ, and is as the cause thereof: for Christ's righteousness actually imputed to us, as the matter of our righteousness, is the foundation of our Remission, viz. That robe whereby our sins are Covered, that Fountain whereby our sins are cleansed, That medicine whereby our sins are healed. So that he who hath his Sins remitted, must also be looked upon as a Justified Person.

Hence, from the whole that hath been said touching Remission of sins, It may be briefly thus described; REMISSION OF SINS ( viz. universal Remission) is a Special act of God's Grace whereby he fully and finally absolves or acquits all and everyone of his Elect, sincerely Believing and Repenting, and them only, from the offense, and guilt of all their Sins, that is, from all obligation to any proper punishment for them, Temporal, Spiritual and Eternal, for the plenary and meritorious satisfaction made for their sins to the Justice of God by the Obedience, Death and blood of JESUS CHRIST their only Mediator and Surety apprehended and applied by Faith un •… eigned. The Confirmation and Explication of this Description is easily deducible from what hath been said already, and therefore avoiding Repetitions, I thither refer the Reader for his further satisfaction.

Question III. Whether those that have their Sins Remitted, may know that they are Remitted: and how this may be known?

Resolution. I shall briefly satisfy this Question in these four Particulars, viz.

I. That, It is a most Excellent, Comfortable and Desirable-Mercy, To know that our sins are forgiven. For,

1. By knowing that our sins are forgiven, we may know that God's wrath is appeased, and that the guilt of all proper Punishment, Curse and Condemnation for sin is forever removed from us. When God pardons us, he ceaseth to be wrathful with us; And he removes all our Guilt or Obligation to deserved punishment from us. To have these removed is a great deliverance: To know they are removed is a double deliverance.

2. By knowing that our sins are forgiven, we may know that we are brought into a Blessed Condition. For, O the blessednesses of him whose transgression is forgiven, whose sin is covered! O the blessednesses of the man, unto whom the LORD imputeth not iniquity. Its a most sweet thing to be blessed: but its a double sweetness to know that we are blessed.

3. By knowing that our sins are forgiven, we may know, that we are effectually called and converted, That we have unfeignedly repented, That we have unfeignedly believed, and that the blood of Jesus Christ is actually sprinkled upon our Consciences by believing. For none are pardoned but sincere Converts, Penitents and Believers that have Christ's blood sprinkled upon their Consciences. To be such, is Comfortable: To know we are such, is double Comfortable.

4. By knowing that our sins are forgiven, we may know that we shall be eternally saved. For, — Whom he hath justified, them he hath glorified. To be saved, how glorious: to know aforehand that we shall be saved, is glory, upon glory.

5. By knowing that our sins are forgiven, we evidently have Peace with God, Our broken bones rejoice, we have the joy of God's salvation, we joy in hope of the glory of God, and we glory in Tribulation. And to walk before the Lord in the sense and evidence of these most sweet enjoyments, is to have an Heaven on Earth, and when we die to pass from one Heaven unto another.

II. That, As it is a most excellent Privilege, so it is a very difficult Attainment, To know that our iniquities are forgiven. For, 1. Although David was told by Nathan the Prophet that the Lord had put away his sin, he should not die. Yet even after this, he was destitute of this Assurance upon his own spirit, The Lord did not presently make it known to his heart, and therefore he begs for pardon and the joy of God's salvation, &c. as fervently as if Nathan had said nothing at all to him about his Pardon. 2. Although The Apostles of Christ, were all of them (except Judas ) washed, cleansed and pardoned, as our Savior himself tells them: yet notwithstanding for the establishing, clearing and increasing of their assurance of Pardon, as well as for other reasons, Our Savior teaches them daily to pray; Forgive us our Debts, as we Forgive our Debtors. Pardon of sin must be daily begged; and if by all our Praying we can come to be assured our sins are forgiven, we have obtained a very rich Return to our Prayers. 3. It is by faith especially that we both receive Pardon from God, and also come to the knowledge and assurance of Pardon Received. Now its a wonderful hard thing to believe that God will Pardon us, and that we are Pardoned, Pardon of sin in Christ being a mere supernatural Revelation of God's acts of favor without us, and Faith being a mere supernatural Donation from his Spirit within us: unto either of which Natural Reason or Abilities cannot contribute any Assistance, but o •… times rather makes Resistance. 4. Finally, The Multiplicity and Grievousness of our sins committed before Pardon, make assurance of Pardon exceeding hard to be obtained: our frequent lapses into iniquities and infirmities after Pardon, render the assurance of Pardon very difficult to be retained. Our former sins do so amaze and astonish our Consciences, that they can hardly be persuaded of their Pardon: And our Following sins do so blur, soil and dim our Evidences, that our Pardon of sin can hardly be discerned. Thus, its a very Hard Matter to know that our sins are forgiven.

III. That, Though it be difficult yet it is Possible, to know that our Sins are Forgiven. For, •… . We have Received the Spirit which is of God, that we might know the things that are freely given to us of God. Now the Spirit advanceth our Assurance many ways, As a Witness, As a •… eal▪ As an Earnest, As a First-Fruits, &c. The Spirit of God helps us to know our Pardon and all our Spirituals which we have of •… od. 2. Its possible to know that we are effectually Called, Converted and Sanctified, 1 John 3. 14, 24. & 2. 3. & 5. 13. 2 Cor. 13. 5. Consequently its possible to know that we are Justified and Pardoned: For Justification and Remission of Sins are inseparably linked to effectual Calling, Conversion and Sanctification, Rom. 8. 29, 30. Acts 26. •… 8. 3. Its Possible for God's people now to know what God's people knew heretofore: But heretofore God's people many of them knew that their sins were pardoned. As, Job; I know that my Redeemer lives, &c. Job could not know these things, but he must also know his sins were Pardoned. Hezekiah; Thou hast cast all my sins behind thy back. Paul; — Who was before a Blasphemer, and a Persecutor, and injurious. But I obtained Mercy, &c.

IV. That, Those that are Pardoned come to know they are forgiven; Extraordinarily, or Ordinarily.

Extraordinarily, As, by the Testimony of a Prophet. So Nathan told David; the LORD hath put away thy Sin, &c. By the immediate Testimony of Jesus Christ in the days of his flesh: To his Apostles; ye are clean: To the Palfie-man: Son thy Sins be forgiven thee: To the Penitent woman: And he said unto her, thy Sins are forgiven, &c. But these Extraordinaries may not be drawn into Presidents: We cannot expect to have our Pardon assured in such extraordinary ways.

Ordinarily. Thus we may come to know and be assured that our Sins are remitted by certain ordinary Discoveries, Signs or Tokens thereof laid down in the Scriptures. And more especially by these Evidences of the Remission of Sins, viz.

1. By our effectual Calling and Conversion from darkness to light, and from the power of Satan unto God. Effectual Calling and Conversion is still accompanied with Forgiveness of Sins and Justification. No unconverted man is pardoned: No Converted man is unpardoned. Now we may try our Conversion by the Newness of Heart and Spirit given at Conversion: of which formerly.

2. By the unfeignedness and Truth of our Faith. For, Faith is the Hand, the Organ, the Instrumental Mean whereby we receive and apply Pardon from God in Christ to ourselves, as hath been evidenced in Pos. VIII. Quest. 2. where therefore theres unfeigned Faith apprehending: theres saving pardon of sin apprehended. Now we may try our Faith by the Nature and Acts of true justifying Faith formerly described.

3. By the Sincerity of Repentance required, as a Qualification rendering the Subject fit and capable of Pardon. Repentance and Remission of Sins, still go together; as hath in Pos. 8. Quest. 2. been already manifested. Make sure of thy sincere Repentance, and thy Repentance makes thee sure of Remission. Try thy Repentance by the Nature and Characters of true Repentance which I have elsewhere unfolded. Pardoned Sinners do of all other most abandon and abhor their sins.

4. By the integrity of true affectionate Soul-melting Love to Jesus Christ. Where sins are pardoned: Christ, pardoning those sins, is most dearly and entirely affected. This is most eminently observable in the Penitent woman; — Her sins, which are many, are forgiven, for she loved much. [ For ] Is not here to be taken causally, but illatively. Her love was not any antecedent cause, but a consequent fruit and effect of her Pardon. She was not forgiven, because she loved much: but she loved much, because many sins were forgiven her. And that this was directly our Savior's meaning, is evident by the next words; But to whom little is forgiven, the same loveth little. But whom did this pardoned woman love so much? Jesus Christ that Pardoned her. But how did she testify her great Love to Christ? She stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with ointment. Oh what actions! What affections towards Christ! His pardoning mercy overcame her. She had nothing too good, nothing good enough for Christ, Therefore she bestows all her highest expressions, her weeping, her washing, her wiping, her kissing, her anointing, upon his meanest and lowest part, his feet. Hast thou like Love and Affections towards Christ? Then thou hast received like Remission of Sins from Christ. The trial of true Love to Christ I have elsewhere discovered.

5. By an hearty and sincere Disposition, Inclination and Propensity to pardon the injuries and offenses done against us by our brethren. He that is forgiven of God his ten thousand Talents: can willingly forgive man his hundred pence. None can more readily forgive, then such as are forgiven. Hence Christ makes our forgiveness of one another to be a great argument and Sign that we shall be, yea are forgiven ourselves of God. But if we cannot forgive one another, if we retain Wrath and Malice, if we seek and meditate revenge, if we take one another by the throat for every trifle, for an hundred pence, and show all extremities without mercy, if we are implacable and can never forget, &c. how can we have any encouragement or assurance at all that God hath forgiven us our Trespasses?

•… uestion. IV. Wherein God's Remission of sins under the New Covenant, differs from, and excels the Remission of Sins that was under the Old Covenant?

Resolution. This Question is somewhat intricate: And might easily occasion a very large Discourse, but the volume swells too fast under my hand. Therefore thus I in brief Resolve, viz.

I. Concedendo; By way of Concession. I grant, That, As this New Covenant differs from, and far excels the Old Covenant, in the First Article, about the Inscription of God's Laws in their Minds and Hearts; And in the Second Article, about the Knowledge of the LORD: So in like sort it differs from, and excels the Old Covenant in this Third Article, about Remission of Sins. Calvin also accounts this a third point of difference betwixt the Old and New Covenant, wherein also the New excels the Old: saying; Here he Treats of the Grace of Regeneration: He Treats of the Gift of Understanding: and with all he promiseth that God will be propitious unto his in another Manner, and more Perfectly then he had been of Old. Here then is a difference betwixt these to Covenants: and that difference is diligently to be sought out.

II. Limitando; By way of Caution and Limitation. That Remission of Sins under the Old Covenant, yea and before also, did not in essence, substance and kind differ from Remission under the New Covenant. Remission of Sins was Essentially, substantially and Specifically one and the same under the New Covenant and the Old. For,

1. All the Elect of God before and under the Old Covenant, as well as under the New, had their sins expiated and purged away, and Satisfaction made to the justice of God for them, and Remission of sins, by one and the same Sacrifice of Jesus Christ our Mediator. Hence said Christ to the Jews; your father Abraham rejoiced to see my day: and he saw it, and was glad. Hence Christ is called: The lamb slain from the foundation of the world. He was slain in the Decree and Purpose of God, before the foundation of the world, 1 Pet. 1. 19, 20. He was slain in the Promises of God, which fore-implied his death, Gen. 3. 15. with Col. 2. 14, 15. Heb. 2. 14, 15. In the ancient Sacrifices, which were Types of Christ's death, Gen. 3. 21. with 4. 3, 4. In the efficacious virtue of his Death, extended and reaching backward towards the foundation of the world, as well as forward towards the Consummation of the World, Heb. 11. 4, 5, 6, &c. Christ's Death profited to Remission and Salvation, Before it was, when it was, and after it was: As the Sun at Mid-day, illuminates not only the Meridian where he is; but also the East backwards whence he came; and the West forwards, whither he is going. Hereupon he is styled; Jesus Christ the same yesterday, and today, and forever. And Peter having reference to the Fathers of old, ascribes the same Salvation of Christ to them and to themselves under the New Covenant; But we believe that through the grace of the Lord Jesus Christ, we shall be saved, even as they. They then were saved through the Grace of Christ. Yea the Apostle Paul testifies plainly that it was by Jesus Christ, that they were redeemed from their transgressions and the punishment thereof under the Old Covenant; And for this cause he is the Mediator of the New Testament, that by means of Death, for the Redemption of the transgressions that were under the First Testament,