sistent with the claims of justice, otherwise he could not declare his righteousness in the remission of sins; and that, while he absolves the penitent, who by the violated law was adjudged to misery, he evinces the strictest and most inflexible regard to the principles of eternal justice. That the term "righteousness is to be understood in this sense, is evident from the phraseology of the concluding part of this passage; "To declare, I, say, at this time, his righteousness: that he might be just, and the Justifier of him who believeth in Jesus."

You must have frequently noticed, in perusing the Scriptures, that the forgiveness of sins is always represented as an act of grace. The very term "forgiveness" excludes all idea of obligation on the part of God, otherwise than as obligation may arise from his own merciful engagements. A sovereign is under no obligation to remit the offences of a subject who has transgressed the laws of his country; no inducement to such an act can in justice arise from the offender himself: much less can we suppose that God is under any obligation to his fallen creatures, as such, to pardon their sins. If he should pardon their sins, it is evident, that the act must originate in mere grace. God, as the just Governor of the world, has published his law for the regulation of human

actions; and has threatened to punish every violation of it. Now, if, notwithstanding this threatening, he forgives sin, his grace in that act must be proportionate to the justice of the penalty. As far, therefore, as God would have been just in punishing us for our offences, so far does he display his grace in remitting them.

It has been contended, that this view of the freeness of pardon is inconsistent with the atonement of Christ;-that, if Christ died to atone for our sins, the forgiveness of them is not an act of grace, but of debt, "seeing a price is paid to obtain it." But though there may be instances in which the ideas of grace and atonement would be incongruous, yet, in this case, they are in perfect unison. If, indeed, we could have borne the wrath due to sin in our own persons; or, if we ourselves could have procured a surety of sufficient dignity, and his sufferings could have been accepted on our account; or, if our sins could have been literally transferred to Jesus Christ so as to make them, to all intents and purposes, his sins, there would be considerable force in the objection. But, when we reflect, that it is not in the nature of such sufferings as we endure, to expiate such guilt as we have contracted,

*

* Sce Fuller's Works, vol. vii. page 435–438.

that the human race, at no period of the world, even if they had been so disposed, were able to provide a surety and substitute of sufficient excellence to appear in their stead, that, though our sins were imputed to Christ, and drew upon him the indignation of Heaven, yet, that he retained his innocence unsullied; that our sins did not cease to be our own;and that we cannot enjoy the benefits of the Saviour's death unless we repent of those very sins for which he suffered; the charge of inconsistency between grace and atonement will appear altogether unfounded.

It should be recollected, moreover, that, as sin, according to the views which we have just stated, could not have been forgiven consistently with the claims of Divine Justice, without an atonement, the grace of God becomes more apparent in having provided such an atonement as is adapted, in all respects, to secure the blessing, and to ensure its communication in a way no less satisfactory to us than honourable to himself. The redemption of sinners, therefore, with all its attendant wonders,-the eternal purpose which contrived it, the gift of a Mediator, and the acceptance of his sacrifice on our behalf, originated in the grace of God; so that the atonement of Christ, instead of diminishing, actually enhances the glory of Divine

grace, and renders it infinitely more resplendent than it could have been, had sin been pardoned without such an intervention. This appears to be the meaning of our Lord in that remarkable passage of his conversation with Nicodemus ;"God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life;" and of St. John, in his first Epistle;-" Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins."

Before we dismiss this head of discourse, it may be necessary to make a few remarks on the extent of Divine forgiveness.

With regard to this subject, Jesus Christ excepts no case but that of " the sin against the Holy Ghost." Mark the language of Scripture; -"Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?- He retaineth not his anger for ever, because he delighteth in mercy. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." In order to repress those fears which usually assail the penitent on account of the number and magnitude of his sins, it is added;

"For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." These assurances of Divine Mercy are accompanied with such information respecting the medium of pardon as greatly to heighten their interest. We learn, that "God for Christ's sake forgives" all those who believe the gospel ;-that sinners "have redemption through the blood of Christ, even the forgiveness of sins;"-that "Christ is exalted as a Prince and a Saviour, to give repentance and remission of sin;"- that " He is able to save them to the uttermost that come unto God by him;"—and that some of the most odious sinners "were washed, and sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God." Not to multiply references, you will observe, in those I have selected, a total silence with respect to the degree of any sinner's culpability. The very worst cases are comprehended, and ample promises given of pardon and eternal life to all who submit to the terms of the gospel. To prove the veracity of these assurances, Jesus Christ not only foretold the salutary effects which they would produce in subsequent ages on the hearts of repentant sinners, but actually dis