For satisfaction to this, it would be considered, that in those daily out breakings there are two things to be noticed. First, There is the guilt which is commonly called reatus paenae, whereby the transgressor is liable to the sentence of the law, or to the penalty annexed to the breach thereof, which is no less than God’s curse; for “cursed is every one that abideth not in all things, which are in the law to do them,” Gal. iii. 10. Next, There is the stain or blot, which is called reatus culpae, whereby the soul is defiled, and made in so far incapable of glory, (for nothing entereth in there which defileth,) and of communion and fellowship with God, who is of purer eyes than he can behold iniquity.  So that it is manifest, how necessary it is that both these be taken away, that they may not stand in our way to the Father.  And as to both, we must make use of Christ, who is the only way to the Father.

And this we shall now clear.  And, first, speak of the taking away of the guilt that is contracted by every sin.  And for this cause we shall speak briefly to two things. (1.) Shew what Christ hath done as Mediator, for this end, that the guilt contracted by our daily failings and out-breakings, might be taken away. (2.) Shew what the believer should do for the guilt taken away in Christ; or how he should make use of Christ for reconciliation with God after transgressions; or, for the taking away of the guilt that he lieth under, because of his violation of the law.

As to the first, we say, Christ, for taking away of guilt contracted daily, hath done these things: 

1.  Christ laid down his life a ransom for all the sins of the elect; both such as were past before they believed, and such as were to be committed after.  His blood was shed for the remission of sins indefinitely, and without distinction, Matt. xxvi. 28.

2.  And this was done according to the tenor of the covenant of redemption, wherein the Father “caused all our sins to meet together on him,” Isa. liii. 6; and made him sin, or a sacrifice for sin, indefinitely, 2 Cor. v. 21; and so did not except the sins committed after conversion.

3.  Having satisfied justice, and being risen from the dead as a conqueror, he is now exalted to “be a prince, to give repentance and remission of sins,” Acts v. 31.  Now repentance and remission of sins his people have need of, after conversion as well as before conversion.

4.  There are promises of pardon and remission of sins in the new covenant of grace, all which are sealed and confirmed in the blood of Jesus, Jer. xxxi. 34, “For I will forgive their iniquity, and I will remember their sin no more.”  And chap, xxxiii. 8, “And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me.”  Isa. xliii. 25, “I, even I, am he that blotteth out thy transgressions for mine own sake; and will not remember thy sins.”