Evidences of Forgiveness, Continued

X. Another foundation and infallible evidence of the truth, that there is forgiveness with God, may be taken from that especial name and title which He takes to himself; he owns the name of the “God of pardons,” or the ‘’God of forgiveness.” So is he called, Neh. 9: 17, where we have rendered the words, ‘’ Thou art a God ready to forgive;” but they arc, as was said, in the Hebrew, ‘’ And thou art a God of pardons,” forgiveness, or propitiations. This is his name, which he owns, of which he accepts the ascription to himself; the name whereby he will be known. And here let us consider how God manifests himself to us by his name.

1. The name of God is that whereby he reveals himself to us whereby he would have us know him and own him. It is something expressive of his nature or properties, which he has appropriated to himself. Whatever, therefore, any name of God expresses him to be, that he is, that we may expect to find him; for he v»’iU not deceive us by giving himself a wrong or a false name. And on this account he requires us to trust in his name, because he will assuredly be found to us what his name imports. Resting on his name, flying to his name, calling upon his name, praising his name, things so often mentioned in the Scripture, confirm the same to us. These things could not be our duty, if we might be deceived in so doing. God is and will be to us what his name declares.

2. On this ground, then, God is said to be known by any name, when those to whom he reveals himself do, in an especial manner, rest on that name by faith, and have Ihal accomplished towards them which that name imports. God did not, under the Old Testament, reveal himseh” to any by the name of the ‘Father of Jesus Christ,” or the “Son incarnate,” because the grace of it was not to be accomplished to them, ‘^ God havingprovided some better thing for us, that they without us should not be made perfect j” they were not entrusted with the full revelation of God by all his blessed names. Neither doth God call us to trust in any name of his, however declared or revealed, unless he gives it us in an especial manner, by way of covenant, to rest upon.

So he speaks, Exod. 6:3. “I appeared unto Abraham, unto Isaac, and to Jacob, in the name of God Almightj’-, but by my name Jehovah was I not known unto them.” It is certain that both these names of God, El-shaddai and Jehovah, were known among his people before. In the first mention we have of Abraham’s addressing himself to the worship of God, he makes use of the name Jehovah, ‘* He built an altar unto Jehovah,” Gen. 12:7, and so afterwards, not only does Moses make use of that name in the repetition cf the story, but it was also of frequent use among them. Whence, then, is it said that God appeared to them by the name of El-shaddai, but not by the name of Jehovah The reason is, because that was the name which God gave himself in the solemn confirmation of the covenant with Abraham. Gen. 17: 1. “I am El-shaddai, God Almighty,” God All-sufficient. And when Isaac would pray for the .blessing of the covenant on Jacob, he m?ikes use of that name, “God Almighty bless thee.” Gen. 28: 3. He invokes that name of God which was engaged in the covenant made with his father Abraham and himself. That therefore we may, with full assurance, rest on the name of God, it is not only necessary that God reveal that name to be his, but

1S6 FORGIVENESS OF SIN.

also that he give it out to us for the end and purpose, that we may know him thereby, and place our trust and confidence in him, according to what that name imports. And this was the case wherever he revealed himself to any in a peculiar manner, by an especial name.

So he did to Jacob, “I am the God of Abraham and Isaac,” Gen. 2S: 13 j assuring him, that as he had dealt faithfully in his covenant with his fathers Abraham and Isaac, so also he would deal with him; and, Gen. 31: 13, “I am the God of Bethel j” he who appeared to thee there, and blessed thee, and will continue so to do. But when the same Jacob comes to ask after another name of God, he answers him not; as it were commanding him to live by faith on what he was pleased to reveal. Now, then, God had not made himself known to Abraham, and Isaac, and Jacob, by his name Jehovah, because he had not peculiarly called himself to them by that name; nor engaged it in his covenant with them, although it were otherwise known to them. They lived and rested on the name of God Almighty, as suited to their support and consolation in their wandering, helpless condition, before the promise was to be accomplished: but now, when God came to fulfil his promises, and to bring the people, by virtue of his covenant, into the land of Canaan, he reveals himself to them by, and renews his covenant with them in the name of Jehovah. And hereby God declared that he came to give stability and accomplishment to his promises; to which end they were now to live upon this name of Jehovah, in an expectation of the fulfilling of the promises, as their fathers did on that of God Almighty, in an expectation of protection from him in their wandering state.

Hence this name became the foundation of the Jewish church, and the ground of the faith of those who sincerely believed in God. And it is strangely fallen out in the providence of God, that since the Jews have rejected the covenant of their fathers, and are cast out of the covenant for their unbelief, they have shunned that name of God. I know themselves and others pretend strange mysteries in the letters and vowels of that name, which make it ineffable. But the truth is, being- cast out of that covenant, which was built and established on that name, in the just judgment of God, through their own blindness and superstition, they are no more able to make mention of it. It is required, then, that the name of God be given to us as engaged in covenant, to secure our expectation that he will be to us according to his name.

3. The whole gracious ?iame of God, every title that he hath given himself, every ascription of honor to himself that he has owned, is confirmed to us (to as many as believe) in Jesus Christ. For as he hath declared to us the whole name of God, John, 17: 6, so not this or that promise of God, but ‘^ all the promises of God are, in him, yea and amen.” So that as of old every particular promise that God made to the people served especially for the particular occasion on which it was given, and each name of God was to be rested on as to that dispensation under which it was suited to give relief and confidence; as the name of El-shaddai to Abraham, Isaac, and Jacob, and the name Jehovah to Moses and the people; so now, by Jesus Christ, and in him, every particular promise belongs to believers in all their circumstances; and every name of God whatever is theirs, at all times, to rest upon, and put their trust in. Thus the particular promise made to Joshua, at his entrance into Canaan, to encourage and strengthen him in the great enterprise of conquering the land, is by tJie apostle applied to all believers, in all their occasions whatever: ‘’ I will never leave thee, nor forsake thee.” Heb, 13: 5. So likewise doth every name of God belong now to us, as if it had in a particular manner been engaged in covenant to us; and that because the whole covenant is ratified and confirmed to us by Jesus Christ. 2 Cor. 6: IS; 7: 1. This, then, absolutely secures to us an interest in the name of God, the God of forgiveness, as if it had been given to every one of us to assure us of this.

4. God talfes this name, the God of forgiveness, to be his in a peculiar manner, as that whereby he will be known. He appropriates it to himself, as expressing that Vv’’hich the power and go.odness of no other can extend to. “There are lords many, and gods many,” saith the apostle; some that are called so; such as some account so to be. How is the true God distinguished from these gods] He is so by this name, he is the ‘’God of pardons.” ivlicah, 7: 18. “Who is a God like unto thee, that pardoneth iniquity!” This is his perogative; herein none is equal to him, like to him, or a sharer with him. Who is a God like unto thee, that may be called a “God of pardons]” The vanities of the nations cannot give them this rain; they have no refreshing showers of mercy and pardon in their power. Neither angels, nor saints, nor images, nor popes, can pardon sin. By this name doth he distinguish himself from them all.

5. To be known by this name, is the great glory of God in this world. When Moses desired to see the glory of God, the Lord told him, “that he could not see his face.” Exod. 33: 18-20. The face of God, or the glorious majesty of his being, his essential glory, is not to be seen by any in this life; we cannot see him as he is. But the glorious manifestation of himself we may behold and contemplate. This we may see as the back parts of God; that shadow of his excellences which he casteth forth in passing by us in his works and dispensations. This Moses shall see. And wherein did it consist 1 Why, in the revelation and declaration of this name of God, ‘’The Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-siifiering-, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin,” chap. 3t: 6, 7. To be known by this name, to be honored, feared, believed, as thai declares him, is the great glory of God. And shall thif fail us 1 Can we be deceived in trusting in it, or in ex peeling that we shall find him to be what his name declares 1 God forbid.

Let us lay together these considerations, and we shall find that they will give us another stable foundation of the truth insisted on j and a great encouragement to poor sinful souls to draw nigh to God in Christ for pardon. God hath no name but what he gives unto himself. Nor is it lawful to know him or call him otherwise; as he calls himself, so is he. Vhat his name imports, so is his nature. Every name, also, of God is engaged in Jesus Christ in the covenant, and is proposed to us to place our trust and confidence in. Now this is his name and his memorial, even the God of forgiveness. By this he distinguishes himself from all others, and expresses it as the principal title of his honor, or his peculiar glory. According to this name, therefore, all that believe shall assuredly find “there is forgiveness with him.”

XL The consideration of the essential properties of THE nature of God, and what is required to the manifestation of them, will afford us further assurance of his forgiveness. And here we observe,

L God being absolutely perfect and absolutely self-sufficient, was eternally glorious, and satisfied in his own holy excellences and perfections, before, and without the creation of any thing, by the exercise of his al-

190 FOrcGlV£.ESS OF SIIx”.

mighty power. The making, therefore, of all things depends on a mere sovereign act of ike will and pleasure of God. So the whole creation makes its acknowledgment, “Thou art worthy, O Lord, to receive glory, honor and power; for thou hast created all things, and for thy pleasure they are and were created.” Rev. 4: 11; 5:12. God could have omitted all this great work without the least impeachment of his glory. Not one holy property of his nature would have been diminished in its eternal glory by that omission. This then depended on a pure act of his will and choice.

2. On supposition that God would work, — by his power produce any thing without himself, — it was absolutely necessary that himself should be the end of his so doing. For, as before the production of all things there was nothing that could be the end why any of them should be brought forth out of nothing, or towards which they should be disposed; so God being an infinite agent, in wisdom, and understanding, and power”, he could have no end in his actings but that also which is infinite. It is therefore natural and necessary to God to do all things for himself. It is impossible he should have any other end; and he hath done so accordingly. “The Lord hath made all things for himself.” Prov. 16: 4’. He aimed at himself in all that he did; there being no other infinite good for him to make his object and end but himself alone.

3. This doing things, all things, for himself, cannot intend an addition thereby of any new real good unto himself; his absolute eternal perfection and all-sufHciency render this impossible. God doth not become more powerful, great, wdse, just, holy, good or gracious, by any of his works; he can add nothing to himself. It must therefore be the manifestation and declaration of the holy properties of his nature that he intends in his works. In order to this two things are requisite:

That he make them known: that by ways suited to his infinite wisdom he both declare that such properties belong to him, and what is their nature as far as the creature is able to apprehend it. He works to make known his power, to declare his name through the earth. Rom. 9: 17-22. So it is said, that by the works of creation ‘’ that which may be known of God “is made manifest. Rom. 1: 19, 20. And what is that 1 Even the natural essential properties of his being; his ‘’ eternal power and Godhead.” To this head are referred all those promises of God that he would glorify himself, and the prayers of his saints that he would do so, and the attestations in the Scripture that he hath done so. He hath made known his wisdom, holiness, power, goodness, self-sufficiency, and similar perfections of his nature. He must also

Obtain an aseripiion of praise and glory to himself upon their account. His design is to be ‘admired in all them that believe,” 2 Thess. 1:10; that is, that with an apprehension of his excellences, and as he hath revealed them, they should admire, adore, glorify and praise him, worship, believe in and trust him in all things, and seek the enjoyment of him as an eternal reward.

Even the inanimate and the animal creation ascribe unto God the glory of his properties, by what they are and do. By what they are, and their obeying the law of their nature, they give unto God the glory of that wisdom and power whereby they are made, and of that sovereignty whereon they depend. Hence nothing more frequent in the praises of God of old than the calling of the inanimate creatures, heaven and earth, winds, storms, thunder, and the beasts of the field, to give praise and glory to God; that is, by what they are they do so, inasmuch as from the impression of God’s glorious excellences upon them they are made manifest.

Involuntary praise is also rendered by some rational creatures. Sinning men and angels have no design, no will, no desire to give glory to God. They do their utmost to the contrary, to reproach and blaspheme him. But they cannot cast oflflhe yoke of God from their minds and consciences; they are forced, and shall be for ever, to acknowledge that God is infinitely holy, infinitely wise, powerful and righteous. And he has the glory of all these properties from them in their very desires that he were otherwise. When they would that God were not just to punish them, powerful to torment them, wise to find them out, holy to be displeased with their lusts and sins, they do at the same time, in the same thing, own, acknowledge, and give unto God the glory of his being, justice, wisdom, power and holiness. When, therefore, God has made known his properties, the ascription of glory unto him on their account is, to rational creatures, natural and unavoidable.

A voluntary praise is also rendered in the reasonable service, worship, fear, trust, obedience of angels and men. God having revealed unto them the properties of his nature, they acknowledge and adore them, and place their confidence in them, and thereby glorify him as God. We do this in making the excellences of God, revealed unto us, the principle and chief object of all the moral actings of our souls, and of all the actings of our affections. To fear the Lord and his goodness, and to fear him for his goodness; to trust in his power and faithfulness, to obey his authority, to delight in his will and grace, to love him above all, because of his excellences and beauty, this is to glorify him. Why do we pray and long for the accomplishment of the promises of God towards his saints, and of his threatenings towards his en emies, for the fulfilling of the glorious works of his power and grace that yet remain to be done, for the coming of the kingdom of Christ, for the approach of glory 1 Is it not chiefly and principally that the glorious excellences of God’s nature may be made more manifest, he more known, more exalted; that God may appear more as he is, and as he hath declared himself to be 1 This is to give glory to God. So likewise, our joy, rejoicing, and satisfaction, in any of the ways and works of God, are solely on this account, that in them God, in his power, wisdom, holiness, is made known. We glorify him in our joint actual celebration of his praises j which, as it is a duty of the greatest importance, and to which we are most frequently exhorted, so in its nature it consists in a believing, rejoicing expression of what God is, and what he doeth; that is, our admiring, adoring, and blessing him, because of his holiness, goodness, and the rest of his properties, and his works of grace and power suitable to them. This it is to praise God, Rev. 5; 12, 13.

4. Observe, that none of these properties of God can be thus manifested and known, nor himself be glorified for them, but by his declaration of them, and by their effects. We know no more of God than he is pleased to reveal unto us. I mean not mere revelation by his word, but by any ways or means, whether by his word, or by his works, or by impressions from the law of nature upon our hearts and minds. And whatever God thus declares of himself, he does it by exercising and manifesting the effects of it. So we know his power, wisdom, goodness and grace, by their effects, or the works of God that proceed from them, and are suited to them. And whatever is in God that is not thus made known, we cannot apprehend, nor glorify God on account of it God therefore doing all things, as hath been showed, for the glory of these his properties, he doth so reveal them and make them known.

5. Upon this design of God, it is necessary that he should reveal and make known all the attributes and properties of his nature, in works and effects peculiarly proceeding from them, and answering unto them, that

Forgiveness. 9 he might be glorified in them; and which, as the event manifests, he hath done accordingly. For what reason can be imagined why God will be glorified in one essential excellency of his nature and not in another 1 Especially must this be afhrmed of those properties of the nature of God which the event manifests his principal glory to consist in and arise from, and the knowledge of which is of the greatest benefit to the children of men, in reference to his design towards them.

6, These things being so, let us consider how it stands in reference to that which is under consideration. God, in the creation of all things, glorified or manifested his greatness, power, wisdom and goodness, with many other of his attributes. But his sovereignty, righteousness and holiness, how are they declared hereby ‘? Either not at all, or not in so evident a manner as is necessary, that he might be fully glorified in them, or for them. What then doth he dol Leave them in darkness, veiled, undiscovered, satisfying himself in the glory of those properties which his work of creation had made known I Was there any reason v*’hy he should do so, since he designed to do all things for himself, and for his own glory 1 No; here he gave his holy law as a rule of obedience to men and angels. This plainly reveals his sovereignty or authority over them, his holiness and righteousness in the equity and purity of things he required of them; so that in and by these properties also he may be glorified. As he made all things for himself, that is, for the manifestation of his greatness, power, wisdom and goodness, so he gave the law for himself, that is, for the manifestation of his authority, holiness and righteousness. But is this all ] Is there not remunerative justice in God, in a way of bounty 1 Is there not vindictive justice in him, in a way of severity 1 There is so, and in the pursuit of the design mentioned they also are to be manifested, or God will not be glorified in them.

This, therefore, he did also in the rewards and punishments that he annexed unto the law of obedience that he had prescribed. To manifest his remunerative justice, he promised a reward in a way of bounty, of which the angels that sinned not were made partakers; and in the penalty threatened, which sinning angels and men incurred, he revealed his vindictive justice in a way of severity. So are all these properties of God made knowai by their effects, and so is God glorified in them.

But after all this, are there no other properties of his nature, divine excellences, that cannot be separated from his being, which by none of these means are so much as once intimated to be in him 1 It is evident that there are; such are mercy, grace, patience, long-suffering, compassion, and the like: concerning which, observe,

That where there are no objects of them, they cannot be declared or exercised. As God’s power or wisdom could not be manifest if there were no objects of them, no more can his grace or mercy. If none ever stand in need of them, they can never be exercised, and consequently never be known. Therefore they are not revealed, either by the creation of all things, or by the law or its sanction, or by the law written in our hearts. For all these suppose no objects of grace and mercy. It is sinners only, and such as have made themselves miserable by sin, towards whom they can be exercised.

Again, there are no excellences of God’s nature more expressive of divine goodness, loveliness and beauty, than these of mercy, grace, long-suffering and patience; and therefore there is nothing in which God so requires our likeness to him, in our conformity to his image, as in these, namelj’-, mercy, grace and readiness to forgive :- and the contrary frame in any he doth of all things most abhor: “They shall have judgment without mercy, who showed no mercy.” Therefore it is certain that God will be glorified in the manifestation of these properties of his nature.

And further, these properties can be no otherwise exercised, and consequently no otherwise known, but only in and by the pardon of sin; which puts it beyond all question that there is forgiveness with God. God will not lose the glory of these his excellences; he will be revealed in them, he will be known by them, he will be glorified for them; which he could not be, if there were not forgiveness with him; so that here comes in, not only the truth, but also the necessity of forgiveness,

XII. We proceed to that evidence of forgiveness with God, which is the centre in which all the lines of the foregoing meet; the fountain of all those streams of refreshment which they contain — God’s sending his Son. The consideration hereof will leave no pretence or excuse for unbelief. To make this evidence more clear, we must consider what was the rise of this sending; who it was that was sent j how he was sent; and to what end and purpose.

1. The rise a?id spring of it is to be considered. It came forth from the eternal mutual consent and counsel of the Father and the Son, ‘^ The counsel of peace shall be between them both.” Zech. 6; 13. It is of Christ the Branch, of whom the prophet speaks. “He shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and shall be a Priest upon his throne; and the counsel of peace shall be between them both;” that is, between God the Father, who sends him, and himself; there lay the counsel of peace-making between God and man, in due time accomplished by him who “is our peace.” Eph. 2: 14. So he speaks, “Then I was by him, as one brought up with him, and I was daily his delight, rejoicing always before him; rejoicing in the habitable parts of the earth; and my delights were with the sons of men.” Prov. S: 30, 31. These are the words of Wisdom, that is, of the Son of God. When was this done 1 “Then I was with him” — before the mountains were settled, “whilst as yet he had not made the earth nor the fields;” that is, before the creation of the world, or from eternity, ver. 25, 26. But how then could he rejoice in the habitable parts of the earth 1 and how could his delight be with the sons of men, seeing as yet they were not 1 I answer, it was the counsel of peace towards them before mentioned, in accordance with which he was to be sent to converse amongst them on the earth. He rejoiced in the fore-thoughts of his being sent to them, and the work he had to do for them. Then, with his own consent and delight, was he foreordained to his work, even before the “foundation of the world,” 1 Pet. 1: 20; and received of the Father “the promise of eternal life, even before the world began,” Tit. 1: 2, that is, to be given to sinners, by way of forgiveness through his blood. So is this whole counsel expressed. Psalm 40: 7, 8. Whence it is made use of by the apostle, “Then said I, Lo, I come, in the volume of the book it is written of me, I delight to do thy will, 0 God.” Thy law is in my heart. Heb. 10:5, 6, 7. There is the will of the Father in this matter, and the law of its performance; and there is the will of the Son in answer thereunto, and his delight in fulfilling that law which was prescribed to him. Let us now consider to what purpose was this eternal counsel of peace, this agreement of the Father and Son from eternity, about the state and condition of mankind. If God would have left them all to perish under the guilt of their sins, there had been no need at all of any such thoughts, design or counsel. God had given to them a law, righteous and holy, which if they transgressed, he had threatened them with eternal destruction. Under the rule and power of this law he might have righteously left them to stand or fall, according to its verdict and sentence. But now he assures us, he reveals to us, that he had other thoughts in this matter j that there were other counsels between the Father and the Son concerning us; and these such as the Son was delighted in the prospect of accomplishing. What can these thoughts and counsels be, but about a way for their deliverance, which could no otherwise be but by the forgiveness of sins 1 For if God mark iniquities, none can stand. Hearken, therefore, poor sinner, and have hope. God is consulting about thy deliverance and freedom j and what cannot the wisdom and grace of the Father and Son accomplish! For to this end was the Son sent into the world, which is the second thing proposed to consideration.

2. Whom did God send! The Scripture lays great weight and emphasis on this consideration; faith must do so also: “God so loved the world, that he gave his only-begotten Son,” John, 3: 16; so 1 John, 4: 9, “In this was manifested the love of God towards us, because that God sent his only-begotton Son into the world, that we might live through him.” “Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins.” And who is this that is thus sent, and called “the only-begotten Son of God]” Take a double description of him, one out of the Old Testament, and another from the New. The first from Isa. 9:6, “To us a child is born, to us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace:” the other from Heb. 1: 2, 3, “God hath spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. Who being the brightness of his glory and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” This is he who was sent. In nature he was glorious, even God over all, blessed for ever. In answerableness to the Father, the brightness of his glory and the express iniage of his person; possessed of all the same essential properties with him j so that what we find in him, we may be assured is in the Father also 5 for he that hath seen him, hath seen the Father, who is in him. In power, omnipotent; for he hath made all things, and upholdeth all things, with an unspeakable facility, by the word of his power: in office, exalted over all; sitting at the right hand of the Majesty on high: in name, the mighty God, the everlasting Father; so that whatever he came about, he will assuredly fulfil; for what should hinder this mighty One from perfecting his design ]

Here is a near and a particular object for faith to be exercised about, and to rest in. Wherefore did this glorious Son of God come and tabernacle amongst poor sinners? We beheld the glory of the eternal Word, the |glory of the only-begotten of the Father; and he was made flesh, and pitched his tabernacle amongst us. John, 1:14. To what end 1 It was no other but to accomplish the eternal counsel of peace towards sinners before mentioned, to procure for them, and to declare to them, the forgiveness of sin. And what greater assurance can we have that there is forgiveness with God for usl He himself has told us, that giving an only-begotten and beloved Son affords assured testimony of reality and sincerity in the thing that is confirmed by it. So he says to Abraham, “Now I know that thou fearest God, seeing that thou hast not withheld thy son, thy only son, from me.” Gen. 22: 12. In this way it may be known, or no way. And there is a blessed conclusion that faith may make from this consideration: Now I knov.7 that there is forgiveness with

God, seeing that he hath not withheld his Son, his only Son, that he might accomplish it. To this purpose the apostle teaches us to reason, ‘’ He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things!” Rom. 8: 32.

What further can any soul desire? What ground remains for unbelief to stand upon in this matter 1 Is there any thing more to be done 1 It was to manifest that there is forgiveness with him, and to make way for the exercise of it, that God sent his Son; that the Son of God came into the world.

3. To this sending of the Son of God for this purpose, there is evidence and security added from Me manner wherein he was sent. How was this! Not in glory, not in an open discovery of his eternal power and Godhead. Had it been so, we might have thought that he had come merely to glorify himself in the world. And this he might have done, without thoughts of mercy or pardon towards us. But he came quite ia another manner; he was seen in the “likeness of sinful flesh,” Rom. S: 3, “in the form of a servant,” Phil.,. 2:7,” being made of a woman, made under the law.” Gal. 4: 4. What he endured in that condition, is in some measure known to us all. All this could not be merely for himself. All that he expected at the close of it, w’as, “to be glorified with that glory which he had with the Father before the world was.” John, 17; 5. It must then be for our sakes; and for what 1 To save and deliver us from that condition of wrath at present, and future expectation of vengeance, into which we had cast ourselves by sin; that is, to procure for us the forgiveness of sins. Had not God designed pardon for sin, he would never have sent his Son in this manner to testify it; and he did it because it could in no other w’ay be brought about. Do we doubt whether there is forgiveness with God X or whether we shall obtain it, if we address ourselves to him to be made partakers of it 1 Then let us consider the condition of his Son in the world; review his afflictions, poverty, temptation, sorrows, sufferings j and ask if we can find any other design in it, any other reason, cause, or necessity of it, but only and merely to testify and declare that there is forgiveness with God, and to purchase and procure the communication of it to us.

4. Besides all this, there ensues that great and wonderful issue, the death of the Son of God. This event was great and marvellous, and we may inquire what was designed by it. On this point the Scriptures fully show.

That he died to make atonement for sin, or reconciliation for iniquity. Dan. 9: 24”. He gave his life a ransom for the sins of many. Matt. 20: 28y 1 Tim. 2: 6. He was in it made sin, that others might become the righteousness of God in him. 2 Cor. 5:21, Rom. 8: 3. Therein he bare our ‘^ sins in his own body on the tree.” 1 Peter, 2: 24-. This was the state of the matter. Notwithstanding all the love, grace, and condescension before mentioned, yet our sins were so directly opposed to the justice and holiness of God, that unless atonement were made, and a price of redemption paid, there could be no pardon, no forgiveness obtained. This, therefore, he undertook to do, and that by the sacrifice of himself; answering all that was prefigured by, and represented in, the sacrifices of old, as the apostle largely declares, Heb. 10: 5-9. In this sacrifice of himself forgiveness in God is exemplified so clearly and evidently, that he who cannot read it will be cursed unto eternity: yea, he must be cursed; for what more can be required to justify God in his eternal destruction*? He that will not believe his grace, as testified and exemplified in the blood of his Son, must perish without remedy.

The curse and sentence of the law lie on record against sinners: it puts in its demand against our acquittance, and lays an obligation upon us to punishment: and God will not reject nor destroy his law; unless it be answered, there is no acceptance for sinners. This, therefore, in the next place, his death was designed unto; as he satisfied and made atonement by it unto justice, (which was the fountain, spring, and cause of the law,) so he fulfilled and answered the demands of the law, as it was an effect of the justice of God: so Rom. 8: 3. He suffered in the likeness of sinful flesh, that the righteousness of the law might be fulfilled and answered. He answered the curse of the law when he was ‘^ made a curse for us,” Gal. 3: 13 j and so became, as to the obedience of the law,” the end of the law for righteousness to them that believe.’* Rom. 10: 3, 4. And as to the penalty that it threatened, he bore it, removed it, and took it out of the way. So hath he made way for forgiveness through the very heart of the law; it hath not one word to speak against the pardon of those who believe. But,

Sinners are under the power of Sata?i; he lays a claim to them, and by what means shall they be rescued from his dominion 1 This also his death was designed to accomplish: for as he was “manifested to destroy the works of the devil,” 1 John, 3: 8, so by “death he destroyed him that had the power of death,” Heb. 2: 14, that is, despoiled him of his power, destroyed his dominion, took away his claim to sinners that believe.

5. Is this all 1 did his work cease in his death 1 did he do no more for securing the forgiveness of sins’? Yes, he lives also after death for the same end and purpose. The Son of God, in the nature which he assumed to expiate sin by death, lives again after death, to secure to us, and to complete the forgiveness of sins. Being raised from death, he evinces and testifies to us that he hath fully performed the work he undertook j for had he not answered the guilt of sin by his death, he had never been raised from it. He alsa lives after death a mediatory life, to make intercession for us, that we may receive the forgiveness of sin, as also himself to give it to us.

Thus, then, stands this matter j the Son of God was sent that mercy might have a way to exercise itself in forgiveness consistently with the righteousness and law of God. Now, here is the greatest work that God ever performed or ever will. It was the most eminent product of infinite wisdom, goodness, grace, and power. And herein do all the excellencies of God shine forth more gloriously than in all the works of his hands. Let us then wisely ponder and consider this nfetter; let us bring our own souls with their objections to this evidence, and see what exceptions we have to make against it. I know nothing will satisfy unbelief j its design is to make the soul find that to be so hereafter which it would persuade it of here, namely, that there is no forgiveness in God. And Satan, wdio cherishes this unbelief, knows full well that there is no forgiveness for those who will not believe that there is any. For it will, at the last day, be unto men according unto their faith or unbelief. He that believeth, and ha that believeth not that there is forgiveness with God, shall each realize the same in his own experience. But what can be excepted against this evidence, the foundation of our faith in this matter 1 God hath not sent his Son in vain, which yet he must have done, as we have showed, had he not designed to manifest and exercise forgiveness towards sinners. Wherefore, to confirm our faith, let us search into these things in some particular inquiries.

Question 1. Seeing the Son of God died, according to thedeterminate counsel and will of God, wherefore did he do so, and what aimed he at therein

Jlmvm’, It is plain that he died for our sins, Rom.

4: 25; that is, to make reconciliation for the sins of his people. Heb. 2: 17, 18. This Moses and the prophets, this the whole Scriptures testify to; and without supposing it not one word can be aright believed, ribr can we yield any due obedience to God.

Qu. 2. What then did Christ bearl What was the transaction between God as the Judge of all, and him as the Mediator of the church 1

Jlns. God indeed “laid on him the iniquities of us all,” Isa. 53: 6; yea, he made him “a curse for us.” Gal. 3: 13. And making him a sin-offering, or an ^’ offering for sin, he condemned sin in the flesh.” Kom. 8: 3; 2 Cor. 5:21. So that what the justice or law of God had to require in the punishment due to sin, was laid on him.

Qu. 3. What then did Christ do in his death 1 What did he aim at and design 1 What was his intention in submitting to the will of God in these things %

Ans. “He bare our sins in his own body on the tree.” 1 Pet. 2: 24. He took our sins upon him, undertook to answer for them, to make an end of the difference about them between God and sinners. Dan. 9: 24<. His aim undoubtedly was, by all that he suffered, so to make atonement for sin as that no more could in that respect be expected.

Qu. 4i. Had God any more to require of sinners on account of sin, that his justice might be satisfied, his holiness vindicated, his glory exalted, his honor repaired, than what he charged on Christ 1 Did he lay a part of the penalty due to sin on him, execute some part of the curse of the law against him, and yet reserve some wrath for sinners themselvesl

Jlns. No, doubtless. He came to do the whole will of God. Heb. 10, 7: 8. And God spared him not any thing that in his holy will he required as an atonement for sin. Rom. 8: 32. He would never have so dealt with his Son, to have made a half-work of it j nor is the work of making satisfaction for sin such as that any, the least part of it, can ever be undertaken by another. Nothing is more injurious or blasphemous against God and Christ,“‘than the foolish imagination among the papists, of works satisfactory for the punishment due to sin, or any part of it; or of their purgatory-pains expiating any remaining guilt after this life. This work, of making satisfaction for sin, is such as no creature in heaven or earth can put forth a hand unto. It was wholly committed to the Son of God, who alone was able to undertake it, and who hath perfectly accomplished it. So that God now says, “Fury is not in me,” Isa. 27: 4? j he that will lay hold on my strength, that he may have peace, he shall have peace.

Qu. 5. Did the Lord Christ then go through with his undertaking ] Or did he faint under it ] Did he only testify his love, and show his good-will for our deliverance 1 Or did he also effectually pursue it, and not faint until he had made a way for the exercise of forgiveness 1

J2ns. It was not possible that he should be detained by the pains of death. Acts, 2: 24<. He knew beforehand that he should be carried through his work, that he should not be forsaken in it, nor faint under it. Isa. 50: 6-8. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost, in that he was raised from the dead. For he that is given up to prison upon the sentence of the law for the debt of sin, shall not be freed until he have paid the utmost farthing. This, therefore, he manifested himself to have done, by his resurrection from the dead.

Qu. 6. What then is now become of him Where is he, and what is he doing 1 Hath he done his work, and laid it aside 1 or doth he still continue to carry it on unto its perfection!

us. It is true he was dead, but he is alive, and lives for ever; and hath told us, that because he liveth we shall live also; and that, because this is the end of his mediatory life in heaven, he lives “for ever to make intercession for us,” Heb. 7: 25-27; and to this end, that the forgiveness of sin, which he hath procured for us, may be communicated unto us, that we might be made partakers of it, and live for ever.

What ground is left of questioning the truth before us 1 What link of this chain can unbelief break 1 If men resolve, notwithstanding all this evidence, that they will not believe there is forgiveness with God, or will not be encouraged to attempt securing it to themselves, or despise it as a thing unworthy of their regard j it is enough for them that declare it, that preach these things, that they are a sweet savor unto God in them that perish, as well as in them that are saved. And I bless God that I have had this opportunity to bear testimony to the grace of God in Christ, which, if it be not received, it is because “the god of this world hath blinded the eyes of men, that the light of the gospel of the glory of God should not shine into their minds.” But Christ will be glorified in them that believe on these principles and foundations.

XIII. Another evidence of forgiveness with God may be derived from the fact that He requires forgiveness IN us, that we should forgive one another; and therefore doubtless there is forgiveness with him for us.

1. It is certain that God has required this of us; the testimonies are many and known, so that they need not be particularly insisted on. See Luke, 17: 3, 4; Eph. 4: 32j Matt. 18: 24, unto the end. There are some things, however, that give a singular emphasis to this command, manifesting the great importance of this duty in us, which may be remarked.

Our Savior requires us to carry a sense of our integrity and sincerity in the discharge of this duty along with us in our addresses to God in prayer. Hence he teaches and enjoins us to pray, or plead for the forgiveness of our debts to God, (that is, our sins or trespasses against him, which make us debtors to his law and justice,) even as we forgive them that so trespass or offend against us as to stand in need of our forgiveness. Matt. 6: 12. Many are ready to devour such as are not satisfied that the words of that rule of prayer which he hath prescribed are to be precisely read or repeated every day. I wish they would as heedfully mind the prescription here given us for that frame of heart and spirit which ought to be in all our supplications; it might possibly abate their wrath in that and other things. But here is a rule for all prayer, as all acknowledge; as also of the things that are requisite to make it acceptable. This in particular is required, that before the Searcher of all hearts, and in our addresses to him in our greatest concerns, we profess our sincerity in the discharge of this duty, and put our obtaining of what we desire on that issue. This is a crown put upon the head of this duty which makes it very eminent, and evidences the great concern of the glory of God and our own souls therein.

Again we may observe that no other duty whatever is expressly placed in the same order or rank with this; which shows that it is singled out to be professed as a token and pledge of our sincerity in all other parts of our obedience to God. It is by Christ himself made the instance for the trial of our sincerity in our universal obedience, which gives no small honor to it. The apostle puts great weight on the fifth commandment, ‘^ Honor thy father and thy mother, because it is the first commandment with promise.” Ephes. G: 2. All the commandments indeed had a promise: Do this and live; life was promised to the observance of them all. But this is the first that had a peculiar promise annexed to it, and accompanying it. And it was such a promise as had a peculiar foundation, through God’s ordinance, in the thing itself. It is, that the parents should prolong the lives of their children that were obedient. Exodus, 22: 12. (Hebrew, They shall prolong thy days,) that is, by praying for their prosperity, blessing them in the name of God, and directing them in those ways of obedience whereby they might live and possess the land; and this promise is now translated from the covenant of Canaan into the covenant of grace: the blessing of parents going far towards interesting their children in the promise, and so prolonging their days unto eternity, though their days in this world should be of little continuance. And as the promise annexed to that command renders it singular, so also doth the especial instancing of this duty in our prayer: for though, as all the commandments had a promise, so we are to carry a testimony with us of our sincerity in universal obedience in our addresses to God; yet the singling out of this duty renders it exceedingly remarkable, and shows what a value God puts upon it, and how well he is pleased with it.

God requires this forgiveness in us, on accou?it of the forgiveness we receive from him; which is to put the greatest obligation upon us that we are capable of, and to give the strongest and most powerful motive possible to its performance. See Ephes. 4: 32.

This duty is more directly and expressly required in the New Testament than in the Old. Required then it was, but not so openlj’, so plainly, so expressly, as now. Zechariah, when he died, cried, “The Lord look on it, and require it j” but Stephen, dying in the same cause, said, “Lord, lay not this sin to their charge.” Elijah called for fire from heaven; but our Savior reproves the least inclination in his disciples to imitate him. Arid the reason of this difference is, that forgiveness in God is far more clearly exhibited, especially in the nature and cause of it, in the Gospel, which hath brought life and immortality to light, than it was under the law.

This forgiveness of others is made an express condition of our obtaining forgiveness from God. Matt. 6: 14, 15. Our forgiving others will not procure forgiveness for ourselves j but our not forgiving others proves that we ourselves are not forgiven. All these things show what weight God himself lays on this dut5^

2. This duty is such, that there is nothing more comely, useful, or honorable, than a due performance of it. To be morose, implacable, inexorable, revengeful, is one of the greatest degeneracies of human nature. To remember injuries, to retain a sense of wrongs, to watch for opportunities of revenge, to hate and be maliciously perverse, is to represent the image of the devil to the world in its proper colors; he is the great enemy and self avenger. On the other hand, no grace, no duty, no ornament of the mind is in itself so lovely, so praiseworthy, or so useful to mankind, as are meekness and readiness to forgive. This is that principally which renders a man a good man, for whom one would even dare to die. And I am sorry to add that this grace or duty is recommended by its rarity. It is little found amongst the children of men.

There is no grace, virtue, or perfection in any man, but is an emanation from the Divine goodness and bounty, and so expressive of some excellence or perfection that exists in God in a way infinitely more excellent.

We are created in the image of God. Whatever was good or comely in us was a part of that image j especially the ornaments of our minds, the perfections of our souls. These things had in them a resemblance of, and a correspondence to some excellences, in God, This being for the most part lost by sin, a shadow of

2iQ FORGIVENESS OF SIN.

it only remaining in the faculties of our souls, our recovery by grace is but an initial renovation of the image of God in us. Ephes. 4: 22. It is the implanting upon our natures those graces which may render us again like unto him. And nothing is grace or virtue but that so answers to something in God. So then, whatever is in us of this kind, is in God absolutely, perfectly, in a manner infinitely more excellent.

Let us now put these things together. God requires of us forgiveness for those that offend us: forgiveness without limitation or bounds j this grace he bestows on his saints, sets a high price upon it, and manifests, in many ways, that he accounts it among the most excellent of our endowments, one of the most lovely and praiseworthy qualifications of any person. What then shall we now say 1 Is there forgiveness with him, or not 1” He that made the eye, shall he not see 1 He that planted the ear, shall he not hear V He that thus prescribes forgiveness to us, that bestows the grace of it upon us, is there not forgiveness with him 1 To deny it, is virtually to say, though we are good, yet God is not; though we are benign and bountiful, yet he is not. He that finds this grace wrought in him in any measure, and yet fears that he shall not find it in God, doth so far exalt himself above God j which is the natural effect of cursed unbelief.