authority of God, revealed unto us by Jefus Chrift, we are bound in duty to pray for pardon of fius, or forgiveness.

2. On this fuppofition, it is the higheft blafphemy and reproach of God imaginable, to conceive that there is not forgivenefs with him for us. Indeed, if we fhould go upon our own heads, without his warrant and. authority, to ask any thing at his hand, we might well expect to meet with difappointment. For what fhould encourage us unto any fuch boldnefs? But now when "God himself fhall command us to come, and ask any thing from him, fo making it thereby our duty, and that the neglect thereof should be our great fin and rebellion against him; to fuppofe he hath not the thing in his power to bestow on us, or that his will is wholly averfe from fo doing, is to reproach him with want of truth, faithfulness and holinefs, and not to be God. For what fincerity can be in fuch proceedings? Is it confiftent with any divine excellency? Could it have any other end, but to deceive poor creatures? either to delude them if they do pray according to his command, or to involve them in farther guilt, if they do not? God forbid any fuch thoughts fhould enter into Your hearts. But.

3. To put this whole matter out of question, God hath promised to hear our prayers, and in particular those which we make unto him for the forgiveness of fin. So our Saviour hath affured us, that what we alk in his name, it fhall be done for us. And he hath, as we have fhewed, taught us to afk this very thing of God, as our heavenly Father; that is, in his name: For in and through him alone is he a Father unto us, 1 need not infift on particular promises to this purpose, they are, as you know, multiplied in the fcriptures.

What hath been spoken may fuffice to establish our prefent argument, namely, that God's prefeription of religious worship unto finuers, doth undeniably prove, that with him there is forgivenefs; efpecially confidering, that the principle parts of the worthip so prescribed B b

and

and appointed by him, are peculiarly defigned to confirm us in the faith thereof.

And this is the defign of the words that we do infift upon; There is forgiveness with thee, that thou mayeft be feared. The fear of God, as we have fhewed in the Old Testament, doth frequently exprefs, not that gracious affection of our minds, which is diftin&tly fo called but that whole worship of God, wherein that and all other gracious affections towards God are to be exercifed. Now the pfalmift tells us, that the foundation of this fear or worship, and the only motive and encouragement for finners to engage in it, and give up themfelves unto it, is this, that there is forgiveness with God. Without this, no finner could fear, ferve, or worship him: This therefore is undeniably proved by the inftitution of this worship, which was propofed unto confirmation.

The end of all these things, as we shall afterwards at large declare, is to encourage poor finners to believe, and to evidence how inexcufable they will be left, who, notwithstanding all this, do through the power of their lufts and unbelief, refufe to come to God in Chrift that they may be pardoned. Yea, the laying open of the certainty and fulness of the evidence given unto this truth, makes it plain and confpicuous, whence it is that men perish in and for their fins. Is it for want of mercy, goodness, grace or patience in God? Is it thro' any defect in the mediation of the Lord Chrift? Is it for want of the mightiest encouragements, and moft infallible affurances, that with God there is forgiveness? Not at all, but merely on the account of their own obftinacy, stubbornnefs and perverfnefs; they will not come unto this light; yea, they hate it, because their deeds are evil. They will not come to Christ, that they may have life. It is merely darkness, blindness, and love of fin, that brings men to deftruction. And this is laid open, and all pretences and excuses are removed, and the fame of mens lufts made naked by the

full

full confirmation of this truth, which God hath furnished us withal.

Take heed you that hear or read these things, if they were not mixed with faith, they will add greatly to your mifery. Every argument will be your torment. But these confiderations must be infifted on afterwards.

Moreover, if you will take into your minds what hath been delivered in particular, concerning the nature and end of the worship of God, which you attend unto, you may be inftructed in the ufe and due obfervation of it. When you address yourselves unto it, remember that this is that which God requires of you who are finners; that this he would not have done, but with thoughts and intention of mercy for finners. Blefs him with all your fouls, that this is laid as the foundation of all that you have to do with him. You are not utterly caft off, because you are finners. Let this fupport and warm your hearts, when you go to hear, to pray, or any duty of worship. Confider what is your principle work in the whole. You are going to deal with God about forgiveness, in the being, caufes, confequents, and effects of it. Hearken what he speaks, declares or reveals about it; mix his revelation and promifes with faith. Enquire diligently into all the obedience and thankfulness, all thofe duties of holiness, and righteousness, which he juftly expects from them who are made partakers of it; fo fhall you observe the worship of God unto his glory, and your own advantage.

The giving and establishing of the new covenant another evidence of forgivenefs with God.-----The oath of God engaged in the confirmation. thereof.

VIII. Another evidence hereof may be taken from the making, establishing and ratifying of the new covenant. That God would make a new covenant with

his people is often promifed, often declared. Sec among other places, Jer. xxxi. 31, 32. and that he hath done fo accordingly, the apostle doth at large manifeft, Heb. viii. 8, 9, 10, 11, 12. Now, here fundry things unto our prefent purpose may be confidered. For,

1. It is fuppofed that God had before made another Covenant with mankind. With reference hereunto is this faid to be a new one. It is fuppofed unto another that was before it, and in comparison whereof that is called old, and this faid to be new, as the apoftle fpeaks exprefly in the place before-mentioned. Now, a covenant between God and man is a thing great and marvellous, whether we confider the nature of it, or the ends of it; In its own nature it is a convention, compact and agreement, for fome certain ends and purposes between the holy creator and his poor creatures. How infinite, how infpeakable must needs the grace and condefcenfion of God in this matter be? For what is poor miferable man, that God fhould fet his heart upon him that he fhould as it were give bounds to his fovereignty over him, and enter into terms of agreement with hin? For whereas before, he was a mere object of his abfoJute dominion, made at his will, and for his pleasure, and on the fame reafons to be crushed at any time into nothing; now he hath a bottom, and ground given him, to ftand upon, wherein to expect good things from God upon the account of his faithfulness and righteoufnefs. God, in a covenant gives thofe holy properties of his nature unto his creatures; as his hand or arm for him to lay hold upon, and by them to plead and argue with him. And without this, a man could have no foundation for any intercourfe or communion with God, or of any expectation from him, nor any direction how to deal with him in any of his concernments. Great and fignal then was the condefcenfion in God, to take his poor creature into covenant with himtelf. And especially will this be manifeft, if we confider the ends of it, and why it is that God thus deals

197 with man. Now thefe are no other, than that man might ferve him aright, be bleffed by him, and be brought unto the everlasting enjoyment of him, all unto his glory. Thefe are the ends of every covenant that God takes us into with himfelf; and thefe are the wholeof man. No more is required of us in a way of duty; no more can be required by us to make us bleffed and happy, but what is contained in them. That we might live to God, be accepted with him, and come to the eternal fruition of him, is the whole man; all that we were made for, or are capable of, and thefe are the ends of every covenant that God makes with man; being all comprised in that folemn word, that he will be their God, and they shall be bis people.

2. This being the nature, this the end of a covenant, there must be some great and important caufe to change, alter and abrogate a cover ant once made and eftablifh. ed, to lay afide one covenant, and to enter into another. And yet this the apostle, fays exprefly that God had done, Heb. viii. 13. and proves it, because himfelf calls that which he promised, a new covenant; which undeniably confirms two things: Firft, That the other was become old; and Secondly, That being become fo, it was changed; altered, and removed. I know the apostle speaks immediately of the old adminiftration of the covenant under the Old Testament, of Mofaical inftitutions; but he doth fo with reverence unto that revival which in it was given to the first covenant made with Adam. For, in the giving of the law, and the curfe wherewith it was accompanied, which were immixed with that adminiftration of the covenant, there was a folemn revival and reprefentation of the first covenant, and its fanction, whereby it had life and power given it to keep the people in bondage all their days. And the end of the abolition or taking away of the legal adminiftration of the covenant, was merely to take out of God's dealing with his people, all use and remembrance of the first covenant. As was faid therefore, to take away, difannui, and change a covenant fo

made