he give it out unto us for that end and purpose, that we might know him thereby, and place our trust and confidence in him according unto what that name of his imports. And this was the case wherever he revealed himself unto any in a peculiar manner, by an especial name. So he did unto Jacob, Gen. xxviii. 13. I am the God of Abraham and Isaac;' assuring him, that as he dealt faithfully in his covenant with his fathers, Abraham and Isaac, so also he would deal with him. And, Gen. xxxi. 13. I am the God of Bethel,' he who appeared unto thee there, and blessed thee, and will continue so to do. But when the same Jacob comes to ask after another name of God, he answers him not, as it were commanding him to live by faith on what he was pleased to reveal. Now then, God had not made himself known to Abraham, and Isaac, and Jacob, by his name Jehovah, because he had not peculiarly called himself unto them by that name; nor had engaged it in his covenant with them, although it were otherwise known unto them. They lived and rested on the name of God Almighty, as suited to their supportment and consolation in their wandering, helpless condition, before the promise was to be accomplished. But now, when God came to fulfil his promises, and to bring the people by virtue of his covenant into the land of Canaan, he reveals himself unto them by, and renews his covenant with them in, the name of Jehovah. And hereby did God declare, that he came to give stability and accomplishment unto his promises. To which end they were now to live upon this name of Jehovah, in an expectation of the fulfilling of the promises; as their fathers did on that of God Almighty, in an expectation of protection from him in their wandering state and condition. Hence this name became the foundation of the Judaical church, and ground of the faith of them who did sincerely believe in God therein. And it is strangely fallen out in the providence of God, that since the Jews have rejected the covenant of their fathers, and are cast out of the covenant for their unbelief, they have utterly forgot that name of God. No Jew in the world knows what it is, nor how to pronounce it, or make mention of it. I know themselves, and others pretend strange mysteries in the letters and vowels of that name which make it ineffable. But the truth is, being cast out of that covenant which was

VOL. XIV.

built and established on that name, in the just judgment of God, through their own blindness and superstition, they are no more able to make mention of it, or to take it into their mouths. It is required then that the name of God be given unto us as engaged in covenant, to secure our expectation that he will be unto us according to his name.

Thirdly, All the whole gracious name of God, every title that he hath given himself, every ascription of honour unto himself that he hath owned, is confirmed unto us (unto as many as believe), in Jesus Christ. For as he hath declared unto us the whole name of God, John xvii. 6. so not this, or that promise of God, but all the promises of God are in him, yea and amen. So that as of old, every particular promise that God made unto the people, served especially for the particular occasion on which it was given, and each name of God was to be rested on, as to that dispensation whereunto it was suited to give relief and confidence; as the name of Elshaddai to Abraham, Isaac, and Jacob, and the name Jehovah to Moses and the people; so now, by Jesus Christ and in him, every particular promise belongs unto all believers in all their occasions; and every name of God whatever, is theirs also, at all times, to rest upon and put their trust in. Thus the particular promise made unto Joshua at his entrance into Canaan, to encourage and strengthen him in that great enterprise of conquering the land, is by the apostle applied unto all believers in all their occasions what'I will never leave thee nor forsake thee;' Heb. xiii. 5. So likewise doth every name of God belong now unto us, as if it had in a particular manner been engaged in covenant unto us; and that because the whole covenant is ratified and confirmed unto us by Jesus Christ; 2 Cor. vi. 18. vii. 1. This then absolutely secures unto us an interest in the name of God insisted on, the God of forgiveness, as if it had been given unto every one of us to assure us thereof.

ever.

Fourthly, God takes this name,' the God of forgiveness,' to be his in a peculiar manner, as that whereby he will be distinguished and known. He appropriates it to himself, as expressing that which the power and goodness of no other can extend unto. There are lords many, and gods many,' saith the apostle; λɛyóμɛvoi Oɛol, some that are called so; such as some account so to be. How is the true God dis

tinguished from these gods by reputation? He is so by this name, he is the God of pardons; Micah vii. 18. 'Who is a God like unto thee, that pardoneth iniquity?' This is his prerogative; herein none is equal to him, like him, or a sharer with him. Who is a God like unto thee, that may be called a God of pardons? The vanities of the nations cannot give them this rain; they have no refreshing showers of mercy and pardon in their power. Neither angels, nor saints, nor images, nor popes, can pardon sin. By this name doth he distinguish himself from them all.

Fifthly, To be known by this name is the great glory of God in this world. When Moses desired to see the glory of God, the Lord tells him, that he could not see his face Exod. xxxiii. 18. 20. The face of God or the gracious majesty of his Being, his essential glory, is not to be seen of any in this life; we cannot see him as he is. But the glorious manifestation of himself we may behold and contemplate. This we may see as the back-parts of God; that shadow of his excellencies which he casteth forth in the passing by us in his works and dispensations. This Moses shall see. And wherein did it consist? Why, in the revelation and declaration of this name of God, chap. xxxiv. 6, 7. 'The Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abun dant in goodness and in truth, keeping mercy for thousands, forgiving iniquity, transgressions, and sin.' To be known by this name, to be honoured, feared, believed as that de clares him, is the great glory of God. And shall this fail us? Can we be deceived trusting in it, or expecting that we shall find him to be what his name declares? God forbid.

Let us lay together these considerations, and we shall find that they will give us another stable foundation of the truth insisted on; and a great encouragement to poor sinful souls to draw nigh to God in Christ for pardon. God hath no name but what he gives unto himself. Nor is it lawful to know him, or call him otherwise; as he calls himself, so is he. What his name imports, so is his nature. Every name also of God is engaged in Jesus Christ in the covenant, and is proposed unto us to place our trust and confidence in. Now this is his name and his memorial, even the God of

forgiveness. By this he distinguisheth himself from all others, and expresseth it as the principal title of his honour, or his peculiar glory. According to this name, therefore, all that believe shall assuredly find, 'there is forgiveness with him.'

Eleventhly, The consideration of the essential properties of the nature of God, and what is required to the manifestation of them, will afford us farther assurance hereof. Let us to this end take in the ensuing observations.

First, God being absolutely perfect, and absolutely selfsufficient, was eternally glorious, and satisfied with, and in his own holy excellencies and perfections, before, and without, the creation of all or any thing, by the putting forth or the exercise of his almighty power. The making therefore of all things depends on a mere sovereign act of the will and pleasure of God. So the whole creation makes its acknowledgment, Rev. iv. 11. v. 12. 'Thou art worthy, O Lord, to receive glory, honour, and power, for thou hast created all things, and for thy pleasure they are and were created.' God could have omitted all this great work, without the least impeachment of his glory. Not one holy property of his nature would have been diminished, or abated in its eternal glory, by that omission. This then depended on a pure act of his will and choice.

Secondly, On supposition that God would work 'ad extra,' by his power produce any thing without himself, it was absolutely necessary that himself should be the end of his so doing. For as before the production of all things, there was nothing that could be the end why any of them should be brought forth out of nothing, or towards which they should be disposed; so God, being an infinite agent in wisdom, and understanding, and power, he could have no end in his actings, but that also which is infinite. It is therefore natural and necessary unto God to do all things for himself. It is impossible he should have any other end; and he hath done so accordingly. Prov. xvi. 4. 'The Lord hath made all things for himself.' He aimed at himself in all that he did; there being no other infinite good for him to make his object, and his end, but himself alone.

Thirdly, This doing things, 'all things for himself,' cannot intend an addition or accruement thereby of any new real good

unto himself. His absolute, eternal perfection and all-sufficiency render this impossible. God doth not become more powerful, great, wise, just, holy, good, or gracious, by any of his works, by any thing that he doth. He can add nothing to himself. It must therefore be the manifestation and declaration of the holy properties of his nature that he doth intend and design in his works. And there are two things required hereunto.

1. That he make them known; that by ways suited to his infinite wisdom, he doth declare that such properties do belong unto him; as also what is the nature of them according as the creature is able to apprehend.

So he doth things 'to make his power known,' to shew his power, and to declare his name through the earth; Rom. ix. 17. 22. So it was said, that by the works of creation, rò γνωστὸν τοῦ θεοῦ, that which may be made known of God is made manifest; Rom. i. 19, 20. And what is that? even the natural, essential properties of his Being; his eternal power and Godhead.' To this head are referred all those promises of God that he would glorify himself, and the prayers of his saints that he would do so; and the attestations given unto it in the Scripture that he hath done so. He hath made known his wisdom, holiness, power, goodness, self-sufficiency, and the like perfections of his nature.

2. That he attain an ascription, an attribution of praise and glory to himself upon their account. His design is 'to be admired in all them that believe ;' 2 Thess. i. 10. that is, that upon an apprehension of his excellencies, which he hath revealed, and as he hath revealed them, they should admire, adore, applaud, glorify, and praise him; worship, believe in, and trust him in all things, and endeavour the enjoyment of him as an eternal reward: And this is also threefold.

1. Interpretative. So the inanimate and brute creatures ascribe unto God the glory of his properties, even by what they are and do. By what they are in their beings, and their observation of the law and inclination of their nature, they give unto God the glory of that wisdom and power whereby they are made; and of that sovereignty whereon they depend. Hence nothing more frequent in the praises of God of old, than the calling of the inanimate creatures,