The Dignity of Gods Children, Chapter 17
CHAP. XVII.
Of the benefits of the children of God by their fore ſaid communion with Chriſt and with the whole Deity, and firſt of the forgiueneſſe of ſinnes.
TO proceed a little further into the foreſaid communion of the children of God with Chriſt Ieſus, and by Chriſt Jeſus with the father and with the holy ghoſt: let vsus ſomewhat more behold the excellency thereof, by ſuch benefits as the children of God doe thereby enioy: wherein all wicked and naturall men (ſo continuing) hauehave no part or portion.
Here let vsus firſt conſider the great benefit of forgiueneſſe of ſinnes. It is indeed a principall point (as hath been before obſerued) of that mercy of God which was one of the principall motiues of God to worke the worke of our regeneration. And of that mercy of God I hauehave ſpoken a little generally before: Notwith ſtanding this particular point thereof touching the forgiueneſſe of ſinnes is a little more largely here to be handled, becauſe this place (in ſome reſpects) is fitter for that purpoſe then the former: the rather becauſe it is not onelyonly to be conſidered as a cauſe of regeneration, but alſo as an effect and fruit of our foreſaid communion with God.
Touching this benefit therefore, that it is by our communion with Chriſt Ieſus, it is manifeſt, becauſe he is ſaid to be the reconciliation for our ſinnes, and not only for our ſinnes, but alſo for the ſinnes of the whole world: 1. Ioh. 2. 2. By reconciliation for our ſinnes, and for the ſinnes of the whole world, the Apoſtle meaneth, the ſinnes both of all already regenerated and new borne; and alſo of other the elect of God in the world, remaining yet in their naturall and vnregenerate ſtate. Paul alſo ſaith that Chriſt gaue himſelfe for vsus, that he might redeeme vsus from all iniquity: &c. Tit. 2. 19. What is it to redeem vsus from all iniquity, but to purchaſe a free and abſolute pardon for vsus of all our ſinnes?
Moreouer he ſaith, that in Chriſt we hauehave redemption through his bloud, the forgiueneſſe of ſinnes according to his rich grace: Epheſ. 1. 7. Coloſſ. 1. 14. In both which places let this be obſerued, Note.that the Apoſtle interpreteth the redemption of the elect to be the forgiueneſſe of ſinnes. Why ſhall we ſo obſerue this interpretation of the word redemption? Becauſe thereby the Apoſtle inſinuateth a twofold or double redemption wrought by Ieſus Chriſt: one proper onelyonly to the elect, conſiſting in the forgiueneſſe of ſinnes, and other things depending thereupon: the other common to all, as well to the reprobate as to the elect. But what is this ſo common a redemption? viz. It is a releaſe from the bondage and obedience of the ancient ceremoniall law: touching the going diuers times of the yeere to Ieruſalem, and performing there diuers rites and ceremonies in the worſhip of God: namely the paiment of tithes, and of firſt fruits: the bringing of diuers oblations and ſacrifices: as alſo touching diuers kinds of waſhings, and clenſing men of the leproſie, of pollution by handling the dead, by any iſſue, &c. and concerning likewiſe abſtinence from diuers kinds both of fiſh and fleſh, and many other the like things. The redemption (I ſay) of men from obedience of theſe things is common to the reprobate and not peculiar to the elect. For Chriſt Ieſus hath ſo nailed the whole law of ceremonies and ordinances to his croſſe, that although Chriſt were taken down from the ſaid croſſe, that although Chriſt were taken down from the ſaid croſſe, yet they ſhall (as it were) ſo remaine faſt fixed thereunto, that they ſhall neuer come downe, or be in force with men by anv authoritv from God. This is plainly taught, Epheſ. 2. 15. Coloſſ. 2. 14. The words are commonly known, therſore I do no… ſet them down.
As in the time of the law, before the comming of Chriſt, though the Iewes were bound to obedience of the ceremoniall lawe, and did therefore ſinne, if they did not obſerue the ſame: yet the Gentiles (not incorporated into the Iewes) were free from it, and did not offend either by eating any thing forbidden to the Iewe; or by intermitting any other rite of the ſayd lawe: ſo now all that lawe being by Chriſt diſanulled, all are at libertie both the Iewes as well as the Gentiles: and therefore the Iewes do no more offend now, by doing any thing contrary to any point of the ceremoniall lawe then the Gentiles did in former time. Al men therefore whatſoeuer, as well the wicked as the godly are partaker of this redemption and liberty: ſo that the wicked (of what nation ſoeuer) doe no more offend in eating of ſwines fleſh, or of any other meate forbidden in the lawe, then they doe offend in eating of beefe or mutton, or of any other thing, that was alwaies permitted by the law. The ſame is to be ſaid of doing any thing elſe contrary to any clauſe of the ceremoniall lawe.
This is a great libertie and redemption. For certainely the obſeruation of the ceremonies of the lawe could not but be a great bondage in reſpect both of the charge by firſt fruits, ſacrifices and other oblations beſide tithes: and alſo of the paines in going ſo often eueryevery yeere to Ieruſalem, in what place ſoeuer of the land they did dwell. Beſides, it could not but be ſomewhat tedious to vſe ſo many waſhings and purgings: to be bound likewiſe to make fringes vponupon garments; and not to weare a garment of linſie wolſie. The like may bee ſaid of diuers other things; eſpecially it could not but be very greeuous to be reſtrained from ſo many kindes of meates, as are now accounted dainty: viz from the heron, from the redſhank, from the lapwing (or as ſome other interpret the word, from that dainty fowle that is called a good wit) from the ſea mewe, frō the hare, from the conie, from all kind of ſhel-fiſh, becauſe no ſhel fiſh hath any ſcales or ſins: & frō diuers other the like things: to be (I ſay) reſtrained frō theſe things could not but be very grieuous. To be therfore enlarged in this behalfe is to be acknowledged a great redēption, a great liberty: notwithſtāding, that which is proper to the elect, is much greater. This is alſo twofold: one frō the guilt & puniſhmēt of ſin, other from the ſpot and blemiſh, or ſeruitude and bondage therof. Theſe may be better diſtinguiſhed in nature, then ſeparated in time. For they do alwaies concurre and go together: where there is the firſt, there is alwaies the ſecond: & where is the ſecond, there is alſo the former. As ſoone as any is diſcharged from the guilt and puniſhment of ſin, ſo ſoone is the ſame party purged of the blot and blemiſh, and releaſed of the bondage and ſeruitude of ſinne. And where any is purged of the blot and blemiſh and releaſed of the ſeruitude and bondage of ſinne, there likewiſe is a diſcharge from the guilt and puniſhment of ſinne. For that faith that layeth hold of Chriſt without for the former, ſo layeth hold alſo of him within for the latter; that Chriſt dwelling in vsus by faith, doth both purge vsus of the ſpot and ſtaine of ſinne, and alſo releaſe vsus from the ſlauery and thraldome of ſinne. Therefore in the place before alledged, it is not onelyonly ſaid that Chriſt gaue himſelfe for vsus that he might redeeme vsus from all iniquitie, but the other is alſo added, viz. that he might purge vsus, &c. theſe two are likewiſe ioyned together, 1. Cor. 1 30. Where (as before hath beene ſhewed) the Apoſtle ſaith that Chriſt is made vntounto vsus, wiſedome, righteouſneſſe, ſanctification, and redemption. The former (viz. releaſe from the guilt and puniſhment of ſinne) is to bee vnderſtood by the word righteouſneſſe, the ſecond by the two words following, ſanctification and redemption: or the word redemption there in the laſt place, may be taken as comprehending the other two words before, righteouſneſſe and ſanctification; as if the Apoſtle ſhould hauehave ſaid, Chriſt is made vntounto vsus righteouſneſſe, wherby we are diſcharged from al our ſinnes in the ſight of God, and ſanctification, whereby we are releaſed from the bondage of ſinne in our ſelues; and ſo he is made vntounto vsus perfect redemption; both as touching the guilt and puniſhment of our ſinnes, and alſo as touching our redemption from the ſlauery therof. Zachary alſo ioyneth both theſe together in words much like to thoſe of Paul vntounto Titus, ſaying that hee hath deliuered vsus from the hands of all our enemies that wee might ſerue him without feare in all holineſſe and righteouſneſſe. Luk. 1. 74. Deliuerance from our enemies doth ſignify our releaſe from the puniſhment of ſinne, and to ſerue God without feare in holineſſe, &c doth import a freedom from the bondage of ſinne: both becauſe the ſeruant of ſinne cannot be the ſeruant of God: For no man can ſerue two Maſters: (eſpecially ſo contrary one to other, as ſinne and God, yea as ſinne and holines and righteouſneſſe) Math. 6. 24 and alſo becauſe the ſeruice of God is ſayd to be without feare. But in all bondage there is ſome feare. To ſhut vp this point, this I adde further, that though our clenſing from the blot of ſinne, and our releaſe from the ſlauery of ſinne, be but in part, and al together imperfect in this life (according notwithſtāding to that which before I hauehave ſaid in this behalfe) yet our releaſe and diſcharge from the guilt and puniſhment of ſin is moſt compleat and perfect.
Hauing thus noted, firſt that there is a double redemption, one common to all; the other peculiar to the elect: Secondly that the redemption peculiar to the elect is alſo double, one from the guilt, the other from the ſpot of ſinne; for application let vsus vnderſtand that the Apoſtle expreſſely ſpeaketh in the places before all eaged, Epheſ. 1. 7. Coloſ. 1. 14. of the former, viz. of our diſcharge from the guilt of ſin expreſſed by this phraſe of the forgiuenes of ſinnes.
Moreouer, touching this phraſe of hauing redemption in Chriſt, it is not ſo to be vnderſtood, as though we had onelyonly forgiuenes of ſins by Chriſts dwelling in our hearts by faith: for Chriſt neither can nor will dwell in vsus, till ous ſins be forgiuen: ſo long as our ſins are not forgiuen wee are Gods enemies, and Chriſt neither can nor will dwell in the harts of them that are Gods enemies: and ſo forgiuenes of ſinnes muſt needs be in order before Chriſt take vp our hearts for his habitation. Againe, Chriſts dwelling in our hearts by faith, is rather an aſſurance of our foreſayd redemption and iuſtification (that is, of the forgiuenes of ſinnes) then our ſayd redemption and iuſtification it ſelfe. It is alſo to be obſerued, that he ſaith not that we are redeemed by him, but that wee hauehave redemption in him. For therby he the better noteth, that wee are not onelyonly redeemed by Chriſt, that is, that Chriſt hath not onelyonly bought and paide for the forgiuenes of our ſinnes, which one day we ſhall hauehave, but that all already borne againe, alreadie alſo are in poſſeſſion of the ſayd redemption, and already hauehave the forgiuenes of ſinnes; and that ſo our ſayd forgiueneſſe of ſinnes is the more certaine vntounto vsus.
Laſt of al, this phraſe, in him, is very ſignificant, as nothing our redemption and iuſtification there ſpoken of, not onelie to be by Chriſt, but alſo in Chriſt: nothing at all in vsus, but wholly without vsus, and altogether in Chriſt; as the ſinnes for which Chriſt was put to death in our behalfe were altogether without him, and in vsus, nothing at all in himſelfe.
This redemption (the forgiueneſſe of ſinnes) is to be accounted as the fountaine of all other benefits following the ſame, and belongeth onelyonly to the children of God.
Touching the firſt, (that forgiuenes of ſins is the fountain of all other benefits following the ſame, the Lord promiſing to make a couenant with his people, for putting his lawes into their inward parts, and writing them in their hearts, and for himſelfe to be their God, and them to be his people, he addeth this as the reaſon and fountaine of all the former articles of his ſayd newe couenant, that he would forgiue their iniquity and remember their ſinnes no more, Ierem. 31. 33. 34. The Prophet Dauid alſo prouoking his owne ſoule to praiſe the Lord, and all that was within him to praiſe his holy name, and not to forget his benefits, ſetteth the forgiuenes of all his ſinnes in the firſt place, before the healing of all his infirmittes, the redeeming his life from the graue, and diuers other benefits following, Pſal. 103. 3. &c. thereby noting the forgiuenes of ſins to be the firſt & the cauſe of al the other.
That this forgiuenes of ſins is proper onelyonly to the children of God, as it doth appeare by the place of Ieremie before mentioned, where it is ioyned with writing his lawes in their hearts, and Gods being their God, and their being his people, which to be all one with his being their Father, and their beeing his children hath beene ſhewed before, 2. Cor. 6. 18. and as the ſame is alſo apparent by other ſcriptures before produced, wherein the forgiuenes of ſins is ioyned with our purging or clenſing frō ſin (a thing peculiar onelyonly to Gods children) ſo the ſayd point is further euident, becauſe Dauid alſo ioyneth the forgiueneſſe of ſinnes, with an heart without guile. Pſal. 32. 1. 2.
The mercy of God likewiſe (which chiefly conſiſteth in the f…rgiueneſſe of ſinnes) is reſtrained in Pſal. 103. 11. 12. to them only that truely feare God. The children of God doe onelyonly feare God truly: therefore the children of God hauehave only intereſt in the forgiuenes of ſinnes, and in remoouing them as farre from them, as the East is from the Weſt. Therefore alſo all theſe three, the grace, faith, the title ſonne, and the forgiueneſſe of ſins are ioined all together. When Ieſus ſaw their faith (viz. the faith of them that brought the palſie man, and the faith of the palſie man himſelfe) hee ſaid vntounto him, Sonne thy ſinnes are forgiuen: Mat. 9. 2. Mark. 2. 5. Yea, the ſame point is further manifeſt by Ephe. 1. 7. before alledged, becauſe theſe words, we hauehave, muſt be vnderſtood onelyonly of himſelfe and other, whom before he had ſaid to be elected to the adoption of ſonnes.
Naturally the children of God are as well the children of wrath as any other: Epheſ. 2. 3. viz. before their actuall adoption; yea, ſometimes before their ſaid actuall adoption and conuerſion they are greater ſinners then other. Is not this manifeſt by the example of Manaſſes, of Mary Magdalen, of Paul of the theeſe vponupon the Croſſe, of Oneſimus that ran away from his maſter, and carried alſo with him ſome of his goods, and that for ſome other ſuch like thing ſeemeth to hauehave been committed to the priſon where Paul was, and where Paul in his bonds conuerted him? And this the Lord doth, the more to magnifie the riches of his grace towards ſuch, for the better encouragement of other to ſeeke for the like mercy: 1. Tim. 1. 16. as alſo to teach them that hauehave ſuch experience of his mercy in forgiuing them their ſo great ſinnes both to louelove him much, according to that much that is forgiuen them: Luk. 7. 47. and alſo to louelove their brethren the more, and to be the more tender towards them, and the more ready to forgiue them wherein ſoeuer they ſhall treſpaſſe againſt them. Mat. 18. 32. 33. Epheſ. 4. 32.
Hauing thus ſhewed the forgiueneſſe of ſinnes to be onelyonly in Chriſt, and by our communion with him, &c. as alſo to be the fountaine of all other benefits, and proper and peculiar only to the children of God, let vsus now alſo ſee the greatneſſe of this benefit.
This therefore is manifeſt, becauſe Dauid pronounceth him bleſſed whoſe wickedneſſe is forgiuen, whoſe ſinne is couered, and to whom the Lord imputeth not his iniquity: Pſal. 32. 1. 2. What can be more then to be bleſſed?
The ſame likewiſe appeareth by diuers compariſons of ſinne in the Scripture. For it is compared to ſickneſſe, The whole need not the phiſitian but the ſicke: Mat. 9. 12. And the reaſons of this compariſon ſeem to be theſe. As ſickneſſe taketh away our ſtomacks from bodily meat, ſo doth ſinne from the food of our ſoules, and from the meat that abideth to eternall life: Yea, it maketh ſuch ſpirituall food to be much more loathſom vntounto vsus, then all or any bodily meat is to any ſicke of any bodily diſeaſe.
As ſickneſſe taketh away our taſte and relliſh of all bodily nouriſhment, both meat and drinke, making that which ſometime we thought very pleaſant, and which is ſo in it ſelfe, to be bitter and moſt vnſauory: ſo ſinne maketh the very word of God in itſelfe ſweeter then hony, and the hony combe: Pſal. 19. 10. to be as gall or wormwood vntounto vsus.
As ſickneſſe taketh away the ſtrength of the yongeſt and luſtieſt, and maketh them not able to goe vp and downe the houſe: much leſſe to beare any burdens, or to defend themſelues againſt their enemies, &c. ſo ſinne diſableth a man from going about the works of God and of his own ſaluation: from bearing any croſſes either from God, or from men: and from reſiſting the enemies that fight againſt his ſoule.
As ſickneſſe taketh away a mans knowledge and memory euen of his beſt friends, and maketh him to ſpeake idely with his tongue, and with his hand to reach and to ketch he cannot tell at what, ſo by ſinne we are bereaued of all good knowledge and memory: yea, and ſpeake idly and wickedly: and doe occupie our hands and other members with matters altogether vnprofitable, where there is no fruit, and whereof (after recouery of health, and true knowledge) wee are aſhamed. Rom. 6. 21.
As ſickneſſe continued and not recouered cauſeth death at the laſt: ſo ſinne when it is finiſhed (and as it were thoroughly ripened) bringeth forth death: Iames 1. 15.
Sinne is likewiſe compared to an heauy and intolerable burden, Come vntounto me all ye that are weary and heauy laden (viz. with your ſinnes) and I will refreſh you: Mat. 11. 28. Therefore Cain complained that his ſinne was greater then hee could beare: Geneſ. 4. 13. And (alas) ſo heauy was the burden of ſinne vponupon Iudas, that to eaſe himſelfe of that burden hee did not onelyonly caſt away, or deliuer againe to the cheefe Prieſts and Elders, the thirty peeces of ſiluer which he had taken (as wages of vnrighteouſneſſe) to betray the innocent bloud of Chriſt, but that alſo departing afterward (in moſt dolefull ſort) he went (and moſt deſperately) hanged himſelfe Mat. 27. 3. The like fearefull euent of the heauy burden of ſinne we do too often ſee by too many examples. Wee heard alſo before that the very imputation onelyonly of our ſinnes to Chriſt Ieſus, the ſonne of God & God himſelfe, made him not only exceedingly to feare, and in his feare to offer vp praiers and ſupplications with ſtrong crying & teares vntounto God. Heb 5. 7. but alſo to ſweat water and bloud Luk. 22. 44. and laſtly to cry out moſt bitterly vponupon the croſſe vnderunder the burden of our ſinnes: My God, my God why haſt thou forſaken me' Mat. 27. 46.
That ſome men feele not the ſicknes and waight of ſinne, it is becauſe of another compariſon alſo of ſinne, viz. vntounto death itſelfe; O wretched man that I am, who ſhall deliuer mee out of this body of death, Rom. 7. 24. And you that were dead in treſpaſſes and ſinnes, &c. Epheſ. 2. 1. As men therefore that are dead, though they died with an hundred plague-ſores about them not healed, or hauing the waight of a great Church vponupon them, doe feele nothing either of ſuch ſores, or of ſuch waight: euen ſo is to bee ſayd of them that feele not either the ſickneſſe or the heauineſſe of ſinne, namely, that it is, becauſe they are dead in their ſinne.
By theſe things we ſee, that all whoſe ſinnes are forgiuen, are rid and healed of ſo many diſeaſes, Pſal. 103. 3. and releaſed of ſo many burdens as they hauehave ſinnes: and finally that they are tranſlated from death to life. 1. Ioh. 3. 14. Is not then the forgiuenes of ſinnes a ſingular benefit?
Moreouer the greatnes of this benefit doth further appeare by another compariſon of ſinne, viz. vntounto debt: Mat. 18. 24. &c. In which reſpect Chriſt teacheth vsus to pray, Forgiue vsus our debts, Mat. 6. 12. Yea, he whoſe ſinne is leaſt, is more in Gods debt, then he is able any way to diſcharge. Therefore in the parable of two debters, he that owed but fifty pence is ſayd to hauehave beene as vnable to pay as he that owed ſiue hundred pence. Luke 7. 41. 42. Is it not a great miſery, yea a kind of hell tormenting a man, to be in greater debt then he is able to fatiſſie? Indeed ſome men are ſo deſperate, that they bid their creditors take care how to come by that that is owing vntounto them, for they will take no care to pay any man: therefore they borrow of eueryevery man, and pay (almoſt) no man: ſo that it is half a wonder, what becommeth of all the mony they doe borrow. But though ſome be thus leaudly minded, yet moſt men hauehave ſo much ciuill honeſty (at the leaſt) by the light of nature, that they finde it very greeuous and troubleſome continually to their minds, to owe more the they can pay. Al debt alſo aboue ability to pay is the more grecuous, the greater and mightier the creditor is to whom the ſame is owing. How great then is the debt of man vntounto God by ſinnelyea by the leaſt ſin! The danger of the leaſt ſinne (much more of many and great ſins) is the curſe of God, and euerlaſting condemnation of body & ſoule: euen an infinit puniſhment according to the infinit maieſty of God that is by ſin offended. Who the can expreſſe the greatnes of the benefit of forgiuenes of ſinnes? It is a great benefit to be out of debt with men; ſo that a man may walke & go any where ſecurely without danger: much more then is the benefite of the diſcharge of all our debt with God.
Laſt of al, ſinne againſt God is compared vntounto treaſon, and rebellion againſt a prince: 1. Sam. 15. 23. Lamon. 3. 42. Dan. 5. 9. As therefore it is a great benefit for a traitour and rebell to bee pardoned by his Soueraigne, ſo is it not ſo much the more to be pardoned by God himſelfe of all our treaſons and rebellions againſt him, by how much hee is greater then all earthlie princes? Verily this is not only more then any tongue of man can expreſſe, but alſo then any heart of man or wiſedome of Angels can comprehend.
The ſame benefit of forgiuenes of ſinnes is yet the greater becauſe to whom God remitteth one ſinne, to him hee remitteth all: and whoſe ſinnes he doth once forgiue, his ſinnes hee doth forgiue for euer: whom once he doth acquit, diſcharge and iuſtifie, them hee wil neuer condemne or cal to account.
By all ſinnes, I meane al the ſinnes of Gods children both originall and actuall; before baptiſme and after baptiſm; before conuerſion and after conuerſion; of knowledge and of ignorance; and once or often: yea as wel deliberately as vnaduiſedly committed.
Therefore Dauid in the place before vſed, Pſal. 32. 1. 2. ſpeaketh of ſinne indefinitely, without exception of any: and in the other place praiſeth God expreſſely for forgiuing al his ſins. The Apoſtle ſaith that Chriſt hath not redeemed vsus from ſin, but from all iniquity: Tit. 2. 14. So likewiſe in the other places before mentioned, the Apoſtles ſpeake of ſinnes indefinitely, &c. Epheſ. 1. 7. Coloſ. 1. 14. not of ſinnes before or after baptiſme, or conuerſion, &c. If by Chriſt wee hauehave forgiueneſſe onelyonly of originall ſinne, or of ſinnes before baptiſme, and that wee or ſome other muſt make ſatiſfaction for our actuall ſinnes, or for ſinnes after baptiſme, (as the Papiſts teach) then hath Chriſt ſatiſfied onelyonly for the leſſe, and left the greater to vsus. For who knoweth not actuall ſinnes to be greater then originall? and ſinnes after baptiſme to bee more (at leaſt for moſt part) then ſinnes before baptiſme. But of the vniuerſality of the forgiueneſſe of ſinnes, I hope to ſpeak more (to the further comfort of ſuch as are heauy loaden with theyr ſinnes,) in another treatiſe.
The ſecond point, that whoſe ſinnes are once remitted, they are remitted for euer, is as certaine as the former: Becauſe the couenant of the Lord is an euerlaſting couenant: and his mercies are the ſure mercies of Dauid: Iſa. 55. 3. As high as the heauen is aboue the earth, ſo great is his mercy towards them that feare him. As farre as the Eaſt is from the weſt, ſo far hath he remooued our ſins from vsus. Pſ. 103. 11. 12. As therefore the heauē and the earth ſhall neuer come together; and as the Eaſt and the Weſt ſhall neuer meete: ſo the pardon of ſinnes once graunted by the Lord to his children, ſhall neuer be reuoked & called backe.
The ſame is more plainly teſtified in the prophecy of Ieremie, If the heauens can be meaſured, or the foundations of the earth be ſearched on: beneath, then will I caſt off all the ſeed of Iſrael, for all that they hauehave done, ſaith the Lord: Ier. 31. 37. The firſt of theſe things is impoſſible: to wit, the meaſuring of the heauens, and ſearching of the bottome of the earth; therefore alſo impoſſible is the ſecond: viz. that the Lord ſhould caſt off his people and children for their ſinnes. Can a woman (ſaith the Lord alſo) forget her child, and not hauehave compaſſion on the ſonne of her wombe? (note that hee vſeth the ſingular number, to teach that he compareth him not to a woman, that hath many children, but to a woman that hath but one child, and that a ſonne) Though they ſhould forget, yet will I not forget them. Bebold I hauehave grauen thee vponupon the palmes of my hands; thy walles are euer before me, or in my ſight: Iſai. 44. 15. 16. Is this only ſpoken of the whole body of the Church? No: It is alſo to be vnderſtood of eueryevery part and member thereof: eſpecially of them that by regeneration are indeed made the children of God, as here we ſpeake; and for their ſakes only, and no otherwiſe of the body of the viſible Church.
The ſame is yet further teſtified: Iſai. 63. 16. Doubtleſſe thou art our father. Though Abraham be ignorant of vsus and Iſrael know vsus not (that is, though if theſe were liuing, they would perhaps renounce vsus and caſt vsus off, as hauing tranſgreſſed their precepts, and not walked in the ſteps of their faith) yet thou O lord, …t our father, and our redeemer, thy name is for euer: that is, hough our ſinnes be great and many whereby we hauehave pro…oked thee, and hauehave made our ſelues vnworthy to be called thy …hildren: Luk. 15. 21. yet thou haſt pardoned our tranſgreſſi…n, and ſo redeemed vsus, that thou wilt ſtill continue thy mer…y towards vsus.
The ſame did Samuel teach the Iſraelites, when they feared …eath becauſe of their ſinne in asking a King, beſides all their other ſinnes. Feare not (ſaith he) The Lord will not forſake his people for …s great names ſake, becauſe it hath pleaſed him to make you his …ople: 1. Sam. 12. 72. If the Lord for his names ſake will not for…ke his people: then for his names ſake alſo the Lord will not euoke any pardon of ſinnes, once granted by him to his children regenerated. What an happy ſtate and condition therefore is this of the children of God, ſo to hauehave all their great and manifold iniquities pardoned, that none of them ſhall euer be laid to their charge? as it is written Who ſhall lay anything to the charge of Gods choſen? (whom before in the ſame Chapter he had called Gods children) It is God that iuſtifieth. Rom. 8. 9. Therefore Iob, being aſſured that God would ſo iuſtifie him and pardon all his ſinnes, triumphantly ſaith, Who is he that will pleade with me? Iob 13. 19.
I might further amplifie this benefit of forgiueneſſe of ſinnes, becauſe the Lord therein hath paſſed ouer the Angells that hauehave forſaken their ſtanding, and vouchſafed this grace onelyonly to his children adopted amongſt men. But becauſe I hauehave had the like argument before therefore it ſhall not now be needfull to repeat the ſame.
Thus much of this point, touching the forgiueneſſe of ſinnes proper only to the children of God, and therefore alſo of their greater dignity thereby.