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they deduce from thence to disprove his Deity, might be. We shall now consider,

2. That all ought to pray for forgiveness, and in what sense this is to be done,

(1.) All ought to pray for forgiveness: One would think, that this is so evident, and agreeable to the condition of fallen man, as well as founded on many scriptures, and expressly commanded in this petition, which we are explaining, that it is needless to give a farther proof of it; but this we are obliged to do, inasmuch as some have asserted that a justified person ought not to pray for pardon of sin, since this is what is already done: This is an inference from what they advance, who plead for actual justification from eternity; and therefore it is, as they suppose, equally absurd for such an one to pray, that God would forgive him, as it is to pray that he would choose them to eternal life, or that Christ would satisfy divine justice for the sins of his people, which he has already done. It is, indeed, not very easy to understand what some persons mean, when they insist on this subject, inasmuch as they lay down propositions, without sufficiently explaining them; and whatever they allege in their vindication, that they intend nothing else hereby but what is agreeable to the sentiments of the reformed churches, it is certain, that they advance several things, or, at least, make use of such unguarded expressions as are altogether disowned by them; and, at the same time, give occasion to some, to run into the contrary extreme, who, for fear of being thought to assert eternal justification, deny the eternal purpose of God relating thereunto.

But whatever they intend when they say, that a justified person ought not to pray for pardon of sin; the contrary to this is sufficiently evident from scripture. For every believer is a justified person; therefore, if we have any instance of believers praying for the pardon of sin, this sufficiently confutes that absurd notion which we are opposing. Now that many have prayed for pardon of sin, who have, at the same time, been true believers, is evident, from David's praying for the pardon of sin, as he often does: Thus he says, in Psal. xxv. 11. For thy name's sake, O Lord, pardon mine iniquity, for it is great; and yet, at the same time, he expresses himself like a justified person; O my God, I trust in thee, ver. 2. and ver. 5. Thou art the God of my salvation: And, in Psal. cxliii. 2. he prays, Enter not into judgment with thy servant, for in thy sight shall no man living be justified; yet, at the same time, he appears to be a believer; for he speaks, in ver. 8. of his trusting in, and lifting up his soul to God, and fleeing to him, that he would hide him, ver. 9. which are all acts of justifying faith; and, in Psal. li. 1. he prays, Have mercy upon me, O God, ac

cording to thy loving-kindness; according to the multitude of thy tender mercies blot out my transgressions; and, in ver. 9. Hide thy face from my sins, and blot out all mine iniquities: Whereas he had an intimation before from God, that he had pardoned his sin, 2 Sam. xii. 13. which, as appears by the preface to this Psalm, was the occasion of its composure; so that the Spirit of God hereby put words into his mouth, and taught him, notwithstanding the assurance he had from him of his having obtained forgiveness, to pray for it: And the apostle Paul was in a justified state, when he expressed his earnest desire of being found in Christ, not having his own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith, Phil. iii. 9. This might also be argued from all those scriptures, that represent believers as praying for salvation, which cannot be done without praying for forgiveness of sin, as being inseparably connected therewith. I shall therefore add no more concerning the obligation which all are under, to pray for the pardon of sin, but proceed to consider,

(2.) In what sense we are to pray for it. This may, without much difficulty, be determined, if we rightly state the doctrine of justification, which, if it be considered as an immanent act in God, or the eternal purpose of his will, not to impute sin, which is what divines call decretive justification, it is to be allowed, that this is no more to be prayed for than eternal election; neither are we to pray, that Christ may be constituted the Head and Surety of his elect, or, that he might finish transgressions, make an end of sin, and bring in an everlasting righteousness, for that is already done. But, inasmuch as the scripture often speaks of justification as consisting in the application of Christ's righteousness, or that right we have to lay claim to it, which is styled justification by faith, and is the only foundation on which we build our hope, that we have an interest in what Christ did and suffered, and are thereby discharged from guilt and condemnation. This cannot be before we believe; and in this sense we pray that God would justify us: Now since forgiveness of sin is a branch of justification, it is, in this sense that we pray for the pardon of sin. And this includes in it,

[1.] An earnest desire that God would not lay those sins to our charge that we daily commit; or, that he would not, as the Psalmist says, enter into judgment with us, Psal. cxliii. 2. And, as the consequence hereof, we pray, that God would not punish us as our iniquities deserve. This is to pray for the application of Christ's righteousness as the ground and founda tion of our claim to forgiveness.

[2.] We are to pray for the comfortable fruits and effects of forgiveness, that being justified by faith, we may have peace with God through our Lord Jesus Christ, and access by faith, into this grace wherein we stand, Rom. v. 1, 2. or, that we may be able to conclude, that our persons and services are accepted in the Beloved; and that Christ hath loved us, and washed us from our sins in his own blood.

[3.] We are to pray for the assurance or comfortable sense hereof, that hereby we may rejoice in hope of the glory of God: And, inasmuch as we daily contract guilt, we are to pray that this blessing may be daily applied to us, and that, both, living and dying, we may be dealt with as those who are interested in Christ's righteousness as our Surety and Redeemer.

If it be objected, that pardon of sin is a blessing that every believer has; and therefore he ought not to pray for it. To this I answer, that there are many privileges which God does, or will certainly bestow upon his people, which they are, nevertheless, to pray for; otherwise they, who are in a state of grace, are not to pray for perseverance in grace; because they are assured that it shall be maintained unto salvation, according to God's promise: And, indeed, whatever promises are contained in the covenant of grace, a believer ought not, according to this method of reasoning, to pray that God would apply them to him, and so glorify his faithfulness in accomplishing them, since he is certainly persuaded that he will do it; whereas, all allow that we are to pray for this privilege: Therefore, if we have a full assurance that God has forgiven our sins; yet, inasmuch as we daily contract guilt, we are daily to pray, that he would not lay it to our charge, or-deal with us as our iniquities deserve.

3. We shall now consider, how we are to address ourselves to God, or what views we are to have of him when we pray for forgiveness of sin. This depends on the idea we have of those perfections which he glorifies in bestowing this privilege; and these are, more especially, his mercy, grace and faithfulness, in accomplishing what he has promised in the covenant of grace. As for his justice, that is considered, as will be observed under a following head, as having received a full satisfaction; but this is concerned in the purchase, not in the application of forgiveness; and therefore, though God, in this respect, appears with the glory of a Judge, resolving to make no abatements of the debt which was contracted, that he may thereby express his utmost detestation of the sins committed: in this sense forgiveness is not to be obtained by entreaty; for it is inconsistent with the character of a Judge, to be moved thereby, and contrary to the demands of law and justice. But,

on the other hand, when we draw nigh to him, we consider him as a Father who delights in mercy, as it is particularly intimated in the preface to this prayer; and therefore we do not come before him as summoned to stand at his tribunal, and to be weighed in the balance by him, in which respect we would be found wanting, and, if our iniquities should be marked by him, could not stand; but we consider ourselves as invited to come into his presence, in hope of obtaining this privilege; and we consider him as he has revealed himself in the gospel, in which we are told, that there is forgiveness with him, that he may be feared, not as the criminal fears his judge, who is ready to pass sentence upon him; but as a child comes into his father's presence with such a fear as proceeds from love, and is the result of that encouragement which is given him, that he should be accepted in his sight: And, the great inducement hereunto, is the intimation that he has given thereof in the promises of the covenant of grace, and particularly those that respect forgiveness, in which he has discovered himself as a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, Neh. ix. 17. with whom is plenteous redemption, Psal. cxxx. 7. he also styles himself, Our God, who will abundantly pardon, inasmuch as his thoughts and ways are above ours, as the heavens are higher than the earth, Isa. lv. 7-9. and he has likewise promised that he will cast all the sins of his people into the depths of the sea: Therefore they consider him not only as glorifying his mercy, but as performing his truth, and acting agreeably to his faithfulness, Micah vii. 19, 20. and, all this depends entirely on the discoveries he has made of himself to us through a Mediator: This leads us to consider,

4. The way in which God bestows this blessing, and we are to seek it at his hand by faith and prayer. We have before observed, that it would be an affront to the divine Majesty, to suppose that he will extend mercy to guilty sinners, without securing the glory of his vindictive justice; and this depends wholly on the satisfaction that Christ has given to it: Therefore we are to beg forgiveness for his sake, whom God has set forth to be a propitiation for his sake, that he might be just, and the justifier of him that believeth in Jesus; we are therefore first considered as having his righteousness imputed to us, and then this blessing, which we pray for, is applied to us. In this method of praying for forgiveness, we take occasion to adore the wisdom of God, which has found out this expedient to hallow or sanctify his own name, as well as secure to us an interest in his love, and, at the same time, we express the high esteem we have for the person of Christ, who has procured it for us, as also the infinite value of the price he paid in order

thereunto; and we refer our cause to him, that, as our Advo cate, he would appear on our behalf, in the merit of his obedience and sufferings; that our petition may be granted in such a way, that God hereby may have the highest revenue of glory redounding to himself, and we receive the blessings consequent thereupon.

5. We are now to consider the frame of spirit with which we are to pray for forgiveness. There is no grace but what is to be exercised in prayer, agreeably to the subject-matter thereof; and it is evident, from the nature of the thing, that when we pray for forgiveness, it ought to be with a penitent frame of spirit: Accordingly repentance and forgiveness of sins are often connected in scripture. Thus it is said, Repent and be converted, that your sins may be blotted out, Acts iii. 19. not that we are to suppose that repentance, or any other grace, is the cause of God's secret purpose or determination to forgive sin, or, that he accepts of it as any part of that atonement or satisfaction which his justice requires to be made for it; for this is to ascribe that to it which belongs entirely to Christ's righteousness; yet repentance is so far necessary to forgiveness, that it would be a very preposterous thing for any one to ask this favour either of God or man without it. Not to repent of a crime committed, is, in effect, a pleading for it, and a tacit resolution to persist in it, which disqualifies us from pleading a pardon; and it would be contrary to the divine perfections for God to give it to those who hereby do, as it were, practically disown their need of it.

Now the necessity of repentance, in those who are praying and hoping for forgiveness, appears from the connexion that there is between it, and all other graces; which, though distinguished, are not separated from it, and they are, all of them, necessary to salvation, which we can, by no means attain to, without being forgiven.

III. We proceed to consider, the encouragement that they, who plead for forgiveness with the exercise of faith, repentance and other graces, have to expect, that they shall be heard and answered; and more particularly, how far that disposition, which we have to forgive others is an evidence thereof.

1. Grace exercised, is an evidence of forgiveness. This appears, in that it is a work and fruit of the Spirit, a branch of sanctification, and an earnest of eternal life; and, in this respect, that good work may be truly said to be begun, which God will certainly carry on, and perfect in glory of this, I say, every grace, provided it be true and genuine, is an evidence, from whence we may conclude our right to forgiveness, or justification, which is inseparably connected with it; as the

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