testify his love, and show his good will for our deliverance? or did he also effectually pursue it, and not faint, until he had made a way for the exercise of forgiveness?

Ans. It was not possible that he should be detained by "the pains of death," Acts ii. 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. 1. 5–9. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost, in that he was acquitted from the whole account when 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.

6. What, then, is now become of him? where is he, and what doth he? Hath he so done his work and laid it aside, or doth he still continue to carry it on until it be brought unto its perfection?

Ans. 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 ever liveth to make intercession for us," Heb. vii. 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 partakers of it, and live for ever.

What ground is left of questioning the truth in hand? What link of this chain can unbelief break in or upon? If men resolve, notwithstanding all this evidence and assurance that is tendered unto them thereof, that they will not yet believe that there is forgiveness with God, or will not be encouraged to attempt the securing of it unto themselves, or also despise it as a thing not worth the looking after; it is enough for them that declare it, that preach these things, that they are a sweet savour 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 the same truth may be taken from hence, that God requires forgiveness in us, that we should forgive one another; and therefore, doubtless, there is forgiveness with him for us. The sense of this consideration unto our present purpose will be manifest in the ensuing observations:

First, It is certain that God hath required this of us. The testimonies hereof are many and known, so that they need not particularly

to be repeated or insisted on: see Luke xvii. 3, 4; Eph. iv. 32; Matt. xviii. 23, unto the end. Only, there are some things that put a singular emphasis upon this command, manifesting the great importance of this duty in us, which may be marked; as,—

1. That our Saviour requires us to carry a sense of our integrity and sincerity in the discharge of this duty along with us in our addresses unto God in prayer. Hence, he teacheth 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 against us" as to stand in need of our forgiveness, Matt. vi. 12. Many are ready to devour such as are not satisfied that the words of that rule of prayer which he hath prescribed unto us are to be precisely read or repeated every day. I wish they would as heedfully mind that prescription which is given us herein for that frame of heart and spirit which ought to be in all our supplications; it might possibly abate of 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 unto him, in our greatest concernments, we profess our sincerity in the discharge of this duty, and do put our obtaining of what we desire upon that issue. This is a great crown that is put upon the head of this duty, that which makes it very eminent, and evidenceth the great concern of the glory of God and our own souls therein.

2. We may observe, that no other duty whatever is expressly placed in the same series, order, or rank with it; which makes it evident that it is singled out to be professed as a token and pledge of our sincerity in all other parts of our obedience unto God. It is by Christ himself made the instance for the trial of our sincerity in our universal obedience; which gives no small honour unto it. The apostle puts great weight on the fifth commandment, "Honour thy father and mother;" because it "is the first commandment with promise," Eph. vi. 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 unto it, and accompanying of 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. 7, Exod. xx. 12,-" 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

*1.1. * *z ted by is, ando eternal things Eat this by the way. La the enguat pe mie male so that command renders in singillar. wy dott. tula experta Letarding in the duty in our prayer render it fx uongo, za . the amman imena had a promise, so we are to carry a testimony with na of our sincerity in mineral obelezce in our addresses unto God, yet the angling out of this instance rendere it exceding remarkable, and shows what a raise God puts upon it, and how well he is pleased with it

3. That God requires this forgiveness in us upon the account of the forgiveness we receive from him; which is to put the greatest obligation upon us unto it that we are capable of, and to give the strongest and most powerful motive possible unto its performan.ce. See Eph. iv. 32.

4. That this duty is more directly and expressly required in the New Testament than in the Old. Required then it was, but not so openly, so plainly, so expressly as now. Hence we find a different frame of spirit between them under that dispensation and those under that of the New Testament. There are found amongst them some such reflections upon their enemies, their oppressors, persecutors, and the like, as although they were warranted by some actings of the Spirit of God in them, yet, being suited unto the dispensation they were under, do no way become us now, who, by Jesus Christ, receive "grace for grace." So Zechariah, when he died, cried, "The LORD look upon, and require;" but Stephen, dying in the same cause and manner, said, "Lord, lay not this sin to their charge." Elijah called for fire from heaven; but our Saviour reproves the least inclination in his disciples to imitate him therein. And the reason of this difference is, because forgiveness in God is under the New Testament far more clearly (especially in the nature and cause of it) discovered in the gospel, which hath brought life and immortality to light, than it was under the law; for all our obedience, both in matter and manner, is to be suited unto the discoveries and revelation of God unto us.

5. This forgiveness of others is made an express condition of our obtaining pardon and forgiveness from God, Matt. vi. 14, 15; and the nature hereof is expressly declared, chap. xviii. 23-35. Such evangelical conditions we have not many. I confess they have no causal influence into the accomplishment of the promise; but the non-performance of them is a sufficient bar against our pretending

to the promise, a sufficient evidence that we have no pleadable interest in it. Our forgiving of others will not procure forgiveness for ourselves; but our not forgiving of others proves that we ourselves are not forgiven. And all these things do show what weight God himself lays on this duty.

Secondly, Observe that this duty is such as that there is nothing more comely, useful, or honourable unto, or praiseworthy in, any, than a due performance of it. To be morose, implacable, inexorable, revengeful, is one of the greatest degeneracies of human nature. And no men are commonly, even in this world, more branded with real infamy and dishonour, amongst wise and good men, than those who are of such a frame, and do act accordingly. 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 unto the world in its proper colours; he is the great enemy and self-avenger. On the other side, no grace, no virtue, no duty, no ornament of the mind or conversation of man, is in itself so lovely, so comely, so praiseworthy, or so useful unto mankind, as are meekness, readiness to forgive, and pardon. 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. The consideration of the defect of men herein, as in those other fundamental duties of the gospel,-in selfdenial, readiness for the cross, and forsaking the world,—is an evidence, if not of how little sincerity there is in the world, yet at least it is of how little growing and thriving there is amongst professors.

Thirdly, That there is no grace, virtue, or perfection in any man, but what is as an emanation from the divine goodness and bounty, so expressive of some divine excellencies or perfection,—somewhat that is in God, in a way and manner infinitely more excellent. We were created in the image of God. Whatever was good or comely in us was a part of that image; especially the ornaments of our minds, the perfections of our souls. These things had in them a resemblance of, and a correspondency unto, some excellencies in God, whereunto, by the way of analogy, they may be reduced. This being, for the most part, lost by sin, a shadow of it only remaining in the faculties of our souls and that dominion over the creatures which is permitted unto men in the patience of God, the recovery that we have by grace is nothing but an initial renovation of the image of God in us, Eph. iv. 24. It is the implanting upon our natures those graces which may render us again like unto him. And nothing is grace or virtue but what so answers to somewhat in

VOL. VI.

32

God. So, then, whatever is in us of this kind is in God absolutely, perfectly, in a way and manner infinitely more excellent.

Let us now, therefore, put these things together:-God requires of us that there should be forgiveness in us for those that do offend us, forgiveness without limitation and bounds. The grace hereof he bestoweth on his saints, sets a high price upon it, and manifests 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? Is there forgiveness with him or no?" He that planted the ear, shall he not hear? he that formed the eye, shall he not see?" He that thus prescribes forgiveness to us, that bestows the grace of it upon us, is there not forgiveness with him? It is all one as 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 for himself, doth therein and so far prefer himself above God; which is the natural effect of cursed unbelief.

But the truth is, were there not forgiveness with God, forgiveness in man would be no virtue, with all those qualities that incline thereto,—such are meekness, pity, patience, compassion, and the like; which what were it but to set loose human nature to rage and madness? For as every truth consists in its answerableness to the prime and eternal Verity, so virtue consists not absolutely nor primarily in a conformity to a rule of command, but in a correspondency unto the first absolute perfect Being and its perfections.

Properties of forgiveness-The greatness and freedom of it.

THE arguments and demonstrations foregoing have, we hope, undeniably evinced the great truth we have insisted on; which is the life and soul of all our hope, profession, religion, and worship. The end of all this discourse is to lay a firm foundation for faith to rest upon in its addresses unto God for the forgiveness of sins, as also to give encouragements unto all sorts of persons so to do. This end remains now to be explained and pressed; which work yet before we directly close withal, two things are farther to be premised. And the first is, to propose some of those adjuncts of, and considerations about, this forgiveness, as may both encourage and necessitate us to seek out after it; and to mix the testimonies given unto it and the promises of it with faith, unto our benefit and advantage.