The _first_ or chief foundation on which the Christian depends, when he derives consolation from the doctrines of the remission of sin, and of the merit of Christ, consists in the _universal_ extent of the divine _promises_; of which that mentioned above is not the least considerable. For if Christ came to save those that are lost, who can possibly doubt, that he will also seek and save _thee_, since thou art of the number of the lost. It is also said, that God, “commandeth all men everywhere to repent; because he hath appointed a day, in the which he will judge the world in righteousness.” Acts 17:30, 31. This argument is full of consolation. As if the apostle had said, Christ will judge the world; and _therefore_ God commandeth _all_ to repent, that all may escape the dreadful sentence of eternal damnation. This is confirmed by St. Peter, who tells us, that God “is not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9. All which passages plainly assert the universal grace of God, extending itself to _all_ men. 2. The _second_ foundation is the divine _oath_. In order that no room might be left to doubts and scruples in this grand article, God has confirmed the universal promise of grace with an _oath_. “As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that he turn from his way and live: none of the sins that he hath committed, shall be mentioned unto him.” Ezek. 33:11, 16. As if he had said, How can I delight in the death of a sinner, who am Life itself? Let but the wicked be converted, and he shall certainly live.—Behold! God desires sinners to be converted! And dost thou doubt, that thou, who art a sinner, art by God solicited to conversion? When the apostle explains this oath, he says, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” 1 Tim. 1:15. But if Christ came into the world with an intent to save sinners, thou art undoubtedly one of the number of those whom he came to save. 3. In order to show that the Lord will not retain the remembrance of sin, he hath no less than three times engaged his word. First, by the prophet Isaiah, “I, even I,” says he, “am he that blotteth out thy transgressions for my own sake, and will not remember thy sins.” Isa. 43:25. Secondly, by Jeremiah he hath thus expressed his mind: “This shall be the covenant: I will forgive their iniquity, and I will remember their sin no more.” Jer. 31:33, 34. And, thirdly, by the prophet Ezekiel, “If the wicked,” says he, “will turn from all his sins that he hath committed, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him.” Ezek. 18:21, 22. This is the divine act of oblivion, solemnly declared in favor of all returning sinners, without exception.