A Supplement to the Several Discourses Upon Various Divine Subjects, Discourse 8

A Supplement to the Several Discourses Upon Various Divine Subjects · Discourse 8

p. 101A DISCOURSE OF The Pardon of Sin.

Pſalm 32.1, 2.

Bleſſed is he whoſe tranſgreſsion is forgiven, whoſe ſin is covered. Bleſſed is the man unto whom the Lord imputes not iniquity.

THis Pſalm, as Grotius thinks, was made to be ſung upon the Annual day of the Jewiſh Expiation, when a general confeſſion of their ſins was made. 'Tis one of David's poenitential Pſalms, ſuppoſed to be compoſed by him after the Murder of Ʋriah, and the pronouncing of his pardon by Nathan, v. 5. and rather a Pſalm of Thanksgiving. 'Tis called Maſchil, a Pſalm of underſtanding. Maſchil is tranſlated eruditio, intelligentia, and notes ſome excellent Doctrine in the Pſalm, not known by the light of Nature. Bleſſed foreign] Bleſſedneſſes. Ex omni parte beatus. Three words there are to diſcover the nature of ſin; and three words to diſcover the nature of pardon.

foreign Tranſgreſſion.] Prevarication. Some underſtand by it ſins of omiſſion, & commiſſion.

foreign Sin.] Some underſtand thoſe inward inclinations, luſts and motions, whereby the Soul ſwerves from the Law of God, and which are the immediate cauſes of external ſins.

foreign Iniquity.] Notes original ſin, the root of all. Three words that note pardon.

foreign Levatus, forgiven.] Eas'd, foreign, ſignifies to take away, to bear, to carry away. Two words in Scripture are chiefly uſed to denote remiſſion, foreign, to expiate, foreign, to bear, or carry away; the one ſignifies the manner whereby it is done, viz. atonement; the other the effect of this expiation, carrying away; one notes the meritorious cauſe, the other the conſequent.

foreign Covered.] Alluding to the covering of the Aegyptians in the Red Sea. Menochius thinks it alludes to the manner of writing among the Hebrews, which he thinks to be the ſame with that of the Romans; as writing with a Pencil upon wax ſpread upon Tables, which when they would blot out, they made the Wax plain, and drawing it over the writing, covered the former letters. And ſo it is equivalent with that expreſſion of blotting out ſin, as in the other alluſion it is with caſting ſin into the depths of the Sea.

foreign Impute.] Not charging upon account. As ſin is a defection from the Law, ſo it is forgiven; as it is offenſive to God's holineſs, ſo it is covered; as it is a debt involving man in a debt of puniſhment, ſo it is not imputed; They all note the certainty, and extent, and perfection of pardon. The three words expreſſing ſin here, being the ſame that are uſed by God in the declaration of his Name, Exod. 34.7. Here are to be conſidered,

1. The Nature of Pardon.

2. The Author of it, God.

3. The Extent of it, Tranſgreſſion, Sin, Iniquity.

4. The Manner of it, implied, by Faith in Chriſt.

The Apoſtle quoting this place, Rom. 4.7. to prove Juſtification by Faith: As ſin is not imputed, ſo ſomething is imputed inſtead of it. Covering implies ſomething wherewith a thing is covered, as well as the act whereby it is covered.

5. The Effect of it, Bleſſedneſs.

I ſhall not divide than into diſtinct Propoſitions, but take the words in order as they lie.

I. The Nature of Pardon.

p. 1021. Conſider the words, and what notes they will afford to us.

(1.) Covering, as it alludes to the manner of writing, and ſo is the ſame with blotting out, Iſa. 43.25. I, even I am he that blots out thy tranſgreſſion; whereby is implied, that ſin is a debt, and pardon is the remitting of it. It notes,

[1.] The nullity of the debt. A croſſed book will not ſtand good in law, becauſe the croſſing of the book implies the Satisfaction of the debt. A debt may be read in our manner of writing in a croſſed book, but it cannot be pleaded. God may after pardon read our ſins in the book of his Omniſcience, but not charge them upon us at the bar of his Juſtice.

[2.] Gods willingneſs to pardon. Blots, not razeth. He engraves them not upon marble, he writes them not with a pen of Iron, or point of a diamond; writing upon wax is eaſily made plain.

[3.] The extent of it. Blotting ſerves for a great debt as well as a ſmall, a thouſand pound may as well, and as ſoon be daſht out by a blot as a thouſand pence.

[4.] The quickneſs of it upon repentance. It takes more time to write a debt in a book, than to croſs it out; one blow would obliterate a great deal of writing upon wax. Sins, that have been contracting many years, when God pardons he blots out in a moment.

(2.) Covering, as it alludes to the drowning the Aegpytians is expreſt by caſting into the depths of the Sea, Micah. 7.19. Thou wilt caſt all their ſins into the depths of the Sea.

This notes alſo

[1.] Gods willingneſs to pardon. Caſts them, not lays them gently aſide, but flings them away with violence, as things that he cannot endure the ſight of, and is reſolved never to take notice of them more.

[2.] Gods reality in pardon. He will caſt their ſins as far as the arm of his omnipotency can reach; If there be any place further than the depths of the Sea, thither they ſhall be thrown out of the ſight of his juſtice.

[3.] The extent. [All] their ſins. The Sea covered Aegyptian Princes as well as the people. The mighty Lord, as well as the Common Souldier, ſank like lead in thoſe mighty waters.

[4.] The Duration of it. The Sea vomits up nothing that it takes into its lower bowels, things caſt into the depths of the Ocean never appear more. Rivers may be turned, and drain'd, but who can lave out the Ocean?

[2.] Not imputing. Not putting upon account, not charging the debt in a legal proceſs. To this is aequivalent the expreſſion of not remembring, Iſa. 43.25. I will not remember their ſins. An act of oblivion is paſt upon ſin. This notes,

[1.] That God will not exact the debt of thee. God doth not abſolutely forget ſin, for what he knows never ſlips out of his knowledg. So that his not remembring is rather an act of his will than a defect in his underſtanding. As when an act of oblivion is paſſed, the fact committed is not Phyſically forgotten, but legally, becauſe the fear of puniſhment is removed. God puts them out of the memory of his wrath, though not out of the memory of his knowledge. He doth remember them paternally to chaſtize thee for them, though not judicially to condemn thee.

[2.] Not upbraid thee. Not with a ſcornful upbraiding mention them to caſt thee off, but with a merciful renewing the remembrance of them upon thy Conſcience, to excite thy repentance, and keep thee with in the due bounds of humility and reverence.

More particularly the nature of pardon may be explained in theſe Propoſitions. We muſt not think that theſe expreſſions, as they denote pardon, do intimate in this act the taking away of the being of ſin, nature of ſin, or demerit of ſin.

1. The being and inherency of ſin is not taken away. Though ſin be not imputed to us, yet it is inherent in us. The being remains, though the power be dethroned. By pardon God takes away ſin, not as it is a pollution of the Soul, but as it is an inducement to wrath. Though remiſſion, and Sanctification are concomitants, yet they are diſtinct acts, and wrought in a diſtinct manner.

2. The nature of ſin is not taken away. Juſtification is a relative change of the perſon, not of the ſin; for though God will not by an act of his juſtice puniſh the perſon pardoned, yet by his holineſs he cannot but hate the ſin, becauſe though it be pardoned, it is ſtill contrary to God, and enmity againſt him. 'Tis not a change of the native malice of the ſin, but a non-imputation of it to the offender. Though the perſon ſinning be free from any indictment, yet ſin is not freed from its malitia, and oppoſition to God. For though the law doth not condemn a juſtified perſon becauſe he is tranſlated into another ſtate, yet it condemns the acts of ſin, though the guilt of thoſe acts doth not redound upon the perſon to bring the wrath of God upon him. Though David had the ſins of murther and adultery pardon'd, yet this pardon did not make David a righteous perſon in thoſe acts, for it was murther and adultery ſtill, and the change was not in his ſin, but in his Soul and ſtate.

3. The Demerit of ſin is not taken away. As pardon doth not alter ſins nature, ſo neither doth it alter ſins demerit, for to merit damnation belongs to the nature of it; ſo that we may look upon our ſelves as deſerving Hell, though the ſin whereby we deſerve it, be remitted. Pardon frees us from actual condemnation, but not, as conſidered in our own perſons, from the p. 103deſert of condemnation. As when a King pardons a thief, he doth not make the theft to become formally no theft, or to be meritoriouſly no capital crime. Upon thoſe two grounds of the nature and demerit of ſin, a juſtified perſon is to bewail it, and I queſtion not but the conſideration of this doth add to the triumph and Hallelujahs of the glorified Souls, whoſe chief work being to praiſe God for redemption, they cannot but think of the nature and demerit of that from which they were redeemed, Rev. 5.13.

4. The guilt of ſin, or obligation to puniſhment is taken away by pardon. Sin committed doth preſently by vertue of the law tranſgreſſed bind over the ſinner to death: but pardon makes void this obligation, ſo that God no longer accounts us perſons obnoxious to him. Peccatum remitti non aliud eſt quam non imputari ad poenam **Durand. lib. 4. dict. 1. q. 7 For ſin to be pardoned, is nothing elſe but not to be imputed in order to puniſhment.. 'Tis a revoking the ſentence of the law againſt the ſinner; and God renouncing upon the account of the Satisfaction made by Chriſt to his juſtice, any right to puniſh a believer, doth actually diſcharge him upon his believing, from that ſentence of the law under which he lay in the ſtate of unbelief; and alſo as he parts with this right to puniſh, ſo he confers a light upon a believer humbly to challenge it, upon the account of the Satisfaction wrought by his ſurety. God hath not only in his own mind and reſolution parted with this right of puniſhing, but alſo given an expreſs declaration of his will, 2 Cor. 5.19. God was in Chriſt reconciling the world unto himſelf, i. e. openly renouncing upon Chriſts account the right to puniſh, whence follows the non-imputation of ſin. Not imputing their treſpaſſes unto them. The juſtice of God will not ſuffer that that ſin which is pardoned, ſhould be puniſhed; for can that be juſtice in a prince to pardon a thief, and yet to bring him to the gallows for that fact? Though the malefactor doth juſtly deſerve it, yet after a pardon and the word paſſed, it is not juſtly inflicted. God indeed doth puniſh for that ſin which is pardoned. Though Nathan by Gods Commiſſion had declared Davids ſin pardoned, yet the Sword was to ſtick in the bowels of his family, 2 Sam. 12.10, 15. The Sword ſhall never depart from thy houſe, [the Lord hath put away thy ſin, thou ſhalt not dye.] But

(1.) 'Tis not a puniſhment in order to Satisfaction. Becauſe Chriſts Satisfaction had no flaw in it, and ſtood in need of nothing to eek it out: But 'tis for the vindication of the honour of Gods holineſs, that he might not be thought an approver of ſin, and this was the reaſon of Davids puniſhment in the death of his child by Bathſheba. 2 Sam. 12.14. [Becauſe by this deed thou haſt given great occaſion to the enemies of the Lord to Blaſpheme.]

(2.) 'Tis not ſo much poenal as medicinal. A judg Commands a hand to be cut off, that is for puniſhment; a Phyſician and a Father order the ſame, but for the Patients cure, and the preſervation of the body. And though God after pardon acts not towards his people in the nature of a Judg, yet he never lays aſide the authority and affection of a Father. We are delivered from a Judges wrath, but not from a Fathers anger. In that remarkable dumbneſs inflicted upon Zachary for his unbelief, Luk 1.18.20. there was a confirmation of his Faith, as well as the chaſtiſement of his incredulity. The Angel upon his unbelieving deſire of a ſign, gives him a Teſtimony of the truth of his errand, but ſuch an one that ſhould make him feel in ſome meaſure the ſmart of his unbelief.

(3.) If it be penal, 'tis not the eternal puniſhment due to ſin. 'Tis but temporary and not embittered by wrath, which is the gall of puniſhment.

This taking off the obligation to puniſhment is the true nature of pardon. Which will be evident from, 2 Sam. 19.19. Let not my Lord impute iniquity unto me. Shimei deſires David not, to impute iniquity, and not to remember it. It was not in Davids power abſolutely to forget it and Shimei's confeſſing the fact with thoſe circumſtances in verſe 20. was enough to recall it to Davids memory, if he had forgot it; but he deſires David not to bring him to ſatisfy the penalty of the law for reviling his Soveraign.

II. The Author of Pardon, God. For pardon is the Soveraign prerogative, of God whereby he doth acquit a believing Sinner from all obligation to Satisfactory puniſhment upon the account of the Satisfaction and Righteouſneſs of Chriſt apprehended by Faith.

1. 'Tis Gods act. Remiſſion is the Creditors not the Debtors act; though the Debtor be obliged in Juſtice to pay the debt, yet there is no obligation upon the Creditor to demand the debt, becauſe it is at his liberty to renounce or maintain his right to it; and God hath as much power as man to relax his right, provided it be with a Salvo to his own honour, and the holineſs of his nature, which he cannot deny for the ſinners ſafety, as the Apoſtle tells us, God cannot deny himſelf. Yet properly, ſay ſome, though ſin be a debt, God is not to be conſidered in pardon as a Creditor, becauſe ſin is not a pecuniary debt, but a criminal, and ſo God is to be conſidered as a governor, law-giver, guardian and executor of his laws, and ſo may diſpence with the ſeverities of them. If an inferior perſon tear an indictment, it may be brought again into Court; but if the chief Magiſtrate order the caſting it out, who can plead it? 'Tis Gods act, and if God juſtifies who can condemn? Rom. 8.33. Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifies, who ſhall condemn? That God abſolves thee that hath power to condemn thee, that God who enacted the law whereby thou art ſentenced, proclaims the Goſpel whereby thou art reconcil'd. 'Tis an offended God who is a foregiving God; that God whoſe name thou haſt prophaned, whoſe patience thou haſt abuſed, whoſe laws thou haſt violated, whoſe mercy thou haſt ſlighted, whoſe juſtice thou haſt dared, and whoſe glory thou haſt ſtained.

p. 1042. 'Tis not only his act but his prerogative, and he only can do it. God is the party wronged. Nemo poteſt remittere de jure alieno. This prerogative he glories in as peculiar to himſelf, the thoughts of this honour are ſo ſweet to him, that he repeats it twice, as a title he will not ſhare with another, Iſa. 43.25. [I, even I am he that blots out thy tranſgreſſions. Pardoning offenders is one of a Princes royalties. And this is reckoned among his Regalia, as a choice flower and jewel in his Crown. Exod. 34.7. [for giving iniquity, tranſgreſſions and Sins. A Prince puniſheth by his miniſters, but pardons by himſelf. And indeed God is never ſo glorious as in acts of mercy: Juſtice makes him terrible, but mercy renders him amiable. When Moſes deſired to ſee God in his royalty, and beſt perfections, he diſplays himſelf in his goodneſs, Exod. 33.18. Shew me thy glory, v. 19. I will make all my goodneſs paſs before thee. I will be gracious to whom I will be gracious. And though the Apoſtles had a power of Remiſſion, and binding, that was only miniſterial and declarative, like that prophetical power which Jeremy had to root up nations, and deſtroy Jerm. 1.10. i. e. to declare Gods will in ſuch and ſuch Judgments, as he ſhould ſend him to pronounce. Men cannot pardon an infinite wrong done to an infinite juſtice. Forgiveneſs belongs to God, as

(1.) Proprietor. He hath a greater right to us than we have to our ſelves.

(2) Soveraign He is Lord over us, as we are his creatures.

(3.) Governour of us, as we are parts of the world.

(3.) 'Tis an act of his mercy: Not our merit. Though there be a conditional connexion between pardon, and repentance, and Faith, yet there is no meritorious connexion ariſeth from the Nature of thoſe graces, but remiſſion flows from the gracious indulgence of the promiſe.

'Tis the very tenderneſs of mercy, the meltings of inward bowels, Luke. 1.78. To give knowledg of Salvation, and Remiſſion of their ſins through the tender mercies of our God. foreign an inexhauſtible mercy, Pſal. 86.5. Thou Lord art ready to forgive, and art plenteous in mercy. A multitude of tender mercies, Pſal. 51.1. What Arithmetick can count all the bublings up of mercy in the breaſt of God, and all the glances and all the doles of his pardoning grace towards his creatures? And he keeps this mercy by him as in a treaſury to this purpoſe, Exod. 34.7. keeping mercy for thouſands, forgiving inquity, &c. And is ſtill as full as ever, as the ſun which hath influenced ſo many animals and vegetables, and expelled ſo much darkneſs and cold, is ſtill as a ſtrong man able to run the ſame race, and perform by its light and heat the ſame operations. When mercy ſhews it ſelf in ſtate with all its train, it is but to uſher in pardoning grace, Exod. 34.6.7. not a letter, not an attribute that makes up the compoſition of that name but is a friend and votary of mercy. And that latter clauſe a learned man explains of Gods clemency, He will by no means clear the guilty, viſiting the Iniquity of the Fathers, &c. which he renders thus; He will not utterly cut off and deſtroy, but when he doth viſit the ſins of the Fathers upon the Children, it ſhall be but to the third or fourth Generation, not for ever. This name of God is urged by Moſes, Number 14.17. Now I beſeech thee, let the power of my Lord be great; the Lord is long-ſuffering and of great mercy, forgiving iniquity and tranſgreſſion, and by no means clearing the guilty, viſiting the iniquity, &c. Pardon, I beſeech thee, the iniquity of this people, according to the greatneſs of thy mercy. Where Moſes repeats this clauſe more particularly than he doth the other parts of his name; which ſurely he would not have done, and pleaded it as a Motive to God to pardon Iſrael, if he had not underſtood it of God's clemency; for otherwiſe he had dwelt more upon the argument of Juſtice than upon that of mercy, which had not been proper to edg his preſent petition with. Nay it is ſuch pure mercy, the genuine birth of mercy, that it partakes of its very name, as Children bear the name of their Father, Heb. 8.12. I will be merciful to their iniquity, which in the Prophet, Jer. 31.34. whence the Apoſtle quotes it, is, I will forgive their iniquity.

That it is ſo, will appear, becauſe

(1.) No attribute could be the firſt motive of pardon but this. His Juſtice would loudly cry for vengeance, and flame out againſt ungrateful ſinners. His holineſs would make him abhor not only the embraces but the very ſight or ſuch filthy creatures as we are. His power would attend to receive and execute the Commands of his juſtice and holineſs, did not compaſſion ſtep in to qualify.

(2.) Ʋnconſtrained mercy. Men pardon many times, becauſe they are too weak to puniſh. But God wants not power to inflict Judgments, neither doth man want weakneſs to ſink under it, Rom. 5, 6. When we were without ſtrength, Chriſt dyed for us. God wanted not ſufficient reaſon to juſtify a ſevere proceeding both in the quality of ſin, every ſin being a contrariety to the law, Soveraignty, work, glory, yea the very being of God, now for God to pardon that which would pull him out of his throne, hath blemiſhed the creation, robs him of his honour, muſt be an act of the richeſt and pureſt mercy: And in the quantity, multitudes of ſins of this curſed quality as numerous as motes in the Sun-beams. 'Tis impoſſible for the nimbleſt Angel to write down the extravagancies of men committed in the ſpace of twenty four hours, if he could know all the operations of heir Souls as well as their outward actions; all thoſe God doth ſee, ſimul & ſemel, and yet is ready to pardon in the midſt of numberleſs provocations.

(3.) Reſolv'd and deſigned mercy. 'Tis not through inadvertency and inſenſibleneſs of p. 105the aggravating circumſtances of them. God muſt needs know the nature and circumſtances of all thoſe ſins he himſelf laid upon Chriſt. Yea God hath an actuated knowledge of all when he is about to pardon, Iſa. 43.22. God reckons up their ſins of omiſſions: They had been weary of him, and had not brought to him their ſmall Cattle; had preferr'd their Lambs and Kids before his Service, wearied him with their iniquities, endeavoured to tire him out of the Government of the World. What could one have expected after this black Scroul, but Fire-balls of Wrath? Yet he blots them out, v. 25. though all thoſe ſins were freſh in his memory. Nay, the Name we have profaned becomes our Solicitor, Ezek. 36.22. For my holy Names ſake which you have profaned.

(4) Delightful and pleaſant mercy. He delights in pardoning mercy, as a Father delights in his Children. He is therefore called the Father of mercy, Micah 7.18. he pardons iniquity, and retains not his anger for ever, becauſe he delights in mercy. Never did we take ſo much pleaſure in ſinning, as God doth in forgiving. Never did any penitent take ſo much pleaſure in receiving, as God doth in giving a pardon: He ſo much delights in it, that he counts it his wealth; Riches of grace, riches of mercy, glorious riches of mercy; no Attribute elſe is called his riches. He ſighs when he muſt draw his Sword, Hoſ. 11.8. How ſhall I give thee up, O Ephraim! But when he blots out iniquity, then it is, I, even I am he that blots out your tranſgreſſions for my Names ſake. His delight in this is equal to the delight he hath in his Name. This is pure mercy, to change the Tribunal of Juſtice into a Throne of Grace; to beſtow pardons, where he might inflict puniſhments, and to put on the deportment of a Father inſtead of that of a Judge.

4. The Act of his Juſtice. Thoſe Attributes which ſeem contrary, are joyned together to produce forgiveneſs: Yet God is not to be conſidered in pardon only as Judex, but paternus Judex; there is a compoſition of Judge and Father in this act; Free Grace on God's part, but Juſtice upon the account of Chriſt. That God will accept of a ſatisfaction is Mercy, that he will not forgive without a ſatisfaction is Juſtice: Mercy forgives it in us, though Juſtice did puniſh it in Chriſt. Chriſt by his death paid the debt, and God by the Reſurrection of Chriſt diſcharged the debt; and therefore the Juſtice of God is engaged to beſtow pardon upon a Believer. God ſet forth Chriſt as a propitiation, that he might be juſt, and therefore a juſtifier of him that believes, Rom. 3.26. Either the debt is paid, or not; if not, then Chriſt's Death is in vain; if it be, then God's Juſtice is ſo equitable, as not to demand a ſecond payment. Therefore another Apoſtle joyns faithful and righteous; it might have been faithful and merciful, faithful and loving; but faithful and righteous, or juſt takes in the Attribute, which is moſt terrible to man, 1 John 1.9. He is faithful and juſt to forgive us our ſins, foreign. Iſay joyns both together, a juſt God, and a Saviour, Iſa. 45.21. So that here is unſpeakable comfort. That which engaged God formerly to puniſh man, engageth him now to pardon a Believer. That which moved him to puniſh Chriſt, doth excite him to forgive thee.

5. The Act of his Power. 'Tis a ſign of a noble and generous mind to paſs over offences and injuries. Sick and indigent perſons are the moſt peeviſh and impatient, and leaſt able to concoct an injury. And when we kindle into a flame upon the leaſt ſparks of a wrong, the Apoſtle tells us, we are overcome of evil, Rom. 12.21. Be not overcome of evil: We become captives to our angry paſſions; ſpeedy revenge in us being an act of weakneſs, the contrary muſt be an act of power over our ſelves. God's not executing the fierceneſs of his Anger is laid upon his being a God, and not man, Hoſ. 11.9. God's Infinite Power gives a riſe to pardon, Micah 7.18. Who is a God like to thee, that pardons iniquity? Junius and Tremellius render it, Who is a ſtrong God? and the Hebrew foreign will bear it. Let the power of my Lord be great, ſaith Moſes, Numb. 14.17. The word Jigdal is written with a great Jod, to ſhew, ſay the Jews, that it is more than an ordinary power to command ones ſelf when injured. Therefore when God proclaims his pardoning Name, he uſhers it in with names of power; The Lord, the Lord God, Exod. 34.6. 'Tis a greater work to forgive, than to prevent the commiſſion of ſin; as it is a greater work to raiſe a dead man, than to cure a ſick man; one is a work of Art, the other belongs only to Omnipotency.

III. The Manner of it. How it is carried on.

1. On God's part by Chriſt.

(1.) By his Death. He is the Scape-Goat, upon whom our ſins are laid, Iſa. 53.6. Our ſins are made Chriſt's, and Chriſt's righteouſneſs is made ours: He is ſaid to be made ſin for us, and we are ſaid to be made the righteouſneſs of God in him, 2 Cor. 5.21. a bleſſed exchange for us; he bore that wrath, indured thoſe torments, ſuffered thoſe ſtrokes of Juſtice which were due to us. The pardon of ſin doth coſt us confeſſions and tears, but it coſt Chriſt blood, and unknown pains; (as the Greek Liturgy, foreign, have mercy on us.)

[1.] Laid upon him by God. God appropriates this work to himſelf, Zach. 3.9. I will engrave the engraving thereof, ſpeaking of the Stone, which is the ſame with his Servant the branch. As a Stone is cut with a Chizzel, which makes deep furrows in it; ſo did God p. 106deal with Chriſt, and that in order to the taking away of ſin. I will remove the iniquity of that Land in one day, viz. the Day of Chriſt's ſuffering. By that Offering of himſelf, he ſhall perfectly ſatisfie me. Therefore it is called the will of God, in order to the taking away ſin, Heb. 10.9, 10. compared with v. 11, 12. I come to do thy will, by which will we are ſanctified; which will was to take away ſin. For v. 11. that was the end of his Sacrifice, the Legal Sacrifices not being able to do it. God did not only conſent to it, or give a bare grant, but it was a propenſe and affectionate motion of his heart, Iſa. 53.10. It pleaſed the Lord to bruiſe him. Hence did the Angels ſing at his Birth, Glory to God in the higheſt, peace on Earth, and good will towards men. The peace he was to procure was the fruit of God's good will towards us.

[2.] Voluntarily undertaken by Chriſt, Heb. 10.5, 7. Lo I come, I delight to do thy will, O my God. Willingneſs in the entrance of the work; willingneſs to take a body, and willingneſs to lay down that body. He had as it were a Fever of Affection, a combuſtion in his bowels till it was finiſhed. In his greateſt Agonies he did not repent of his undertaking, or deſire to give it over: He cryed indeed to his Father, that this Cup might paſs from him, but he preſently ſubmits: If there be no other way to ſave ſinners, I will paſs on through Death and Hell to do it. When he was afflicted and opp…eſſed, he murmured not at it, Iſa. 53.7. He opened not his mouth, he opened not his mouth; it is twice repeated, to ſhew his willingneſs. And God was highly pleaſed with him for this very reaſon, becauſe he did pour out his Soul, and bore the ſins of many, and ma… …rceſſion for the tranſgreſſors. All which expreſſions denote his earneſtneſs and readineſs in it.

(2.) By his Reſurrection. His Death is the payment, his Reſurrection the diſcharge, Rom. 4. ult. Who was delivered for our offences, and roſe again for our Juſtification. Not that we are formally juſtified by the Reſurrection of Chriſt, but that thereby God declar'd, that whoſoever believes in him ſhould be juſtified upon that believing. For if C… had not riſen, there had been no certainty of the payment of the debt. In h s Death he pays the Sun, as he is our Surety; and in his Reſurrection he hath his Quietus eſt out of God's Exchequer. God will not have this payment from Chriſt, which he hath acknowledged himſelf publickly to be ſatisfied with, and from Believers too. For upon his Reſurrection he ſent him to bleſs men, Acts 3. ult. God having raiſed up his Son Jeſus, ſent him to bleſs you. How? In turning away every one of you from his iniquity: It being a great encouragement to turn men from ſin, when God had thus declar'd them pardonable by the Reſurrection of his Son.

2. On our parts by Faith. Faith is as neceſſary in an inſtrumental way, as Chriſt in a meritorious way, Acts 26.18. That they may receive forgiveneſs of ſins by Faith that is in me. Chriſt purchaſeth a pardon, but Faith only puts us into poſſeſſion of a pardon; yet it cannot from its own worth challenge forgiveneſs at the hands of God, but up… the account of Chriſt, who hath merited forgiveneſs. Though the King grants a pardon to a condemned Malefactor, yet he may be executed unleſs he pleads it the next Aſſizes, though he hath it lying by him: So, unleſs we ſue it out, and accept of it by Faith, all Chriſt's purchaſe will not advantage us. Faith looks not barely upon the ſufferings of Chriſt, but upon his end and deſign in it: It looks not upon his Paſſion as a ſtory, but as a Teſtament; and you ſeldom find the Death of Chriſt mentioned in the New Teſtament without expreſſing the end of it. This forgiveneſs by Chriſt's Death as the meritorious cauſe, ſhews

(1.) God's willingneſs to pardon. If God did delight in the Death of Chriſt, it was not ſurely ſimply in his Death; for, could a Father delight to tear out the bowels of his Son? The afflictions of his People go to his heart, much more would the ſufferings of his darling. God had more delight in forgiveneſs, than grief at his Sons ſufferings; for he never repented of it, though our Saviour beſought him with tears. And that God who were never deaf to any that called upon him, nor ever will be, would not hear his only Son in the requeſt, to take the Cup from him, or abate any thing of the weight o… … …ufferings, becauſe it was neceſſary for the pardon of ſin, neceſſ…tate decreti, if not naturae. God repented of making the World, but never of forgiving ſin: So that the pardon of ſin is more pleaſing to him, than the ſufferings of his Son were grievous; otherwiſe whatſoever the Father would have done by Inſtruments, yet ſurely he himſelf would not have been the Executioner of him. But in this affair there were not only Inſtruments, Judas to betray him, the Jews to accuſe him, the Diſciples to forſake him, Pilate to condemn him, the Souldiers to mock and crucifie him, and Thieves to revile him, but God himſelf, Iſa. 53.10. Yet it pleaſed the Lord to bruiſe him; he hath put him to grief: Thou ſhalt make his Soul an Offering for ſin. His own Father that lov'd him, (as Abraham in the Type) puts as it were the knife to the throat of his only Son; which ſurely God would not have done, had not pardon of ſin been infinitely pleaſing to him. And how great a pleaſure muſt that be, that ſwallowed up all grief at his Sons ſufferings? Yea, he ſeemed to love our Salvation more than he loved the life of his Son; ſince the end is always more amiable than the means, and the means only lovely as they reſpect the end.

(2.) The Certainty of Forgiveneſs. God muſt deny Chriſt's payment, before he can deny p. 107thy pardon. God will not deny what his Son hath earned ſo dearly; and what he earn'd was for us, and not for himſelf. Did God pardon many before Chriſt died, and will he not pardon believing Souls ſince Chriſt died? Some were certainly ſaved before the coming of Chriſt: Upon what account? Not for their own righteouſneſs; that is but a Ragg, and could not merit infinite grace. Not by the law; that thundered nothing but death, and condemned millions; but never breathed a pardon to one perſon. Or was it by their vehement ſupplications? Thoſe could not make an infinite righteouſneſs mutable: Juſtice muſt be preferred before the cries of Malefactors; and if thoſe could have done it, God would not have been at the expence of his Sons Blood. Therefore it muſt be upon this account, Rom. 3.25. For the remiſſion of ſins that are paſt. Did God pardon upon truſt, and will he not much more upon payment? Did he forgive when there was only a promiſe of payment, and ſome thouſands of years to run out before it was to be made? and will he not much more forgive, ſince he hath all the debt paid into his hands? Would God remit ſin when Chriſt had nothing under his hand to ſhew for it? and now that he hath a publick teſtimony, and acquittance, will he not much more do it? Seeing his purging our ſins, or expiating them by his death, was the ground of his exaltation to the honour of ſitting at the right hand of God in our natures, Heb. 1.3. When he had by himſelf purged our ſins, ſat down at the right hand of the Majeſty on high; it is a certain evidence of the grant of pardon upon the account of this Sacrifice to thoſe that ſeek it in Gods Methods, ſince God hath ſhewen himſelf ſo pleaſed with it: For it is clear, that becauſe Chriſt loved righteouſneſs and hated iniquity, i. e. kept up the honour of Gods juſtice and holineſs by the offering himſelf to death, that God hath given him a portion above all his fellows.

(3.) The extent of it. Both to original and actual ſin, John 1.29. Behold the Lamb of God, that takes away the ſin of the world. Sin of the World, the ſin of humane nature, that firſt ſin of Adam. Of this mind is Auſtin, and others, that original ſin is not imputed to any to condemnation ſince the death of Chriſt. But howſoever this be, it is certain it is taken away from Believers, as to its imputation. Chriſt was made ſin for us, 2 Cor. 5.21. to bear all ſin. It had been an imperfect payment to have paid the Intereſt, and let the Principal remain; or to have paid the Principal, and let the Intereſt remain. There is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. and therefore no damning matter or guilt left in arrear. It had been folly elſe for the Apoſtle to have publiſhed a defying challenge to the whole Creation to have brought an Indictment againſt a juſtified perſon, (Rom. 8.33. Who ſhall lay anything to the charge of Gods elect?) if the leaſt crime remained unremitted for the juſtice of God, the ſeverity of the Law, the acuteneſs of Conſcience, or the malice of the Devil to draw up into a charge. Since the end of his coming was to deſtroy the works of the Devil, whereby he had acquired a power over man, he leaves not therefore any one ſin of a Believer unſatisfied for, which may continue, and eſtabliſh the Devils right over him. If the redemption only of the Jews with the excluſion of the Gentiles in the firſt compact ſeemed to diſpleaſe him, to ſhed his blood for ſmall Sins only would have been as little to his content. It had been too low a work for ſo great a Saviour to have undergone thoſe unknown ſufferings for debts of a ſmaller value, and to ſhed that ineſtimable Blood for the payment of Farthings and leave talents unſatisfied. Certainly, God ſent not his Son, but with an inten ion his Blood ſhould be improved to the higheſt uſes for thoſe that perform the covenant conditions, and that Father who would have us honour his Son as we honour himſelf, will ſurely honour his Sons ſatisfaction in the extenſive effects of it, as he would honour his own mercy, ſince they are both ſo ſtraitly linkt together. And it is as much for the glory of Chriſts ſatisfaction, as for the honour of his fathers mercy, to paſs by the greateſt tranſgreſſions.

(4.) The continuance of it. Thou art pardoned, and yet thou ſinne…; but Chriſt hath paid and never runs more upon the ſcore. Thou art pardoned and doſt …aily forfeit, and needeſt a daily renewal; but Chriſt hath purchaſed, and never ſins away his purchaſe. God exacted a price ſuitable to the debt he foreſaw men would owe him, for he knew how much the Sum would amount unto. When he gave Chriſt, he intended him for the juſtification of many offences, Rom. 5.16. The free gift is of many offences unto juſtification, ſpeaking of the gift of God, v. 15. And therefore ſince God cannot be miſtaken in the greatneſs of the Sum, becauſe of his infinite knowledge, it had been a greater act of wiſdom not to provide any remedy at all, than not to do it thoroughly. If the continuance of that imperfect remiſſion of Adam and the Patriarchs was drawn out for above 3000 years and more, and the enjoyment of happineſs made good to them meerly upon Chriſts undertaking, ſurely it will be much more upon his actual performing, Rom. 3.25. There was then a foreign, now an foreign, they had a continuance of freedom from puniſhment by his mediatorſhip, and ſponſion, much more ſhall Belevers have a continuance of pardon by his actual Sacrifice, upon which the validity of all the former mediatory acts did depend: Since now there is no more remembrance of Sin by the continuance of legal ſacrifices, his being ſo abſolutely compleat. Therefore God hath erected a ſtanding Office of Advocacy for Chriſt, 1 Joh. 2.1. in Heaven, for the repreſenting of his wounds and ſatisfaction, and beſpeaking a continuance of grace to us. He is ſaid to be the lamb p. 108that taketh away the ſins of the world, John 1.29. not foreign hath taken, or foreign will take, but foreign which notes, actum perpetuum, the conſtant effect of his death. And ſince as I ſaid before, Chriſt hath an higher portion than others, becauſe he loved righteouſneſs, in this portion he hath a joy and gladneſs; but his joy would certainly be ſullied, if pardon ſhould not be continued to thoſe for whom he purchaſed it.

(5.) The worth of it. That muſt be of incomparable value that was purchaſed at ſo great a price, as the Blood of God, Acts 20.28 (So it is called by reaſon of the union of the divine nature with the humane, conſtituting one perſon.) 'Tis Blood, which all the Gold and Silver, and the Stones and Duſt of the Earth turned into Pearls, could not equal. God underſtood the worth of it, who in juſtice would require no more of his Son at leaſt than the thing was worth, not a drop of Blood more than the value of it. Neither ſurely would Chriſt, who could not be miſtaken in the juſt price, have parted with more than was neceſſary for the purchaſe of it. It would have beggar'd the whole Creation to have paid a price for it. The Prayers and Services of a gracious Soul, though God delights in them, could not be a ſufficient recompence. And the bare mercy of God, without the concurrence of his provokt juſtice, could not grant it, though his Bowels naturally are troubled at the afflictions of his Creatures.

IV. Extenſiveneſs, fulneſs, or perfectneſs of pardon. 1. In the Act; forgiving, covering, not imputing. 2. In the Object; iniquities, tranſgreſſions, and ſins.

1. Perfect in reſpect of ſtate. God retains no hatred againſt a pardoned perſon. He never imputes ſin formally, becauſe he no more remembers it, though virtually he may, to aggravate the offence a Believer hath fallen into after his juſtification. So Job poſſeſſed the ſins of his youth. And Chriſt tacitly put Peter in remembrance of his denial of him. The grant is compleat here, though all the fruits of remiſſion are not enjoyed till the day of judgment, and therefore in Scripture, ſin is ſaid then to be forgiven. 'Tis a queſtion whether Believers ſins will be mentioned at the day of judgment. Some think they will, becauſe all men are to give an account. Methinks there is ſome evidence to the contrary. Our Saviour never mentioned the unworthy carriage of his Diſciples to him in his ſufferings, and after his reſurrection ſeems to have removed from him all remembrance of it. 'Tis not to be expected, that a loving Husband will lay open the faults of his tender Spouſe upon the day of the publick ſolemnization of the nuptials. But if it be otherwiſe, 'tis not to upbraid them, but to enhance their admirations of his grace. He will diſcover their graces as well as their ſin, and unſtop the Bottles of their tears, as well as open the Book of their tranſgreſſions. Our Saviour upon Maries anointing him, applauds her affection, but mentions not her former iniquity.

It muſt needs be perfect.

[1.] All Gods Actions are ſuitable to his Nature. What God doth, he doth as a God. And is he perfect in his other works, and not in his Mercy, which is the choiceſt flower in his Crown? God ſees blacker circumſtances in our ſins, than an inraged Conſcience, or a malicious Devil can repreſent: But God pardons not according to our apprehenſions, which though great in a tempeſtuous Conſcience, yet are not ſo high as Gods knowledge of it.

[2.] The Cauſe of pardon is perfect. Both the mercy of God, and the merits of Chriſt are immutably perfect. 'Tis for his own glory, his own mercies ſake, that he pardons. He will not dimm the luſtre of his own Crown, by leaving the effect of his glory imperfect, or ſatisfying the importunities of his mercy by halves. The Saints in Heaven have not a more perfect righteouſneſs, whereby they continue their ſtanding, than thoſe on Earth have; for, though inherent righteouſneſs here is ſtain'd, yet imputed, upon which pardon is founded, is altogether ſpotleſs. A righteouſneſs that being infinite in reſpect of the perſon, hath a ſufficiency for Devils, had it a congruity; but it hath both for us, becauſe manifeſted in our natures.

(2.) In reſpect of the Objects. Sinful nature, ſinful habits, ſinful diſpoſitions, pardon'd at once, though never ſo heinous;

[1.] For quality. There was no limitation as to the deepneſs of the wounds cauſed by the Fiery Serpents in the Wilderneſs; the precept of looking upon them, extended to the cure of all, let the ſting reach never ſo deep, the wound be never ſo wide, or ſharp, and his ſight be never ſo weak, if he could but caſt his Eye upon the Brazen one. The Commiſſion Chriſt gave to his diſciples, was to preach the Goſpel to every Creature, Mark 16.15. every Humane Creature; the worſt as well as the beſt; though you p. 109meet with monſtrous ſinners in the likeneſs of Beaſts, and Devils, except none from ſuing out a pardon in the court of mercy. The Almightineſs of his mercy doth as much tranſcend our higheſt iniquities, as it doth our ſhalloweſt apprehenſions. Our ſins, as well as our ſubſtance, are but as the Duſt of the Ballance, as eaſily to be blown away by his grace, as the other puft into nothing by his power. No ſin is excepted in the Goſpel, but that againſt the holy Ghoſt, becauſe it doth not ſtand with the honour of God to pardon them who wilfully ſcorn the means, and account the Redeemer no better than an Impoſtor. No man can expect in reaſon he ſhould be ſaved by mercy, who by a wilful malice againſt the Son of God, tramples upon the free offers of grace, and provokes mercy it ſelf to put on the deportment of juſtice, and call in revenging wrath to its aſſiſtance, for the vindication of its deſpiſed honour. The infinite grace of God diſſolves the greateſt miſts, as well as the ſmalleſt exhalations, and melts the thick clouds of ſin as well as the little icicles.

[2.] The Quantity. Hath God ever put a reſtraint upon his grace, and promiſe, that we ſhall find mercy if we ſin but to ſuch a number, and no more? 'Tis not agreeable to the greatneſs and majeſty of Gods mercy, to remit one part of the debt, and to exact the other. It conſiſts not with the motive of pardon, which is his own love, to be both a friend and an enemy at the ſame time, in pardoning ſome, and charging others; and thus his grace would rather be a mockery, and deriſion of men. Neither doth it conſiſt with the end of pardon, which is Salvation; for to give an half pardon is to give no Salvation; ſince if the leaſt guilt remains unremitted, it gives juſtice an unanſwerable plea againſt us. What profit would it be to have ſome forgiven, and be damned for the remainder? Had any one ſin for which Chriſt was to have made a compenſation, remain'd unſatisfied, the Redeemer could not have riſen; ſo if the ſmalleſt ſin remains unblotted, it will hinder our riſing from the power of eternal death, and make the pardon of all the reſt as a nullity in Law. But it is the glory of God to paſs by all, Prov. 19.31. It is his glory to paſs over a tranſgreſſion. 'Tis the glory of a man to paſs by an offence. 'Tis a diſcovery of an inward principle or property, which is an honour for a man to be known the maſter of. If it be his glory to paſs by a ſingle and ſmall injury, then to paſs by the more heinous, and numerous offences is a more tranſcendent honour, becauſe it evidenceth this property to be in him, in a more triumphant ſtrength, and power. So that it is a clearer evidence of the illuſtrious vigor of mercy in God, to paſs by mountainous, and heaped up tranſgreſſions than to forgive only ſome few iniquities of a leſſer guilt, Jer. 33.8. I will cleanſe them from all their iniquities whereby they have ſinned againſt me, and I will pardon all their iniquities whereby they have ſinned againſt me, and whereby they have tranſgreſt againſt me. Therefore when God tells the Jews, that he would give them a general diſcharge in the fulleſt terms imaginable, to remove all jealouſie from men, either becauſe of the number, or the aggravations of their ſins, he knew not how to leave expreſſing the delight he had in it, and the honour which accrued to him by it, It ſhall be to me a name of joy, a praiſe and honour before all the nations of the earth. He would get himſelf an honourable name by the large riches of his Clemency. Mercy is as infinite as any other attribute, as infinite as God himſelf: And as his power can create incomprehenſible multitudes of worlds, and his juſtice kindle unconceiveable Hells; ſo can his mercy remit innumerable ſins.

3. Perfect in reſpect of Duration. Becauſe the hand writing of ordinances is taken away, Col. 2.14, 15. Blotting out the hand writing of ordinances that was againſt us, which was contrary to us, and took it out of the way, nailing it to his Croſs; which was the Ceremonial Law, wherein they did by their continual preſenting Sacrifices, and impoſition of Hands upon them, ſign a Bill, or Bond againſt themſelves, whereby a conſcience of ſin was retain'd, Heb. 10.2, 3. and a remembrance of ſin renewed, they could not ſettle the Conſcience in any firm peace, Heb. 9.9. they were compelled to do that every day, whereby they did confeſs that ſin did remain, and want an expiation. Hence is the Law called a miniſtration of condemnation, 2 Cor. 3.9. becauſe it puts them in mind of condemnation, and compelled the people to do that which teſtified, that the curſe was yet to be aboliſhed by virtue of a better Sacrifice. This Hand writing which was ſo contrary to us, was taken away, nailed to his Croſs, torn in pieces, wholly cancelled, no more to be put in ſuit: Whence in …ppoſition to this continual remembrance of ſin under the legal adminiſt…ation, we read under the New Teſtament, of Gods remembring ſin no more, H… 10.3, 17. Chriſt hath ſo compounded the buſineſs with Divine Juſtice, that w… have the ſins remitted, never returning upon us, and the renewal alſo of remiſſions upon daily ſins, if we truly repent. For though there be a blacker Tincture in ſins after converſion, as being more deeply ſtain'd with ingratitude, yet the Covenant of God ſtands firm, and he will not take away his kindneſs, Iſa. 54.9, 10. And p. 110there is a greater affection in God to his Children, than to his Enemies; for theſe he loves before their Converſion with a love of benevolence, but thoſe with a love of complacency. Will not God be as ready to continue his grace to thoſe that are penitent, as to offer it to offending Rebels? Will he refuſe it to his Friends, when he intreats his Enemies? Not that any ſhould think, that becauſe of this duration, they have liberty to ſin, and upon ſome trivial Repentance, are reſtored to God's favour. No, where Chriſt is made Righteouſneſs, he is made Sanctification. His Spirit and Merit go together. A new Nature, and a New State, are Concomitants; and he that ſins upon preſumption of the grand Sacrifice, never had any ſhare in it.

V. The Effect of Pardon. That is Bleſſedneſs.

(1.) The greateſt evil is taken away, ſin, and the dreadful conſequents of it. Other evils are temporal, but thoſe know no period in a doleful Eternity. There is more evil in ſin, than good in all the creatures. Sin ſtript the fallen Angels of their Excellency, and diſpoſſeſſed them of the Seat of Bleſſedneſs. It fights againſt God, it diſparages all his Attributes, it deforms and deſtroys the creature, Rom. 7.13. Other evils may have ſome mixture of good to make them tolerable, but ſin being exceeding ſinful, without the mixture of any good, engenders nothing but deſtruction, and endleſs damnation. Into what miſeries, afflictions, ſorrows, hath that one ſin of Adam hurl'd all his poſterity? what ſcreechings, wounds, pangs, horrours, doth it make in troubled Conſciences? How did it deface the Beauty of the Son of God, that created and upheld the World, with ſorrow in his Agonies, and the ſtroak of Death on the Croſs? How many thouſands, millions of poor creatures have been damned for ſin, and are never like to ceaſe roaring under an inevitable Juſtice? Ask the damned, and their groans, yellings, howlings, will read thee a dreadful Lecture of ſins ſinfulneſs, and the puniſhment of it. And is it not then an ineſtimable bleſſedneſs to be delivered from that, which hath wrought ſuch deplorable Executions in the World?

2. The greateſt Bleſſings are conferred. Pardon is God's Family-Bleſſing, and the peculiar mercy of his choiceſt darlings: He hands out other things to wicked men, but he deals out this only to his Children.

[1.] The Favour of God. Sin makes thee Satan's Drudge, but pardon makes thee God's Favourite. We may be ſick to death, with Lazarus, and be God's Friends; ſold to ſlavery, with Joſeph, and yet be dear to him; thrown into a Lions Den, with Daniel, and be greatly beloved; poor, with Lazarus, who had only Doggs for Chirurgions to dreſs his Sores, and yet have a Title to Abraham's boſom. But we can never be beloved, if we are unpardoned; no ſhare in his friendſhip, his love, his inheritance, without a pardon. All created evils cannot make us loathſom in a juſtified State; nor all created goods make us lovely under guilt. Sin is the only Object of God's hatred; while this remains, his Holineſs cannot but hate us; when this is removed, his righteouſneſs cannot but love us; remiſſion and favour are inſeparable, and can never be diſ-joyned. 'Tis by this he makes us as a Diadem upon his Head, a Bracelet on his Arm; it is by this he writes us upon the Palms of his Hands, makes us his peculiar Treaſure, even as the Apple of his Eye, which Nature hath ſo carefully fenced.

[2.] Acceſs to God. A Prince may diſcard a Favourite for ſome guilt, and though he may reſtore him to his liberty in the Common-wealth, yet he may not admit him to the favour of his wonted privacies. But a pardoned man hath an acceſs to God, to a ſtanding and perpetually ſettled Grace, Rom. 5.1, 2. Being juſtified by Faith, we have peace with God through our Lord Jeſus Chriſt, by whom alſo we have acceſs. Guilt frights us, and makes us loath the very ſight of God: Pardon encourageth us to come near to him: Guilt reſpects him as a Judge, Pardon as a Friend. Who can confidently, or hopefully call upon an angry and condemning God? But who cannot but hopefully call upon a forgiving God? Sin is the partition wall between God and us, and Pardon is the demoliſhing of it. Forgiveneſs is never beſtowed, but the Scepter is held out to invite us to come into God's preſence. And what can be more deſirable than to have not only the favour of, but a free acceſs at any time to the Lord of Heaven and Earth, and at length an everlaſting being with him?

[3.] Peace of Conſcience. There muſt needs be fair Weather when Heaven ſmiles upon us. All other things breed diſquietneſs. Sin was a Thorn in David's Crown; his Throne and Scepter were but miſerable comforters, while his guilt overwhelmed him. The glory of the World is no ſoveraign Plaiſter for a wounded Spirit: Other enjoyments may pleaſe the ſenſe, but this only can gratifie the Soul. God's Thunder made Moſes p. 111tremble, Heb. 12.21. But the probability of a gracious Pardon would make a damned Soul ſmile in the midſt of tormenting flames. How often hath the ſenſe of it raiſed the hearts of Martyrs, and made the Sufferers ſing, while the Spectators wept? Though this, I muſt confeſs, is not always an inſeparable concomitant. There is much difference between a Pardon, and the comfort of it; that may paſs the Seal of the King, without the knowledge of the Malefactor. Pardon indeed always gives the jus ad rem, a right to peace of Conſcience, but not always jus in re, the poſſeſſion of it. There may be an actual ſeparation between Pardon, and actual Peace, but not between Pardon, and the ground of Peace.

[4.] It ſweetens all mercies. Other mercies are a ring, but pardon is the Diamond in it. A juſtified perſon may ſay, I have temporal mercies and a pardon too, I live in repute in the world and Gods favour too; riches increaſe, and my peace with God doth not diminiſh. I have health with a pardon, friends with a pardon, as Job ch. 29.3, 6, 7. among all other bleſſings this he counts the chiefeſt, that Gods Candle ſhin'd upon his head. A Priſoner for ſome capital crime, may have all outward accommodations, for lodging, dyet, attendance, without a real happineſs, when he expects to be called to his tryal before a ſevere judge, from whom there is no appeal, and that will certainly both paſs, and cauſe to be executed a ſentence of death upon him. So though a man wallows in all outward contents, he cannot write himſelf bleſſed, while the wrath of God hangs over his head, and he knows not how ſoon he may be ſummon'd before Gods tribunal, and hear that terrible voice, Go thou curſed. What comfort can a man take in Houſes, Land, Health, when he conſiders he owes more than all his eſtate is worth? So, what comfort can a man have in any thing in this world, when he may hourly expect an arreſt from God, and a demand of all his debts, and he hath not ſo much as one farthing of his own or any intereſt in a ſufficient ſurety? We may have honour and a curſe, wealth and a curſe, Children and a curſe, health and long life and a curſe, learning and a curſe, but we can never have pardon and a curſe. Our outward things may be gifts, but not bleſſings without a pardon.

[5.] It ſweetens all afflictions. A frown with a pardon is better than a thouſand ſmiles without it. Sin is the ſting of croſſes, and Remiſſion is a taking the ſting out of them. A ſight of Heaven will mitigate a croſs on earth. The ſtones about Stephens ears did ſcarce afflict him, when he ſaw his Saviour open Heaven to entertain him. To ſee death ſtaring us in the face, and an angry and offended God above, ready to charge all our guilt, is a doleful ſpectacle. Look upon my affliction and my pain, and forgive all my ſins, ſaith the Pſalmiſt, Pſal. 25.18. Sin doth embitter and adds weight to an affliction, but the removal of ſin doth both lighten it and ſweeten it.

USE.

1. An unpardoned man is a miſerable man. Such a ſtate lays you open to all the miſeries on earth, and all the torments in Hell. The pooreſt begger with a pardon is higher than the greateſt prince without it. How can we enjoy a quiet hour, if our debt be not remitted, ſince we owe more than we are able to pay? You may dye with a forfeited reputation, and yet be happy; but what happineſs, if you die with unpardoned guilt?

(1.) There muſt either be pardon or puniſhment. The law doth oblige either to obedience or ſuffering: the Commands of it muſt be obſerved, or the penalty indured. God will not relax the puniſhment without a valuable conſideration. If it be not executed, the creature may accuſe God of want of wiſdom in enacting it, or defect of power in maintaining it. Therefore there muſt be an exact obſervance of the law, which no creature after the firſt deviation is able to do; or an undergoing the penalty of it, which no Sinner is able to bear. There muſt therefore be a remiſſion of this puniſhment for the good of the creature, and the Satisfaction of the law by a ſurety, for the honour of Gods juſtice. If we have not therefore an intereſt in the ſurety, the purchaſer of remiſſion, we muſt lye under the ſeverity of the law in our perſons.

(2.) You can call nothing an act of Gods Love towards you, while you remain unpardoned. What is there you do enjoy, which may not conſiſt with his hatred, as well as his Love? Have we knowledge? So have Devils. Have we riches? So had Nabal and Cain. Have we honour? So had Pharaoh and Herod. Have we Sermons? So had Judas, the beſt that ever were preacht. Nothing, nothing but a pardon is properly a bleſſing. How can that man take pleaſure in any thing he hath, when all the threatnings in the book of God are as ſo many arrows directed againſt him?

p. 112(3.) All the time thou liveſt unpardoned thy debts mount the higher. Every new ſin is an adding a figure to the former ſuns, and every figure after the three firſt adds a thouſand. Every act of ſin adds not only the guilt proper to that ſingle act upon it, but draws a new univerſal guilt from all the reſt committed before, becauſe the perſiſting in any one ſin is a renewed approbation of all the former acts of rebellion committed againſt God.

(4.) 'Tis that God who would have pardon'd thee if thou wouldſt have accepted of it, who will condemn if thou doſt utterly refuſe it. 'Tis that God thou haſt provoked, offended, and diſhonoured. That power which would have been manifeſted in forgiving thee, will be glorified in condemning thee. That Juſtice which would have ſigned thy abſolution if thou hadſt accepted of its terms, will ſign the writ of execution upon thy refuſal of them. Nay the mercy that would have ſav'd thee, will have no compaſſion on thee. The Law condemns thee, becauſe thou haſt tranſgreſſed it, and mercy will reject thee, becauſe thou haſt deſpiſed it. The Goſpel, wherein pardon was proclaimed, will acquit others, but condemn thee. God would be falſe to his own word, if after thy ſlighting ſo many promiſes of grace and threatnings of wrath, thou ſhouldeſt be ſpar'd.

2. Uſe. Of comfort.

Pardon of ſin may make thee hope for all other bleſſings. Hath God done the hardeſt, and will he ſtick at the eaſieſt? Hath he overthrown mountains, and ſhall molehills ſtop him? 'Tis an eaſier thing to waft thee to Heaven, than it was at firſt to remit thy guilt, Rom. 5.10. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we ſhall be ſaved by his life. To this the death and reſurrection of the Son of God was neceſſary, and there was to be compoſition and agreement made between mercy and juſtice: But ſince this is compleated, the Redeemer ſaves thee by his life; ſince he hath dyed for thy remiſſion, there is no need of his dying for thy further Salvation. Seeing he hath made manifeſtation of his pardoning grace unto thee, he will not ceaſe till he hath brought thee into a perfect ſtate. For to what purpoſe ſhould the Creditor forgive the ſmaller part of the debt, and caſt the debtor into priſon for an unpayable ſum?

(1.) If once pardoned, thou will be always pardoned. For the firſt pardon Chriſt paid his blood, for the continuance he doth but plead his blood, and we cannot be without a pardon till Chriſt be without a plea He merited the continuance as well as the firſt remiſſion. Will our Saviour be more backward to intercede for pardon, than he was to bleed and pray for it on earth? Would not our deareſt Saviour let ſin go unremitted when he was to conteſt with the Fathers wrath, and will he let it go unpardoned when he is only to ſolicite his Fathers mercy? Thou ſhalt not want the daily renewals of it, ſince he is only to preſent his blood in the moſt holy place, ſeeing an ignominious and painful death did not ſcare him from the purchaſe of it upon the Croſs. As Gods heart is more ready to give than we are to ask forgiveneſs, ſo is Chriſts heart more ready to plead for the continuance of it, than we are daily to begg it; for he Loves his people more than they can Love him, or Love themſelves. Our praying is according to ſelf Love, but Chriſts interceſſion is according to his own infinite Love with a more intenſe fervency.

(2) Thou art above the reach of all accuſations. Shall the law condemn thee? No. Thou art not under the law, but under grace. And if grace hath forgiven thee, the law cannot ſentence thee. Shall conſcience? No. Conſcience is but the Eccho of the law within us; That muſt ſpeak what God ſpeaks. Gods Spirit and a believers Spirit are joint witneſſes, Rom. 8.16. For the Spirit it ſelf bears witneſs with our Spirits that we are the Children of God. Conſcience is ſprinkled by the blood of Chriſt, which quite changeth the tenour of its Commiſſion. Will God condemn thee? No. That were to loſe the glory of all his pardoning mercy hitherto conferred upon thee; that were to fling away the vaſt revenue grace hath all this while been gathering for him: yea it were to deny his own covenant and promiſe. Shall Chriſt condemn thee? No. That were to diſcard all his offices, to undo his death, and bely his merits; did he ſweat and bleed pray and dye for thee, and will he now condemn thee? Hath he been pleading for thee in Heaven all this time, and will he now at the upſhot caſt thee off? Shall we imagine the ſeverity of a Judg more pleaſing to him than the charity of an Advocate, ſince his primary intention in coming was to ſave the world, not to condemn it? No. It would not be for his honour to pay the price, and to loſe the purchaſe.

p. 113(3.) There will be a ſolemn juſtification of thee at the laſt day. Thou art here pardoned in Law, and then thou ſhalt be juſtified by a final Sentence; there is a ſecret grant here, but a publick manifeſtation of it hereafter. Thy Pardon was paſt by the Spirit of God in thy own Conſcience, it will then be paſt by the Son of God in thy own hearing. That Saviour that did merit it upon his Croſs, will pronounce it upon his Throne: The Book ſhall be laid out of ſight, there ſhall be no more writing in the Book of God's Omniſcience to charge thee, or of thy Conſcience to affright thee: His fatherly anger ſhall for ever ceaſe; and as all diſpoſition to ſin, ſo all paternal correction for it ſhall be for ever aboliſht, and forgiveneſs be fully compleat in all the glorious effects of it.

(4.) Faith doth intereſt us in all this, though it be weak. The grant of a Pardon doth not depend upon the ſtrength of Faith, though the ſenſe of a Pardon doth. A weak Faith, as a Palſy perſon, may not ſo well read a Pardon, though it may receive it. As a ſtrong Faith gives more glory to God, ſo it receives more comfort from him. Chriſt made no difference in his Prayer, John 17. between the feebleſt and ſtouteſt Believer. His Lambs as well as Sheep were to be fed by his Apoſtle with Goſpel-comforts; and even thoſe Lambs, Iſa. 40.11. he himſelf carrys in his boſom. Strong Faith doth not intitle us to it, becauſe it is ſtrong; or a feeble Faith debar us from it, becauſe it is weak; but it is for the ſake of a mighty Saviour that we are pardoned. 'Tis the ſame Chriſt that juſtifies thee, as well as Abraham the Father of the faithful. 'Tis the ſame Righteouſneſs whereby thou art juſtified as well as Paul, and the moſt beloved Diſciple.

3 Uſe Of Examination.

Conſider whether your ſins are pardoned. Will you examine whether your Eſtates are ſure, and will you not examine whether your Souls are ſure?

Here I ſhall 1. Remove falſe ſigns, whereon men reſt and think themſelves pardoned.

(1.) The littleneſs of ſin is no ground of pardon. Oh may ſome ſay, my ſins are little, ſome tricks of youth, ſome petty oaths or the like. The Scripture ſaith that Drunkards, Fornicators, Extortioners and Covetous, ſhall not enter into the Kingdom of Heaven; not Great Drunkards only, but thoſe that are drunk but now and then, as well as thoſe that are Drunkards every day.

[1.] Doſt thou know the malignity of the leaſt ſin? No ſin can be called abſolutely, (though it may comparatively) little. Is it a little God who is offended by ſin? Is it a little wrath which is poured down on ſin? Is it a little Chriſt that hath dyed for ſin? Is it a little Soul that is deſtroyed by ſin? and is it a little Hell that is prepared for ſin? Is not the leaſt ſin Deicidium, as much as in a man lieth, a deſtroying of God? Did not Chriſt ſhed his blood for the leaſt as well as for the greateſt? Is not Hell kindled by the breath of the Lord for the leaſt as well as the greateſt ſins? Is that little which is Gods burden, Chriſts wound, the Spirits grief, the penitents ſorrow and the Devils Hell? Every drop of poiſon, is poiſon every drop of Hell is Hell, every part of ſin is ſin, and hath the deſtroying and condemning nature of ſin. Can Angels expiate the leaſt ſin, or can a thouſand worlds be a ſufficient recompence for the injury that is done to God by the leaſt ſin?

[2.] The leſs thy ſin, the leſs the excuſe for thy ſelf. 'Tis the aggravation of their injuſtice, that they ſold the Righteous for a pair of Shoes, Amos 2.6. Doſt thou undervalue God ſo as to ſell a Righteous and Eternal God ſo cheap, for a little ſin? Is a little ſin dearer to thee, than the favour of the great God? Is a little ſin dearer to thee, than an Eternal Hell is grievous? To endanger thy Soul for a trifle, to loſe God for a bubble, is a confounding aggravation of it, as it was of Judas his ſin, that he would ſell his Saviour for a little Silver, for ſo ſmall a Sum. Sin is not little in reſpect of the formality of it, but in reſpect of the matter, in reſpect of the temptation; and this littleneſs is an aggravation of ſin.

[3] Doſt thou know how God hath puniſhed the leaſt ſin? A drop of ſin may bring a Deluge of Miſery. An Atom of ſin is ſtrong enough to overturn a World. It was but an Apple that poiſoned Adam, and his whole Poſterity. Leſs ſins are puniſht in Hell, than are pardoned here. God caſts off Saul for leſs ſins than he pardoned David for. How many Ships have been deſtroyed upon ſmall Sands as well as great Rocks?

(2.) Fewneſs of ſins is no argument of pardon. Conceive, if thou canſt, the amiableneſs and luſtre of the Angels, how far beyond the glory of the Sun it was; yet one ſin diveſted p. 114them of all their glory. It was but one ſin kindled Hell for the fallen Angels, Every ſin muſt receive a juſt recompence of reward. Heb. 2.2. Shall one ſingle ſin intitle thee to Hell? what will millions of ſins then intitle thee to? One ſin is too much againſt God. Had thy iniquities been never ſo few, Chriſt muſt have died to anſwer the Pleas of his Fathers Juſtice againſt thee. [Every ſin is Rebellion againſt God as a Soveraign, undutifulneſs to God as a Father**Burges..] Contempt of God as a Governour, and preferring the Devil before God; the Devil that would deſtroy and damn thee, before God that made thee, and preſerves thee; a preferring the Devil's temptations before God's promiſes.

(3.) The commonneſs of ſin is no argument of pardon. Many Angels combin'd in the firſt Conſpiracy againſt God; but as they were Companions in ſin, ſo are they Companions in torments. The commonneſs of Sodoms ſin made the louder cry, and haſtened the ſeverer Judgment: Not one Inhabitant eſcaped, but only righteous Lot, and his Family: Common ſins will have common Plagues. It doth rather aggravate thy ſin, than plead for pardon, when thou wilt rather follow mens Example to offend God, than conform to God's Law to pleaſe him. Sin was common in the Old World, for all fleſh had corrupted their ways, Gen. 6.12. and all were ſwept away by the deſtroying Deluge. To walk according to the courſe of the World, is ſo far from being a foundation of pardon, that it is made a Character of a Child of the Devil: To walk according to the courſe of the World, is to walk according to the pattern of the Devil, and to be in the number of the Children of Wrath, Eph. 2.2. Wherein in times paſt you walked according to the courſe of this World, according to the Prince of the Power of the Air.

(4.) Forbearance of puniſhment is no argument of pardon, Eccleſ. 8.11. Becauſe Sentence againſt an evil-work is not executed ſpeedily, therefore the heart of the Sons of men is fully ſet in them to do evil. Forbearance is made uſe of by men, to make them ſin more deſperately, more headily. Fully ſet, all checks ſilenced and ſtopt. Forbearance is no acquittance; it argues not God's forgiving the debt; the debt is due, though it be not preſently ſued for; and the longer the debt remains unpaid, the greater Sum will the Intereſt amount unto; becauſe, the longer God doth forbear puniſhment, the longer time thou haſt for Repentance; the account for that time will run high.

That God doth not puniſh, is an argument of his patience, not of his pardoning mercy. God laughs at Sinners: he ſees their day is coming, though they may be jocund and confident of a pardon. God's forbearance may be in Juſtice; he may be brewing the Cup, and mixing that which thou art to drink. Priſoners may be reprieved one Aſſize, and executed the next: Reprieval of Execution is no allowance of the Crime, or change of the Sentence.

(5.) Proſperity is no ſign of pardon. Oh! I am not only born with, and forborn, but I have a great addition of outward contentments ſince my ſin.

That which you make an argument of pardon, may be an argument of condemnation.

Aſaph was much troubled at the proſperity of the wicked; but at laſt ſaith, Pride compaſſeth them as a Chain, and violence covers them as a garment, Pſal. 73.6. That kindneſs which ſhould have made them melt, made them preſume. That which ſhould broach thy Repentance, enflames thy Pride: Thy goods may increaſe thy ſins.

(6.) Forgetfulneſs of thy ſin and Commiſſion long ago, is no ſign of pardon, and therefore having no checks for them is no ſign of pardon. God doth not forget though thou doſt, no ſin ſlips from the memory of his knowledge though now he doth caſt many ſins away from the memory of his juſtice. In regard of Gods eternity the firſt ſins are accounted as committed this moment, for in that there is no ſucceſſion of time, and the ſins thou haſt committed twenty years ago, are as freſh as if thou hadſt acted them all ſince thy coming into the congregation. Joſephs brethren, Gen. 37.24. laboured to wipe out the thoughts of their late cruelty by their eating and drinking, when the cries and tears of their brother were freſh in their memory, and might have dampt their jollity. His affliction troubled them not, his relation to them, his youth, and their Fathers Love to him could not make them relent; but twenty two years after, conſcience began to fly in their faces, when awakened by a powerful affliction, Gen. 42 21. Is not thy conſcience oftentimes a remembrancer to thee, of thy old forgotten ſins, and doth it not turn over the old records thou hadſt quite forgot?

7. Hopes of Gods mercy are no grounds of thy being pardoned. Gods mercy is not barely enough, for then Chriſt needed not have dyed for ſin. Nor Chriſts death enough, without the condition of that covenant whereby God will make over the intereſt and merits of his death to thee. Gods mercy muſt be conſidered, but in Gods own way. God is merciful, but his Mercy muſt not aboliſh his Truth. Doth not a Judges mercy conſiſt with condemning p. 115a malefactor? God hath been merciful to thee, and thou would'ſt not accept of it; thou wouldſt not hear mercy ſpeak in a day of grace; why then ſhould not juſtice ſpeak in a day of vengeance? Thou would'ſt not hear a God of mercy when he cryed to thee, how then ſhould mercy hear thee when thou comeſt to begg?

2. Some falſe grounds, why thoſe that are pardoned, think themſelves not pardoned.

(1.) Great afflictions are not ſigns of an unpardoned ſtate. Moſes had ſinned by unbelief, Aaron by making a golden calf, God pardoned their ſin but took vegeance on their inventions, Pſal. 99.8. Thou waſt a God that forgaveſt them, though thou tookeſt vengeance. Nathan in his meſſage to David brings at once both pardon and puniſhment. The ſin is removed, but the ſword muſt ſtill ſtick in the bowels of his family, 2 Sam. 12, 13, 14. The Lord hath put away thy ſin, thou ſhalt not dye. Howbeit becauſe by this deed, thou haſt given great occaſion to the enemies of the Lord to Blaſpheme, the child alſo that is born unto thee ſhall ſurely dye. God may afflict temporally when he reſolves not to puniſh eternally. What! becauſe he will not condemn thee as a Judg, will he not chaſtize thee as a Father? We may well bear a ſcourge in one hand when we have a pardon ſealed in the other. God pardons thy ſin, but there is need of affliction to ſubdue that ſtout ſtubborn heart of thine. Pſal. 89.32, 33. God doth viſit with rods, when he is reſolved not utterly to take away his loving kindneſs from a people.

(2.) Terrors of Conſcience are no ſign of an unpardoned ſtate. We find a pardoned David having broken bones and a rackt Conſcience after Nathan had pronounced his pardon, when there was no remorſe before, Pſal. 51. He had the grant of a pardon, but the comfort of a pardon was wanting. God may ſcorch thy Soul, when he gives a pardon; not that juſtice is thereby Satisfied, but ſin more embittered to thee. By a pardon thou doſt relliſh his mercy, and by the torments thou mayeſt have in thy Soul, thou wilt underſtand his Juſtice. He ſhews thee what he freely gives, but he would have thee know what thou haſt fully deſerved; he gives thee pardon, but Gall and Wormwood with it, that thou mayeſt know what the purchaſe of it did coſt thy Saviour. The Phyſick which heals, cauſeth pain. That Phyſick which doth not make thee ſick, is not like to bring thee health. God pardons thee, that thou mayeſt be ſaved; he terrifies thee withal, that thou mayeſt not be induced by temptations to ſin.

(3.) Senſe of ſin is no argument of an unpardoned ſtate. A pardon may be granted, when the poor condemned man expects to be haled out to Execution. Mary ſtands weeping behind her Saviour, when Chriſt was declaring her pardon to Simon, That much was forgiven her, and afterwards Chriſt turns to her, and cheers her with the news of it. Luke 7.44, 45, 46, 47. He pronounceth her pardon, v. 48. and the comfort of it, v. 50. Thy Faith hath ſaved thee, go in peace. The Heavens may drop, when now and then the Sun may ſteal a Beam thorow the Clouds. There may be a pardon, where there are not always the ſenſible effects of a pardon. We find, after the ſtilling of a Storm, the ragings and roulings of the Sea. A penitents wound may ake afreſh, when a Saviours blood drops in mercy.

(4.) The Remainders of ſin are not a ſign of an unpardoned ſtate. Though a Diſeaſe be maſtered by Phyſick, there may be ſome grudgings of it in a perſon. Though ſin be pardoned, yet the dregs of ſin will be remaining, and ſometimes ſtirring. Chriſt hath enliven'd us, not by wholly deſtroying, but pardoning ſin. Pardon takes away the guilt of ſin; grace takes away the power of ſin; but neither pardon, nor infuſion of grace, takes away the nature, and all motions of ſin; for in purging out an humour, ſome dregs ſtill remain behind, Col. 2.13. And you hath he quickened together with him, having forgiven you all treſpaſſes.

3. What are the true ſigns of a pardoned man?

1. Sincerity in our walk. A Spirit without guile, is made the Character of a pardoned man in the Text: There may be failings in the life, yet no guile in the heart; ſuch a man is a pardoned man: A heart that hath no mixtures, no pretences or excuſes for ſin, no private reſerves from God: A heart, that as the needle in a Compaſs, ſtands right for the Intereſt & glory of God, & anſwers to the profeſſion, as an Eccho to the voice: A heart that would thruſt out any ſin that harboured there, would not have an Atom of any filth odious to the Eye of God lurk there. Where this ſincerity is, a willingneſs and readineſs to obey God, (which is the condition of the Covenant) the ſubſtance of the Covenant is kept, though ſome particular Articles of it may be broken. Grace, the pardoning grace of God, is with them that love Chriſt in ſincerity, Eph. 6. ult. Grace be with all them that love Chriſt Jeſus in ſincerity. Not a man excluded that is ſincere; though he hath not ſo ſparkling a flame as another, yet if he be ſincere, the Crown of pardoning grace, and that of conſummating grace ſhall be ſet upon his head.

p. 116(2.) Mourning for ſin. A tender heart is a ſign of a pardoned ſtate, when ſin diſcontents thee becauſe it diſpleaſeth God. What ſhowers of tears did Mary Magdalen weep after a pardon? Love to God, like a gentle fire, ſets the Soul a melting. Tears that come from love are never without pardoning mercy. God's bowels do firſt ſtir our mournings. 'Tis impoſſible a gracious heart can read a pardon with dry Eyes; 'tis the leaſt it thinks it can do, as it were, like Mary Magdalen, to waſh Chriſt's feet with its tears, when it hath been waſhed its ſelf with Chriſt's blood. The Soul cannot enough hate that, which God hath been merciful in the pardon of. Forgiveneſs is like the warmth of the Spring, it draws out the Sap of the Tree, the tears of the Soul, which elſe would ſcarcely ſtir. If God hath given thee Repentance, it is ſure enough that he hath given thee a pardon, for if he did not mean to give thee that, he would never have given thee the other.

(3.) Fearfulneſs of ſin. Whoſoever knows the bitterneſs of ſin and the benefit of a pardon, can never confidently ruſh into it. A pardoned man will never go about to forfeit that which he hath newly received. Forgiveneſs from God doth produce fear in the creature, Pſal. 130.4. But there is forgiveneſs with thee, that thou mayeſt be feared. 'Tis a ſign we have repented and got pardon, if we find after that exerciſe of repentance and prayer, our hatred of ſin encreaſeth, eſpecially of that ſin we were guilty of before.

(4.) Sanctification. God never pardons but he ſubdues ſin, Mich. 7.19. He will ſubdue our iniquity and thou wilt caſt all their ſins into the depths of the Sea. Both are put together. In the Lords prayer, deſires to be rid of all evil, and not to be led into any temptation follow immediately upon the deſire of pardon. A juſtified Perſon and a Sanctified nature are inſeparable, Rom. 8.1. There is no condemnation to them that are in Chriſt [there is pardon;] but how ſhall I know that I am pardoned? If you walk not after the fleſh, but after the Spirit. We never ſincerely deſire pardon, but we deſire purging, and God never gives the one, but he beſtows the other. If thou haſt an intereſt in a pardoning Chriſt, thou wilt have the effects of a Sanctifying Spirit. Where Gods grace forgives all ſin, he will give us grace to forſake all ſin. 'Tis his covenant to turn away ungodlineſs, when he takes away the puniſhment of ſin; Rom. 11.26, 27. the deliverer ſhall turn away ungodlineſs from Jacob. The applications of Gods grace to us are attended with the infuſions of Gods grace into us. When he puts his law into the heart, he remembers ſin no more, Jer. 31.33, 34.

(5.) Forgiving others. In the Lords prayer we pray, forgive us our treſpaſſes as we forgive them that treſpaſs againſt us. Our Saviour comments upon this petition, to ſhew that pardon cannot be without this condition, in Mat. 18. from v. 23. to the 35. Chriſt makes it at leaſt a cauſa ſine quâ non of pardon, Luke 11.4. and forgive us our ſins, for we alſo forgive every one that is indebted to us.

(6.) Affectionate Love to God and Chriſt. When we deſire to glorify him by his grace, as well as be glorified by it. 'Tis the injury done to God by our ſins which doth moſt affect that heart upon which the Spirit of God is poured, Zac. 12.10. they ſhall mourn over him, or be in bitterneſs for him. The Soul is more concerned for Chriſt than for it ſelf. When there is too much of ſelf in our deſires for it, God delays the manifeſtation of it to the heart, that we may come up to purer ſtrains. Chriſt, certainly ſhed his blood for their remiſſion who are willing to ſhed theirs for his glory. Elſe Chriſt, whoſe glory it is to outſtrip the hotteſt affection of his creature, would be behind hand with him in love. That Soul that would ſpend its all upon Chriſt, he will not ſuffer to ſtand long ſobbing before him, Luk. 7.47.

4 Uſe of Exhortation.

(1.) To thoſe who are careleſs of it. Oh! by all means ſeek it. Will it at laſt comfort thee, to think of thy mirth and pleaſures, how honourable, how rich, or how well ſtor'd with friends thou haſt been? What ſhould take up thy heart, buſy thy thoughts or employ thy endeavours, but this that concerns thy eternal ſtate? Wilt thou ſin away the time of Gods patience, and thine own happineſs? Is it not a time which God hath allotted thee, to get a pardon in? What would Cain, Judas, Pilot, Herod, and all the black regiment give for the very hopes of it? Oh prize that here, which thou wilt hereafter eſteem infinitely valuable, and call thy ſelf fool and madman a thouſand times, for neglecting the opportunity of getting. The anger of a King is as the roaring of a Lyon, what then are the frowns of an infinite juſt God? Why is thy ſtrength and affection ſpent about other things? Would a forlorn malefactor leading to execution liſten chearfully to any thing but the news of his princes clemency? Seek it

[1.] Earneſtly. Pardon is an ineſtimable bleſſing and muſt not be ſought with faint and tired affections.

[2.] Preſently. Is it not full time ſeriouſly to ſet about it? Thou haſt loſt too many days p. 117already, and wilt thou be ſo ſenſeleſs as to let another ſlip? How knoweſt thou but if thou doſt refuſe it this day, thou may'ſt be uncapable of it to morrow? There is but a ſtep, a few minutes between thee and death, and delaies in great emergencies are dangerous.

[3.] Ʋniverſally. Content not your ſelves with ſeeking a pardon for griſly, ſtaring ſins, which fright the conſcience with every look; but ſeek the pardon of your inward ſecret ſpiritual ſins; while you begg moſt for the pardon of thoſe, Sanctifying grace will come in as well as juſtifying; the more you pray againſt the guilt of them, the more you will hate the filth of them.

(2.) To thoſe that ſeek a pardon and yet are in doubt of it. Secure ſinners that underſtand not the evil of ſin, think it is an eaſy thing, and that forgiveneſs will be granted of courſe. But thoſe that groan under the burden of their iniquity, imagine it more difficult than indeed it is. Preſumption wrongs God in his juſtice, and every degree of deſpair or doubting, in his mercy.

[1.] God is willing to pardon. Ephraim doth but deſire that God would turn him, and God preſently cries out, Is Ephraim my dear Son? is he a pleaſant Child? Jer. 31.18, 20. I have ſurely heard Ephraim bemoaning himſelf thus. A penitent Ephraim is inſtantly a pleaſant Child. Ephraim ſtrikes upon his thigh with confeſſion, and God ſpeaks to his heart with affection. God doth as it were take the words out of Ephraims mouth, as though he watched for the firſt look of Ephraim towards him, or the firſt breath of a Supplication. God is more willing to pardon ſin than we are to ſin; Becauſe we ſin with reluctancy, natural conſcience checking us, but God hath no check when he goes to pardon. He waits to be gracious, Iſa. 30.18. Therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you. He hath waited all the time of your ſinning, to have an opportunity to ſhew grace to you; and now you give it him by repenting, will he loſe the fruit of his waiting? 'Tis the end of Chriſts exaltation, whether it be meant of his being lifted up on the croſs, or his exaltation in Heaven; 'tis true of both, that his end is to have mercy upon you.

[2.] God will pardon the greateſt ſins. His infinite compaſſion cannot exhauſt it ſelf by a frequent remi…ion. Mercy holds proportion to Juſtice; as his Juſtice puniſheth little ſins as well as great, ſo doth mercy paſs by great ſins as well as little. Your higheſt ſins are the ſins of men, but the mercy offered is the mercy of a God.

The debt you owe is a vaſt debt, but Chriſts Satisfaction is of a greater value; and a Kings revenue may well pay a beggers debts, though ſhe owe many thouſands, the firſt day of marriage. Multiplied ſins upon repentance ſhall meet with multiplied pardons, Iſay. 55.7. foreign abundantly pardon. We cannot vie our ſins with Gods mercy. The grace of God and righteouſneſs of Chriſt which are neceſſary for the remiſſion of one ſin, are infinite, and no more is requiſite for the pardon of the greateſt, yea of the ſins of the whole world, if they were upon thy ſingle ſcore. The grace conferred upon Paul was more than would ſuit his neceſſity, 1 Tim. 1.14. foreign, Superabound, and the grace of our Lord was exceeding abundant, enough to have pardoned a whole world as well as Paul; like the Sun, that emits as much heat in his beams upon one puddle, as is enough, not only to exhale the moiſture of that, but of a 100 more. Suppoſe thou art the greateſt ſinner that ever was yet extant in the world; do not think that God, who hath ſnatcht ſo many firebrands of Hell out of the Devils hands, will neglect ſuch an opportunity to make his grace illuſtrious upon thy humble Soul. If God hath given thee repentance, it is a certain evidence he will follow it with a pardon, though thy ſins be of a deeper ſcarlet than ever yet was ſeen upon the earth; for if he did not mean to beſtow this, he would never have beſtowed upon thee the neceſſary condition of it. Is there not a ſinner can equal thee? Then ſurely God is wiſer than to loſe the higheſt opportunity he yet had to evidence his ſuperlative grace. And therefore,

[1.] Continue thy humiliations. There muſt be a conformity between Chriſt and thee; he was humbled when he purchaſed remiſſion, and you muſt be humbled when you receive it. God will not part with that very cheap, that coſt his Son ſo dear: though thou art not at the expence of the blood of thy Soul, thou muſt be at the expence of the blood of thy Sins. When a man comes to be deeply affected with his ſin, then God ſends a meſſage of peace, Iſay. 6, 6, 7. Then flew one of the Seraphims and laid a live coal upon his mouth and ſaid, thine iniquity is taken away and thy ſin purged. When v. 5. he had cryed out, woe is me, for I am undone, becauſe I am a man of unclean lips. The way to have a debt forgiven is to acknowledge it, Pſ. 32.5. I ſaid I will confeſs my tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my ſin. God ſtood as ready to forgive Davids unrighteouſneſs, as he was ready to confeſs it. Mercy will not ſave a man without making him ſenſible of, and humbled for his iniquity. Put thy buſineſs therefore into Chriſts hands, and ſubmit to what terms he will impoſe upon thee.

[2.] In thy Supplications plead his glory. You find this the conſtant argument the people of God in the Scripture uſe for the prevailing with God for forgiveneſs. That argument is moſt comfortably pleaded, which God Loves moſt, and whereunto he orders all his actions. No ſtronger motive can be uſed to him to grant it, than that whereby he excites p. 118himſelf to beſtow it. When thou beggeſt other things, thou mayeſt diſhonour God; but God cannot be a loſer of his glory in granting this. Lord if thou turneſt me into Hell, where is the glory of thy mercy upon thy creature? Nay, where is the glory of thy juſtice, my eternal torments not being able to compenſate the injury done to thee by ſin, ſo much as the ſuffering of thy only Son, whoſe death I deſire to ſhare in, and whoſe terms I am willing to ſubmit to?

3. Exhortation to thoſe that are pardoned.

1. Admire this grace of God. To pardon one ſin is a greater thing than to create a world, to pardon one ſin is greater than to damn a world. God can create a world without the death of a creature, he can damn a world without the death of the Creator, but in pardoning there muſt be the death of the Creator, the Son of God.

2. Serve God much. Is the guilt of ſin, the cord that bound thee, taken off? It is fit that when thou art ſo unfettered, thou ſhould'ſt run the ways of Gods Commandments. A ſenſe of pardon of ſin makes the Soul willing and ready to run upon Gods errands, and to obey his Commands, Iſa. 6.8. I heard the voice of the Lord ſaying, Whom ſhall I ſend? Then ſaid I, Here am I: Then, when he had received aſſurance that his iniquity was taken away, v. 7. Gods pardon ſet thee upon a new ſtock, and therefore he expects thou ſhould'ſt be full of new cluſters.

3. Be more fearful of ſin. Diſpute with thy ſelf, Hath God pardoned the guilt of ſin that it ſhall not damn me? and ſhall I wallow in the mire of ſin to pollute my ſelf? Oh, thy ſins after pardon have a blacker circumſtance than the ſins of Devils, or the ſins of wicked men, for theirs are not againſt pardoning mercy, not againſt ſpecial Love. Oh, thaw thy heart every morning with a meditation on pardon, and ſin will not ſo eaſily freeze it in the day time. When thou art tempted to ſin, conſider what thoughts thou hadſt when thou wert ſuing for pardon, how earneſt thou wert for it, what promiſes and vows thou didſt make, and conſider the Love God ſhewed thee in pardoning. Do not blur thy pardon, ſo eaſily wound thy Conſcience, or weaken thy faith.

4. Be content with what God gives thee. If he gives thee Heaven, will he deny thee earth? He that beſtows upon thee the pardon of ſin, would ſurely pour into thy boſom the gold of both the Indies, were it neceſſary for thee. But thou haſt got a greater happineſs; for it is not ſaid, bleſſed is he that wallows in wealth, honour and a confluence of worldly proſperity, but Bleſſed is he whoſe ſin is forgiven, and whoſe iniquity is covered.

FINIS.