only that he died for them? Yes, he lives also after death for the same end and purpose. This Son of God in that nature which he assumed to expiate sin by death, lives again after death to secure unto us, and to complete, the forgiveness of sins. And this he doth two ways.

1. Being raised from that death which he underwent, to make atonement for sin by the power and good will of God, he evidenceth and testifieth unto us, that he hath fully performed the work he undertook; and that in our behalf, and for us, he hath received a discharge. Had he not answered the guilt of sin by his death, he had never been raised from it.

2. He lives after death, a mediatory life to make intercession for us, that we may receive the forgiveness of sin, as also himself to give it out unto us: which things are frequently made use of, to encourage the souls of men to believe, and therefore shall not at present be farther insisted on.

Thus then stands this matter, that mercy might have a way to exercise itself in forgiveness, with a consistency unto the honour of the righteousness and law of God, was the Son of God so sent for the ends and purposes mentioned. Now herein consisteth the greatest work that God did ever perform, or ever will. It was the most eminent product of infinite wisdom, goodness, grace, and power. And herein do all the excellencies of God shine forth more gloriously than in all the works of his hands. Let us then wisely ponder and consider this matter; let us bring our own souls with their objections unto this evidence, and see what exception we have to lay against it. I know nothing will satisfy unbelief: the design of it is to make the soul find that to be so hereafter, which it would persuade it of here; namely, that there is no forgiveness in God. And Satan, who makes use of this engine, knows full well, that there is none for them who believe there is none; or rather will not believe that there is any. For it will at the last day be unto men according unto their faith or unbelief. He that believeth aright, and he that believeth not, that forgiveness is with God, as to their own particulars shall neither of them be deceived. But what is it that can be reasonably excepted against this evidence, this foundation of our faith in this matter? God hath not sent his Son in vain, which yet he

must have done, as we have shewed, had he not designed to manifest and exercise forgiveness towards sinners. Wherefore, to confirm our faith from hence, let us make a little search into these things, in some particular inquiries.

1. Seeing the Son of God died in that way and manner that he did according to the determinate counsel and will of God, wherefore did he do so, and what aimed he at therein?

Ans. It is plain that he died for our sins,' Rom. iv. 25. that is, to make reconciliation for the sins of his people;' Heb. ii. 17, 18. This Moses and the prophets, this the whole Scripture testifieth unto; and without a supposal of it, not one word of it can be aright believed. Nor can we yield any due obedience unto God without it.

2. What then did God do unto him? What was in transaction between God as the judge of all, and him that was the Mediator of the church?

Ans. God indeed laid on him the iniquities of us all,' Isa. liii. 6. all the sins of all the elect; yea, he made him 'a curse for us;' Gal. iii. 13. And making him a sin-offering, or an offering for sin, he condemned sin in the flesh;' Rom. viii. 3. 2 Cor. v. 21. So that, all that which the justice or law of God had to require about the punishment due unto sin, was all laid and executed on him.

3. What then did Christ do in his death? What did he aim at and design? What was his intention in submitting unto and undergoing the will of God in these things?

Ans. He bare our sins in his own body upon the tree;' 1 Pet. ii. 24. He took our sins upon him,' undertook to answer for them, to pay our debts, to make an end of the difference about them between God and sinners; Dan. ix. 24. His aim undoubtedly was by all that he underwent and suffered, so to make atonement for sin, as that no more could on that account be expected.

4. Had God any more to require of sinners on the account of sin, that his justice might be satisfied, his holiness vindicated, his glory exalted, his honour be repaired, than what he charged on Christ? Did he lay somewhat of the penalty due to sin on him, execute some part of the curse of the law against him, and yet reserve some wrath for sinners themselves?

Ans. No, doubtless: he came to do the whole will of

God; Heb. x. 7, 8. And God spared him not any thing that in his holy will he had appointed to be done unto sin; Rom. viii. 32. He would never have so dealt with his Son, to have made a half work of it; nor is the work of making satisfaction for sin such, as that any, the least part of it, should ever be undertaken by another. Nothing is more injurious, or blasphemous against God and Christ, than the foolish imagination among the Papists, of works satisfactory for the punishment due to sin, or any part of it: as also is their purgatory pains to expiate any remaining guilt after this life. This work of making satisfaction for sin is such, as no creature in heaven or earth can put forth a hand unto. It was wholly committed to the Son of God, who alone was able to undertake it, and who hath perfectly accomplished it. So that God now says, 'fury is not in me,' he that will lay hold on my strength that he may have peace, he shall have peace; Isa. xxvii. 4, 5.

5. What then became of the Lord Christ in his undertaking? Did he go through with it? or did he faint under it? Did he only testify his love, and shew his good will for our deliverance? or did also effectually pursue it, and not faint, until he had made a way for the exercise of forgiveness?

Ans. 'It was not possible that he should be detained by the pains of death;' Acts ii. 24. He knew before-hand, that he should be carried through his work, that he should not be forsaken in it, nor faint under it; Isa. 1. 6-8. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost, in that he was acquitted from the whole account, when he was raised from the dead. For he that is given up to prison upon the sentence of the law for the debt of sin, shall not be freed, until he have paid the utmost farthing. This therefore he manifested himself to have done, by his resurrection from the dead.

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

Ans. It is true, 'he was dead, but he is alive, and lives for ever;' and hath told us, that because he liveth we shall live also;' and that, because this is the end of his mediatory life in heaven: 'he lives for ever to make intercession for us;'

Heb. vii. 26, 27. And to this end, that the forgiveness of sin which he hath procured for us, may be communicated unto us, that we might be partakers of it, and live for ever.

What ground is left of questioning the truth in hand? What link of this chain can unbelief break in, or upon? If men resolve, notwithstanding all this evidence and assurance that is tendered unto them thereof, that they will not yet believe that there is forgiveness with God, or will not be encouraged to attempt the securing of it unto themselves, or also despise it as a thing not worth the looking after; it is enough for them that declare it, that preach these things, that they are a sweet savour unto God in them that perish, as well as in them that are saved. And I bless God that I have had this opportunity to bear testimony to the grace of God in Christ, which if it be not received, it is because the God of this world hath blinded the eyes of men, that the light of the gospel of the glory of God should not shine into their minds.' But Christ will be glorified in them that believe on these principles and foundations.

Thirteenthly, Another evidence of the same truth may be taken from hence, that God requires forgiveness in us; that we should forgive one another; and therefore, doubtless, there is forgiveness with him for us. The sense of this consideration unto our present purpose will be manifest in the ensuing observations.

First, It is certain, that God hath required this of us: the testimonies hereof are many, and known, so that they need not particularly to be repeated or insisted on. See Luke xvii. 3, 4. Ephes. iv. 32. Matt. xviii. 24. unto the end. Only there are some things that put a singular emphasis upon this command, manifesting the great importance of this duty in us, which may be marked. As,

1. That our Saviour requires us to carry a sense of our integrity and sincerity in the discharge of this duty, along with us, in our addresses unto God in prayer. Hence he teacheth and enjoins us to pray, or plead for the forgiveness of our debts to God (that is, our sins or trespasses against him, which make us debtors to his law and justice), even as we 'forgive them that so trespass against us,' as to stand in need of our forgiveness; Matt. vi. 12. Many are ready to devour such as are not satisfied, that the words of that rule of

prayer, which he hath prescribed unto us, are to be precisely read or repeated every day; I wish they would as heedfully mind that prescription which is given us herein, for that frame of heart and spirit which ought to be in all our supplications. It might possibly abate of their wrath in that and other things. But here is a rule for all prayer, as all acknowledge, as also of the things that are requisite to make it acceptable. This in particular is required, that before the searcher of all hearts, and in our addresses unto him, in our greatest concernments, we profess our sincerity in the discharge of this duty, and do put our obtaining of what we desire upon that issue. This is a great crown that is put upon the head of this duty, that which makes it very eminent, and evidenceth the great concern of the glory of God, and our own souls therein.

2. We may observe, that no other duty whatever is expressly placed in the same series, order, or rank with it; which makes it evident, that it is singled out to be professed as a token and pledge of our sincerity in all other parts of our obedience unto God. It is by Christ himself made the instance, for the trial of our sincerity in our universal obedience, which gives no small honour unto it. The apostle puts great weight on the fifth commandment, Honour thy father and mother,' because it is the first commandment with promise; Eph. vi. 2. All the commandments indeed had a promise, do this and live;' life was promised to the observance of them all but this is the first that had a peculiar promise annexed unto it, and accompanying of it. And it was such a promise, as had a peculiar foundation through God's ordinance in the thing itself. It is, that the parents should prolong the lives of their children that were obedient. Exod. xx. 12. 'They shall prolong thy days;' that is, by praying for their prosperity, blessing them in the name of God, and directing them in those ways of obedience, whereby they might live and possess the land. And this promise is now translated from the covenant of Canaan, into the covenant of grace. The blessing of parents going far towards the interesting their children in the promise thereof, and so prolonging their days unto eternity, though their days in this world should be of little continuance. So it is said of our Saviour, that he should see his seed, and prolong his