it should be of such unlimited extent, of such unmerited freeness, and of such everlasting efficacy. Less than this would not have supplied our wants, or have served our purpose. If it had not been full, taking in every kind and every degree of sin, we must have suffered the punishment due to some part of it ourselves, and then we had been lost forever. If it had not been entirely free, we could never have enjoyed the inestimable blessing, for we have nothing, nor can we do any thing to purchase it, or to qualify for it. And if it had not been everlasting, never to be reversed, we should have been under continual anxiety and painful apprehensions, lest God should, on account of our present unworthiness or future failings, recall the blessing when once bestowed. But, being possessed of these properties, the vilest sinner has no reason despondingly to say, "My sins, alas! are too many and great for me to expect pardon." None have any

cause to complain, "I long for the blessing; it is dearer to me than all worlds; but my strong corruptions, and utter unworthiness, render me incapable of ever enjoying it." Nor have any occasion to fear lest, after the comfortable enjoyment of the superlative privilege, they should forfeit it, and again come under condemnation and wrath.

What shall we then say to these things? Shall we continue in sin that grace may abound in a perfect pardon? God forbid! So to act, would, if possible, be worse than devilish, and more damnable. Rather let the pardoned criminal say, yes, he will say, with the warmest gratitude, Bless the Lord, O my soul; and all that is within me, bless his holy name. Who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving kindness and tender mercies.

Before I conclude this momentous part of my subject, I will transcribe a few lines from a celebrated author of the last century; celebrated, not more for his very superior learning, than for his great penetration in spiritual things, and his experience in the Christian life. Treating of Divine forgiveness, he says, "The forgiveness that is

with God, is such as becomes him, such as is suitable to his greatness, goodness, and all the other excellencies of his nature; such as that therein he will be known to be God. What he says concerning some of the works of his providence, be still, and know that I am God, may be much more said concerning this great effect of his grace, Still yourselves, and know that he is God. It is not like that narrow, difficult, halving, and manacled forgiveness, that is found amongst men; but it is full, free, bottomless, boundless, absolute-such as becomes his nature and excellencies. It is, in a word, forgiveness that is with GOD, and by the exercise of which he will be known so to be. If there be any pardon with God, it is such as becomes him to give. When he pardons, he will abundantly pardon. Go, with your half forgiveness, conditional pardons, with reserves and limitations, unto the sons of men. It may be, it may become them; it is like themselves. That of God is absolute and perfect; before which, our sins are as a cloud before the east wind and the rising sun. Hence he is said to do this work with his whole heart and his whole soul; freely, bountifully, largely to indulge and forgive unto us our sins, and to cast them into the bottom of the sea. Remember this, poor souls, when you are to deal with God in this matter. If we let go the free pardon of sin, without respect unto any thing in those that receive it, we renounce the gospel. Pardon of sin is not merited by antecedent duties, but is the strongest obligation unto future duties. He that will

not receive pardon, unless he can one way or other deserve it, or make himself meet for it, or pretends to have received it, and finds not himself obliged to universal obedience by it, neither is nor shall be partaker of it.”*

* Dr. Owen, On the hundred and thirtieth Psalm, p. 202. 227, and on Heb. viii. 12. This eminent writer loudly proclaims the charming truth. He no more feared this doctrine leading to licentiousness, than he valued the applause of the self-sufficient moralist. He treats of a full, free, and final forgiveness, like one who knows its real value, experiences its unutterable sweetness, and glories in it as his own privilege. He labours his noble subject, and repeats the joyful truth. Whereas, many of our modern preachers, who

Now, reader, what think you of this glorious pardon? Is it suitable to your wants? Is it worthy of your acceptance? You are, perhaps, one of those careless mortals that are at ease in their sins, and eagerly pursuing the tantalizing pleasures of this uncertain life. But can you be contented to live and die in utter ignorance of this forgiveness? Is pardon a blessing of small importance, or have you no occasion for it? Sinned you have, condemned you are, and, without forgiveness, you die to eternity. Start, O start from your stupor! Your state is dreadful, though not desperate. Your sins are upon you, the law of God curses you, and you are in extreme danger of eternal damnation. You are tottering, as it were, on the brink of a dreadful precipice, and nodding on the verge of the burning lake. Can you sleep in your sins, can you rest in an unpardoned state, when it is all uncertainty whether the next hour may not transmit you into an eternal world; place you at the bar of God, and put you beyond the possibility of relief? May Divine grace forbid your continuing another moment in such an awful situation! For, another moment, and your life may be gone; another moment, and your soul may be lost; and then your loss will be irreparable, inconceivable, and eternal.

Is my reader sensible of his want, and longing for the matchless blessing? Then look to the dying Jesus. Your iniquities, it is true, abound; but pardoning mercy, through his atonement, superabounds. Be of good cheer: take encouragement: for the favour you so earnestly desire is a free gift. Blessed be God for the amazing mercy! Such are the methods of grace, and such is the nature of this forgiveness, that as your eternal salvation is bound up in the enjoyment of it, so the everlasting honour of Jehovah is unspeakably advanced by freely bestowing it. There is no reason, therefore, that you should stand at a

pretend to reverence the doctor's memory, admire his profound learning, and, in a general way, applaud his judgment; when handling the same subject, either directly contradict him, or whisper the grand truth in faint accents, as if they questioned the certainty of what they would seem to affirm, or were apprehensive of some pernicious consequences attending it.

trembling distance, as if there were no such favour for you; but with boldness you may look for it, in a way of grace through the blood of Christ, and truth itself has most solemnly declared that you shall not be disappointed. Are you comfortably acquainted with the pardoning goodness of God? having much forgiven, you should love much. The remembrance of a blessing so immensely rich, the sense of a favour so extremely high, should enlarge your heart with all holy affections toward the Lord Redeemer; should animate all your devotional services; should cause you to compassionate your offending brother, in forgiving him his hundred pence, considering that God has forgiven you ten thousand talents, and make you zealous of every good work. This forgiveness, far from being an incentive to vice, will bias your affections on the side of virtue; will cause you to love God as infinitely holy, and to abhor sin, as a direct opposition to his immaculate purity and revealed will. Yes, a sense of pardon, when warm on your mind, will work in you godly sorrow for all sin, for the latent corruptions of your heart, no less than the open transgressions of your life, and will cause you to confess them before God with shame and grief. Such are the genuine effects of Divine forgiveness. These fruits will necessarily appear, in some degree; and he who professes to know the pardon of his transgressions, but does not forgive his offending brother, and lives under the dominion of sin, is a liar, and the truth is not in him.

CHAPTER VI.

OF GRACE, AS IT REIGNS IN OUR JUSTIFICATION.

THE doctrine of justification makes a very distinguished figure in that religion which is from above, and is a capital article of that faith which was once delivered to the saints. Far from being a merely speculative point, it

spreads its influence through the whole body of divinity, runs through all Christian experience, and operates in every part of practical godliness. Such is its grand importance, that a mistake about it has a malignant efficacy, and is attended with a long train of dangerous consequences. Nor can this appear strange, when it is considered, that this doctrine of justification is no other than the way of a sinner's acceptance with God. Being of such peculiar moment, it is inseparably connected with many other evangelical truths, the harmony and beauty of which we cannot behold, while this is misunderstood. Till this appears in its glory, they will be involved in darkness. It is, if any thing may be so called, a fundamental article; and certainly requires our most serious consideration.*

How shall sinful man be just with God? is a question of the most interesting nature to every child of Adam.

* Let it be carefully observed by the reader, that though I here treat upon justification as distinct from pardon, yet I am fully persuaded that they are blessings which cannot be separated. For he who is pardoned is justified, and he who is justified is also pardoned. It is readily allowed that there is, in various respects, a great resemblance between the two blessings. They are both gifts of grace; both vouchsafed to the same person, at the same time; and both are communicated through the mediation of Christ. Notwithstanding which agreement, the signification of the terms, and the nature of the blessings intended by them, are so far different as to lay a sufficient foundation for distinguishing between the one and the other. I would just hint at a few things in confirmation of this. When a person is pardoned, he is considered as a transgressor; but when he is justified, he is considered as righteous. A criminal when pardoned, is freed from an obligation to suffer death for his crimes; but he that is justified is declared worthy of life, as an innocent person. Wisdom is said to be justified; Christ is said to be justified; nay, God himself is said to be justified. Matt. xi. 19. 1 Tim. iii. 16. Luke vii. 29. Rom. iii. 4. neither God, nor Christ, nor Wisdom, is ever said to be pardoned; nor indeed is it possible, in any sense, that they should be forgiven. Though we may, therefore, with the Scripture affirm that they are justified, we cannot without absurdity, or blasphemy, say they are pardoned. This one consideration, I humbly conceive, is an irrefragable proof, that there is a real, an important difference between justification and pardon. To which I may add, Paul treats upon them as distinct blessings, in Acts xiii. 38, 39.

But