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guilty of the breach of all the rest; and when men stand guilty before God, shall they plead that which is full of guilt to procure favour, mercy, or grace from him? No, no; the sacrifice of God, which is accepted of him, must be a male lamb, and a lamb without blemish; till, therefore, you can purge your righteousness, and separate all iniquity from it, know that all your righteousness, in its own nature, doth but separate you from God; so far is it from prevailing with him.

"In a word, let a man's righteousness be never so exact, yet that is not according to the will of God which hath not God's ends, which he proposeth in the doing of righteousness. You shall find the general rule of Christ and his apostles to be this, that what we do, we must not only do it in the name of Christ, but also to the Lord, and for the Lord; Being delivered out of the hands of our enemies, let us serve him in holiness and righteousness.' It is not, let us serve ourselves in holiness and righteousness, but let us serve him. "You are bought with a price, therefore,' saith the apostle, 'glorify God in your bodies and spirits, for they are God's.' He doth not say, being bought with a price, let us now seek our own good, as if we were still our own men; as if we had now liberty to trade for our own selves; but you are not your own, and therefore not your own, because you are bought with a price;' thereforeglory God in your bodies and spirits.' It is most certainly true, that God, having provided through Christ all things appertaining to life and godliness for his people, thereby calls them off from all self-ends, and by-respects in his services, to have only respect to him in them: he hath done all that may be done for yourselves.

"But some may say, peradventure, this is a way to overthrow all righteousness at once. What, all that ever a man doth, though he doth it ever so spiritually, though ever so exactly, to no purpose, and in vain? Doth a man get nothing by all the righteousness he performs? Then we had as good sit still, and do nothing at all, will some say.

"I answer, this is carnal reasoning, indeed; look but into the ground of this argument, and it will discover nothing but the selfishness of the person that makes it. I dare be bold to say, that that man who will do no righteousness, but simply for his own sake; who, if he should know beforehand, that his righteousness will get him nothing, would, therefore, sit still and do nothing: I dare be bold to say, he had as good sit still and do nothing. He serves himself, not God, and though he performs righteousness ever so exactly, if he serves himself, God will never reckon that he serves him. When self is eyed, we can never serve God if our commodity and advantage be not in the thing, we will sit still.

"All this while I desire not to be mistaken. Some, it may be, will desire to know then to what use this righteousness of ours serves, seeing it is not of power to prevail with God. My goodness extends not to thee,' saith David, not to God, but it may to men; my righteousness extends to the saints of the earth, and to such as excel in virtue.' Psalm xvi. 3. Our righteousness is appointed for excellent uses, if we could be contented with those God hath ordained it unto.

First, it serves as a real way to manifest our thankfulness to God, for what we have already received of him. In Psalm ciii. David is excellent: Bless the Lord, O my soul; and all that is within me bless his holy name.' Why, what is the matter, David? Who forgiveth all

thine iniquities, and healeth all thy diseases; who redeemeth thy life from destruction, and crowneth thee with loving kindness and tender mercies?' Mark it well, I pray, all that is within us must be praise, and nothing but praise; and the ground of it is this, God pardons our sins, heals our infirmities, and supplies all our wants; and, in consideration of this, all that is within us should continually express his praise.

Again, secondly, there is this usefulness in it, namely, that we may serve our generation; and the apostle gives this charge, that men study to attain good works,' because, saith he, these things are profitable unto men." As we may, therefore, do good to men, so, according to our talent and ability received, we must employ ourselves to the utmost for that end and purpose. The heathens could say, 'They were not made for themselves, but for others:' there is, therefore, this usefulness in our righteousness, that others may receive benefit by it- Let your light so shine before men, that they, seeing your good works, may glorify your Father which is in heaven' that men may be drawn on to glorify God, we must shine before men in a godly conversation.

Thirdly, it is useful, as it is the ordinance of God, wherein the Lord hath appointed us to meet with him, and wherein he will make good those things which before he hath promised. And this is the very end and ground of our fasting, praying, and mourning in our exigencies and extremities. Not that these duties do at all prevail with God, or at all move him; for, it is God that moves even these services, and all the spiritualness in us in them; and, therefore, he moves them in us, because when we are moved by his Spirit, and, according to his will, come forth to meet him where he appoints, there he will pour out himself in grace and love, according to his promise, not according to our performances. Thus, I say, this great objection may be answered easily, why we fast, and pray, and mourn in adversity, if they do us no good? I say, though they do us no good, yet we fast and pray, in that the Lord saith, come to me, meet me in this and that ordinance, and I will come with my hands full; then, and there, I will pour out that which mine own freeness hath engaged me to do for you; is it not injustice not to meet him then? We confess our sins to him, but what is the ground of forgiveness? not our confession of sins, not our fastings, prayers, mourning, and tears; but I, even I, am he that blotteth out thine iniquities, for mine own names sake, and will remember thy sins no more.'

"In conclusion, whoever he be that is selfish in his own righteousness, and goes about to establish it in the room of God's, labouring to procure some good unto himself thereby, and makes that righteousness do that for him that God's righteousness should do, so making an idol of it;

First, he plays the most dishonest part with God that can be. you profess yourselves to be the servants of God? If you do, what dishonesty is there in you, that you professing to serve him, do, notwithstanding, by secret and by stealth, serve yourselves? Are you at God's finding, or are you at your own? Miserable are you, who are at your own. Are you at God's finding, then, and not at your own? What is it you seek for and would get by the righteousness you seek so eagerly after? The truth is, there is nothing to be gotten that you have not already; if you have Christ, all things are yours, and you are Christ's, and Christ is God's. Are you one of Christ's? A man need not work for that

which is his own already; why, then, do you work for that which is yours already? Are you in Christ, or are you not? Do you work to get into Christ? Alas! how long might men work out of Christ, and work themselves into hell at last? What can a man get of God by all his righteousness and works, if he hath not Christ to get it for him? Therefore all things are yours, because you are Christ's, or else you shall have nothing at all. God gives nothing of gift, and of his dear love, but as men are in Christ, and for his sake; therefore, you do but labour in vain, if you labour for that which is yet to be produced.

"But to do good to others; when thou art converted, strengthen thy brethren. Let these be the ends of your services; work because good is already made sure to you, and not to make it sure. And as there is a dishonesty in self-seeking; so,

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You that say in your

'Secondly, there is a foul blur cast upon God. hearts, you are undone, you must perish, you are lost, except your prayers and humbling of yourselves can get some supply; is it not this a working for yourselves? Is not this plainly saying, there is no trusting God, and that we must work for ourselves, or else we shall perish? One word of application.

"We now stand before the Lord, and among other mercies, we expect this great mercy, salvation; not only salvation in heaven, but salvation from the sword. It is not, it must not be your good doings that must procure it; or that your repentance that must bring it; you must not rest upon your performances to get it: do all that God calls for when you are in his way; in this respect be doing; but as for your help look up unto the hills from whence it cometh; your help stands in the name of the Lord, who made heaven and earth; and, therefore, in the expectation of help, all your business must lie in this- Stand still, and see the salvation of the Lord.'

March 19, 1840.

A LAYMAN.

A SERIES OF PAPERS IN DEFENCE OF THE LITURGY OF THE CHURCH OF ENGLAND.

No. 5.

" I BELIEVE IN THE FORGIVENESS OF SINS."

WHEN it be considered that we live in a day of almost universal Christian profession, it would scarcely be supposed, that every doctrine of our holy religion is theoretically received in the mind and acknowledged with the tongue, but in most cases repudiated in the heart. Nevertheless this is true. The doctrine of personal forgiveness is confessed in the Creed and often denied in the pulpit. And to profess our belief in this article of our faith, and yet, at the same time, to assert, that it is an evidence of presumption to say that we know our sins personally to be forgiven, is a glaring contradiction. In one of our great parish churches, a clergyman, after stating in the sight of God and in the face of the congregation, "I believe in the

forgiveness of sins," having ascended the pulpit, declared that it was a mark of the greatest arrogancy, self-righteousness, and conceit, for any one to assert that he knew his sins forgiven, as it was impossible for any one to have that knowledge in this life, excepting in the immediate prospect of death. This is equal to the absurdity of the Papists, who grant absolution to their penitents in the confessional for money, and then declare it impossible for them to be assured of the eternal remission of their sins, through faith in the atonement of Christ. But the holy fathers who composed the Creed knew that it was not only possible to have a sense of pardon during the whole course of our Christian race here, but also that there is no genuine Christianity without it; and, therefore, they put these words in the mouth of every believer, "I believe in the forgiveness of sins," and he "that believeth hath the witness in himself." Hence, in considering this article, I would observe that "forgiveness of sins" is a blessing of God to his Church, procured by the death and passion of Christ, in consequence of which God considers and esteems us as if we had never committed sin.

In treating upon these words, several things must be brought under our consideration. The first to be noticed is the Author of Forgiveness, namely, God. For sin consists in not obeying God; and the violation of his precepts and laws are properly sins. And an offence done

to any man or creature is no more in itself than an offence or injury, yea, the breach of man's commandment is only sin, because it at the same time includes disobedience to some part or other of God's revealed word or will. Therefore it is the prerogative of God alone to pardon sin. And when we are taught to say, Forgive us our trespasses, as we forgive them that trespass against us," the meaning is not, that we forgive sins, as they are sins, but only as trespasses, that is, losses, hurts, and damages done unto us by men. It may be further said, that God hath given this power and commandment to his ministers to forgive sins, saying, "whose sins ye remit they are remitted." But it may be said, that Christ's ministers do not properly forgive sins, but only in the name of God; and, therefore, it is verily true that none can forgive sins but God only. Hence, it consequently follows, that remission being once granted remains for ever, but the love of God unto his elect is unchangeable, and his purpose respecting their salvation cannot be altered. Another point of consideration is, to whom remission of sins is granted? To the Catholic Church, or the whole company of men predestinated to eternal salvation: as Isaiah saith, "The people that dwell therein shall be forgiven their iniquity." And "They shall call them the holy people, the redeemed of the Lord: and thou shalt be called sought out, a city not forsaken." But if there had been such a thing as universal remission, as is the absurd notion of some, it would not have been made, as it here is, the peculiar blessing of the Church. Another point of consideration is, the medium through which pardon is obtained at God's hand. This is only to be had by the death and passion of Christ, as St. Paul saith, "Christ died for our sins." That is, Christ died to be the payment and satisfaction to God's justice for our sins, as St. John saith, "The blood of Jesus Christ his Son cleanseth us from all sin." And as St. Peter saith, "Forasmuch as ye know

that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers; but with the precious blood of Christ, as a lamb without blemish and without spot." Another particular is, the manner or kind of sin that is forgiven. And here we would define it as all sin, except sin against the Holy Ghost, which is said "never to be forgiven." The forgiveness of sins is an act of God, who, for the sake of Christ's merit, accounts us as free from sin as if we had never transgressed in a single instance. Therefore David saith," Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile." And Isaiah saith, “I have blotted out, as a cloud, thy transgressions; and as a thick cloud thy sins." Now we know that clouds, which often are seen for a time, are afterwards entirely dispersed by the sun. And King Hezekiah, when testifying that the Lord had forgiven him his sins, says, "God hath cast them behind his back," alluding to the custom of men, who, when shewing that they do not regard a thing, turn their backs upon it. And Micha saith, "thou wilt cast all their sins into the depths of the sea," alluding to Pharaoh, whom the Lord overwhelmed in the sea. And our Saviour hath taught us to pray after this manner, "Forgive us our debts, as we forgive our debtors:" in which words there is an allusion to creditors, who cross out their debts from their books, when the payment is made. Hence, it appears that damnable and vile is the opinion of the Church of Rome, whose doctrine is, that there is a remission of the fault without a remission of punishment. And hence they labour to destroy the efficacy of Christ's death, and so introduce their pride-feeding notions of human satisfactions, indulgences, purgatory, prayers for the dead, and other follies equally absurd. Moreover, we must remember the term I believe, and then the true meaning of the article is this, I do not only believe that God gives pardon of sin to his Church and people, for so much the devils believe; but I verily believe that he has forgiven me my sins. Consequently it was the deliberate judgment of the primitive Church, that every true believer knew that his sins were forgiven him.

By the realization of this precious doctrine we enjoy endless comfort; for the pardon of sin is a most wonderful blessing, and without it man must be considered the most wretched being in existence. We loath the serpent and the toad, but if a man is not forgiven by the application of Christ's blood, he is a thousand times worse than either, for they die and there is an end of them for ever; but if a man die without forgiveness, he must begin then to suffer in hell for ever. First, in his soul till the day of judgment, and then both in body and soul for evermore, Think of this for a moment; of an immortal soul entering into the endless pains and torments of hell; in which, even after a continuance of thousands of years, could there be a deliverance, it would be some consolation; but the thought, even then, of having to continue there for ever is most dreadful; and hence we see the preciousness of this article of our faith. Amongst all the calamities that can happen to man, what is the greatest? Some will say sickness, others ignominy, or poverty, or death, or contempt, &c. &c. But, indeed, amongst the most fatal calamities that can befal a man is dying without "the forgiveness of his sins;" and going down