The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 2 · Chapter 3

The Bowels of Tender Mercy Sealed in the Everlasting Covenant · Religious treatise · Part 2 · Chapter 3

p. 422CHAP. III.

1. Doct. THat Gods promiſe of forgiveneſſe of ſins doth extend unto all the ſins of Gods promiſe of forgiveneſs extends to all the ſins of all his people.all his people (from all, &c.) They have been guilty of Original ſin, and of Actual ſin; of ſins of Omiſſion, and of Commiſſion; of ſins of Ignorance, and of ſins of Knowledge; of ſins againſt the firſt Table, and againſt the ſecond Table; of ſins againſt the Law, and ſins againſt the Goſpel; of ſins in Youth, and of ſins in riper Age; of ſins conſidered only in Kind, and of ſins conſidered in their aggravating Circumſtances: Now all theſe and other ſinnes (all which though they are in number like unto the hairs on the head, and a… th… ſand on the Sea ſhore, ſo, the Scripture alludes) of which the people of God have been guilty; upon their repentance, and upon their faith in Chriſt, I ſay all of them, every one of them is forgiven to them. Jer. 33. 8. I will pardon all their iniquities whereby they have ſinned, and whereby they have tranſgreſſed againſt me. Ezek. 18. 22. All his tranſgreſſions which he hath committed, they ſhall not be mentioned unto him (i. e.) not one of them ſhall. Col. 2. 13. Having forgiven you all treſpaſſes. ver. 14. 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 Croſſe. 1 Joh. 1. 17. The blood of Jeſus Chriſt his Son cleanſeth us from all ſin. Mich. 7. 19. Thou wilt caſt all their ſins into the depth of the Sea: (Alluding as is ſuppoſed) to the drowning of Pharaoh and all his hoſt, Pſal. 106. 11. The waters covered their enemies, there was not one of them left; ſo there is not one ſin of the p. 423people of God, which God doth not pardon in the depths of his mercies, and of the blood of Chriſt.

SECT. I.

NOw there are four Arguments which may demonſtrate this comfortable Argume…ts to demonſtrate it.truth.

Firſt, The firſt ſhall be taken from Jeſus Chriſt in relation to the people of God: where obſerveFrom Jeſus Chriſt. All the ſins of Gods people were imputed t… him.

1. That all their ſins were imputed unto Christ, Iſa. 53. 6. He laid upon him the iniquity of us all. 2 Cor. 5. 21. He hath made him to be ſin for us, who knew no ſinne. 1 Pet. 2. 24. Who his own ſelf bare our ſinnes in his own body on the tree.

2. That Jeſus Christ ſtood in their room, as to anſwer for all their ſinnes, as He ſto…d as a Surety for all the…r ſins.a Surety. Heb 7. 22. He was made a Surety of a better Testament: That Surety is that other Perſon who ſtands legally charged with all our debts, and is bound to diſcharge it for us: and at his hands it is required.

3. That Jeſus Chriſt ſuffered as much as all the ſins of the people of God did He ſuffered as much as all their ſins did deſerve.deſerve, and which could be inflicted on them for their ſins, Gal. 3. 13. Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us; More than the curſe of the Law could not be deſerved on our parts, nor inflicted on Gods part for our ſins; and that curſe (which was the comprehenſion of all puniſhment) Chriſt was made for us; and for this end to Redeem us from that curſe, yea he hath done ſo.

4. That Jeſus Chriſt by his ſuffering for all their ſins, did purchaſe for them the He purchaſed the pardon of all their ſins.pardon of all their ſin; I pray you to remember, This was the purpoſe and intention of Chriſt in his ſufferings, to procure the remiſſion of ſins, Matth. 26. 28. This is my blood which is ſhed for the remiſſion of ſins. This was the fruit and effect of his ſufferings, Epheſ. 17. In whom we have redemption through his blood, the forgiveneſſe of ſins.

5. Nay, yet more, Jeſus Chriſt by his ſufferings did make peace between us and He made peace between us and God.God, and reconciled us, which could not poſſibly be, if he had not diſcharged all our ſins; for any one ſin unſatisfied for, and unpardoned, hinders that peace and Reconciliation, Col. 1. 20. He made peace through the blood of his Croſſe. ver. 21. And you that were ſometimes alienated and enemies hath he reconciled. v. 22. in the body of his fleſh through death.

6. So did he ſuffer and ſatisfie, That there is no condemnation to any who are in So that there is no condemnation to them.Chriſt, Rom. 8. 1. And who is he that condemneth? it is Chriſt that died. ver. 34. If there be no condemnation to any in Chriſt, and none to condemn them, then all their ſins are pardoned; for if any ſin remained without pardon, that ſin would be matter and reaſon of condemnation, and for that ſin God himſelf would condemn.

Secondly, The ſecond Argument to demonſtrate the total forgiveneſs of ſins From God himſelf.unto the people of God, ſhall be taken from God himſelf, and ſome Conſiderations of him in a reſpectiveneſs unto his people: Here take notice of five particulars;

1. God will ſhew unto his people the riches of his mercy, and the exceeding riches of his grace, even thoſe hidden and unſearchable Treaſures of his loving kindneſs, God will ſhew his people the riches of his mercy.ſuch as infinitely exc…ed all the mercies, and all the kindneſs of men, not only for acting, but alſo for thinking and comprehending; Epheſ. 2. 7. That in the ages to come, he might ſhew the exceeding riches of his grace in kindneſſe towar…s us through Jeſus Chriſt. Chap. 3. 30. To him that is able to do exceeding abundantly above all that we are able to ask or think, &c. Now although the pardon of ſin doth p. 424aſſure us that God hath mercy, and grace, yet it muſt be the pardon of all our ſins which doth demonſtrate the exceeding riches of his grace: To pardon a few ſins, and to damn us for the reſt, this is not exceeding riches of grace, nor exceeding abundance of mercy, nor exceeding great kindneſs.

2. The Reaſons within God himſelf, yea and the Reaſon without God, are both of The reaſons within God, and without him, are of an univerſal obligation.them of an univerſal and total obligation from God, to pardon all the ſins of his people, as well as any one of their ſins.

The Reaſon within God himſelf which moves him to forgive the ſins of his people, is his own love and grace, they are a ground of perfect mercy and forgiveneſs: Now the ſame love and grace which moveth him to pardon one, doth likewiſe move him to pardon all the ſins of his people.

Again, the Reaſon of forgiveneſs without God, which is the meritorious ſufferings of Chriſt, on which God alſo looks (for he forgives us for Chriſts ſake, Epheſ. 4. 32.) this is an univerſal motive; for Chriſt did not ſuffer for ſome of the ſins of the Elect, and not for other of their ſins; he did not dye for ſome of the g…eater ſins only, or for ſome of the leſſer ſins only, but for all and every one of their ſins, and accordingly made ſuch a ſatisfaction as reached to the diſcharge of all.

3. This muſt neceſſarily be granted, that when God forgives the ſins of his Whoſe ſins God forgives, he becomes their friend.people, he doth then ſhew ſo much of his grace that he now becomes their friend; and ſo much of his love towards them, that he ceaſeth to be their enemy: O but if all their ſins were not forgiven (but if ſome were, and ſome were not) then this inequality of his grace, and partiality of his love, would at the ſame time ſet him out as our friend, and alſo as our enemy; and would alſo at the ſame time ſet us forth as a people of love, and a people of hatred; ſo far as we are forgiven, there you ſee the love of a Father; and ſo far as we are not forgiven, we may alſo ſee the wrath of a Judge.

4. He qualifies his people for an univerſal remiſſion of their ſins, in beſtowing on them ſuch gracious qualities, upon the preſence and actings whereof, he hath He qualifies his people for an univerſal remiſſion.by promiſe aſſured them of that univerſal Remiſſion: For he hath given ſuch a Repentance by which their hearts are turned from the love unto the hatred of all ſin, and from the ſervice of all ſin, to a contrary courſe of new obedience: And upon this doth God expreſly ſettle a forgiveneſs of all ſin, Ezek. 18. 21, 22. He hath likewiſe given ſuch a Faith unto his people which joynes and unites them to Chriſt, and conſequently gives them a full claim unto Juſtification (Rom. 5. 1. Being juſtified by Faith) Now Juſtification is oppoſed to condemnation, Rom. 8. 33, 34. and therefore it carries with it the forgiveneſſe of all ſins.

5. There is ſuch a Relation, and ſuch a love between God and his people, as The relation and love betwixt God and his people, proves it.muſt neceſſarily take in the forgiveneſſe of their ſins: The relation is very near, and full of love and delight in his people, and they are very dear unto his heart, his ſoul delighteth in them, and all the tokens of his loving kindneſs are ſent unto them, and beſtowed on them; his preſence is with them, and he takes up his habitation in their hearts, he dwells in them; they are his Temples where they meet with him, and he with them. Now none of theſe would be, if yet any of their ſins ſtood before his eyes as unpardoned: For unpardoned ſins make a ſeparation and diſtance, and ſo are contrary to the nearneſs of union; and likewiſe do hold up a difference and an enmity, and ſo the contrary to all gracious communion.

Thirdly, A third Argument which may demonſtrate that the forgiveneſs of ſins is univeſal (it is of all ſins) to the people of God, is this, viz. The conſideration From the gracious effects of forgiveneſſe of ſins.of forgiveneſſe of ſinnes as a ſure ground of many precious effects redowning thereby unto the people of God: The Scripture delivers five of them unto us.

p. 4251. One is, Peace with God, Rom. 5. 1. Being juſtified by Faith, we have peace with God.

2. Another is, Peace in Conſcience, which if I miſtake not, the Apoſtle calls the peace of God which paſſeth all underſtanding, Phil. 4. 7. and Pſal. 85. 8. He will ſpeak peace unto his people, &c.

3. A third is, Joy and rejoycing: We joy in God through our Lord Jeſus Chriſt, having now received the attonement, Rom. 5. 11.

4. A fourth is, the hope of glory: The Apoſtle delivers this as the proper effect of our juſtification, Rom. 5. 1, 2.

5. A fifth is, a boldneſſe of acceſſe unto the throne of grace, that we may finde grace and mercy to help in time of need, Heb. 4. 16. Which of theſe fruits could any of the people of God enjoy, were not all their ſins forgiven? Did any of their ſins yet ſtand upon Record, did God yet hold them guilty,

1. Ye could not ſay that ye have peace with God; for God is not at peace with you, nor are ye at peace with him, whiles enmity continues between you; and ſo it doth whiles any ſinne remaines unpardoned.

Note. 2. Nor can you have any peace in Conſcience: In three caſes Conſcience cannot be quieted. 1. When it ſees no forgiveneſs at all. 2ly When it fears it is ſuch a forgiveneſs as God will quickly recall and reverſe. And 3ly, When it ſees only a part of the debt forgiven, but much, or ſome of it ſtill ſtanding upon the accomp…. O but ſaith Conſcience, your condition is ſad, and unſafe; any one of theſe ſins (yet unforgiven) will loſe your ſoul, will bring you to hell.

3. And what joy can you have from a partial forgiveneſs only? ſuppoſe the Malefactor be pardoned as to his theft, if yet he ſhall be tried and condemned, and executed for murther, what joy can he have? Simile. ſo if God ſhould pardon ſome of our ſins, and judge, and condemn, and everlaſtingly puniſh us for the reſt of our ſins, here would be ſmall cauſe of rejoycing unto us.

4. Again, where were the hope of glory? hath the unpardoned ſinner any hope of heaven? doth not every ſin deſerve the loſs of heavenly glory? and will it not effectually and eventually prove ſo, unleſſe God pardons it?

5. Where is the liberty of acceſſe, and boldneſs of approaching to God, if any of your ſins are unpardoned? the very ſpirit of fear and bondage lies ſtill on you, that God is not reconciled to you, but is your enemy, and he will not own and bleſs you, but will reject and curſe you, and will bring on you all the evil that he hath threatned.

Fourthly, A fourth Argument to prove that God will forgive all the ſins of We are to forgive all the treſpaſſes againſt us.his people, is this, We are to forgive all the treſpaſſes of an offending brother, in caſe he repent, Luke 17. 4. If he treſpaſs againſt thee ſeven times in a day, and ſeven times in a day turn again to thee, ſaying, I repent, thou ſhalt forgive him. Now we are to forgive our brother, as God forgives us (Epheſ. 4. 32. Forgiving one another, even as God for Chriſts ſake hath forgiven us; his forgiving is a pattern to our forgiving, and he would have ours to be univerſal, therefore his is ſo to us: Matth. 18. 32. I forgave thee all that debt, becauſe thou deſiredſt me. Verſe 33. Shouldſt not thou alſo have had compaſſion on thy fellow-ſervant, even as I had pity on thee?

Thus have you heard the Aſſertion cleared by Scripture and Arguments, that God will fo…give all the ſins of his people. Now before I paſſe to the uſeful Application of … unto our ſelves, I would ſpeak ſomething unto a Queſtion much agitated amongſt the Learned and others, viz.

p. 426SECT. II.

Queſt. VVHether God (which promiſeth to pardon all the ſins of his people) doth Whether all ſins be pardoned together at once.pardon all their ſins Simul, & Semel, together and at once? all ſins paſt which his people have committed, and all ſins preſent which they do commit, and, all ſins future which they may hereafter commit.

Sol. This is (I confeſs) a very nice queſtion, and hath (if it be well weighed) ſomething of difficulty in it, peremptorily to reſolve it: And there are very godly and learned men, who have ſpoken and written differently concerning it, and yet all of them conſent in this, That God doth forgive all the ſins of his people: If it might not be burthenſome unto you, I would

1. Preſent unto you the ſeveral opinions of men, with their chief Arguments for their different opinions concerning this Queſtion.

2. Offer my own private thoughts concerning this Controverſie.

Firſt, Some are for the Affirmative, and their opinion is this, that as ſoon as Some are for the affirmativeany are made Believers in Chriſt (and ſo are within the Covenant Actually) all the ſins which they have committed in time paſt, and all the ſins which they are guilty of as to the time preſent, and all the ſins of which they do come to be guilty of in time future, they are actually pardoned unto them, in general and in particular: Neither are Believers ever henceforth to pray unto God for the pardon of any ſin which they do or ſhall commit, but only for the aſſurance of the pardon of them in their own Conſciences; neither is any future Repentance required to attain the forgiveneſs of any new and future ſin; but only for the more comfortable aſſurance of former forgiveneſſe unto our ſelves: Nay Repentance is not required of God as an Antecedent work to pardon of ſins, but only as a conſequent work and fruit thereof, &c. This is their Opinion.

Queſt. Now what might be the ground inducing unto this Opinion, That all the ſins of a believer, not only past, but alſo preſent, and to come, are pardoned ot once, and The grounds for the affirmative.actually unto them?

Sol. The chief which I do find in writing are theſe.

Firſt, The Covenant expreſſions: Iſa. 43. 25. I, even I am he which blotteth out thy tranſgreſſions Heb. 8. 12. I will be merciful unto their unrighteouſneſs, and their ſins and their iniquities I will remember no more. Ergo, all is pardoned at once.

Secondly, Again, Rom. 8. 1. There is no condemnation to them that are in Chriſt Jeſus. And Ver. 33. Who ſhall lay any thing to the charge of Gods Elect? it is God that juſtifieth. And ver. 38, 39. Nor things preſent, nor things to come ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus our Lord. And Joh. 5. 24. He that heareth my word, and believeth on him that ſent me, hath everlasting life, and ſhall not come into condemnation, but is paſſed from death to life. Ergo, all ſinnes are pardoned at once, or elſe they were in a ſtate of condemnation, &c.

Thirdly, A believer (even when he ſinneth) is ſtill united to Chriſt, and is cloathed with the righteouſneſs of Chriſt, which covers all our ſins, and diſchargeth us from them, ſo that no guilt ſhall redound to us.

Fourthly, A believer is not to fear curſe, or hell at all, which he might do, if all his ſins were not pardoned at once, but ſome of his new ſins were for a while unpardoned.

Fifthly, Repentance is not at all required for our juſtification (where our pardon is only to be found) but only faith; therefore pardon of ſins is not ſuſpended untill we repent of our ſins.

Sixthly, Again, if new ſins were not pardoned untill you do repent, then we ſhould be left to an uncertainty whiles our ſins be pardoned, or when they will be pardoned; for it may be long ere we repent, and more long ere we can know that we do truely repent of our ſins.

p. 427Seventhly, If all ſins were not forgiven at once, then juſtification is not perfect at once, but is more and more increaſed and perfected, as more and more ſins are pardoned, which (as they conceive) cannot conſiſt with the true Doctrine of Juſtification.

Theſe are the chiefeſt and ſtrongeſt Arguments which I have read for the Affirmative Some for the Negative.Opinion, and I have delivered them rather with advantage than with any prejudice.

Secondly, Nevertheleſſe, there are others of the Negative and contrary Opinion unto this, who although they do hold that God hath pardoned all ſins paſt unto believers (brought into Covenant with Chriſt) and that he will pardon alſo all the ſins of which hereafter they ſhall be guilty, yet they do conjecture, that all theſe are not forgiven (at once) unto them, but upon (though not for) their renewed repentance for them, and upon a renewed act of Faith on Chriſt for the particular forgiveneſs of new and particular tranſgreſſions unto them: Neither do they lay any Popiſh reaſon of worthineſs, or merit in Repentance (as ſome unjuſtly do charge upon them) for the forgiveneſs of any ſin (old or new) but do urge Repentance in relation to forgiveneſs upon thoſe very accounts, which (as they The grounds for it.conceive) the Scripture promiſes of forgiveneſs do require: Now the Arguments produced for this opinion (that God doth not pardon all ſins paſt, preſent, and to come, at once and together) are theſe.

Firſt, Thoſe very Covenant expreſſions reſpecting the pardon of ſin, which the former Opinion uſed to the contrary, e. g. Heb. 8. 12. Their iniquities I will remember no more: Not to remember iniquity any more, doth (ſay they) in common ſenſe, ſuppoſe ſay they, that that iniquity was before; for if it never yet was, it cannot be ſaid to be remembred at all, nor to be remembred any more; So that paſſage in Jer. 31. 34. I will forgive their iniquity. and Jer. 33. 8, I will pardon all their iniquities: do ſuppoſe an iniquity or offence committed: For if it be not yet committed, how can it be properly ſaid to be forgiven? unleſs (as Biſhop Downham ſaith) we will make God like the Pope, who aforehand forgave ſins Of the Coven. Ch. 8 p. 119.to come, which never yet were committed? So Iſa. 43. 25. I am he that blotteth out thy tranſgreſſions: where pardoning of ſins is compared to the blotting out of debts entred into a book: But ſay they, debts which as yet never were made, may not be entered into the book, and therefore cannot be ſaid to be blotted out; and conſequently ſins yet to come, cannot be ſaid already to be pardoned.

Secondly, other Sriptures (purpoſely) ſpeaking of the forgiveneſs of ſins, have a reſtrainedneſs unto ſins committed, and look only at them, Jer. 33. 8. I will pardon all their iniquities whereby they have ſinned, and whereby they have tranſgreſſed againſt me. Mark, have ſinned, and have tranſgreſſed! reſpecting the ſins paſt, not what they ſhall commit, which if already forgiven, muſt have come in alſo, which they have ſinned, and which they ſhall ſin. Ezek. 18. 22. All the tranſgreſſions that he hath committed ſhall not be mentioned unto him. 1 Joh. 2. 1. If any man ſin, we have an Advocate with the Father. Here Chriſt makes interceſſion for ſin as an Advocate, but it is upon this ſuppoſition, if any man ſin, as if ſin muſt be committed before he makes Interceſſion for their pardon of it: As in the Old Teſtament there were no ſacrifices for any future ſin, but all the ſacrifices for ſin were for ſins already committed ſo; &c.

Thirdly, Theſe conditional qualifications which God himſelf makes, with reſpect to the forgiveneſs of ſins (and therefore I wonder how any one dare to call them Popiſh and Antichriſtian) they do neceſſarily ſuppoſe a precedent Commiſſion of ſins: vide 2 Chron. 7. 14. If my people which were called by my Name, ſhall humble themſelves, and pray, and ſeek my face, and turn from their wicked wayes, then will I forgive their ſinne. 1 Joh. 1. 9. If we confeſs our ſins, p. 428he is faithful and juſt to forgive our ſins. Prov. 28. 13. He that confeſſeth and forſaketh his ſins, ſhall finde mercy. Acts 3. 19 Repent and be converted, that your ſins may be blotted out. Mark, if my people ſhall humble themſelves, if they ſhall pray, if they ſhall tu…n from their wicked wayes; If we confeſs our ſins, &c. All theſe penitential Qualifications (which God makes Antecedents unto forgiveneſs) do ſuppoſe a peculiar reſpect unto ſins already committed; for, doth God put us to humble our hearts for ſ…n which we never yet committed, or for ſins only which we have committed? doth God put it upon us to pray for mercy, to pardon ſins which never were, or ſins which have been? would he have us to confeſs theſe ſins which never yet were in being to offend him, or only ſuch whereby we have offended him? doth he at any time enjoyn us to forſake, and turn from ſins which perhaps we never thought on, much leſs actually fell into, or elſe the ſin in which we have walked, and into which we have fallen? Why then, ſay they, if theſe be required for forgiveneſs, and theſe reſpect ſins only that are paſt, then all ſins paſt, preſent, and to come, are not pardoned at once.

Fourthly, If all ſins (paſt, preſent, and to come) are forgiven at once unto believers, then no believer is to pray unto God for the forgiveneſs of any ſin which he commits after he is once brought in to Chriſt; yet Jeſus Chriſt doth teach even believers to pray, Forgive us our treſpaſſes, Matth. 6. 12. Luke 11. 4. For he teacheth them thus to pray, who could upon good grounds call God their Father, which none can but true Believers.

Here ſome do think to evade the ſtrength of this Argument by diſtinguiſhing 'twixt pardon of ſin, and the manifeſtation of that pardon unto the ſoule: They grant that Believers do pray for the pardon of their ſins committed in reſpect of the manifeſtation thereof unto their conſciences, but not for any new act of remiſſion as unto ſin committed before God.

Unto which there is a double Reply.

1. One, that it cannot eaſily be demonſtrated in Scripture that to pray for the forgiveneſs of ſin, is any where ſo to be taken, as to mean (only) the manifeſtation of forgiveneſs, and not the act of forgiveneſs: And in the Petition (before mentioned) it ſeems it cannot hold: For Chriſt teacheth us to pray unto God, Forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us; now our forgiving of their treſpaſſes is not only in way of manifeſtation to the treſpaſſer, but alſo in a real precedent act of condonation.

2. The other is, that the Saints in Scripture when they ſinned againſt God, did humbly acknowledge their ſins, and did earneſtly pray unto God, firſt, for the pardon of thoſe ſins; and next for the manifeſtation of that pardon; e. g. David, in Pſal. 51. 1. prayes expreſly for the pardon of thoſe great ſins which he had committed, Have mercy upon me, O God, according to thy loving-kindneſs, according to the multitude of thy tender mercies blot out my tranſgreſſions: He uſeth the very ſame Phraſe, which God himſelf uſeth in his Covenant for the actual fogiving of ſins, I am he that blotteth out thy tranſgreſſions, Iſa. 43. 25. ſo he blotteth out my tranſgreſſions, and not for a meer manifeſtation only. And after this he prayes for the manifeſtation and ſenſe of the forgiveneſs of his ſins, in ver. 8. Make me to hear joy and gladneſs, that the bones which thou haſt broken may rejoyce.

Fifthly, It is poſſible that a believing perſon may fall into ſuch a ſin, or ſins of ſcandal, for which he may be juſtly caſt out from the viſible Church, and upon his neglect of Repentance, or practice of Repentance, he ſtands bound, or looſed from his ſin, not only in earth, but alſo in heaven; for ſo Chriſt himſelf delivers it to us, in Matth. 18. 18. Verily I ſay unto you, whatſoever you ſhall binde on earth, ſhall be bound in heaven; and whatſoever ye ſhall looſe on earth, ſhall be looſed in heaven. But this cannot poſſibly be, if all his ſins be already pardoned in heaven; for then he is alwayes looſed, and never bound in heaven. This Argument is of that ſtrength, that I do not ſee how it can be anſwered: for if upon the right ſentence p. 429of the Church of Chriſt, the offender is bound in heaven as well as on earth in reſpect of his ſins, then his ſins are not all pardoned at once; and if upon repentance he is looſed in heaven (i. e.) abſolved and forgiven, as well as looſed on earth; thence alſo it follows that all his ſins paſt, preſent, and to come, are not at once forgiven in heaven: take the one or the other, or both, ſtill it ſhakes that Opinion of a forgiveneſſe of all ſins at once.

Sixthly, If all ſins (paſt, preſent, and to come) are forgiven at once, before they are repented of, then a Regenerate and a juſtified perſon in the midſt of his groſſeſt ſins (as ſuppoſe Davids adultery and murder) may joy and rejoyce as much in God, and look on him as well pleaſed, as when they do humble their ſoul, and repent, and ſeek his face.

To this one Francis Cornwell anſwers freely and plainly; When ſin is moſt In lib. of the difference between Legal and Evangelical repentance, p. 54.prevalent, and the heart is moſt hardened (he ſpeaks expreſly of Regenerate and juſtified perſons) yet then can they glory in Chriſt Jeſus with a large heart breaking forth into thankſgiving, as Paul did, Rom. 7. 25. I thank God through Jeſus Chriſt our Lord. Yea, and he that commits a groſs ſin, and doubteth the pardon of it, committeth a double ſin; the one againſt his Sanctification, and the other againſt his Juſtification: And what though a believer (uſually upon the pag. 56.committing of groſs ſins) doubts of his eſtate? this is from a defect in faith, and not from any Rule and Precept of Gods Word.

And that it is all one, and alike unto God, when a perſon is humbled, or not humbled; and when he repents and forſakes his groſs ſins, or repents not of them, but continues in them; for all is already pardoned on Gods part, &c.

But theſe ſtrange deliveries are contrary

1. To the Word, which in caſe of groſs tranſgreſſio… calls for humbling, and mourning, and repenting of the heart, and weeping, an… …plication, becauſe God is diſhonoured and diſpleaſed.

2. To the exigence in all the children of God ſo fallen, who thereupon have broken their peace, and loſt their joy, and exceedingly interrupted their confidence with fear.

3. To the Aſſertion of theſe very men who do hold, that in caſe of groſs tranſgreſſion, there muſt be deep humiliations to get aſſurance and joy.

Seventhly, To theſe another Reaſon may be added, and is added by ſome, that forgiveneſs of ſin is a judicial act in God, as the contrary act of condemning is; now the Judge neither condemns, nor yet forgives offences which are not extant, and which cannot be proved upon the Offender, that ever he was guilty of them: But when they are charged, and pleaded, then doth he condemn or acquit; ſo it would be ſtrange for a Judge to condemn one for faults not committed, and ſo acquit a man for ſins never in being, and ſo not deſerving puniſhment.

Eighthly, Laſtly, the great and continual work of Chriſt in heaven as our Interceſſor and Advocate, 1 Joh. 1. 2. and the daily ſuing out of pardon in his Name, and for his ſake, ſeems to carry much in it for the acquiring of daily pardon, and continued forgiveneſs of ſins: His great work of Interceſſion and Advocater-ſhip, ſurely it contains in it ſomething more than to obtain an aſſurance that all is ſtill pardoned.

Thus have I delievered unto you the two different Opinions, with their ſeveral Arguments concerning this great Queſtion, whether all the ſins of believers (paſt, preſent, and to come) are pardoned by God at once. Now I ſhall make bold to deliver unto you my own thoughts concerning it, and thoſe different Opinions about it.The truth concerning theſe different Opinions. They agree in five particulars.

Firſt, I do obſerve that they do both agree in five particulars. e. g.

1. That as to Gods eternal decree or purpoſe of forgiveneſſe, all the ſinnes of his people are forgiven. God did not intend to forgive ſome of their ſins and not the reſt; but an univerſal, and full, and compleat forgiveneſs was fixedly purpoſed and reſolved on by God.

p. 4302. That all the ſins of his people (in their abſolute number, from firſt to laſt) were laid upon Chriſt; who in the dayes of his ſuffering did meritoriouſly purchaſe perfect Remiſſion of all their ſins, to be applied in future times to them and by them.

3. That as ſoon as ever any perſon is brought into the Covenant by believing on Jeſus Chriſt; all his ſins paſt (whatſoever they have been) they are actually forgiven unto him, and God will never remember them any more.

4. That as to the ſtate of Juſtification, there is a full and perfect remiſſion of all ſins (conſidered under the differences of time paſt, preſent, and to come) As in the ſtate of condemnation there is not any one thing pardoned, ſo in the ſtate of Juſtification there is not any one ſin but is pardoned; for the eſtate of Juſtification is oppoſite to all condemnation, and curſe, and wrath.

5. That no Repentance or work of ours is a meritorious cauſe (neither God, nor any true believer looks on it as ſo) of Justification, or pardon of any ſin; neither the repentance which we call Initial, neither that which we call Renewed; we acknowledge no meritorious cauſe of pardon of ſins, but the blood of Chriſt.

Secondly, The maine differences which I doe obſerve, do reſt in two The differences betwixt them.things.

1. One is, that ſins not yet committed are actually pardoned, and we are to believe ſo, ſay the one party; not ſo, ſay the other party, untill committed or repented.

2. Repentance is required ſay both of them, but with this difference, becauſe ſin is pardoned ſay the one; but the other ſay, that ſin may be pardoned. That we may have the comfortable ſenſe and experience of pardon, ſay the one; that we may have the… … forgiveneſs, as well as the comfort of it, ſay the other.

In this difference, my own judgment inclines to that Opinion which holds, That all the ſins paſt of a Believer are (at once) forgiven, and all his future ſins are remitted unto him upon renewed acts of believing and repenting for Chriſts ſake. If that Opinion be true that Juſtification be one continuing, or continued act, this would reconcile all.

To me this Opinion

1. Hath clear grounds in the Scripture.

2. Doth beſt ſuit with the Covenant, which in this caſe ſtill ſuits Faith and Repentance together.

3. Doth beſt agree with the wayes which God ſtill hath put his people upon, in relation to forgiveneſs.

4. And with the practice of the Saints all along.

5. And it ſeems to be a ſtrong Guard againſt preſumption and carnal ſecurity, and looſeneſs.

6. And hath no direct natural appearance of inconveniencies in or from it.

Object. Whereas they ſay this is Popiſh and Legal.

Sol. They ſpeak ignorantly, if not maliciouſly; for they know that Jeſus Chriſt in the Goſpel-Commiſſion joyned Repentance and Remiſſion of ſins: It is as Popiſh to ſay Repentance is required for Aſſurance as for Remiſſion, for both are acts of grace.

Object. But what if one ſhould die before he repents?

Sol. And what if he ſhould not dye? That God who hath promiſed renewing mercy, hath likewiſe promiſed renewed repentance.

Object. But a man may be damned for the ſinnes committed, if all be not forgiven at once?

Sol. 1. As if a particular ſin deſtroyed the ſtate of Juſtification.

p. 4312. What a ſin deſerves is one thing; what it ſhall redundantly and eventually bring on the perſon, is another thing.

3. Though God doth not forgive all the ſins at once, yet he will certainly forgive them unto his people, when committed, and when repented of; for God hath promiſed ſo to pardon them: And no one promiſe of God can be ſhewed to the contrary. It was Fulgentius his prayer, Domine da poenitentiam & poſtea indulgentiam.

Object. But God juſtifies the ungodly; therefore no need of ſubſequent repentance in relation to forgiveneſſe.

Sol. 1. Nay and put in too, any Repentance or Faith at all, for God juſtifies the ungodly.

2. But he juſtifies the ungodly, (i. e.) a man ſtands before God when he juſtifies him, as a poor undone ſinner, having no righteouſneſs of his own; nor is Repentance required as the meritorious, or as the material cauſe of Juſtification; but as a meanes to enjoy what God hath p…omiſed to the believer.

Having thus waded through this great Controverſie, I ſhall now proceed unto the uſeful Application of the Doctrine, That God doth promiſe to forgive all the ſins of his people.

SECT. III.

Uſe 1. THe first Ʋſe ſhall be of Information; It may informe us of five Information.things.

1. Of that exceeding greatneſs of mercy which is in God.

2. Of that exceeding love and kindneſs which is in God unto his people.

3. Of what a heavy weight did lie upon Jeſus Chriſt.

4. Of the high Obligations which reſt upon us who do enjoy this promiſe of univerſal forgiveneſs.

5. Then multitude of ſinnes is not abſolutely inconſiſtent with pardon.

Firſt, In that God engageth himſelf by promiſe to forgive all the ſins of all That God is a God of infinite mercy.his people, This doth manifeſtly declare unto us, that he is a God of infinite mercy; muſt he not needs be ſo, who forgives ſuch a number of ſins and tranſgreſſions.

There are two things which diſcover unto us the infinite fulneſs and depth of mercy in God.

One is, that vaſt Title attributed unto him, and his mercy: He is ſaid to be of great mercy, Pſal. 105. 8. and to be rich in mercy, Epheſ. 2. 4. and to be plenteous in mercy, Pſal. 86. 15. and to pardon abundantly, Iſa. 55. 7. 1 Pet. 1, 3. according to his abundant mercy: and to keep mercy for thouſands, Exod. 34. 7. and to be of everlaſting mercy, Pſal. 100. 5. and to be of tranſcendent and incomparable mercy (As the heaven is high above the earth, ſo great is his mercy toward them that fear him, Pſal. 103. 11.) In like manner there are aſcribed to his mercy and mercies a multitude, Pſal. 51. 1. According to the multitude of thy tender mercies. A depth, Mich. 7. 19. Thou wilt caſt all their ſins into the depth of the ſea. Not only an abundance, but an exceeding abundance: 1 Tim. 1. 14. The grace of our Lord was exceeding abundant. Nay an over abundance: where ſin abounded, grace did much more abound, Rom. 5. 23. It did ſuperabound, &c.

2ly The other is the vaſt quantity of ſinnes of which the people of God have been guilty: Who (ſaith David, Pſal. 19. 12.) can underſtand his errors? (i. e.) the number of a mans ſins is ſo numerous, that with all the Arithmetick he hath, he is not able to caſt up how often he hath ſinned. Nay, David ſurveying the number of his own ſins, he is non-pluſed, and profeſſeth that they are innumerable, and that they are more than the hairs of his head, Pſal. 40. 12. And Ezra in his confeſſion, Chap. 9. 6. Our iniquities are increaſed over our heads, and our treſpaſſe is grown up into the heavens. Now if the number of ſins in reſpect of one perſon be ſo innumerable; what then is the number of all the ſins of all the people of God? yet there is mercy enough in God to pardon all and every one of them: To pardon … their ſinnes which they do know, and all the reſt which they do not know.

Secondly, In that God doth pardon all the ſins of all his people; this doth likewiſe diſcover the exceeding love and kindneſſe of God to his people: The Apoſtle The exceeding love and kindneſs of God to his people.ſaith, in 1 Pet. 4. 8. That Charity or love covereth a multitude of ſinnes, and that he that converts a ſinner, ſhall hide a multitude of ſins, Jam. 5. 20. Certainly then it ſhews exceeding love in God to cover, to blot out, to forget, to paſſe over, to pardon all the multitude of ſins in his own people: To injure God, is infinitely more than to injure man; to offend and diſhonour him, is infinitely more than to offend and diſhonour man; and for God to paſſe by all this, it muſt needs flow from his infinite love and kindneſs; and therefore God is ſaid (Rom. 5. 8.) To commend (or highly to exalt) his love toward us, in that whiles we were yet ſinners, Chriſt died for us; and to ſhew the exceeding riches of his grace in his kindneſs towards us through Chriſt Jeſus, Eph. 2. 7. And the forgiveneſſe of our ſins is rightly attributed to the riches of his grace, E…eſ. 1. 7.

Thirdly, in that God forgives all the ſins of all his people, this may inform us, What a heavy weight did lie upon Chriſt.What an heavy weight did lie upon Jeſus Chriſt, and of that wonderful power and vertue of his ſufferings. There is no man who is able to expreſs the ſurpaſſing deſert and burden in any one particular ſin: we finde (many times) that ſome one ſin (ſet on with the wrath of God) doth drive us to our feet; it is more unto us than the ſhadows of death; it doth fill us with ſuch diſtractions and horror, that we can neither live nor dye; we are not able to ſuſtain it, nor yet to decline it: what work then would all our ſins make within us, if the Lord ſhould in wrath return them upon us? Now all the ſins of all the people of God (from the beginning of the world to the end thereof) were in all their kinds, and numbers, and aggravations laid upon Jeſus Chriſt, he bare all our ſins; he was made ſin for us, and a curſe for us: How heavy was this burden, all the ſins of all the Elect (at once) lying upon him! and all the curſe, and all the wrath due unto thoſe ſins (at once alſo) lying upon him! no marvel that he did ſweat drops of blood, and cryed out, My God, my God, why haſt thou forſaken me? And yet all this he went through, and ſo endured, as that he ſatisfied the very Juſtice of God for all theſe ſins, and purchaſed the diſcharge or forgiveneſs of all thoſe ſins, which he could never have done, had he not been both God and Man, and of infinite dignity, and merit, and power.

Fourthly, This likewiſe may inform the people of God, what exceeding Obligations What Obligations he upon us unto our God.do lie upon their ſoules unto their God, who forgiveth all their iniquities, tranſgr…ſſions and ſinnes, Pſal. 103. 2. When ſome few of them heretofore fell into your Conſciences, you would have given (if you had poſſeſſed it) all the world to have gained but a hopefull poſſibility and probability of pardoning mercy; but now you are come to a certainty, the Lord himſelf aſſures you in his word of promiſe, that he will forgive, not a few ſins only, but all your ſins; O beloved, how ſhould your ſouls love your God, and bleſs your God who forgives all your ſins, and caſts them all into the depths of the Sea! why, every one of your ſins would have been the loſs of heaven, and a curſe, and an hell, and a damnation, and an eternal wrath unto you, had not the Lord been mercifull unto you in the forgiveneſs of it, or them: But now God will diſcharge you of all, and blot out all, ſo that damned you cannot be, and ſaved you ſhall be; O the depth of love and mercy, and kindneſs to your ſouls! meditate more of them, be taken up more with them, and as you are the only objects of riches of mercy, ſo ſtrive to expreſs your ſelves the choiſeſt people in exactneſs of love and life anſwerable to your mercy:

Fifthly, This (that God promiſeth to pardon all the ſins of all his people) may A multitude of ſins is not inconſiſtent with pardoning mercy.likewiſe inform us that no, not a mltitude of ſins (though the number be exceedind large and exceedingly increaſed) Is allwayes an abſolute prejudice p. 433or bar, or inconſistent with pardoning mercy; this conſequence is clear and ſound; for if God will pardon all the ſins of all his people, and their ſins are multitudes of ſins, and (in ſome ſort) innumerable, then certainly a large number of ſinnings is not abſolutely inconſiſtent with forgiveneſs; not that every one who is guilty of a number or multitude of ſins, is, or ſhall be certainly forgiven; but that the multitude of ſins is not an abſolute bar or excluſion, ſo as to make the condition hopeleſs and unpardonable: All manter of ſin and blaſphemy (ſaith Chriſt) ſhall be forgiven unto men; but the blaſphemy againſt the Holy Ghoſt ſhall not be forgiven unto men, Matth. 12. 31. where he plainly expreſſeth a capability of forgiveneſs for any ſin or ſins, the ſin againſt the Holy Ghoſt only excepted; which may be a ſingular preſervation againſt deſpair, &c.

SECT. IV.

Ʋſe 2 DOth God promiſe to forgive all the ſins of all his people? the next Uſe ſhall be for Exhortation, unto all the people of God, and that unto two duties. Exhort.1. To believe this truth. 2. To make uſe of this truth.

Firſt, To believe this gracious promiſe of their God unto them. As the Apoſtle To believe this truth.ſpake unto them of Antioch, Men and Brethren, Children of the ſtock of Abraham, and whoſoever among you feareth God, to you is the Word of this Salvation ſent, Acts 13. 26. ſo ſay I unto all of you who are brought into Chriſt by faith, and by him are brought into Covenant with God, unto you I ſay is this promiſe of mercy made; (I will pardon all your iniquities; from all your filthineſs, and from all your Idols will I cleanſe you.)

For the better managing of this Point, I will lay down four Concluſions.

1. The people of God may believe this truth.

2. Many times they do not believe it for themſelves.

3. It is very difficult in many caſes to believe the ſame.

4. It is neceſſary for them at all times to believe and apply it.

Firſt, The people of God may believe this truth, that God will forgive all The people of God may believe this truth.their ſins; they have very good ground and warrant ſo to do; for

1. They have not meerly a ſingle promiſe from God to this purpoſe, (which yet were ſufficient warrant) but manifold promiſes; they have the ſame promiſe multiplied, often tranſcribed, and that not darkly and doubtfully, but clearly and plainly, Jer. 33. 8. Micah▪ 7. 19, &c.

2. They are the very people unto whom this renewed promiſe is made; they are believers, they are converted and renewed, they have the very Characters of the Covenant ſtamped and ſealed upon their hearts and lives.

3. They have Jeſus Chriſt (1. In his Perſon. 2. Mediatorſhip. 3. Purchaſe. 4. Benefits.) to be their Mediator both of Redemption and Interceſſion, who was once offered to bear the ſins of many, Hebr. 9. 28. and is entered into heaven it ſelf, now to appear in the preſence of God for us, Ver. 24. It is no more than Chriſt hath purchaſed, nor than Chriſt will ſo apply unto you, nor than God intended for you, when he ſent Chriſt into the world.

4. What other of the people of God have found and applied, that may they believe; but Pſal. 85. 2. Thou haſt forgiven the iniquity of thy people, thou haſt covered all their ſin, Selah. Pſal. 103. 3. Who forgiveth all their iniquities; this may they believe.

Secondly, Though the people of God may believe that God will forgive all Yet many times they do not believe it.their ſins, yet many times they do not believe it; for many times

1. They do not believe leſſer matters, a few earthly mercies, Matth. 6.

2. They cannot believe that God will forgive any one of their p. 434ſinnes which they have committed, but do fear the wrath of God exceedingly.

3. They ſtick a long time upon ſome particular ſins, and are in long debates concerning the intention and will of Divine mercy as to the pardon of them; yea, and conclude very often that the Lord will never paſs them by.

4. Upon new commiſſions, they are ſo far from believing their pardon, that they do queſtion whether God hath (indeed) pardoned their old and former tranſgreſtions.

5. They doubt and fear whether it be not preſumption in them to believe the forgiveneſs of all their ſins.

Thirdly, It is (unqueſtionably) a very difficult matter for any one to believe It is a difficult matter to believe it.that God will forgive all his ſins, eſpecially when a perſon doth diſtinctly and ſeriouſly conſider them in their number and circumſtances, and the heart is really ſenſible of the injuries againſt God in them. O how much oft-times hath he been provoked and diſhonoured! Pſal. 40. 12. Innumerable evils have compaſſed me about, mine iniquities have taken hold of me, ſo that I am not able to look up; they are more than the hairs of my head, therefore my heart faileth me. Mark, he is not able to look up, and his heart faileth him: O thinks he, here is ſuch a number of ſins indeed; will the Lord ever pardon all theſe? I fear he will not, I can hardly believe that he will.

There are three things which make it ſo difficult to believe that God will forgive all our ſins.

1. The weakneſs of faith, which cannot preſently apprehend and reach the heighth and depth, and breadth, and lenght of the love and mercy of God; Simile. a weak faith is like a weak eye, which cannot behold the Sun in its glory; ſo weak faith cannot ſo well behold God in the glorious manifeſtations of his exceedingly abundant grace; but dazzles and doubts, Is there ſuch a treaſury of mercies for a ſinner? is there enough in Chriſt for all theſe ſins?

2. The tenderneſs of conſcience, which being very ſenſible of a multitude of ſins, and feeling Gods diſpleaſure and anger, raiſeth ſtrong fears and exceptions againſt univerſal forgiveneſs of all our ſins; Shall I find mercy, who do feel wrath? Can I be perſwaded that God will ſpeak forgiveneſs to all my ſins, who do find him ſpeaking ſuch bitter things for ſome of my ſins? will he ever diſcharge me of all my ſins, who doth charge my ſins with that ſtrong diſpleaſure upon my ſoul?

3. The ſtrong and manifold, and ſubtile temptations and ſuggeſtions of Satan, who knows how to heighten our ſins, and to diminiſh the mercies of God, when he would bring us to deſpair; as he doth know alſo how to diminiſh our ſins, and enlarge mercy when he would draw us to preſumption. O ſaith Satan, here are ſuch ſins, and here are ſo many of them, that here is no hope at all for mercy; the wrath of God (you know) is revealed from heaven againſt all ungodlineſs, and all unrighteouſneſs of men, Rom. 1. 18. For ſome of theſe ſins hath God (long ſince) deſtroyed and damned multitudes of men. What then will he do to you for all theſe ſins? here is ſin upon ſin, and nothing but ſin (without any interruption, and without any ceſſation) for twenty, thirty, forty, fifty years together are committed againſt many threatnings, warnings, examples, puniſhments, yea, and againſt many calls of mercy, and offers of grace, which had they been accepted in time, there might have been ſome hope; but you went on, and multiplied your tranſgreſſions againſt all theſe; therefore for ſuch a multitude of ſins no mercy will be found. 'Tis true, that God hath promiſed to pardon all the ſins of his people; but you are none of that number; had you been ſo, would you, or durſt you thus to have multiplied and increaſed your tranſgreſſions againſt ſuch a God? you would have repented long ago; and beſides all this, think you that you ſhould not have had news of forgiveneſs, (after ſo many tears and prayers, and hearknings, and waitings) if God would have forgave thoſe ſins.

p. 435Fourthly, Though it be very difficult to believe that God will forgive all our Yet it is very neceſſary to believe this promiſe.ſins, yet it is very neceſſary to believe this promiſe of God, and that upon a threefold account.

1. The honour of God, which is as much concerned in this Branch of the Covenant, as in any other; he doth lay forth in it (as I hinted before) the riches of his grace, and the glory of his great goodneſs, and his heart of mercies to the very full; and beſides this, he ſeals this part of his Covenant with the ſame infallibility of truth, and ratifies it with the ſame blood of Chriſt, which though it reſpects the ſtabliſhing of the whole Covenant, yet it is more frequently expreſſed to confirme the Branch of the forgiveneſs of ſins, as you may ſee in Mat. 26. 28. Epheſ. 1. 7. 1 John 1 7. Rev. 1. 5. &c. that our faith might be the more ſtrengthened, and ſo give unto God the more glory in and for ſuch a gracious truth. And let me tell you one thing, that what ground you have to believe that God will forgive you any one of your ſins, the very ſame you have to believe that he will forgive you all your ſins; and upon the ſame reaſon that you believe not the promiſe as to the forgiveneſs of all your ſins, upon the ſame reaſon you muſt deny belief of the promiſe as to the forgiveneſs of any one ſin; and ſo God loſe all the glory of his rich mercies by your unbelief.

2. The peace of your own conſciences; for ſuppoſe you did believe that God would forgive ſome of your ſins, but ſome others of your ſins he would not forgive; could this partial forgiveneſs ſettle and quiet your conſciences? would they not hold you under as much fear and bondage, as if not one of your ſins were forgiven? ſurely it would, becauſe there is ſtill in any unforgiven ſins ſo much guilt and merit as will ſerve effectually to the everlaſting deſtruction of your ſouls and bodies.

3. The renewing of you again to repentance, and bringing of you back again unto God; for ſuppoſe you confine your faith to believe that God will pardon the ſins which you have committed in time paſt, and beyond this your faith will not ſtir; tell me then I beſeech you, what will you do for the ſins you have committed ſince converſion? will you have them pardoned, or will you not have them pardoned? will you go on in them, or will you forſake them? will you ſtill go away, or will you return to your firſt husband? ſurely you would have them pardoned; ſurely you would renew repentance, and return to the Lord your God; but how can this be, if you cannot, or will not believe that God will forgive thoſe ſins as well as the former? If you be perſwaded that forgiving mercy is at an end, and God hath no more mercy to forgive any more ſins, I dare aſſure you that where the hope of mercy ceaſeth, there the practice of repentance will ceaſe: But on the contrary, when you can by faith ſee God willing and ready to pardon you, and accept of you, this will melt, and this will move your hearts to repent, and to return unto the Lord, &c. God hath yet thoughts of mercy towards me; I will ariſe, and go to my Father, and ſay, Father, I have ſinned againſt thee, &c.

Secondly, And this leads me unto the next Branch of the Exhortation, which Make uſe of this truth.is, that we muſt not only believe that God will forgive us all our ſins, but we muſt make uſe of this truth in all our occaſions. What one day of our life; have we not occaſion to make uſe thereof? After converſion there are two ſorts of ſins incident unto us.

1. Daily ſins of ignorance and infirmity; and they are ſo many, that we know not the number of them; yet all of them do need forgiving mercy.

2. Voluntary ſins, and of a very groſs and hainous nature, which make a deep wound, and raiſe an hideous cry in the conſcience, and ſhake all our foundations, and lie as an heavy burden upon us; and they do the more wound and afflict us, becauſe committed after mercy, and againſt mercy. Now in ſuch a ſelf-wounding, and ſelf-judging, and ſelf-humbling condition, what ſhould the aſhamed and confounded ſinner do? why, he ſhould return ſpeedily to his God, and with tears p. 436and ſhame ſpread his ſins before the Lord, and acknowledge that he is unworthy of any more mercy, and yet beſeech the Lord to ſhew him mercy again, who hath promiſed to forgive all the ſins of his people; and he ſhould hearken what God the Lord will ſpeak; for he will ſpeak peace unto his people, but let them return no more to folly, Pſal. 85. 8.

SECT. V.

Ʋſe 3 THE third Uſe of this Point ſhall be partly of Comfort, and partly of Encouragement.

Firſt, Of Comfort to all who are brought into Covenant with God, eſpecially Comfort.to ſuch as have ſtood out a long time, and have abounded in tranſgreſſions, who have made the very creature groan with the burden of their many ſins; why, all theſe are forgiven as ſoon as God hath brought you into the Covenant. Luke 7. 47. Her ſins which are many, are forgiven. 1 Tim. 1. 13. Who was before a Blasphemer, and a Perſecutor, and injurious, but I obtained mercy. O what a day of ſalvation is the very day when God brings a man into Chriſt, and into the Covenant; all his enemies that purſued him are drowned, not one of them is left, ſo all his ſins are forgiven, and not one of them is alive to his condemnation!

Secondly, Of Encouragement to come out of a ſinful and unbelieving condition, Encouragement.and to yield up our ſelves to Chriſt, and to be willing to become the people of God, and to walk in his ways; why, all the ſins that ever you have committe… ſhall be forgiven you, they ſhall not be mentioned unto you; your Drunkenneſs, Swearing, Whordome, Theft, Lying, Sabbath-breakings, all your ſins of Omiſſion, and of Commiſſion; ſins againſt the Law, and ſins againſt the Goſpel; ſins that your own hearts can charge you with, and that God himſelf can charge upon you, all forgiven; any one of them would damn you, and now all ſhall be pardoned, if you will hear and believe, and repent, &c. Caſt away all your tranſgreſſions, repent, return and live, why will ye dye O houſe of Iſrael, I offer to you life and death, chooſe life: Do not for lying vanities forſake your mercies. A greater offer there cannot be than Chriſt; nor motive, than the pardon of all your ſins.

p. 437EZEK. 36. 25.

From all your filthineſs, and from all your Idols will I cleanſe you.

HAving ſpoken ſomewhat unto the extenſive part of promiſed forgiveneſs, that it reacheth all the ſins of all the people of God, I now proceed unto the Intenſive part of that promiſed The intenſive part.forgiveneſs, which reſpects the greatneſs and hainouſneſs of ſin, as well as the number and multitude of ſins, (from all your filthineſs, and from all your Idols will I cleanſe you) whence you may obſerve: