Sermons Upon Psalm 130:4, Title page

Sermons Upon Psalm 130:4 · Title page

SERMONS UPON Psalm CXXX. Ver. 4. But there is Forgiveness with thee; that thou mayst be feared.

BY WILLIAM BATES, D. D.

LONDON, Printed by J. D. for Brabazon Aylmer at the three Pigeons, over against the Royal Exchange in Cornhill. 1696.

p. 1SERMONS OF THE Forgiveness of Sins.

PSAL. CXXX. 4.

But there is Forgiveness with thee, that thou mayst be feared.

THE Psalmist, in the first and second Verses, addresses to God with earnest Desires for his saving Mercies: Out of the Depths have I cried to thee, O Lord: Lord, hear my Voice: let thine Ear be attentive to my Supplication. He humbly deprecates the severe Inquiry of Divine Justice; ver. 3.Ver. 3. If thou, Lord, shouldst mark Iniquities: O Lord, who shall stand? If God should with an exact Eye observe our Sins, and call us to an account, who can stand in Judgment? who can p. 2endure that firy Trial? The best Saints, tho never so innocent and unblameable in the sight of Men, tho never so vigilant and watchful over their Hearts and Ways, are not exempted from the Spots of humane Frailty, which according to the Rigour of the Law, would expose them to a condemning Sentence. He relieves and supports himself under this fearful Apprehension with the Hopes of Mercy: But there is Forgiveness with thee, that thou mayst be feared. 'Tis in thy Power and thy Will, to pardon repenting and returning Sinners, that thou mayst be feared. The Fear of God in Scripture signifies the humble holy Reverence of him, as our heavenly Father and Soveraign, that makes us cautious lest we should offend him, and careful to please him. For this Reason the Fear of God is comprehensive of all Religion, of the whole Duty of Man, to which it is introductive, and is a principal Ingredient in it. The Clemency and compassionate Mercy of God is the Cause of an ingenuous filial Fear, mix'd with Love and Affiance in the Breasts of Men. Other Attributes, his Holiness that fram'd the Law, Justice that ordain'd the Punishment of Sin, Power that inflicts it, p. 3render his Majesty terrible, and cause a Flight from him as an Enemy. If all must perish for their Sins, no Prayers or Praises will ascend to Heaven, all Religious Worship will cease for ever: But his tender Mercy ready to receive humble Suppliants, and restore them to his Favour, renders him amiable and admired, and draws us near to him.

There are two Propositions to be considered in the Verse:

1. That Forgiveness belongs to God.

2. That the forgiving Mercy of God is a powerful Motive of Adoration and Obedience. I propound to discourse of the first, and to touch upon the second in the Application.

In managing the Point with Light and Order, 'tis requisite to consider; 1st. What is contain'd in Forgiveness. 2dly. The Arguments that demonstrate that Forgiveness belongs to God.

1. What is contained in Forgiveness. This necessarily supposes Sin, and Sin a Law that is violated by it: The Law implies a Sovereign Law-giver, to whose declared Will Subjection is due, and who will exact an Account in Judgment p. 4of Mens Obedience or Disobedience to his Law, and dispense Rewards and Punishments accordingly. God by the clearest Titles is our King, our Law-giver and Judg: for he is our Maker and Preserver, and consequently has a full Propriety in us, and absolute Authority over us: and by his sovereign and singular Perfections is qualified to govern us. A derived Being is necessarily in a State of Dependance and Subjection. All the Ranks of Creatures in the World are order'd by their Maker: his Kingdom rules over all. Those in the lowest degree of Being are order'd by Power. Sensitive Creatures are determin'd by the Impulses of Nature to their Actions; for having no Light to distinguish between moral Good and Evil, they have no Choice, and are incapable of receiving a Law. Intelligent Creatures, endowed with judicious and free Faculties, an Understanding to discern between moral Good and Evil, and a Will to choose or reject what is propounded to them, are capable of a Law to direct and regulate their Liberty.

To Man a Law was given by the Creator, (the Copy of his Wisdom and Will) that has all the Perfections of a p. 5Rule: 'Tis clear and compleat, injoining what is essentially good, and forbidding what is essentially evil. God governs Man conveniently to his Nature: and no Service is pleasing to him but the Result of our Reason and Choice, the Obedience of our supreme leading Powers. Since the Fall, the Light of the Understanding compared with the bright Discovery it afforded of our whole Duty in our Original State, is either like the Twilight of the Evening, the faint and dim Remains of the Light of the Day, when Night draws a dark Vail over the World, or like the dawning of the Morning, when the rising Sun begins to scatter the Darkness of the Night. The latter Comparison I think is more just and regular; for 'tis said, that the Son of God enlightens every Man that comes into the World. The innate Light discovers there is a streight Line of Truth to regulate our Judgment, and a streight Line of Vertue to regulate our Actions. Natural Conscience is a Principle of Authority, directing us to choose and practise Vertue, and to avoid Vice; and according to our Neglect or Compliance with its Dictates reflects upon us. 'Tis hardly presumable that any are so prodigiously p. 6wicked, as not to be convinc'd of the natural Rectitude in things: they can distinguish between what is fair and what is fraudulent in Dealings, and acknowledg in the general, and in judging of others, the Equity of things, tho they elude the Force of the Conviction in the Application to themselves. Now since common Reason discovers there is a common Rule, there must be a common Judg to whom Men are accountable for the Obliquity or Conformity of their Actions to that Rule. The Law of God is revealed in its Purity and Perfection in the Scripture.

The Law binds first to Obedience, and in neglect of it to Punishment. Sin is defin'd by St. John to be the Transgression of the Law. The Omission of what is commanded, or doing what is forbidden, is a Sin. Not only the Lusts that break forth into Action and Evidence, but inward Inclinations, contrary to the Law, are Sin. From hence results a Guilt upon every Sinner, which includes the Imputation of the Fault, and Obligation to Punishment. There is a natural Connexion between the Evil of Doing, and the Evil of Suffering: the Violation of the Law is justly revenged by the p. 7Violation of the Person that breaks it. It is an impossible Imagination, that God should give a Law not enforc'd with a Sanction. This would cast a Blemish upon his Wisdom, for the Law would cancel it self, and defeat his Ends in giving it: it would reflect a high Dishonour upon his Holy Majesty, as if he were indifferent with respect to Vertue or Vice, and disregarded our Reverence or Rebellion against his Authority. The Apostle declares, that all the World are become guilty before God; that is, justly chargeable with their Crimes, and liable to his Judgment. The Act of Sin is transient, and the Pleasure vanishes; but the Guilt, if not pardoned and purged away, remains for ever in the Records of Conscience. The Sin of Judah is written with a Pen of Iron, and with the Point of a Diamond; it is graven on the Tables of the Heart. When the Books of eternal Life and Death shall be opened at the Last Day, all the unpardoned Sins of Men, with their killing Aggravations, will be found written in indelible Characters, and shall be set in order before their Eyes, to their Confusion: The righteous Judg has sworn he will forget none of their Works. p. 8According to the Number and Heinousness of their Sins, a Sentence shall pass upon them: No Excuses shall suspend the Judgment, nor mitigate the immediate Execution of it.

The Forgiveness of Sins contains the Abolition of their Guilt, and Freedom from the deserved Destruction consequent to it. This is express'd by various Terms in Scripture. Pardon relates to some Damage and Offence which the offended Party may severely vindicate. Now altho the blessed God in strictness of speaking can receive no Damage by rebellious Creatures, being infinitely above the Impression of Evil: yet as our Saviour speaks of one that looks upon a Woman with an impure Desire, that he has committed Adultery with her in his Heart, tho the Innocence of the Woman be unstained; so the Sins of Men, being Acts of foul Ingratitude against his Goodness, and notorious Unrighteousness against his Authority, are in a Sense injurious to him, which he might justly revenge upon them, but his Clemency spares them. The not imputing Sin is borrowed from the Accounts of Servants with their Masters; and implies the Account we are obliged to render p. 9the supreme Lord for all his Benefits which we have so wretchedly misimproved: he might righteously exact of us ten thousand Talents that are due to him, but he is graciously pleased to cross the Book, and freely to discharge us. The purging from Sin, implies 'tis very odious and offensive in God's Eyes, and has a special respect to the expiatory Sacrifices, of which 'tis said, that without Blood there was no Remission. This was typical of the precious Blood of the Son of God that purges the Conscience from dead Works; from the deadly Guilt of Sin that cleaves to the Conscience of the Sinner. By the application of his Blood the crimson Guilt is wash'd away, and the pardoned Sinner is accepted as one pure and innocent.

2. I shall next demonstrate, that Forgiveness belongs to God. This will be evident by the following Considerations.

1st. 'Tis the high and peculiar Prerogative of God to pardon Sin. His Authority made the Law, and gives Life and Vigour to it, therefore he can remit the Punishment of the Offender. This is evident from the Proportion of humane Laws: For tho subordinate Judges p. 10have only a limited Power, and must acquit or condemn according to the Law, yet the Soveraign may dispense with it. This is declared in Scripture by God himself: I, even I am he, that blots out thy Transgressions for my Name sake: Isa. 43.Isa 43He repeats it with an Emphasis. He is proclaimed with this Royal Title; The Lord, gracious and merciful, pardoning Iniquity, Transgression and Sin. 'Tis a Dispensation of Divine Soveraignty to pardon the Guilty.

'Tis true, God pardons as a Father, according to that most gracious Promise,Mal. 3.Mal 3 I will spare them, as a Father spares his Son that serves him; but as invested with the Dignity of a Soveraign. Our Saviour directs us, in the perfect Form of Prayer dictated to his Disciples, to pray to God for the Forgiveness of our Sins, as our Father sitting in Heaven upon a high Throne, from whence he pronounces our Pardon. His Majesty is equally glorious with his Mercy in that blessed Dispensation. His Royal Supremacy is more conspicuous in the Exercise of Mercy towards repenting Sinners, than in the Acts of Justice upon obstinate Offenders. As a King is more a King by the pardoning humble Suppliants p. 11by the Operation of his Scepter, than in subduing Rebels by the Power of the Sword: For in Acts of Grace he is above the Law, and over-rules its Rigour, in Acts of Vengeance he is only superiour to his Enemies.

'Tis the peculiar Prerogative of God to pardon Sin. The Prophet challenges all the reputed Deities of the Heathens as defective in this Royal Power:Mic. 7.Mic 7 Who is a God like unto thee, pardoning Iniquity, Transgression and Sin? The Pharisees said true, Who can forgive Sins but God only? for 'tis an Act of Empire. The judicial Power to pardon is a Flower inseparable from the Crown: for 'tis founded in a Superiority to the Law, therefore inconsistent with a depending Authority. A Creature is as incapable of the Supremacy of God in pardoning Sin, as of his Omnipotence to create a World: for they are both truly infinite. Besides, the Power of pardoning Sins, necessarily implies an universal Knowledg of the Minds and Hearts of Men, which are the Fountains of their …ctions: and according to their Ingred…ncy the moral Good or Evil of them rises. The more deliberately and wilfully a Sin is committed, the Sinner incurs a p. 12greater Guilt, and is obnoxious to a more heavy Punishment. Now no Creature can dive into the Hearts of Men: They are naked and open to the piercing Eye of God alone. Add farther, the authoritative Power to pardon, has necessarily annex'd to it the active Power of dispensing Rewards and Punishments. Now the Son of God alone has the Keys of Life and Death in his Hands.

It may be objected, That our Saviour declares, that the Son of Man has Power to forgive Sins. The Answer to this will be clear by considering, there are two Natures in Christ; the Divine Nature, that originally belongs to him, and is proper to his Person; and the Humane Nature, which is as it were adoptive, and was voluntarily assumed. Now the Divine Person is the sole Principle and Subject of this Royal Dignity, but 'tis exercised in its Conjunction with the humane Nature, and attributed to the Son of Man: As in the Humiliation of Christ, the Principles of his Sufferings▪ and the actual Sufferings, are solely in the humane Nature, but upon the Account of the personal Union, they are attributed to the Divine Person. 'Tis said, The Lord of Glory was crucified, p. 13and the Blood of God redeemed his Church.

The Church of Rome, with high Presumption, arrogates to their Priests a judicial Power of forgiving Sins: and by the easy Folly of the People, and crafty Deceit of their Instructors, exercise a Jurisdiction over Conscience. To avoid the Imputation of Blasphemy, they pretend there is a double Power of Forgiving, supreme and subordinate; the first belongs to God, the other is delegated by Commission to the Ministers of the Gospel. But this is an irreconcileable Contradiction: for the Power to pardon is an Efflux of Supremacy, and incommunicable to the Subject. A Prince that invests another with an absolute Power to pardon, must either relinquish his Soveraignty, or take an Associate to share in it. This Pretence of the Papists is such a lame Evasion, as that which they are forced to make use of to clear themselves from the Charge of Idolatry in their Worship of Angels and Saints: their Excuse is, that their Worship of Angels and Saints is inferiour in degree, and imperfectly divine; as if there could be different Degrees in Divine Worship, which is absolutely and necessarily supreme. p. 14The Ministers of the Gospel have only a declarative Power, as Heralds or Embassadors, to propose the Terms of the Gospel for the obtaining Pardon, and to apply the Promise of Pardon to those who appear qualified for it. But to pronounce and dispense Pardon, they have no judicial Authority: for 'tis not presumeable that the wise God should invest Men with that Authority which they are utterly incapable to exercise.

2dly. God is ready to forgive. The Power to pardon without an Inclination to it, affords no Relief in the Agonies of an accusing Conscience, and the Terrors of eternal Judgment. The merciful Will of God declared in his Word, is the Foundation of our blessed Hope, and encourages us in our Requests before his Throne:Psal. 86.Ps 86 For thou Lord art good, and ready to forgive, and plenteous in Mercy unto all that call upon thee.

The Attribute of which Pardon is an Emanation, is usually exprest by Grace and Mercy. 'Tis said, the Grace of God that brings Salvation has appeared unto all Men: We are saved by Grace. Grace implies free Favour. There is in this respect a Difference between Love p. 15and Grace. Love may be set upon an Object worthy of it. The primary Object of God's Love is himself, whose excellent and amiable Perfections are worthy of infinite Love. The Love of Parents to Children is a Duty most clearly natural, and Duty lessens the Desert of performing it; but Grace is exclusive of all Merit and Dignity in the Subject, and of all Obligation in the Person that shews it. God's most free preventing Grace is exercised without any Motive in us that deserves it.

The Grace of God may be consider'd as exercised in our Creation and our Redemption. In the Creation it was absolutely free: for Angels and Men were in the State of nothing, there was only a Possibility of their Being. Now there could be no attractive Merit before their Existence. 'Tis true, Goodness is glorified and crown'd by communicating: The World is a bright Efflux of the Divine Glory; but this does not lessen the free Goodness of the Maker. There was no Constraint upon God to make the World for his declarative Glory: for his essential Glory is truly infinite, and wants no external Appearance to make it compleat. The Universal Church p. 16pays humble Homage to the Great Creator; acknowledging, that for his Will and Pleasure all things were created.

The Divine Goodness to Angels and Man in their Original Purity, was Grace: for altho the Image of God shining in them was attractive of his Approbation and Acceptance, yet they deserved no Benefits from him: there is such an infinite Distance and Disproportion between God and the Creatures, that they cannot by a common Right claim any thing as due from his Majesty. Besides, he is the productive and conservative Cause of all their active Powers, and the Efficacy of them.

The creating Goodness of God is eclips'd in the Comparison with his saving Grace. The first supposes us without any Deserts of his Favour, but this supposes our exceedingly bad Deserts: The first was free, but this is merciful and healing Grace. Mercy revives and restores us when deservedly miserable. This Grace and Mercy is of so pure a Nature, that the most tender humane Inclinations to relieve the Afflicted, are mix'd with Self-interest, compared with the Mercy of God towards us. Our Bowels relent, and Affections are melting p. 17at the sight of Persons in deep Misery. But there is an inward and unvoluntary Constraint of Nature that excites such feeling Resentments: and our Compassion is moved by Reflection upon our selves, considering that in this open State we are liable to many Disasters and wounding Sorrows: but God is infinitely free from all disturbing Passions, and exempted from all possible Evils. To represent the immense Love and Mercy of God in its endearing Circumstances, and to demonstrate his Readiness to forgive, we must consider what he has done in order to his pardoning Sinners.

1. If we consider God as the supreme Lawgiver and Judg of the World, as the Protector of Righteousness and Goodness, and the Revenger of all Disorders in his moral Government, it became him not to pardon Sinners without the punishing Sin in such a manner as might satisfy his injur'd Justice, and vindicate the Honour of his despised Law, and declare most convincingly his Hatred against Sin. Now for these great Ends he decreed to send his Son from his Bosom, to assume our Nature, and to suffer the contumelious Calamity of the p. 18Death on the Cross, to make a Propitiation for our Sins. This was the Contrivance of his high Wisdom, which the most enlightned Angels had no presaging Notions of. Now can there be a more clear Evidence and convincing Reality, that God is ready to forgive Sins, than the giving his only begotten Son, a Person so great and so dear, the Heir of his Love and Glory, to be a Sacrifice, that he might spare us? In this Dispensation Love was the regent leading Attribute, to which his Wisdom, Justice and Power were subordinate: they were in exercise for the more glorious Illustration of his Mercy. We have the strongest Argument of God's Love in the Death of his Son, for our Pardon was the end of it. From hence 'tis evident, that God is more willing to dispense his pardoning Mercy, than Sinners are to receive it.

2. God's Readiness to forgive appears in the gracious and easy Terms prescribed in the Gospel for the obtaining Pardon. There are two ways of Justification before God, and they are like two Ways to a City: One is direct and short, but deep and unpassable; the other lies in a Circuit, but will bring a p. 19Person safe to the Place. Thus there is a Justification of an innocent Person by Works, that secures him from the Charge of the Law; and a Justification of a Sinner by Faith in our all-sufficient Saviour. The first was a short way to Man in the State of Integrity: the second, such is the Distance of the Terms, takes a Compass. There is a shorter Passage from Life to Action, than from Death to Life. There is no Hope or Possibility of our legal Justification. The Apostle saith,Rom. 8.Rom 8 That which the Law could not do in that it was weak through the Flesh, God sending his own Son in the Likeness of sinful Flesh, and for Sin condemned Sin in the Flesh. The Expiation of Sin, and renewing us into the Image of God, are obtained by the Gospel. The Law is called, the Law of Sin and Death: which must be understood not as consider'd in it self, but relatively to our depraved Nature. The Law supposes Men in a State of uncorrupted Nature, and was given to be a Preservative of our Holiness and Felicity, not a Remedy to recover us from Sin and Misery. It was directive of our Duty, but since our Rebellion the Rod is turn'd into a Serpent. The Law is hard and p. 20imperious, severe and inexorable, the Tenor of it is, Do, or die for ever. It requires a Righteousness entire and unblemish'd, which one born in Sin cannot produce in the Court of Judgment. Man is utterly unable by his lapsed Powers to recover the Favour of God, and to fulfil his Obligation by the Law to Obedience. But the Gospel discovers an open easy way to Life, to all that will accept of Salvation by the Redeemer. The Apostle expresses the Difference between the Condition of the Law and the Gospel in a very significant manner.Rom. 10.Rom 10 Moses describes the Righteousness which is of the Law, that the Man that does those things shall live in them: but the Righteousness which is of Faith speaks on this wise, Say not in thine Heart, Who shall ascend into Heaven, that is to bring down Christ from above; Who shall descend into the Deep, that is to bring Jesus Christ again from the dead? but what saith it? The Word is nigh thee, that if thou shalt confess with thy Mouth, and shalt believe in thy Heart, that God hath raised him from the Dead, thou shalt be saved. The meaning of the Apostle is, that things in Heaven above, or in the Depths beneath, are of impossible Discovery p. 21and Attainment, so 'tis equally impossible to be justified by the Works of the Law. The anxious Sinner seeks in vain for Righteousness in the Law, which can only be found in the Gospel.

It may be objected, that the Condition of the Law, and the Condition of the Gospel, compar'd relatively to our deprav'd Faculties, are equally impossible. The carnal Mind and Affections are as averse from Repentance and receiving Christ as our Lord and Saviour, as from obeying the Law. Our Saviour tells the Jews, Ye will not come to me that ye may have Life: and no Man can come to me unless the Father draw him. Which Words are highly expressive of our utter Impotence to believe savingly in Christ. But there is a clear Answer to this Objection: the Difference between the two Dispensations consists principally in this: The Law requires compleat and constant Obedience as the Condition of Life, without affording the least supernatural Power to perform it. But the Gospel has the Spirit of Grace a Concomitant with it, by whose Omnipotent Efficacy Sinners are revived, and enabled to comply with the Terms of Salvation. The Spirit of the Law is p. 22stiled the Spirit of Bondage from its rigorous Effects: it discover'd Sin, and terrified the Conscience, without implanting a Principle of Life that might restore the Sinner to a State of Holy Liberty. As the Flame in the Bush made the Thorns in it visible, without consuming them; so the firy Law discovers Mens Sins, but does not abolish them: But the Law of the Spirit of Life in Christ Jesus, i. e. the Gospel, has freed us from the Law of Sin and Death. I will more particularly consider the gracious Terms prescribed in the Gospel for the obtaining Pardon; Repentance towards God, and Faith in the Lord Jesus Christ. The requiring of them is not an arbitrary Constitution, but founded in the unchangeable Nature and Congruity of things. Repentance signifies a sincere Change of the Mind and Heart from the Love and Practice of Sin, to the Love and Practice of Holiness, upon Evangelical and Divine Motives. The principal Ingredients in it are, Reflections with Grief and Shame upon our past Sins, with stedfast Resolutions of future Obedience. 'Tis a vital Principle productive of Fruits sutable to it: 'Tis call'd Repentance from dead Works, p. 23Repentance unto Life. 'Tis the Seed of new Obedience. Repentance in order of Nature is before Pardon, but they are inseparably join'd in the same Point of Time. David is a blessed Instance of this:Psal. 32.Ps 32 I said I will confess my Transgressions to the Lord, and thou forgavest the Iniquity of my Sin. The Sum and Tenour of the Apostles Commission recorded by St. Luke is,Luke 24.Luke 24 That Repentance and Remission of Sins should be preached in the Name of Christ to all Nations. That a repentant Sinner only is qualified for Pardon, will be evident in considering,

1. That an impenitent Sinner is the Object of revenging Justice; and 'tis utterly inconsistent that pardoning Mercy and revenging Justice should be terminated upon the same Person at the same time, in the same respect. 'Tis said, The Lord hateth all the Workers of Iniquity; and his Soul hates the Wicked. The Expression implies the intense Degrees of Hatred. In the glorious Appearance of God to Moses, when proclaim'd with the highest Titles of Honour, The Lord God, gracious and merciful, pardoning Iniquity, Transgression and Sin, 'tis added, he will by no means spare the Guilty, i. e. impenitent Sinners. We p. 24must suppose God to be of a changeable flexible Nature, (which is a blasphemous Imagination, and makes him like to sinful Man) if an impenitent Sinner may be received to Favour without a Change in his Disposition. God cannot repent of giving a holy Law, the Rule of our Duty, therefore Man must repent of his breaking the Law before he can be reconciled to him. The Truth is, Man consider'd merely as a Sinner, is not the Object of God's first Mercy, i. e. of Pity and Compassion: for as such he is the Object of God's Wrath; and 'tis a formal Contradiction to assert that he is the Object of Love and Hatred at the same time, and in the same respect. But Man, consider'd as God's Creature, involv'd in Misery by the Fraud of the Tempter, and his own Folly, was the Object of God's Compassion; and the Recovery of him from his forlorn wretched State, was the Effect of that Compassion.

2. Tho Mercy consider'd as a separate Attribute might pardon an impenitent Sinner, yet not in Conjunction and Concord with God's essential Perfections. Many things are possible to Power absolutely consider'd, which God cannot p. 25do: for his Power is always directed in its Exercise by his Wisdom, and limited by his Will. It would disparage God's Wisdom, stain his Holiness, violate his Justice, to pardon an impenitent Sinner. The Gospel by the Promise of Pardon to such, would foil it self, and frustrate its principal End, which is to purify us from all Iniquity, and to make us a People zealous of good Works.

3. If an impenitent Sinner may be pardoned as such, he may be glorified: for that which qualifies a Man for Pardon, qualifies him for Salvation: and the Divine Decree establishes an inseparable Connexion between them;Rom. 8.Rom 8 Whom God justifies he glorifies. If a Sinner dies immediately after his Pardon is past, nothing can intercept his being received into Heaven. Now this is utterly impossible; the exclusion of such is peremptory and universal, for without Holiness no Man shall see God. The Admission of an impenitent Sinner into Heaven, would pollute that holy Place, and unconsecrate the Temple of God wherein his Holiness shines in its Glory.

It is objected by some, that the requiring Repentance to qualify the Sinner for p. 26Pardon eclipses the Grace of the Gospel.

I willingly acknowledg, that a religious Jealousy, lest the Freeness and Honour of Divine Grace in our Pardon should be lessen'd, is very becoming a Christian; but 'tis ill-grounded and ill-guided in this Matter. This will be evident by considering;

1st. Repentance is an Evangelical Grace, the Gift of the Redeemer: Him has God raised to be a Prince and a Saviour, Acts 5.Acts 5to give Repentance and Forgiveness of Sin. The Law did not allow of Repentance, nor promise Pardon. The Design of it was to keep us in the Favour and Communion with God, but afforded no Means of Reconciliation after our offending him. Repentance was no Degree of Perfection before Man's Fall, but is a Relief of his Imperfection after it. The Law call'd the Righteous to Obedience, the Gospel calls Sinners to Repentance.

2dly. There is no Causality or Merit in Repentance to procure our Pardon. The Mercy of God for the most precious Merits and Mediation of Jesus Christ is the only Cause of Pardon. A Flood of repenting Tears, an Effusion of our Blood, are of too low a Price to make p. 27any Satisfaction to God, to deserve a Return of his Favour. The most sincere Love of Holiness, and stedfast Resolution to forsake Sin, which is the principal part of Repentance, can be no Satisfaction for our past Offences, for 'tis the natural Duty of Man before the commission of Sin: Repentance is only a vital Qualification in the Subject that receives the Pardon.

3dly. The Grace of God is very conspicuous in dispensing Pardon, according to the Order of the Gospel to repenting Sinners. For first, Repentance renders the Divine Mercy most honourable in the Esteem of those who partake of it. Our Saviour tells us, The whole need not a Physician, but those who are sick. He that feels his Disease, and is strongly apprehensive of its Danger, values the Counsel and Assistance of a Physician above all Treasures. The repenting Sinner who is under the strong Conviction of his Guilt, and his being always obnoxious to the Judgment of God, and eternal Misery the Consequent of it, he values the Favour of God as the most sovereign Good, and accounts his Displeasure as the supreme Evil. Repentance inspires flaming Affections p. 28in our Prayers and Praises for Pardon. The repenting Sinner prays for Pardon with as much Fervency as Daniel pray'd in the Den, to be preserved from the devouring Lions; or as Jonah pray'd out of the Belly of Hell for Deliverance.Jonah 2.Jonah 2 He addresses not with faint but fainting Desires for Mercy; Give me Pardon, or I die. The insensible Sinner that is secure in the Shadow of Death, may offer some verbal Requests for Pardon, but his Prayer is defective in the Principle: for he never feels the Want of a Pardon; he prays so coldly as if unconcern'd whether he be accepted or no. And with what a Rapture of Admiration, and Joy, and thankful Affections, doth the pardon'd Penitent magnify the Divine Mercy? The Christian Niobe that was melted into repenting Tears loved much, because much was forgiven her.

2. This Establishment that Repentance qualifies a Sinner for Pardon, is most beneficial to Man, and consequently most illustrates pardoning Mercy. We must observe, that Sin does not only affect us with Guilt, but leaves an inherent Corruption that defiles and debases the Sinner, and strongly inclines p. 29him to relapse into Rebellion. Now Repentance gives the true Representation of Sin in its penal Consequences, the Anger of the Almighty, the Terrors of Conscience, and makes it evident and odious to the Soul. David had a piercing Conviction what a foul Sin Adultery was, when his Bones were broken. Repenting Sorrow strikes at the Root of Sin, the Love of Pleasure. This makes us fearful to offend God, and to fly all the alluring Temptations that will betray us to Sin. This makes us obedient. The melted Metal is receptive of any Form. Contrition is join'd with Resignation: Lord, what wilt thou have me to do? was the Voice of repenting Saul.

It may be objected, that we read, God justifies the Vngodly, but the Answer is clear. The Apostle does not intend by the Ungodly, an impenitent Sinner, but makes the Opposition between the Ungodly and one that perfectly obeys the Law, and is consequently justified by Works: and in this Sense the most excellent Saints here are ungodly. Besides, the Apostle does not assert that God absolutely pardons the Ungodly, but qualifies the Persons: To him that worketh not, but believeth on him p. 30that justifies the Vngodly, his Faith is counted for Righteousness. Now justifying Faith and Repentance are like Tamar's Twins: Repentance is first felt, and then Faith exerts it self in applying the Merits of Christ's Death for our Pardon.

It is replied by some, that all Grace is communicated from Christ, as our Head, and supposes our Union with him, of which Faith is the vital Band, and consequently the first Grace, by which all other Graces are derived to us.

To this I answer, there are two Means of our Union with Christ: The principal is the quickning Spirit descending from Christ as the Fountain of the supernatural Life, and a lively Faith wrought in us by his pure and powerful Operation, that ascends from us and closes with him. 'Tis said, the second Adam was made a quickning Spirit: and he that is join'd to the Lord is one Spirit. As the Parts of the natural Body are united by the vital Influence of the same Soul that is present in the whole; so we are united to Christ by the Holy Spirit that was given to him without measure, and from his Fulness is derived to us. 'Tis clear therefore beyond all Contradiction, p. 31that Faith is not antecedently requisite, as the means of conveying all Graces to us from Christ.

2. There are two Acts of Faith: the first respects the General Offer of Pardon in the Gospel to all repenting believing Sinners: The second is the Application of the Promise of Pardon to the Soul. The first is antecedent to evangelical Repentance: The second is clearly consequent in the Order of Nature, for the Promise assures Pardon only to the weary and heavy laden that come to Christ for Rest.

In short, there is a perfect Agreement and Sympathy between Reason and Divine Revelation in this Doctrine, that God pardons only the repenting Sinner. The contrary Assertion is an Impeachment of the Rectitude of his Nature, and directly contrary to the Design and Tenour of the Gospel. If a Man be justified as ungodly, the Evangelical Command of Repentance for the Remission of Sins is useless and unprofitable. What a pernicious Influence upon Practice this Doctrine may have, is obvious to any that consider it. I shall only add, if God pardons Men as ungodly, how shall he judg the World? p. 30duplicate page p. 31duplicate page p. 32'Twas prophesied by Enoch, Behold the Lord comes with ten thousand Saints to judg all that are ungodly for their ungodly Deeds, which they have ungodlily committed. Now as St. James argues against the Perverseness of Men,Jam. 3.10.Jas 3:10 when from the same Mouth proceeds Blessing and Cursing; Doth a Fountain send forth sweet Water and bitter? This Instance is incomparably more strong with respect to God than to Men. 'Tis more consistent and conceiveable that a Fountain should send forth fresh Water and Salt, than that the holy and righteous God, in whose Nature there is not the least Discord, should justify some as ungodly, and condemn others as ungodly for ever.

2. Faith in the Lord Jesus Christ is the Evangelical Condition of our obtaining Pardon. This will appear by considering the Nature of Faith. Saving Faith is an unfeigned Perswasion of the Power, and Desire of Christ to save Sinners, that induces the Soul to receive him, and rely on him, as he is offer'd in the Gospel. We are assur'd of his All-sufficiency, and of his compassionate Willingness to save us; He is able to save to the utmost all that come to God p. 33by him. Our Saviour declares, whoever comes to him, he will in no wise cast out. Faith is seated in the whole Soul, and according to the Truth and transcendent Goodness of the Object, produces the most precious and sacred Esteem of it in the Mind, and the most joyful Consent and Choice of it in the Will. Accordingly a sincere Believer imbraces entire Christ as a Prince and a Saviour, and is as willing to be govern'd by his Scepter, as to depend upon his Sacrifice. Acceptance and Reliance are the essential Ingredients of justifying Faith. This is the Doctrine of the Everlasting Gospel. The Angel declared this to the Shepherds: Behold, Luke 2.Luke 2I bring you Tidings of great Joy, which shall be to all People; for to you is born this Day, in the City of David, a Saviour, which is Christ the Lord. This is a faithful Saying, 1 Tim. 1.1 Tim 1and worthy of all Acceptation, that Jesus Christ is come into the World to save Sinners, of whom I am chief. Faith is indispensably necessary to our obtaining Forgiveness. Faith is the Channel wherein the precious Issues of his Blood and Sufferings are conveyed to us. To make more evident how necessary and gracious a Condition Faith in the Redeemer is, for our p. 34Pardon, I will briefly consider the Foundation of the Covenant of Life in the Gospel. After Man had plunged himself into Damnation, God having decreed, that without Satisfaction there should be no Remission of his Sin; and the Sinner being utterly incapable of enduring such a Punishment in degrees, as might be truly satisfactory, it necessarily followed, he must suffer a Punishment equivalent in Duration. To prevent this, there was no possible way but by admitting a Surety, who should represent the Sinner, and in his stead suffer the Punishment due for Sin. A threefold Consent was requisite in this Transaction.

(1.) The Consent of the Soveraign, whose Law was violated, and Majesty despised: For as there is a natural Distinction between Persons, and between the Actions of Persons, so there must be between the Recompences of those Actions: Consequently the Sinner is obliged to suffer the Punishment in his own Person. From hence 'tis clear, that the Punishment cannot be transferr'd to another without the Allowance of the Soveraign, who is the Patron of the Rights of Justice.

p. 35(2.) The Consent of the Surety is requisite: for Punishment being an Emanation of Justice cannot be inflicted on an innocent Person, without his voluntary interposing to save the Guilty. A Surety is legally one Person with the Debtor: otherwise the Creditor cannot exact, by the Rule of Right, the Paiment from him, which is fixt by the Law upon the Person of the Debtor.

(3.) 'Tis as clear, that the Consent of the Guilty is requisite, who obtains Impunity by the vicarious Sufferings of another. For if he resolves to bear his own Guilt, and wilfully refuses to be freed by the interposing of another between him and the Punishment, neither the Judg nor the Surety can constrain him to it. Now all these concur in this great Transaction. As the Creation of Man was a Work of solemn Counsel, Let us make Man, so his Redemption was the Product of the Divine Counsel. I may allude to what is represented to us in the Vision of the Divine Glory to the Prophet Isaiah: Isa. 6.Isa 6I heard the Lord saying, Who shall I send, and who will go for us? Then said I, Here I am, send me. Thus the Rise of our Salvation was from the Father. He makes the Inquiry, who p. 36shall go for us, to recover fallen Man? The Son interposes, Here I am, send me. The Father from his Sovereignty and Mercy appointed and accepted the Mediator and Surety for us. It was no part of the Law given in Paradise, that if Man sinned, he should die, or his Surety; but it was an Act of God's free Power as superiour to the Law, to appoint his Son to be our Surety, and to die in our stead. And the Aspect of the Law upon a Sinner being without Passion, it admits of Satisfaction by the Sufferings of another. 'Tis said in the Gospel, God so loved the World, so above all Comparison and Comprehension, that he gave and sent his only begotten Son into the World, that the World through him might be saved. The Son of God, with the freest Choice, did interpose between the righteous God and guilty Man for that end. He willingly left his Sovereign Seat in Heaven, eclips'd his Glory under a dark Cloud of Flesh, degraded himself into the Form of a Servant, and submitted to an ignominious and cruel Death for our Redemption. When he came into the World, he declared his full Content, with a Note of Eminency: Sacrifice and Offering thou p. 37wouldst not, but a Body hast thou prepared me: Then said I, Lo I come to do thy Will, O God. Upon this Consent of the Father and the Son, the whole Fabrick of our Redemption is built. 'Tis the Resultance from it, that the Execution of Justice on Christ is the Expiation of our Sins, and by his Sufferings the full Price is paid for our Redemption. There is a judicial Exchange of Persons between Christ and Believers, their Guilt is transferr'd to him, and his Righteousness is imputed to them. He made him to be Sin for us, who knew no Sin, 2 Cor. 5.2 Cor 5that we might be made the Righteousness of God in him. His active and passive Obedience, his Doing and Dying are as truly accounted to Believers for their Acceptance and Pardon, as if they had meritoriously wrought out their own Salvation.

The Sinner must give his Consent to be saved by the Death of Christ upon the Terms of the Gospel. This Constitution is grounded upon the eternal Articles between the Father and the Son in the Covenant of Redemption. Our Saviour declares, that God gave his Son, that whosoever believes in him, should not perish, but have eternal Life. Notwithstanding p. 38the full Satisfaction made for our Sins, yet without our Consent, i. e. an applicative Faith, no Benefit could accrue to us. He dwells in our Hearts by Faith: and by that vital Band of our Union we have Communion with him in his Death, and as entire an Interest in all the blessed Benefits purchased by it, as if whatsoever he did and suffered had been for us alone. He is a Propitiation by Faith in his Blood. Of this full Consent of the Sinner, there is an excellent Example in the Apostle: He expresses it with the greatest Ardency of Affection; I count all things but Dung that I may win Christ, Phil. 3.Phil 3and be found in him, not having mine own Righteousness, which is of the Law, but that which is through the Faith of Christ. Like as a poor insolvent Debtor, ready to be cast into a perpetual Prison, longs for a Surety rich and liberal, to make Paiment for him: Thus St. Paul desir'd to be found in Christ, as an all-sufficient Surety, that he might obtain a Freedom from the Charge of the Law.

The Establishment of the Gospel, that Faith be the Condition of our Pardon, so that none can be justified without it, is from pure Grace. The Apostle p. 39assigns this Reason why all Works are excluded, those performed in the State of Nature, or by a Principle of Grace, from being the procuring Cause of our Salvation, that it is to prevent Vain-glory in Men that would result from it. You are saved by Grace, through Faith, Ephes. 2.Eph 2and that not of your selves: it is the Gift of God. The Pardon of Sin is a principal Part of our Salvation. He positively declares, that Justification is therefore of Faith, Rom. 4.Rom 4that it might be by Grace. If Justification were to be obtain'd by a Condition of impossible Performance, it were no Favour to offer that blessed Benefit to us: but it being assur'd to a Believer that humbly and thankfully accepts of it, the Grace of God is exceedingly glorified. To make this more clear, Faith may be considered as a productive Grace, or a receptive: As a productive, it purifies the Heart, works by Love; and in this Consideration we are not justified by it. Faith hath no Efficiency in our Justification, 'tis the sole Act of God: But Faith as a receptive Grace, that embraces Christ with his precious Merits offer'd to us in the Promise, entitles us to Pardon. And in this way Divine Grace is exalted: p. 40for he that entirely relies upon the Righteousness of Christ, absolutely renounces his own Righteousness, and ascribes in solidum the obtaining of his Pardon to the Clemency and Favour of God, for the sake of the Mediator.

3. That God is ready to forgive, is fully proved by many gracious Declarations in his Word, the infallible Expression of his Will. We are commanded to seek his Face for ever, his Favour and Love: for the Countenance is the Christal wherein the Affections appear. Now all the Commands of God assure us of his approving and Acceptance of our Obedience to them: it follows therefore, that 'tis very pleasing to him, that we pray for the Pardon of our Sins, and that he will dispense it, if we pray in a due manner. When he forbad the Prophet to pray for Israel, it was an Argument of decreed Ruine against them: Pray not for this People, Jer. 7.16.Jer 7:16for I will not hear thee. To encourage our Hope, God is pleased to direct us how to address our Requests for his Mercy: He directs Israel, that had fallen by Iniquity, to take Words, Hos. 14.Hos 14and turn to the Lord, and say unto him, Take away all Iniquity, and receive us graciously; so will we render the p. 41Praise of our Lips. To this is added a solemn renouncing of those Sins that provoked him to Anger. His gracious Answer follows, I will heal their Backslidings, I will love them freely. If a Prince draws a Petition for an humble Suppliant to himself, 'tis a strong Indication that he will grant it. God joins Intreaties to his Commands, to induce Men to accept this Mercy. The Apostle declares,2 Cor. 5.2 Cor 5 Now then we are Embassadors for Christ: as tho God did beseech you by us, we pray you in Christ's stead be reconciled to God. Astonishing Goodness! how condescending, how compassionate! The Provocation began on Man's part, the Reconciliation is first on God's. That the King of Heaven, whose Indignation was incens'd by our Rebellions, and might justly send Executioners to destroy us, should send Embassadors to offer Peace, and beseech us to be reconciled to him, as if it were his Interest and not ours, is a Mercy above what we could ask or think. With Commands and Intreaties he mixes Promises of Pardon to encourage us to come to the Throne of Grace: Whoever confesses and forsakes his Sins, shall find Mercy. This Promise is ratified by the p. 42strongest Assurance: If we confess our Sins, 1 John 1.1 John 1he is faithful and just to forgive us our Sins, and to cleanse us from all Vnrighteousness. The Pardon of a repenting Sinner is the Effect of most free Mercy, but 'tis dispensed to the Honour of God's Faithfulness and Justice, who is pleased to engage himself by his Promise to do it. And tho the Word of God be as sacred and certain as his Oath, for 'tis impossible for him to change his Will, or to deceive us in the one as well as the other: yet to overcome the Fears, to allay the Sorrows, and satisfy the Desires of repenting Sinners, he was pleased to annex his Oath to the Promise, which is the most infallible Character and Note,Heb. 6.18.Heb 6:18 that the Blessing promised is unchangeable.

He adds Threatnings to his Invitations, that Fear which is an active and strong Passion, may constrain us to seek for his Mercy. Our Saviour said to the Jews who did blind and harden themselves in their Infidelity, If ye believe not that I am he, Joh. 8.24.John 8:24the promised Messiah, and come to me to obtain Life, ye shall die in your Sins. The Threatning implies a State final and fearful, beyond all Expression; for they who die in their Sins, p. 43shall die for them to Eternity. Hell is the sad Mansion of lost Souls, fill'd with extreme Wrath and extreme Despair: and where Despair is without Remedy, Sorrow is without Mitigation for ever. From hence we may be convinc'd, how willing God is to pardon and save us, in that knowing how we are intangled with pleasant Sins, he reveals to us what will be the eternal Consequence of Sins unrepented and unforgiven, a Punishment above all the Evils that are felt or fear'd here, and above all the Patience and Strength of Sinners to endure.

If Men yield themselves to the Call of his Word without, and of his Spirit within, and humbly accept of the Terms of Mercy, 'tis very pleasing to him. We are assur'd by Jesus Christ who is Truth, that there is Joy in Heaven over one Sinner that repents, more than over ninety nine Persons that need no Repentance. God himself declares with a solemn Oath, that he delights not in the Death of a Sinner, but rather that he should turn and live. The Holiness and Mercy of God are two of his most Divine Perfections, his peculiar Glory and Delight. Now what can be more pleasing to that most pure and compassionate p. 44Being, than to see a sinful Creature conform'd to his Holiness, and saved by his Mercy? If the internal Joy of God, wherein he is infinitely blessed, were capable of new Degrees, it would rise higher in the Exercise of his forgiving Mercy. There is a clear Representation of this in the Parable of the Prodigal: At his Return his Father received him, with a Robe and a Ring, with Musick and a Feast, the signs of Joy in its Exaltation. But if Sinners are hardned in Obstinacy, and notwithstanding God is so willing to pardon them, are wilful to be damn'd, with what Variety of Passions does he express his Resentment? He incarnates himself in the Language of Men, to make them understand his Affection to them. Sometimes he expostulates with a tender Sympathy, Why will ye die? as if they were immediately falling into the bottomless Pit. He expresses Pity, mix'd with Indignation, at their chosen Folly and Ruine; How long ye simple ones, will ye love Simplicity, and Fools hate Knowledg? What Reluctancy and Regret does he express against proceeding to exterminating Judgments?Hos. 11.8.Hos 11:8 How shall I give thee up, Ephraim? How shall I deliver p. 45thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine Heart is turned within me, my Repentings are kindled together. With what a melting Passion does the Son of God foretel the decreed Destruction of Jerusalem, for rejecting their Saviour and Salvation! When he came near he beheld the City and wept over it, saying, If thou hadst known, at least in this thy day, the things that belong to thy Peace! but now they are hid from thine Eyes. Like a mild Judg that pities the Man, when he condemns the Malefactor.

Those who interpret some Expressions of Scripture,Prov. 1.Prov 1 that God laughs at the Calamity of the Wicked, and mocks when their Fear comes, and is inexorable to their Prayers, in such a Sense as evacuates most gracious Declarations of God, to induce Sinners to repent and believe for their Salvation, they draw Darkness out of Light: for those Threatnings are directed against obstinate Rebels that frustrate the most powerful Methods of Mercy, and reject the Call of God, in the Day of his Grace; and by way of Retaliation, their Prayers are ineffectual, and rejected in the Day of his Wrath. And that he is so highly and p. 46irreconcileably provoked for their despising his Mercy, is a certain Indication how highly he would have been pleased with their humble accepting it. Let none then by a vile and wretched Suspicion, that God's repeated Calls to Sinners to return and live, do not signify his serious Will, detract from the Glory of his Goodness, and blaspheme his unspotted Holiness. His excellent Greatness secures us of his Sincerity. Why should the glorious Majesty of Heaven court despicable Creatures to be reconciled? We are infinite Descents below him, and no Advantage can accrue to him from us. Temporal Princes may be swayed by Interest to send false Declarations to Rebels in Arms, to reduce them to Obedience: but what can the most High gain by our Submission, or lose by our Obstinacy? Counterfeit Kindness proceeds either from the Hope of some Good, or the Fear of some Evil: and of both God is absolutely uncapable. We are all obnoxious to his severe Justice: There is no occasion that he should intend by the gracious Offer of Pardon, to aggravate the Sin and Sentence of those who refuse it. Whosoever with Heart-breaking Sorrow, and p. 47unfeigned Hatred of his Sins, seeks for Pardon by the Mediator, he shall find his Experience of sparing Mercy equal to the highest Expressions of it in Scripture, and exceeding all his Thoughts.

4. It appears, that God is ready to pardon, in that he is so slow to punish. Tho all the Divine Attributes are equal in God, and there is an intire Agreement between them, yet there is a Difference in their external Operations. St. John declares, God is Love; that signifies his communicative Goodness, the Exercise whereof is more free and pleasing to him than the Acts of revenging Justice.Lam. 3.Lam 3 He does not afflict willingly the Children of Men. His Mercy in giving and forgiving flows as Water from a Fountain: Acts of Justice are forc'd from him (like Wine from the Grapes) by the pressing Weight of our Sins. In the first Day of Judgment a Saviour was promised before the Curse was threatned. Notwithstanding sinful Men break his Laws, and trample on them before his Face; they resist, and grieve, and quench his Spirit: yet he delays the Execution of Judgment, that his Long-suffering may lead them to Repentance. This will appear by considering that God's forbearing Sinners is not, 1. For want of Discovery of their Sins. Humane Justice may suffer a guilty Person to escape Punishment for want of clear Evidence, but this Case is not incident to the Justice of Heaven. God is Light with respect to his Purity and Omniscience. His firy Eye pierces through the thickest Darkness wherein Sins are committed, and all the Arts of Concealment used to cover them. He sees p. 48all the Sins of Men with the Eye of a Judg; All things are naked and open before his Eyes with whom we have to do. Therefore 'tis said, God will require what is past, and will observe what is to come, in order to Judgment. 2. 'Tis not from a Defect of Power that the Wicked are spared. Great Princes are sometimes hindred from the Exercise of Justice, when the guilty Person is supported by a prevalent Party against them: for the Power of a Prince is not in himself, but in those who are his Subjects. Thus David was constrained to spare Joab, after the Murder of Abner, because of his Interest in the Army; the Sons of Zerviah were too hard for him, he fear'd their rebellious Resistance. But the Power of God is inherent in himself, and depends upon no Creatures: O Lord, be exalted in thine own Power. He fears none, and is to be fear'd by all. With one Stroke of Omnipotency he can destroy all his Enemies for ever. He can with more Ease subdue the most stubborn Rebels, than we can breathe. His Strength is equal to his Authority, both are truly infinite. 3. The Guilty are spared sometimes from the vicious Partiality of Princes to their Favourites, or a wretched Neglect of Justice: But the high and holy King is without respect of Persons: He hates Sin with a perfect Hatred, and is angry with the Wicked every day. The Scripture gives an Account why Execution is respited: The Lord is not slack, (as some Men count Slackness) but is long-suffering to us ward, not willing that any should perish, but that all should come to Repentance. He waits to be gracious and spares Men in order to their Salvation.

p. 495. It appears that God is ready to forgive, in that upon the first Suit of humble and penitent Believers he presently pardons them. If we consider how long Men continue in a Course of voluptuous or profitable Sins, how many Repulses to the Offers of Mercy they are guilty of, it might justly be expected, that God should with Disdain reject their Petitions, or not be intreated without a long Exercise of Repentance, and continued, submissive, and earnest Solicitations for his Mercy. But the King of Heaven keeps no State, the Throne of Grace is always open and accessible to humble Penitents: When their Hearts are prepar'd, his Ear is inclin'd to hear them. David, after his commission of very foul Sins, and long continuing in a State of Impenitency, yet upon his melting in the Sense of his Wickedness and Resolution, to humble himself by a mournful Acknowledgment of it, he was restor'd to the Divine Favour. I said I would confess my Sins, and thou forgavest the Iniquity of my Sin. Repenting Ephraim is an admirable Instance of God's relenting Bowels to Sinners: I have surely heard Ephraim bemoaning himself, Thou hast p. 50chastised me, and I was chastised as a Bullock unaccustom'd to the Yoke: Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after I was turned, I repented; and after that I was instructed, I smote upon my Thigh; I was ashamed, yea even confounded, because I did bear the Reproach of my Youth: Is Ephraim my dear Son? is he a pleasant Child? for since I spake against him, I earnestly remember him still: therefore my Bowels are troubled for him; I will surely have Mercy on him, saith the Lord. The Prodigal upon his Resolution to return to his Father, and debase himself as utterly unworthy of being received as a Son, while he was in the way, his Father saw him at a distance, and ran to him, fell on his Neck and kiss'd him, and entirely forgave his past Rebellion. The Soul-wounded Publican said, Lord be merciful to me a Sinner, and was justified rather than the proud Pharisee.

6. 'Tis a convincing Argument, that God is ready to forgive Sin, in that he affords Grace to Men to prepare them for his pardoning Mercy. Repentance and Faith are sacred Plants that do not spring from our Earth, but have their Roots in Heaven.Acts 11.Acts 11 God gives Repentance p. 51unto Life. Faith is not of our selves, Ephes. 2.Eph 2'tis the Gift of God. In our corrupt State Sin is natural to Man, and hath entirely possess'd all his leading Faculties.Rom. 8.Rom 8 The carnal Mind is Enmity against God, and judges according to the carnal Affections which deprave it. The Will is rebellious, and strongly inclin'd to charming Lusts: Temptations are so numerous and delightful, that Sinners will venture to be miserable for ever, to enjoy the Pleasures of Sin that die in the tasting. 'Tis true, such are the inviolable Inclinations of the humane Nature to Happiness, that no Man can love undisguised Death, nor choose Damnation for it self: yet the Affection to Sin is so over-ruling, that they will not forsake it tho complicated with Death. The Wisdom of God tells us, Those that hate me, love Death, Prov. 9. ult.Prov 9i. e. constructively. Our Saviour compassionately reproves the Jews, Ye will not come to me that ye may have Life. John 5.John 5This is the Cause of their remaining in a State of Guilt for ever.

Now such is the Mercy of God, that he gives his Spirit, to assist Men by his illuminating, preventing, restraining and exciting Grace, to forsake their Sins, p. 52that they may be saved: and if they did faithfully improve the lower degrees of Grace, (tho they can claim nothing by right) he would from his good Pleasure afford them more Grace: but they are so averse from God, and strongly bent to the present World, that they so long resist the pure Motions of Grace in their Hearts, till the Gales of the Spirit expire, and revive no more; according to that terrible Threatning,Gen. 6.Gen 6 My Spirit shall no longer strive with Man, for he is Flesh.

Besides the common Grace afforded to natural Men, there is a Super-effluence of Grace bestowed upon some to convert them, which infallibly obtains its end. Those who are the Patrons of Free Will, methinks should allow that God is Master of his own Will, and the free Dispenser of his own Grace. This special Grace works powerfully, yet conveniently, to the reasonable Nature. There is no Charm so sweet, no Constraint so strong, as the Operation of it: For the Understanding is convinc'd by so clear and strong a Light of our being undone for ever without God's pardoning Mercy, that his Loving-kindness is better than Life; and this is represented to the Will with that powerful Application, p. 53that the Will certainly chooses it. When there is a Wavering and Indifferency of the Will to a propounded Object, 'tis either from some Defects in the Object, or in the Apprehension of it: but when the supreme Good is so represented, that it fills all the Capacities of the Soul, the Will as certainly embraces it, as one that is burnt up with Thirst, and near a cool Stream stoops and drinks to quench it. The Holy Spirit, who knows the manner of his own Operations, expresses the Efficacy of them in the Resemblances of the Creation and Resurrection, wherein the Divine Power cannot be frustrate; yet 'tis so congruous to the Frame of Man's Nature, that the Freedom of the Will is then in its most noble Exercise: Men are drawn to Christ by the Teachings of God; not by over-ruling Violence upon their Faculties, but by Instruction and Perswasion sutable to them.

Now from hence 'tis evident that all the Persons in the Godhead concur in bestowing this admirable Blessing, the Pardon of our Sins: they all willingly join in this undivided Work, tho with different Operations. The Father pronounces our Pardon from the Throne: p. 54his Majesty shines without Diminution or Condescension of his Person in forgiving us. The Son purchased our Pardon by the sacred Treasure of his Blood. The Holy Spirit qualifies us, and applies the Pardon of our Sins to us.

3. I now come to the third general Head, that God is abundant in Forgiveness. This God has declar'd in Words so full and expressive, as may exceedingly satisfy the most tender and fearful Spirits: Let the Wicked forsake his Way, and the unrighteous Man his Thoughts, and let him return unto the Lord, and he will have Mercy upon him, and to our God, for he will abundantly pardon. For my Thoughts are not your Thoughts, neither are your Ways my Ways, saith the Lord. For as the Heavens are higher than the Earth, so are my Ways than your Ways, and my Thoughts than your Thoughts. The Distance is so great between the Heavens and the Earth, that the Sun, so vast a Globe of Light, seems to be of a small Circumference; and the Stars of the first Magnitude, tho many times bigger than the Earth, appear like glittering Points of Light. This Comparison is so convincing, as may assist us in our Contemplation of his Mercy. The Apostle p. 55saith, God is rich in Mercy. Ephes. 2.Eph 2'Tis not said, that he is rich in Substance, tho the Earth be the Lord's, and the Fulness thereof. He is rich in his own Perfections, not in external things. 'Tis not said, God is rich in Power, tho he is Almighty; nor in Justice, but in Mercy: This signifies, that of all the Divine Perfections, none do shine so radiantly as his Mercy. This reflects a Lustre upon his other Attributes. His Goodness is the Foundation of his Glory. He pardon'd ten thousand Talents to the Servant that was insolvent, and his Treasure is unwasted.

I will consider the Extent of his pardoning Mercy, and the Entireness of it.

1. The Extent of it, with Respect to the Number and Quality of the Sins that are pardoned.

1st. The Number of them. David, after an attentive Consideration of the Purity and Perfection of God's Law, breaks forth in a very great Anxiety, Who can understand his Errors? Who can enumerate the many Defections from that strait Rule of our Duty? In many things we offend all. We are obliged perpetually to obey and glorify God: yet in every Action, even in our p. 56religious Duties, there are many Defects and Defilements that want Pardon. How many Swarms of vain and unprofitable Thoughts, of carnal, covetous, proud, envious, and revengeful Thoughts and Desires lodg in the Hearts of Men? What a Torrent of idle, sensual, vain-glorious and passionate Words flow from their Lips? How many thousand sinful Actions proceed from them? When the inlightned Conscience seriously reflects upon our Sins of Omission and Commission, how astonishing is their vast Number? What a mountainous Heap appears? They reach as low as Hell, and rise as high as Heaven. It would tire the Hand of an Angel to write down the Pardons that God bestows upon one penitent Believer.

2dly. Divine Forgiveness extends to Sins of all kinds and degrees, habitual and actual. Tho no Sins are absolutely small, being committed against the Majesty of God, yet comparatively, with respect to their Quality and Circumstances, there is a manifest Difference between them. Some are of a weaker Tincture, some are of a deeper Die: Some slightly wound the Conscience; some waste it, and let out its vital Blood: p. 57Some do as it were whisper against the Sinner, some cry for Vengeance. Sins of Ignorance and Infirmity, Sins of sudden Surreption, that steal upon us without observing, Sins by surprise of the Passions, when there is no time to deliberate, have extenuating Circumstances: but Sins against Light, wherein there is more of the Nature of Sin; Sins against Mercies, which in the Language of the Apostle, are a despising of God's Goodness; Sins against solemn Vows, wherein Men break double Bands, the Law of God and their sacred Ingagements; Sins committed habitually and presumptuously, as if God were ignorant, or indifferent and unconcern'd, or impotent and without Power to punish Offenders: These Sins derive a greater Guilt, and expose to a more terrible Punishment. Now a gracious Pardon is offer'd in the Gospel to all Sinners, whatever the Quality and Circumstances of their Sins be, if they apply and address themselves to the Father of Mercy through the compassionate Mediator, and forsake their Sins. Of this we are assured from the most solemn Declaration of God to Moses, The Lord is merciful and gracious, long-suffering, and abundant in p. 58Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, and Transgression, and Sin. The Promise is comprehensive of all sorts of Sins, how manifold and mighty soever. Besides, to encourage us to repent and believe, God promises Pardon for Sins of the fiercest Provocation. Judah had violated the Marriage-Covenant with God by their impure Idolatries, yet he offers to receive them. Thou hast played the Harlot with many Lovers, yet return again to me, saith the Lord. Relapses into rebellious Sins argue a strong Propensity to them, and exceedingly aggravate their Guilt; yet God promises Pardon for them: Return ye backsliding Children, and I will heal your Backslidings. There are eminent Instances of God's pardoning Mercy recorded in the Scripture. The Apostle having enumerated many sorts of Sinners guilty of enormous Crimes, Idolaters, Adulterers, Abusers of themselves with Mankind, tells the Corinthians, And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus Christ, and by the Spirit of our God. There is one sort of Sinners excepted from the general Promise of Mercy, p. 59those who sin against the Holy Ghost. The Reason of the Exception is not, that the Holy Spirit is superiour in Dignity to the Father and the Son, for they are all coeternal and coequal, but from his Operations, i. e. the revealing the Truth and Grace of God in the Gospel. Now the obstinate malicious contradicting the Truth of the Gospel shining in the Minds of Men, and the perverse despising the Grace of the Gospel, is unpardonable to infinite Mercy. Those who are guilty of that Sin, have transform'd themselves into the Image of the Devil, and Salvation cannot save them. But no others are excluded from Repentance and Pardon.

2. As the Extent, so the Intireness of Pardon offer'd to Sinners declares God's abundant Mercy.

1st. The Pardon is as full as free, according to his excellent Goodness: The Imputation of the Fault ceases, and the Obligation to Punishment is abolish'd. We have clear Evidence of this from the Scripture. God assures those who repent and reform, Tho your Sins be as Scarlet, they shall be as white as Snow: tho they be red like Crimson, they shall be as Wool. Pardon is more than a Reprieve p. 60or Suspension of Judgment, 'tis a perfect Freedom from it: A repenting Believer is as clear from the Charge of the Law as an innocent Angel. There is no Condemnation to those that are in Christ Jesus, Rom. 8.Rom 8who walk not after the Flesh, but after the Spirit. Our cleansing from the Defilements of Sin is imperfect, therefore we must be always purifying our selves, till we attain to absolute Purity: but our Pardon is perfect. 'Tis irrevocable; we are assured, that as far as the East is from the West,Psal. 103.Ps 103 God removes our Transgressions from us. As soon those distant Points may be united, as Guilt may be fastned upon those whom God has pardoned. The Prophet declares, that God will subdue our Iniquities, Mich. 7.Mic 7and cast them into the Bottom of the Sea: From whence they can never rise. God promises, I will forgive their Iniquities, Jer. 31.34.Jer 31:34and remember them no more. Pardon is compleat and final. 'Tis the Misery of the Wicked, they are condemned already; they live by a Reprieve and Suspension of Judgment: 'tis the blessed Security of Believers, they shall not fall under Condemnation. There is such an Inconstancy in the Nature of Men, that they often repent and revoke the Favours p. 61and Privileges they have bestowed; they like to day, and loath to morrow the same Persons: but the blessed God is not subject to Change or Contingency. His Love, his Purpose, his Promise to his People, are unalterable.

From the Sense of God's pardoning Mercy, Conscience is freed from those just Terrors that are the Consequents of Guilt.Heb. 9.14.Heb 9:14 The Blood of Christ purges our Conscience from dead Works: from the deadly Guilt of Sin that cleaves to the Conscience. A temporal Prince may pardon a Murderer; and Conscience with a Countenance of Despair may summon him to appear and be accountable for his bloody Crime before the High and Everlasting Judg: but those who are justified by Faith, have Peace with God. When the Original Bond is cancell'd, the Counter-part has no Force; Conscience is subordinate to God, and when he justifies, has no Authority to condemn. When God blots out the Iniquities of his People as a thick Cloud, there is a clear Sky, a divine Calm and Serenity in Conscience. It may be enquired how the compleat Pardon of Sin is consistent with the temporal Evils inflicted upon the Children of God for p. 62their Sins. The Answer is obvious and easy. Temporal Evils inflicted on the Children of God, are declarative of his holy Displeasure against Sin, but are not for Satisfaction to vindictive Justice: This would be derogatory to the Love of God, and the meritorious Sufferings of our Saviour, who did not compound with God, but made full and absolute Satisfaction for our Sins. In the 12th Chapter to the Hebrews, where the Apostle so divinely and accurately treats of this Argument, there is a clear Account of the Cause, the Nature, and the Product of the temporal Sufferings of God's Children. The Cause of them is the Love of their heavenly Father displeased for their Sins: Whom the Lord loves he chastens, and scourges every Son whom he receives. Earthly Parents in their various Fits of Folly, sometimes chasten their Children only for their Pleasure, and sometimes spare the Rod to their Ruine: but our heavenly Father is equally wise and compassionate, and uses such Discipline as is requisite for their Profit, to prevent their Continuance in Sin, that would be destructive to them. Believers are chasten'd of the Lord, Cor. 11.that they may not be condemned with p. 63the World. And the Wisdom and Love of our Father and Physician mixes such bitter Ingredients, and in that Proportion, as are requisite for the Quality of the Disease, and the Strength of the Patient. He corrects them in measure; he will not suffer them to be tempted above what they are able. Their Afflictions are deliberate Dispensations. The Nature of them is signified in the word Chastisement: The Correction of a Child is in order to his Amendment: They are medicinal, and have a main Relation and Prospect to the future, to make us more fearful to offend God, and careful to please him. They are more lively and sensible Lessons of our Duty, than the Instructions of the Word, and are of the same Order.

The Product of the Chastisements of God's Children,Heb. 12.Heb 12 is the pleasant Fruit of Righteousness to them who are exercised thereby: that is, the sanctifying Graces of the Spirit, Repentance, Faith, Hope, Patience, Self-denial, Contempt of the World, Resignation to the Divine Will, are exercised, illustrated, and increas'd in those Christians who with unfainting Perseverance endure Affliction.

p. 64In short, Death that was the penal Effect of Sin, (for the first Man while innocent was immortal) tho continued, yet the Sting is taken away, the Quality of it is changed: The Issues of it are vastly different to the Saints and the Wicked: To the Saints 'tis the Period of their Fears and Sorrows, the final Remedy of all their Miseries; to the Wicked 'tis the Beginning of their Woe. The Saints pass through the Darkness and Corruption of the Grave into the Kingdom of Glory: the Wicked pass to the Blackness of Darkness for ever.

2dly. The Intireness of this great Benefit is evident in that God restores his Love and forfeited Favour to all that are pardon'd. Princes sometimes pardon Offenders, but never receive them into their Favour. Absalom was recall'd from Banishment, but for two Years was not admitted to see the King's Face. But God does magnify and manifest his Love to those whom he pardons. He does not distinguish them from the Angels that always obeyed him. He forgives our Sins as entirely as if they had never been committed, and is reconcil'd as if he had never been offended. We have the most clear Discovery of this in p. 65the Parable of the Prodigal. It might have been expected, that his Father should have reproach'd him for his obstinate deserting his House, his wasting his Portion in Lewdness and Luxury, and that bitter Constraint forced him to return: no, he dearly embraces him, and cancels all the Debt of his past Offences with a most affectionate Kiss: and whereas the poor Penitent presum'd only to be received as a Servant, he was restor'd in the most affectionate manner to the Dignity and Relation of a Son; and universal Joy was diffused through all the Family for his Return. If our Saviour had not made this Relation with all its endearing Circumstances, our narrow Hearts durst never presume and promise to us such compassionate Love of God to repenting Sinners. But whoever imitates the Prodigal in his Return, shall find the Reality to exceed the Representation. I shall add some Examples of this Love of God to those who repent. Mary Magdalen had been guilty of foul Sins, yet our Saviour graciously received the tender Expressions of her Grief and Love, to the Astonishment of Simon: She wash'd his Feet with her Tears, and wiped them with the p. 66Hair of her Head, and kissed them: and after his Resurrection appeared first to her as his endeared Favourite. 'Tis recorded by the Evangelist, with an infinite Emphasis of his Love, that he first appear'd to Mary Magdalen, out of whom he had cast seven Devils. Peter, in whose Denial of Christ there was such a Mixture of Infidelity, Ingratitude, and Impiety, he promised he would die with him or for him; yet being questioned not with Terror by an armed Magistrate, not surprized by a subtle Examiner, but at the Question of a Maid renounc'd him, yet he was restor'd to the Honour of his Office, and the Affection of his Master. 'Tis very observable, that when he appeared to Mary Magdalen, he directs her to tell his Disciples and Peter of his Resurrection; he particularly mentions Peter, to raise his drooping Spirit by this new Assurance of his Love.

This happy Privilege belongs to all penitent Believers, for whomsoever God pardons he prefers, and adopts into his Family, and makes them Heirs of Heaven. The first Beam of Mercy shines in the Pardon of our Sins, which is an infallible Assurance of freeing us p. 67from the Punishment of Sin in Hell, and of our obtaining the Joys of Heaven. Our Saviour has by his meritorious and voluntary Sufferings paid our Ransom from eternal Death, and purchased for us a Right to eternal Life: accordingly whom God justifies he glorifies. The formal Effect of Justification is the restoring us to the forfeited Favour of God, and from that Fountain all blessed Benefits flow. God declares concerning his People:Mal. 3.Mal 3 They shall be mine in the day that I make up my Jewels, and I will spare them as a Man spares his Son that serves him: Which two Acts of the Divine Mercy are inseparable.