The Lord's Prayer 6. The Fifth Petition in the Lord's Prayer

      'And forgive us our debts, as we forgive our debtors.' Matt 6: 12.

      Before I speak strictly to the words, I shall notice

      [1] That in this prayer there is but one petition for the body, Give us our daily bread,' but two petitions for the soul, Forgive us our trespasses, lead us not into temptation, but deliver us from evil.' Observe hence, that we are to be more careful for our souls than for our bodies, more careful for grace than for daily bread; and more desirous to have our souls saved than our bodies fed. In the law, the weight of the sanctuary was twice as big as the common weight, to typify that spiritual things must be of far greater weight with us than earthly. The excellency of the soul may challenge our chief care about it.

      (1) The soul is an immaterial substance; it is a heavenly spark, lighted by the breath of God. It is the more refined and spiritual part of man; it is of an angelic nature; it has some faint resemblance to God. The body is the more humble part, it is the cabinet only, though curiously wrought, but the soul is the jewel; it is near akin to angels; it is capax beatitudinis, capable of communion with God in glory.

      (2) It is immortal; it never expires. It can act without the body. Though the body dissolve into dust, the soul lives. Luke 12: 4. The essence of the soul is eternal; it has a beginning but no end. Surely, then, if the soul be so ennobled and dignified, more care should be taken about it than the body. Hence, we make but one petition for the body, but two petitions for the soul.

      Use 1. They are reproved who take more care for their bodies than their souls. The body is but the brutish part, yet they take more care, (1) About dressing their bodies than their souls. They put on the best clothes, are dressed in the richest garb; but care not how naked or undressed their souls are. They do not get the jewels of grace to adorn the inner man. (2) About feeding their bodies than their souls. They are caterers for the flesh, they make provision for the flesh, they have the best diet, but let their souls starve; as if one should feed his hawk, but let his child starve. The body must sit in the chair of state, but the soul, that princely thing, is made a lackey to run on the devil's errands.

      Use 2. Let us be more careful for our souls. Omnia si perdas, animam servare memento [If you lose everything, remember to keep your soul]. If it be well with the soul, it shall be well with the body. If the soul be gracious, the body shall be glorious, for it shall shine like Christ's body. Therefore, it is wisdom to look chiefly to the soul, because in saving the soul we secure the happiness of the body. And we cannot show our care for our souls more than by improving all seasons for their good; as reading, praying, hearing, and meditating. Oh, look to the main chance; let the soul be chiefly tended! The loss of the soul would be fatal. Other losses may be made up again. If one loses his health, he may recover it again; if he loses his estate, he may make it up again; but if he lose his soul, the loss is irreparable. The merchant who ventures all he has in one ship, if that be lost, is quite ruined.

      [2] As soon as Christ had said, Give us daily bread,' he adds, and forgive us.' He joins the petition of forgiveness of sin immediately to the other of daily bread, to show us that though we have daily bread, yet all is nothing without forgiveness. If our sins be not pardoned, we can take but little comfort in our food. As a man that is condemned takes little comfort from the meat you bring him in prison, without a pardon; so, though we have daily bread, yet it will do us no good unless sin be forgiven. What though we should have manna, which was called angels' food, though the rock should pour out rivers of oil, all is nothing unless sin be done away. When Christ had said, Give us our daily bread,' he presently added, and forgive us our trespasses.' Daily bread may satisfy the appetite, but forgiveness of sin satisfies the conscience.

      Use 1. It condemns the folly of most people, who, if they have daily bread, the delicious things of this life, look no further; they are not solicitous for the pardon of sin. If they have that which feeds them, they look not after that which should crown them. Alas! you may have daily bread, and yet perish. The rich man in the gospel had daily bread, nay, he had dainties, he fared 'sumptuously every day;' but in hell he lift up his eyes.' Luke 16: 19, 23.

      Use 2. Let us pray that God would not give us our portion in this life, that he would not put us off with daily bread, but that he would give forgiveness. This is the sauce that would make our bread relish the sweeter. A speech of Luther, valde protestatussum me nolle sic satiari ab illo. I did solemnly protest that God should not put me off with outward things. Be not content with that which is common to the brute creatures, the dog or elephant, to have your hunger satisfied; but, besides daily bread, get pardon of sin. A drop of Christ's blood, or a dram of forgiving mercy, is infinitely more valuable than all the delights under the sun. Daily bread may make us live comfortably, but forgiveness of sins will make us die comfortably. I come now to the words of the petition, Forgive us our debts,' etc.

      Here is a term given to sin, it is a debt; the confession of the debt, our debts;' a prayer, forgive us;' and a condition on which we desire forgiveness, as we forgive our debtors.'

      [1] The first thing is the term given to sin; it is a debt. That which is here called a debt is called sin. Forgive us our sins.' Luke 11: 4. So, then, sin is a debt, and every sinner is a debtor. Sin is compared to a debt of ten thousand talents. Matt 18:24.

      Why is sin called a debt?

      Because it fitly resembles it. (1) A debt arises upon non- payment of money, or the not paying that which is one's due. We owe to God exact obedience, and not paying what is due, we are in debt. (2) In case of non-payment, the debtor goes to prison; so, by our sin, we become guilty, and are exposed to God's curse of damnation. Though he grants a sinner a reprieve for a time, yet he remains bound to eternal death if the debt be not forgiven.

      In what sense is sin the worst debt?

      (1) Because we have nothing to pay. If we could pay the debt, what need to pray, forgive us'? We cannot say, as he in the gospel, Have patience with me, and I will pay thee all;' we can pay neither principal nor interest. Adam made us all bankrupts. In innocence Adam had a stock of original righteousness to begin the world with, he could give God personal and perfect obedience; but, by his sin, he was quite broken, and beggared all his posterity. We have nothing to pay; all our duties are mixed with sin, and so we cannot pay God in current coin.

      (2) Sin is the worst debt, because it is against an infinite majesty. An offence against the person of a king, is crimen laesae majestatis [the crime of high treason], it enhances and aggravates the crime. Sin wrongs God, and so is an infinite offence. The schoolmen say, omne peccatum contra conscientiam est quasi deicidium, i.e., every known sin strikes at the Godhead. The sinner would not only unthrone God, but ungod him, which makes the debt infinite.

      (3) Sin is the worst debt, because it is not a single, but a multiplied debt. Forgive us our debts;' we have debt upon debt. Innumerable evils have compassed me about.' Psa 40: 12. We may as well reckon all the drops in the sea, as reckon all our spiritual debts; we cannot tell how much we owe. A man may know his other debts, but he cannot number his spiritual debts. Every vain thought is a sin. The thought of foolishness is sin.' Prov 24: 9. And what swarms of vain thoughts have we! The first rising of corruption, though it never blossom into outward act, is a sin; then, who can understand his errors?' We do not know how much we owe to God.

      (4) Sin is the worst debt; because it is an inexcusable debt in two respects; [1] There is no denying the debt. Other debts men may deny. If the money be not paid before witnesses, or if the creditor lose the bond, the debtor may say he owes him nothing; but there is no denying the debt of sin. If we say we have no sin, God can prove the debt. I will set [thy sins] in order before thine eyes.' Psa 50: 21. God writes down our debts in his book of remembrance, and his book, and the book of conscience exactly agree: so that the debt cannot be denied.

      [2] There is no shifting off the debt. Other debts may be shifted off. We may get friends to pay them, but neither man nor angel can pay this debt for us. If all the angels in heaven should make a purse, they cannot pay one of our debts. In other debts men may get a protection, so that none can touch their persons, or sue them for it; but who shall give us a protection from God's justice? There is none that can deliver out of thine hand.' Job 10: 7. Indeed, the Pope pretends that his pardon shall be men's protection, and God's justice shall not sue them: but that is a forgery, and cannot be pleaded at God's tribunal. Other debts, if the debtor dies in prison, cannot be recovered: death frees him from debt; but if we die in debt to God, he knows how to recover it. As long as we have souls to distrain on, God will not lose his debt. Not the death of the debtor, but the death of the Surety, pays a sinner's debt. In other debts men may flee from their creditor, leave their country, and go into foreign parts, and the creditor cannot find them; but we cannot flee from God. He knows where to find all his debtors. Whither shall I flee from thy presence? If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there thy right hand shall hold me.' Psa 139: 7, 9, 10.

      (3) Sin is the worst debt, because it carries men, in case of non-payment, to a worse prison than any upon earth, even to a fiery prison; and the sinner is laid in worse chains, chains of darkness, where he is bound under wrath for ever.

      Wherein have we the character of bad debtors?

      (1) A bad debtor does not love to be called to account. There is a day coming when God will call his debtors to account. So then, every one shall give an account of himself to God.' Rom 14: 12. But we play away the time, and do not love to hear of the day of judgement; we love not that ministers should put us in mind of our debts, or speak of the day of reckoning. What a confounding word will that be to a self-secure sinner, redde rationem, give an account of your stewardship!

      (2) A bad debtor is unwilling to confess his debt, he will put it off, or make less of it; so we are more willing to excuse sin than confess it. How hardly was Saul brought to confession. I have obeyed the voice of the Lord, but the people took of the spoil.' 1 Sam 15: 20, 21. He rather excuses his sin than confesses it.

      (3) A bad debtor is apt to hate his creditor. Debtors wish their creditors dead; so wicked men naturally hate God, because they think he is a just judge, and will call them to account. In the Greek they are called God haters. A debtor does not love to see his creditor.

      Use 1. They are reproved who are loath to be in debt, but make no reckoning of sin, which is the greatest debt; they use no means to get out of it, but run further in debt to God. We should think it strange, if writs or warrants were out against a man, or a judgement granted to seize his body and estate, and yet he was wholly regardless and unconcerned. God has a writ out against a sinner, nay, many writs, for swearing, drunkenness, Sabbath-breaking, and yet the sinner eats and drinks, and is quiet, as if he were not in debt. What an opiate has Satan given men!

      Use 2. If sin be a debt, let us be humbled. The name of debt, says Ambrose, is grave vocabulum, grievous. Men in debt are full of shame, they lie hid, and do not care to be seen. A debtor is ever in fear of arrest. Canis latrat et cor palpitat [A dog barks and his heart pounds]. Oh! let us blush and tremble, who are so deeply indebted to God. A Roman dying in debt, Augustus the emperor sent to buy his pillow, because, said he, I hope that will have some virtue to make me sleep, on which a man so much in debt could take his ease. We that have so many spiritual debts lying upon us, how can we be at rest till we have some hope that they are discharged?

      II. The second thing in this petition is confession. Let us confess our debt. Let us acknowledge that we are in arrears with God, and deserve that he should enforce the law upon us, and throw us into hell-prison. By confession we give glory to God. My son, give glory to the God of Israel, and make confession unto him.' Josh 7: 19. Say that God would be righteous if he should distrain upon all we have. If we confess the debt, God will forgive it. If we confess our sins, he is just to forgive. ' 1 John 1: 9. Do but confess the debt, and God will cross it out from the book. I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin.' Psa 32: 5.

      Let us not confess merely, but labour to get our spiritual debts paid, by Christ the Surety. Say, Lord, have patience with me, and Christ shall pay thee all. He has laid down an infinite price.' The covenant of works would not admit of a surety; it demanded personal obedience: but this privilege we have by the gospel, which is a court of chancery to relieve us. If we have nothing to pay, God will accept a surety. Believe in Christ's blood, and the debt is paid.

      WE have next to consider in these words the petition, Forgive us our sins,' and the condition, For we also forgive everyone that is indebted to us.' Our forgiving others is not a cause of God's forgiving us, but it is a condition without which he will not forgive us.

      III. We shall now consider the petition, Forgive us our sins.' This is a blessed petition. The ignorant would say, Who will show us any good?' (Psa 4: 6) meaning a good lease, a good purchase; but the Saviour teaches us to pray for that which is more noble, and will stand us in more stead, which is the pardon of sin. Forgiveness of sins is a primary blessing, it is one of the first mercies God bestows. Then will I sprinkle clean water upon you;' that is, forgiveness. Ezek 36: 25. When God pardons, there is nothing he will stick at to do for the soul; he will adopt, sanctify, crown.

      What is forgiveness of sin?

      It is God's passing by sin, wiping off the score and giving us a discharge. Micah 7: 18.

      [1] The nature of forgiveness will more clearly appear, by opening some Scripture phrases; and by laying down some propositions.

      (1) To forgive sin, is to take away iniquity. Why dost thou not take away mine iniquity?' Job 7: 21. Hebrew, lift off. It is a metaphor taken from a man that carries a heavy burden which is ready to sink him, and another comes, and lifts it off, so when the heavy burden of sin is on us, God in pardoning, lifts it off from the conscience, and lays it upon Christ. He has laid on him the iniquity of us all.' Isa 53: 6.

      (2) To forgive sin, is to cover it. Thou hast covered all their sin.' Psa 85: 2. This was typified by the mercy-seat covering the ark, to show God's covering of sin through Christ. God does not cover sin in the Antinomian sense, so as he sees it not, but he so covers it, that he will not impute it.

      (3) To forgive sin, is to blot it out. I am he that blotteth out thy transgressions.' Isa 43: 25. The Hebrew word, to blot out, alludes to a creditor who, when his debtor has paid him, blots out the debt, and gives him an acquittance; so when God forgives sin, he blots out the debt, he draws the red lines of Christ's blood over it, and so crosses the debt-book.

      (4) To forgive sin is for God to scatter our sins as a cloud. I have blotted out as a thick cloud thy transgressions.' Isa 44: 22. Sin is the cloud, an interposing cloud, which disperses, that the light of his countenance may break forth.

      (5) To forgive sin, is for God to cast our sins into the depths of the sea, which implies burying them out of sight, that they shall not rise up in judgement against us. Thou wilt cast all their sins into the depths of the sea.' Micah 7: 19. God will throw them in, not as cork that rises again, but as lead that sinks to the bottom.

      [2] The nature of forgiveness will further appear by laying down some propositions respecting it.

      (1) Every sin deserves death, and therefore needs forgiveness. The Papists distinguish between mortal sins and venial sins. Some are ex surreptione [surreptitious], they creep unawares into the mind, as vain thoughts, sudden motions of anger and revenge, which Bellarmine says, are in their own nature venial. It is true that the greatest sins are in one sense venial, that is, God is able to forgive them; but the least sin is not in its own nature venial, but deserves damnation. We read of the lusts of the flesh, and the works of the flesh. Rom 13: 14; Gal 5: 19. The lusts of the flesh are sinful, as well as the works of the flesh. That which is a transgression of the law merits damnation; but the first stirrings of corruption are a breach of the royal law, and therefore merit damnation. Rom 7: 7, Prov 24: 9. So that the least sin is mortal, and needs forgiveness.

      (2) It is God only that forgives sin. To pardon sin is one of the jura regalia [royal prerogatives], the flowers of God's crown. Who can forgive sins but God only?' Mark 2: 7. It is most proper for God to pardon sin; only the creditor can remit the debt. Sin is an infinite offence, and no finite power can discharge an infinite offence. No man can take away sin, unless he is able to infuse grace; for, as Aquinas says, with forgiveness is always infusion of grace; but no man can infuse grace, therefore no man can forgive sin. He only can forgive sin, who can remit the penalty, but it is God's prerogative only to forgive sin.

      But a Christian is charged to forgive his brother. Forgiving one another.' Col 3: 13.

      In all second-table sins, there are two distinct things; disobedience against God, and injury to man. That which man is required to forgive, is the wrong done to himself, but the wrong done to God, he cannot forgive. Man may remit a trespass against himself, but not a transgression against God.

      The Scripture speaks of a power committed to ministers to forgive sin: Whose-soever sins ye remit, they are remitted unto them.' John 20: 23.

      Ministers cannot remit sin authoritatively and effectually, but only declaratively. They have a special office and authority to apply the promises of pardon to broken hearts. When a minister sees one humbled for sin, but afraid God has not pardoned him, and is ready to be swallowed up of sorrow, for the easing of this man's conscience, he may, in the name of Christ, declare to him, that he is pardoned. He does not forgive sin by his own authority, but as a herald, in Christ's name, pronounces a man's pardon. As under the law, God cleansed the leper, and the priest pronounced him clean, so God, by his prerogative, forgives sin, and the minister pronounces forgiveness to the penitent sinner. Power to forgive sin authoritatively in his own name, was never granted to any mortal man. A king may spare a man's life, but cannot pardon his sin. Popes' pardons are insignificant, like blanks in a lottery, good for nothing but to be torn.

      (3) Forgiveness of sin is purely an act of God's free grace. There are some acts of God which declare his power, as making and governing the world; others that declare his justice, as punishing the guilty; others that declare his free-grace, as pardoning sinners. I am he that blotteth out thy transgressions for mine own sake.' Isa 43: 25. He forgives as when a creditor freely forgives a debtor. I obtained mercy.' 1 Tim 1: 16. I was all over besprinkled with mercy. When God pardons a sin, he does not pay a debt, but gives a legacy. Forgiveness is spun out of the bowels of God's mercy; there is nothing we can do that can deserve it; not our prayers, or tears, or good deeds can purchase pardon. When Simon Magus would have bought the gift of the Holy Ghost with money, Thy money,' said Peter, perish with thee.' Acts 8: 20. So if men think they can buy pardon of sin with their duties and alms, let their money perish with them. Forgiveness is an act of God's free grace, in which he displays the banner of love. This will raise trophies of God's glory, and cause the saints' triumph in heaven, that when there was no worthiness in them, when they lay in their blood, God took pity on them, and held forth the golden sceptre of love in forgiving. Forgiveness is a golden thread spun out of the bowels of free-grace.

      (4) Forgiveness is through the blood of Christ. Free grace is the inward moving cause. Christ's blood is the outward cause of meriting pardon. In whom we have redemption through his blood.' Eph 1: 7. All pardons are sealed in Christ's blood. The guilt of sin was infinite, and nothing but that blood which was of infinite value could procure forgiveness.

      But if Christ laid down his blood as the price of our pardon, how can we say God freely forgives sin? If it be by purchase, how is it by grace?

      It was God's free grace that found out a way of redemption through a Mediator. Nay, God's love appeared more in letting Christ die for us, than if he had forgiven us without exacting any satisfaction. It was free grace that moved God to accept of the price paid for our sins. That God should accept a surety; that one should sin, and another suffer, was free grace. So that forgiveness of sin, though purchased by Christ's blood, is by free grace.

      (5) In forgiveness of sin, God remits the guilt and penalty. Remissa culpa, remittitur poena [On remission of guilt, the punishment is also remitted]. Guilt is an obligation to punishment, it cries for justice. God in forgiving indulges the sinner as to the penalty. He seems to say to him, Though thou art fallen into the hands of my justice, and deserves" to die, yet I will take off the penalty; whatever is charged upon thee shall be discharged.' When God pardons a soul, he will not reckon with him in a purely vindictive way; he stops the execution of justice.

      (6) By virtue of this pardon God will no more call sin to remembrance. Their sins and iniquities will I remember no more.' Heb 8: 12. He will pass an act of oblivion, he will not upbraid with former unkindnesses. When you fear that God will call your sins again to remembrance after pardon, look into this act of indemnity, Their iniquities will I remember no more.' God is said therefore to blot out our sin.' A man does not call for a debt when he has crossed the book. When God pardons a man, his former displeasure ceases. Mine anger is turned away.' Hos 14: 4.

      But is God angry with his pardoned ones?

      Though a child of God, after pardon, may incur his fatherly displeasure yet his judicial wrath is removed. Though he may lay on the rod, yet he has taken away the curse. Correction may befall the saints, but not destruction. My lovingkindness will I not take from him.' Psa 89: 33.

      (7) Sin is not forgiven till it be repented of. Therefore they are put together: Repentance and remission.' Luke 24: 47. Domine, da poenitentiam, et postea indulgentiam [Grant repentance, Lord, and afterwards pardon]. Fulgentius. In repentance there are three main ingredients, all which must be before forgiveness. They are contrition, confession, and conversion.

      Contrition, or brokenness of heart. They shall be like doves of the valleys, all of them mourning, every one for his iniquity.' Ezek 7: 16. This contrition or rending of the heart, is expressed sometimes by smiting on the breast; Luke 18: 13; sometimes by plucking off the hair; Ezra 9: 3; and sometimes by watering the couch; Psa 6: 6. But all humiliation is not contrition; some have only pretended sorrow for sin, and so have missed forgiveness; as Ahab humbled himself, whose garments were rent, but not his heart.

      What is that remorse and sorrow which goes before forgiveness of sin?

      It is a holy sorrow, it is a grieving for sin, quatenus sin, as it is sin, and as it is dishonouring God, and defiling the soul. Though there were no sufferings to follow, yet the true penitent would grieve for sin. My sin is ever before me.' Psa 51: 3. This contrition goes before remission. I repented; I smote upon my thigh. Is Ephraim my dear son? my bowels are troubled for him. I will surely have mercy upon him.' Jer 31: 19, 20. Ephraim was troubled for sinning, and God's bowels were troubled for Ephraim. The woman in the gospel stood at Jesus' feet weeping, and a pardon followed. Wherefore, I say, her sins which are many, are forgiven.' Luke 7: 47. The seal is set upon the wax when it melts; God seals his pardon upon melting hearts.

      The second ingredient in repentance is confession. Against thee, thee only, have I sinned.' Psa 51: 4. This is not auricular confession; which the Papists make a sacrament, and affirm that without confession of all sins in the ears of the priest, no man can receive forgiveness. The Scripture is ignorant of this, nor do we read that any general Council, till the Lateran Council, which was about twelve hundred years after Christ, ever decreed auricular confession.

      But does not the Scripture say, Confess your faults one to another'? James 5: 16.

      This is absurdly brought for auricular confession; for, by this, the priest must confess to the people, as well as the people to the priest. The sense of that place is that in case of public scandals, or private wrongs, confession is to be made to others; but chiefly, confession is to be made to God, who is the party offended. Against thee, thee only, have I sinned.' Confession gives vent to sorrow; it must be free without compulsion, ingenuous without reserve, cordial without hypocrisy; the heart must go along with it. This makes way for forgiveness. I said I will confess my transgressions, and thou forgavest.' Psa 32: 5. When the publican and thief confessed, they had pardon. The publican smote upon his breast with contrition, and said, God be merciful to me a sinner,' there was confession; he went away justified, there was forgiveness. The thief said, We indeed suffer justly': there was confession; and Christ absolved him before he died: Today shalt thou be with me in paradise.' Luke 23: 43. These words of Christ may have occasioned that saying of Augustine: Confession shuts the mouth of hell, and opens the gate of paradise.

      The third ingredient in repentance is conversion, or turning from sin. We have sinned:' there was confession. They put away the strange gods:' there was conversion. Judges 10: 15, 16. It must be a universal turning from sin. Cast away from you all your transgressions.' Ezek 18: 31. You would be loath that God should forgive some of your sins only. Would you have him forgive all, and will you not forsake all? He that hides one rebel, is a traitor to the crown; he that lives in one known sin, is a traitorous hypocrite. There must not only be a turning from sin, but a turning to God. Therefore it is called Repentance toward God.' Acts 20: 21. The heart points towards God as the needle to the north pole. The prodigal not only left his harlots, but arose and went to his father. Luke 15: 18. This repentance is the ready way to pardon. Let the wicked forsake his way, and return unto the Lord, and he will abundantly pardon.' Isa 55: 7. A king will not pardon a rebel whilst he continues in open hostility. Thus repentance goes before remission. They who never repented can have no ground to hope that their sins are pardoned.

      Not that repentance merits the forgiveness of sin. To make repentance satisfy is Popish. By repentance we please God, but we do not satisfy him. Christ's blood must wash our tears.' Repentance is a condition, not a cause. God will not pardon for repentance, nor yet without it. He seals his pardons on melting hearts. Repentance makes us prize pardon the more. He who cries out of his broken bones, will the more prize the mercy of having them set again; so, when there is nothing in the soul but clouds of sorrow, and God brings pardon, which is setting a rainbow in the cloud to tell the soul the flood of God's wrath shall not overflow, oh! What joy is there at the sight of this rainbow! The soul burns in love to God.

      (8) The greatest sins come within the compass of forgiveness. Incest, sodomy, adultery, theft, murder, which are sins of the first magnitude are pardonable. Paul was a blasphemer, and so sinned against the first table; a persecutor, and so sinned against the second table; and yet he obtained mercy. 1 Tim 1: 13. Zaccheus, an extortioner, Mary Magdalene, an unchaste woman, out of whom seven devils were cast, Manasseh, who made the streets run with blood, had pardon. Some of the Jews, who had a hand in crucifying Christ, were forgiven. God blots out not only the cloud, but the thick cloud, enormities as well as infirmities. Isa 44: 22. The king, in the parable, forgave his debtor that owed him ten thousand talents. Matt 28: 27. A talent weighed three thousand shekels, ten thousand talents contained almost twelve tons of gold. This was an emblem of God's forgiving great sins. Though your sins be as scarlet, they shall be as white as snow.' Isa 1: 18. Scarlet, in the Greek, is called twice dipped, and the art of man cannot wash out the dye again. Though your sins are of a scarlet dye, God's mercy can wash them way, as the sea covers great rocks as well as little sands. This I mention that sinners may not despair. God counts it a glory to him to forgive great sins: in which mercy and love ride in triumph. The grace of our Lord was exceeding abundant,' it was exuberant, it overflowed, as the Mile. 1 Tim 1: 14. We must not measure God by ourselves. His mercy excels our sins as much as heaven does the earth. Isa 55: 9. If great sins could not be forgiven, great sinners should not be preached to; but the gospel is to be preached to all. If they could not be forgiven, it were a dishonour to Christ's blood; as if the wound were broader than the plaister. God has first made great sinners broken vessels;' he has broken their hearts for sin, and then he has made them golden vessels;' he has filled them with the golden oil of pardoning mercy. This may encourage great sinners to come in and repent. The sin indeed against the Holy Ghost is unpardonable, not but that there is mercy enough in God to forgive it, but because he who has committed it will not have pardon. He despises God, scorns his mercy, spills the cordial of Christ's blood, and tramples it under foot; he puts away salvation from him. When a poor sinner looks upon himself and sees his guilt, and then looks on God's justice and holiness, he falls down confounded; but here is that which may be as a cork to the net, to keep him from despair -- if he will leave his sins and come to Christ, mercy can seal his pardon.

      (9) When God pardons a sinner, he forgives all sins. I will pardon all their iniquities.' Jer 33: 8. Having forgiven you all trespasses.' Col 2: 13. The mercy-seat, which was a type of forgiveness, covered the whole ark, to show that God covers all our transgressions. He does not leave one sin upon the score; he does not take his pen and for fourscore sins write down fifty, but blots out all sin. Who forgiveth all shine iniquities.' Psa 103: 3. When I say, God forgives all sins, I understand it of sins past, for sins to come are not forgiven till they are repented of. Indeed God has decreed to pardon them; and when he forgives one sin, he will in time forgive all; but sins future are not actually pardoned till they are repented of. It is absurd to think sin should be forgiven before it is committed.

      If all sins past and to come are at once forgiven, then what need to pray for the pardon of sin? It is a vain thing to pray for the pardon of that which is already forgiven. The opinion that sins to come, as well as past, are forgiven, takes away and makes void Christ's intercession. He is an advocate to intercede for daily sins. 1 John 2: 1. But if sin be forgiven before it be committed, what need is there of his daily intercession? What need have I of an advocate, if sin be pardoned before it be committed? So that, though God forgives all sins past to a believer, yet sins to come are not forgiven till repentance be renewed.

      (10) Faith necessarily precedes forgiveness. There must be believing on our part before there is forgiving on God's part. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.' Acts 10: 43. So that faith is a necessary antecedent to forgiveness. There are two acts of faith, to accept Christ and to trust in Christ, to accept of his terms, to trust in his merits; and he who does neither of these, can have no forgiveness. He who does not accept Christ, cannot have his person; he who does not trust in him, cannot have benefit by his blood. So that, without faith, there is no remission.

      (11) Though justification and sanctification are not the same, yet God never pardons a sinner but he sanctifies him. Justification and sanctification are not the same. Justification is without us, sanctification is within us. The one is by righteousness imputed, the other is by righteousness imparted. Justification is equal, sanctification is gradual. Sanctification is recipere magis et minus [to receive more and yet less]. One is sanctified more than another, but one is not justified more than another; one has more grace than another, but he is not more a believer than another. The matter of our justification is perfect, viz., Christ's righteousness; but our sanctification is imperfect, there are the spots of God's children. Deut 32: 5. Our graces are mixed, our duties are defiled.

      Thus justification and sanctification are not the same. Yet, for all that, they are not separated. God never pardons and justifies a sinner but he sanctifies him. But ye are sanctified, but ye are justified.' 1 Cor 6: 11. This is he that came by water and blood, even Jesus Christ.' 1 John 5: 6. Christ comes to the soul by blood, which denotes remission; and by water, which denotes sanctification. Let no man say he is pardoned who is not made holy. This I urge against the Antinomians, who talk of their sin being forgiven, and having a part in Christ, and yet remain unconverted, and live in the grossest sins. Pardon and healing go together. I create the fruit of the lips, peace.' Isa 57: 19. Peace is the fruit of pardon, and then it follows, I will heal him.' Where God pardons, he purifies. As in the inauguration of kings, with the crown there is the oil to anoint; so when God crowns a man with forgiveness, he gives the anointing oil of grace to sanctify. I will give him a white stone, and in the stone a new name.' Rev 2: 17. A white stone,' that is absolution; and a new name' in the stone, that is sanctification.

      If God should pardon a man, and not sanctify him, it would be a reproach to him. He would love and be well pleased with men in their sins, which is diametrically contrary to his holy nature.

      If God should pardon and not sanctify, he could have no glory from us. God's people are formed to show forth his praise; but if he should pardon and not sanctify us, how could we show forth his praise? Isa 43: 21. How could we glorify him? What glory can God have from a proud, ignorant, profane heart?

      If God should pardon and not sanctify, that would enter heaven which defileth; but nothing shall enter that defileth. Rev 21: 27. God should then settle the inheritance upon men before they were fit for it. Which hath made us meet to be partakers of the inheritance.' Col 1: 12. How is that but by the divine unction? So that whoever God forgives, he transforms. Let no man say his sins are forgiven who does not find an inherent work of holiness in his heart.

      (12) Where God remits sin, he imputes righteousness. This righteousness of Christ imputed is a salvo to God's law, and makes full satisfaction for breaches of it. This righteousness procures God's favour. God cannot love us when he sees us in his Son's robe, which both covers and adorns us. In this spotless robe of Christ we outshine the angels. Theirs is but the righteousness of creatures, this is the righteousness of God himself That we might be made the righteousness of God in him.' 2 Cor 5: 21. How great a blessing then is forgiveness? With remission of sin is joined imputation of righteousness.

      (13) They whose sins are forgiven must not omit praying for forgiveness. Forgive us our trespasses.' Believers who are pardoned must be continual suitors for pardon. When Nathan told David, The Lord hath put away thy sin,' David composed a penitential psalm for the pardon of his sin. 2 Samuel 12: 13. Sin, after pardon, rebels. Like Samson's hair, though it be cut, it will grow again. We sin daily, and must ask for daily pardon as well as for daily bread. Besides, a Christian's pardon is not so sure but he may desire to have a clearer evidence of it.

      (14) A full absolution from all sin is not pronounced till the day of judgement. The day of judgement is called a time of refreshing, when sin shall be completely blotted out. Acts 3: 19. Now God blots out sin truly, but then it shall be done in a more public way. God will openly pronounce the saints' absolution before men and angels. Their happiness is not completed till the day of judgement, because their pardon shall be solemnly pronounced, and there shall be the triumphs of the heavenly host. At that day it will be true indeed that God sees no sin in his children; they shall be as pure as the angels; then the church shall be presented without wrinkle. Eph 5: 27. She shall be as free from stain as guilt, Satan shall no more accuse. Christ will show the debt-book crossed in his blood. Therefore the church prays for Christ's coming to judgement. The bride says, Come, Lord Jesus:' light the lamps, then burn the incense. Rev 22: 20.

      Use 1. For information.

      (1) From this word, Forgive,' we learn that if the debt of sin be no other way discharged but by being forgiven, we cannot satisfy for it. Among other damnable opinions of the church of Rome, one is, man's power to satisfy for sin. The Council of Trent holds that God is satisfied by our undergoing the penalty imposed by the censure of priests; and again, that we have works of our own by which we may satisfy for our wrongs done to God. By these opinions we judge what the Popish religion is. They intend to pay the debt they owe to God of themselves, to pay it in part, and do not look to have it all forgiven; but why did Christ teach us to pray, Forgive us our sins,' if we can of ourselves satisfy God for the wrong we have done him? This doctrine robs God of his glory, Christ of his merit, and the soul of salvation. Alas! is not the lock cut where the strength lay? Are not all our works fly-blown with sin, and can sin satisfy for sin? This doctrine makes men their own saviours, which is most absurd to hold, for can the obedience of a finite creature satisfy for an infinite offence? Sin being forgiven, clearly implies we cannot satisfy for it.

      (2) From this word "us", Forgive us,' we learn that pardon is chiefly to be sought for ourselves; for though we are to pray for the pardon of others, Pray one for another,' yet in the first place, we are to beg pardon for ourselves. James 5: 16. What! will another's pardon do us good? Everyone is to endeavour to have his own name in the pardon. A son may be made free by his father's freedom, but he cannot be pardoned by his father's pardon, he must have a pardon for himself. In this sense selfishness is lawful, everyone must be for himself and get a pardon for his own sins. Forgive us.'

      (3) From this word "our", our sins,' we learn how just God is in punishing us. The text says our sins;' we are not punished for other men's sins, but our own. Nemo habet de proprio, nisi peccatum [No one has anything of his own, except his sin]. Augustine. There is nothing we can call so properly ours as sin. Our daily bread we have from God, our daily sins we have from ourselves. Sin is our own act, a web of our own spinning. How righteous therefore is God in punishing us! We sow the seed, and God makes us reap what we sow. I give every man according to the fruit of his doings.' Jer 17: 10. When we are punished we but taste the fruit of our own grafting.

      (4) From this word sins, see from hence the multitude of sin we stand guilty of. We pray not, forgive us our sin, as if it were only a single debt, but sins, in the plural. So vast is the catalogue of our sins that David cries out, Who can understand his errors?' Psa 19: 12. Our sins are like the drops of the sea, like the atoms in the sun -- they exceed all arithmetic. The debts we owe to God we can no more number than we can satisfy; which, as it should humble us to consider how full of black spots our souls are, so it should put us upon seeking after the pardon of our sins.

      Use 2. For exhortation.

      Let us labour for the forgiveness of sin, which is a main branch of the charter or covenant of grace. I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.' Heb 8: 12. It is mercy to feed us, but it is rich mercy to pardon us. Earthly things are no signs of God's love: he may give the venison, but not the blessing; but when he seals up forgiveness, he gives his love and heaven with it. Thou settest a crown of pure gold on his head.' Psa 21: 3. A crown of gold was a mercy; but if you look into Psa 103 you shall find a greater mercy: Who forgiveth all shine iniquities, who crowneth thee with lovingkindness;' ver 3, 4. To be crowned with forgiveness and lovingkindness is afar greater mercy than be have a crown of pure gold set upon the head. It was a mercy when Christ cured the palsied man; but when Christ said to him, Thy sins be forgiven,' it was more than to have his palsy healed. Mark 2: 5. Forgiveness of sin is the chief thing to be sought after; and surely, if conscience be once touched with a sense of sin, there is nothing a man will thirst after more than forgiveness. My sin is ever before me.' Psa 51: 3. This made David so earnest for pardon. Have mercy upon me, O God; blot out my transgressions.' Psa 51: 1. If anyone should have come to David and asked him, Where is thy pain? What is it troubles thee? Is it the fear of shame which shall come upon thee and thy wives? Is it the fear of the sword which God has threatened shall not depart from thy house? He would have said, No, it is only my sin pains me: My sin is ever before me.' Were this removed by forgiveness, though the sword rode in circuit in my family, I would be well enough content. When the arrow of guilt sticks in the conscience, nothing is so desirable as to have it plucked out by forgiveness.

      O therefore seek after forgiveness of sin. You may make a shift to live without it; but how will you die without it? Will not death have a sting to an unpardoned sinner? How do you think to get to heaven without forgiveness? As at some festivals there is no being admitted unless you bring a ticket; so unless you have this ticket to show, Forgiveness of sin', there is no being admitted into the holy place of heaven. Will God ever crown those that he will not forgive? O be ambitious of pardoning grace. When God had made Abraham great and large promises, Abraham replied, Lord, what wilt thou give me, seeing I go childless!' Gen 15: 2. So, when God has given thee riches, and all thy heart can wish, say to him, Lord, what is all this, seeing I want forgiveness? Let my pardon be sealed in Christ's blood. A prisoner in the Tower is in an ill case, notwithstanding his brave diet, great attendance, soft bed to lie on, because, being impeached, he looks every day for his arraignment, and is afraid of the sentence of death. In such a case and worse is he who swims in the pleasures of the world, but his sins are not forgiven. A guilty conscience impeaches him, and he is in fear of being arraigned and condemned at God's judgement-seat. Give not then sleep to your eyes, or slumber to your eyelids, till you have gotten some well-grounded hope that your sins are blotted out. Before I come to press the exhortation to seek after forgiveness of sin, I shall propound one question.

      If pardon of sin he so absolutely necessary, what is the reason that so few in the world seek after it? If they want health, they repair to the physician; if they want riches, they take a voyage to the Indies; but if they want forgiveness of sin, they seem to be unconcerned, and do not seek after it: whence is this?

      Inadvertency, or want of consideration. They do not look into their spiritual estate, or cast up their accounts to see how matters stand between God and their souls. My people doth not consider:' they do not consider they are indebted to God in a debt often thousand talents, and that God will, ere long, call them to account. So, then, every one of us shall give account of himself to God.' Isa 1: 3; Rom 14: 12. But people shun serious thoughts: My people doth not consider.' Hence it is they do not look after pardon.

      Men do not seek after forgiveness of sin for want of conviction. Few are convinced what a deadly evil sin is, that it is the spirits of mischief distilled, it turns a man's glory into shame, it brings all plagues on the body, and curses on the soul. Unless a man's sin be forgiven, there is not the vilest creature alive, the dog, serpent, or toad, but is in a better condition than the sinner; for when they die they go but to the earth; but he, dying without pardon, goes into hell torments for ever. Men are not convinced of this, but play with the viper of sin.

      Men do not seek earnestly after forgiveness, because they are seeking other things. They seek the world immoderately. When Saul was seeking after the asses, he did not think of a kingdom. The world is a golden snare. Divitiae saeculi sunt laquei diaboli [The riches of the world are the snares of the devil]. Bernard. The wedge of gold hinders many from seeking after pardon. Ministers cry to the people, Get your pardon sealed;' but if you call to a man that is in a mill, the noise of the mill drowns the voice, that he cannot hear; so when the mill of a trade is going, it makes such a noise, that the people cannot hear the minister when he lifts up his voice like a trumpet and cries to them to look after the sealing of their pardon. He who spends all his time about the world and does not mind forgiveness, will accuse himself of folly at last. You would judge that prisoner very unwise that should spend all his time with the cook to get his dinner ready, and should never mind getting a pardon.

      Men seek not after forgiveness of sin, through a bold presumption of mercy; they conceive God to be made up all of mercy; and that he will indulge them, though they take little or no pains to sue for their pardon. True, God is merciful, but withal he is just, he will not wrong his justice by showing mercy. Read the proclamation: The Lord, the Lord God, merciful and gracious; and that will by no means clear the guilty.' Exod 34: 6, 7. Such as go on in sin, and are so slothful or wilful that they will not seek after forgiveness, though there be a whole ocean of mercy in the Lord, not one drop shall fall to their share. He will by no means clear the guilty.'

      Men seek not earnestly after forgiveness out of hope of impunity. They flatter themselves in sin, and because they have been spared so long, therefore think God never intends to reckon with them. He hath said in his heart, God has forgotten: he hideth his face; he will never see it.' Psa 10: 11. Atheists think either the judge is blind or forgetful; but let sinners know that long forbearance is no forgiveness. God bore with Sodom a long time, but at last rained down fire and brimstone upon them. The adjourning of the assizes does not acquit the prisoner. The longer God is taking the blow, the heavier it will be at last, if sinners repent not.

      Men do not seek earnestly after forgiveness through mistake. They think getting a pardon is easy, it is but repenting at the last hour, a sigh, or a Lord, have mercy,' and a pardon will drop into their mouths. But is it so easy to repent, and have a pardon? Tell me, O sinner, is regeneration easy? Are there no pangs in the new birth? Is mortification easy? Is it nothing to pluck out the right eye? Is it easy to leap out of Delilah's lap into Abraham's bosom? This is the draw-net by which the devil drags millions to hell, the facility of repenting and getting a pardon.

      Men do not look after forgiveness through despair. Oh, says the desponding soul, it is a vain thing for me to expect pardon; my sins are so many and heinous that surely God will not forgive me. And they said, There is no hope.' Jer 38: 12. My sins are huge mountains, and can they ever be cast into the sea? Despair cuts the sinews of endeavour. Who will use means that despairs of success? The devil shows some men their sins at the little end of the perspective-glass, and they seem little or none at all; but he shows others their sins at the great end of the perspective, and they fright them into despair. This is a soul-damning sin. Judas's despair was worse than his treason. Despair spills the cordial of Christ's blood. The voice of despair is, Christ's blood cannot pardon me. Thus you see whence it is that men seek no more earnestly after the forgiveness of sin. Having answered this question, I shall now come to press the exhortation upon every one of us, to seek earnestly after the forgiveness of our sins.

      (1) Our very life lies in getting pardon. It is called the justification of life.' Rom 5: 18. Now, if our life lies in our pardon, and we are dead and damned without it, does it not concern us above all things to labour after forgiveness of sin? For it is not a vain thing for you, because it is your life.' Deut 32: 47. If a man be under a sentence of death, he will set his wits to work, and make use of all his friends to get the king to grant his pardon, because his life lies upon it; so we by reason of sin are under a sentence of damnation. There is one friend at court we may make use of to procure our pardon, namely, the Lord Jesus. How earnest then should we be with him to be our Advocate to the Father for us, that he would present the merit of his blood to the Father, as the price of our pardon!

      (2) There is that in sin that should make us desire forgiveness. Sin is the only thing that disquiets the soul. It is a burden, it burdens the creation, it burdens the conscience. Rom 8: 22; Psa 38: 4. A wicked man is not sensible of sin, he is dead in sin; and if you lay a thousand weight upon a dead man he feels it not. But to an awakened conscience sin is a burden. When a man seriously weighs with himself the glory and purity of that Majesty which sin has offended, the preciousness of that soul which sin has polluted, the loss of that happiness which sin has endangered, the greatness of that torment which sin has deserved, to lay all this together, surely must make sin burdensome: and should not we labour to have this burden removed by pardoning mercy? Sin is a debt, Forgive us our debts.' Matt 6: 12. Every debt we owe, God has written down in his book. Behold, it is written before me,' and one day God's debt-book will be opened. The books were opened.' Isa 65: 6; Rev 20: 12. And should not this make us look after forgiveness? Sin being such a debt as we must eternally lie in the prison of hell for, if it be not discharged, should we not be earnest with God to cross the debt-book with the blood of his Son? There is no way to look God in the face with comfort, but by having our debts either paid or pardoned.

      (3) Nothing but forgiveness can give ease to a troubled conscience. There is a great difference between having the fancy pleased, and having the conscience eased. Worldly things may please the fancy, but not ease the conscience. Nothing but pardon can relieve a troubled soul. It is strange what shifts men will make for ease when conscience is pained, and how many false medicines they will use before they will take the right way for a cure. When conscience is troubled, they will try what merry company can do. They may perhaps drink away trouble of conscience; perhaps they may play it away at cards; perhaps a Lent-whipping will do the deed; perhaps multitude of business will so take up their time, that they shall have no leisure to hear the clamours and accusations of conscience; but how vain are all these attempts! Still the wound bleeds inwardly, their heart trembles, their conscience roars, and they can have no peace. Whence is it? The reason is they go not to the mercy of God, and the blood of Christ, for the pardon of their sins; and hence they have no ease. Suppose a man has a thorn in his foot, which puts him to pain; let him anoint it, or wrap it up, and keep it warm; but till the thorn be plucked out, it aches and swells, and he has no ease; so when the thorn of sin is in a man's conscience, there is no ease till it be pulled out. When God removes iniquity, the thorn is plucked out. How was David's heart finely quieted, when Nathan the prophet told him, The Lord hath put away thy sin'! 2 Samuel 12: 13. How should we therefore labour for forgiveness! Till then we can have no ease in the mind. Nothing but pardon, sealed with the blood of the Redeemer, can ease a wounded spirit.

      (4) Forgiveness of sin is feasible, and may be obtained. Impossibility destroys endeavour; but, There is hope in Israel concerning this.' Ezra 10: 2. The devils are past hope; a sentence of death is upon them, which is irrevocable; but there is hope for us of obtaining pardon. There is forgiveness with thee.' Psa 130: 4. If pardon of sin were not possible, it were not to be prayed for; but it has been prayed for. I beseech thee, O Lord, take away the iniquity of thy servant.' 2 Samuel 24: 10. And Christ bids us pray for it Forgive us our trespasses.' That is possible which God has promised, but God has promised pardon upon repentance. Let the wicked forsake his way and return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.' Isa 55: 7. Hebrew, He will multiply to pardon.' That is possible which others have obtained; but others have arrived at forgiveness, therefore it is obtainable. Psa 32: 5. Thou hast cast all my sins behind thy back.' Isa 38: 17.

      (5) Forgiveness of sin is a choice and eminent blessing. To have the book cancelled, and God appeased, is worth obtaining, which may whet our endeavour after it. That it is a rare transcendent blessing, appears by three demonstrations:

      First, if we consider how this blessing is purchased, namely, by the Lord Jesus. There are three things in reference to Christ which set forth the choiceness and preciousness of forgiveness:

      [1] No mere created power in heaven or earth could expiate one sin, or procure a pardon, but Jesus Christ only. He is the propitiation for our sins.' 1 John 2: 2. No merit can buy out a pardon. Paul had as much to boast of as any man, his high birth, his learning, his legal righteousness; but he disclaims all in point of justification, and lays them under Christ's feet to tread upon. No angel, with all his holiness, could lay down a price for the pardon of one sin. If a man sin against the Lord, who shall intreat for him?' 1 Sam 2: 25. What angel durst be so bold as to open his mouth to God for a delinquent sinner? Only Jesus Christ, who is God-man, could deal with God's justice, and purchase forgiveness.

      [2] Christ himself could not procure a pardon without dying. Every pardon is the price of blood. Christ's life was a rule of holiness, and a pattern of obedience. He fulfilled all righteousness. Matt 3: 15. Certainly his active obedience was of great value and merit; but that which raises the worth of forgiveness, is that his active obedience had not fully procured a pardon for us without the shedding of his blood. Our justification therefore is ascribed to his blood. Being justified by his blood.' Rom 5: 9. Christ did bleed out our pardon. There is much ascribed to his intercession, but his intercession had not prevailed with God for the forgiveness of one sin had he not shed his blood. It is worthy of notice, that when Christ is described to John as an intercessor for his church, he is represented in the likeness of a Lamb slain, to show that Christ must die and be slain before he can be an intercessor. Rev 5: 6.

      [3] Christ, by dying, had not purchased forgiveness for us if he had not died an accursed death. He endured the curse. Gal 3: 13. All the agonies Christ endured in his soul, all the torments in his body, could not purchase a pardon except he had been made a curse for us. He must be cursed before we could be blessed with a pardon.

      Secondly, forgiveness of sin is a choice blessing, if we consider what glorious attributes God puts forth in it. He puts forth infinite power. When Moses was pleading with God for the pardon of Israel's sin, he spoke thus: Let the power of my Lord be great.' Numb 14: 17. For God, forgiving sin is a work of as great power as to make heaven and earth, nay, a greater. When he made the world, he met with no opposition; but, when he pardons, Satan opposes, and the heart opposes. A sinner is desperate, and slights, yea, defies pardon, till God, by his mighty power, convinces him of his sin and danger, and makes him willing to accept of pardon. God, in forgiving sins, puts forth infinite mercy. Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy.' Numb 14: 19. It is mercy to have a reprieve; and if there be mercy in sparing a sinner, what mercy is there in pardoning him! This is the flos lactis, the cream of mercy. For God to put up with so many injuries, to wipe so many debts off the score, is infinite favour.

      Thirdly, forgiveness of sin is a choice blessing, as it lays a foundation for other mercies. It is a leading mercy. It makes way for temporal good things. It brings health. When Christ said to the palsied man, Thy sins are forgiven,' he made way for a bodily cure. Arise, take up thy bed and walk.' Matt 9: 6. The pardon of his sin made way for the healing of his palsy. It brings prosperity. Jer 33: 8, 9. It makes way for spiritual good things. Forgiveness of sin never comes alone, but has other spiritual blessings attending it. Whom God pardons, he sanctifies, adopts, crowns. It is a voluminous mercy, it draws the silver link of grace, and the golden link of glory after it. It is a high act of indulgence. God seals the sinner's pardon with a kiss. And should not we, above all things, seek after so great a blessing as forgiveness?

      (6) That which may make us seek after forgiveness of sin is God's inclinableness to pardon. Thou art a God ready to pardon.' Neh 9: 17. In the Hebrew it is, A God of pardons.' We are apt to entertain wrong conceits of God, that he is inexorable, and will not forgive. I knew thee that thou art an hard man.' Matt 25: 24. But God is a sin-pardoning God. The Lord merciful and gracious, forgiving iniquity and transgression and sin.' Exod 34: 6, 7. Here is my name, says God, if you would know how I am called, I tell you my name, The Lord, the Lord God, merciful, forgiving iniquity.' A pirate or rebel, that knows there is a proclamation out against him, will never come in; but, if he hears that the prince is full of clemency and there is a proclamation of pardon if he submit, it will be a great incentive to him to lay down his arms and become loyal to his prince. See God's proclamation to repenting sinners, in Jer 3: 12: Go and proclaim these words, and say, Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful.' God's mercy is a tender mercy. The Hebrew word for mercy signifies bowels. God's mercy is full of sympathy, he is of a most sweet, indulgent nature. Thou, Lord, art good, and ready to forgive.' Psa 86: 1. The bee does not more naturally give honey, than God shows mercy.

      But does not God seem to delight in punitive acts, or acts of severity? I will laugh at your calamity.' Prov 1: 26.

      To whom does God say this? See verse 25. Ye have set at nought all my counsel, and would none of my reproof' God delights in the destruction of those who despise his instruction; but a humble penitent breaking off sin, and suing for pardon, he delights in. He delighteth in mercy.' Mic 7: 18.

      But though God be so full of mercy, and ready to forgive, yet his mercy reaches not to all; he forgives such only as are elected, and I question my election.

      No man can say he is not elected. God has not revealed to any particular man that he is a reprobate, excepting him only who has sinned the sin against the Holy Ghost; which thou art far enough from who mournest for sin, and seekest after forgiveness.

      The thought that we are not elected, and that there is no pardon for us, comes from Satan, and is the poisoned arrow he shoots. He is the accuser: he accuses us to God that we are great sinners; and he accuses God to us as if he were a tyrant, one that watches to destroy his creatures. These are diabolical suggestions; say, Get thee behind me, Satan.'

      It is sinful for any to hold that he is not elected. It would take him off from the use of means, from praying and repenting; it would harden him, and make him desperate. Therefore pry not into the arcana coeli, secrets of heaven. Remember what befell the men of Bethshemesh, for looking into the ark. 1 Sam 6: 19. Know that we are not to go by God's secret will, but by his revealed will. Let us look into God's revealed will, and there we shall find enough to cherish hope, and encourage us to go to God for the pardon of our sins. He has said in his Word, that he is rich in mercy,' and that he does not delight in the destruction of a sinner. Eph 2: 4; Ezek 18: 32. Jurat per essentiam. Musculus. He swears by his essence. As I live, saith the Lord God I have no pleasure in the death of the wicked.' Ezek 33: 11. Hence he waits long, and puts off the sessions from time to time, to see if sinners will repent and seek to him for pardon. Therefore, let God's tender mercies and precious promises encourage us to seek him for the forgiveness of our sins.

      (7) Not to seek earnestly for pardon is unspeakable misery to such as need forgiveness. It must needs be ill with that malefactor that has not pardon.

      The unpardoned sinner, who lives and dies such, is under the greatest loss and privation. Is there any happiness like the enjoyment of God in glory? This is the joy of angels, the crown of saints glorified, but the unforgiven sinner shall not behold God's smiling face; he shall see God as an enemy, not as a friend; he shall have an affrighting sight of God, not beatific; he shall see the black rod, not the mercy-seat. Sins unpardoned are like the angel with a flaming sword, who stopped the passage to paradise. They stop the way to the heavenly paradise. How doleful is the condition of that soul which is banished from the place of bliss, where the King of Glory keeps his court!

      The unpardoned sinner has nothing to do with any promise. The promises are mulctralia evangelii, the breasts that hold the sincere milk of the w