sins both of Jews and Gentiles; for which he has become a propitiatory sacrifice.

II. The word ATONEMENT, though often used in the Old Testament, of typical sacrifices, making expiation of sin, and which signifies to cover, is but once used in the New Testa ment, Rom. v. 11. By whom we have received the atonement. The word used properly signifies reconciliation; and so it is elsewhere translated, Lev. vi. 30. atonement and reconciliation for sin, design the same thing, and both satisfaction for it. Which leads to observe,

III. The word RECONCILIATION is frequently used with respect to this doctrine; all things are of God, Who hath reconciled us to himself by Jesus Christ, 2 Cor. v. 18. This may be further illustrated, 1. By observing the character of the persons reconciled; they are said to be enemies in their minds by wicked works; which is expressive, 1. Of the internal enmity there is in their minds and hearts; the carnal mind, as every man's mind is naturally carnal, is not only an enemy, but enmity itself, against God, Rom. viii. 7. to the Being of God, wishing there was no God, to the purposes and decrees of God, which they cannot bear, and to which they insolently reply; and to the providences of God, which they charge with inequality and unrighteousness to Christ; and to his gospel, to the Spirit, to his Person, whom they know not, nor can receive; and to the saints. Paul, a chosen vessel of salvation, was, whilst unregenerate, exceeding mad against the saints. 2. There is an external enmity, which appears by wicked works and sinful actions openly committed. 3. Men are not only enemies internally, and externally to God, but there is an enmity on the part of God to them; there is a law enmity, or an enmity declared in the law against them. If there had been no other enmity than what is in the hearts of men against God, there would have been no need of the sufferings and death of Christ to make reconciliation; but there was a law enmity on the part of God, and his justice, which required the death of Christ to take it away. There was, in some sense,

a reciprocal enmity between God and men, which made a recon. ciliation necessary; which will further appear, 11. By observ ing what reconciliation signifies and imports. Reconciliation between man and man, supposes a former state of friendship subsisting between them, a breach of that friendship, and a renewing and restoring of it: and there is something like it in reconciliation between God and man. Mah, in his primæval state, was in strict friendship with God; but man abode not long in this state; sin, that whisperer and make-bate, soon separated chief friends.

But here we must proceed warily, and observe some things to prevent mistakes and misreprentations; for perhaps there is not one thing in the whole scheme of evangelical truths more difficult rightly to fix than this. It should be considered, that properly speaking there are no passions nor perturbations of mind in God. When displeasure, anger, provocation, resentment, &c. are ascribed to him, it must be understood after the manner of men. Nor are we to imagine there is any change in God as in men, who are sometimes friends, then enemies, and then friends again; he changes not, there is no variableness nor shadow of turning in him. The reconciliation made by Christ was not to the love of God, which was never lost, but to the justice of God, offended by sin, Heb. ii. 17. III. The means by which this reconciliation is made, are the bloodshed and death of Christ; he only is the reconciler and peace-maker; a sinner cannot make peace with God or reconciliation, that is, satisfaction for his sins; not by his works of righteousness, which are impure and imperfect; nor by repentance, which the law does not admit of, nor is it any satisfaction to it; nor by faith, for that does not make, only receives the atonement made by Christ; nor by the death of the sinner himself. The Jews having lost the true notion of the atonement by the Messiah, fancy that a man's death atones for his sins; but it is a false notion, there is no other way of peace but by the death of the Son of God.

OF THE PARDON OF SIN.

THE doctrine of pardon, properly follows the doctrine of satisfaction; for pardon of sin proceeds upon satisfaction made for it. Forgiveness of sin, under the law, followed upon typical atonement for it: four times, in one chapter, it is said, the priest shall make atonement for sin, and it shall be for given, and as often in the next chapter, Lev. iv, v. and in other places. This doctrine is of pure revelation; it is not to be known by the light of nature; As many as have sinned without law, shall also perish without law, Rom. ii. 12. Nor is this a doctrine of the law, which gives not the least hint of pardon, nor any encouragement to expect it; As many as have sinned in the law, shall be judged by the law, condemned without any hope of pardon, Rom. ii. 12. Nor does the law regard a man's repentance, nor admit of any; He that despised Moses's law, died without mercy! Heb. x. 28. But the doctrine of pardon is a pure doctrine of the gospel, Luke xxiv. 47. Concerning which may be observed,

1. The proof may be given of it, that there is such a thing as a pardon for sin: this is asserted in express words by David; There is forgiveness with thee, Psal. cxxx. 4. and by Daniel, To the Lord our God belong mercies and forgivenesses, full and free pardon of sin, Dan. ix. 9. It is a blessing provided and promised in the covenant of grace, Heb. viii. 12. it is in the gracious proclamation the Lord has made of his name, Exod. xxxiv. 7. Christ is exalted to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins, Acts v. 23. and it is, by his orders, published in the gospel; to which may be added, the numerous instances of it; as of the Israelites, and of David, Manasseh, and of Saul the blasphemer, the persecutor, and injurious person. It is in this way God would have his people comforted, Isai. xl. 1,2. Matt. ix. 2.

II. The phrases by which the pardon of sin is expressed, and which will serve to lead into the nature of it. 1. By lifting it up, and taking it away; Blessed is he whose transgres sion is forgiven; the Hebrew word, is lifted up, taken off from him, and carried away, Psal. xxxii. 1. Sin lies upon the sinner, and lays him under obligation to punishment, un, less it is taken off; and it lies upon the conscience of an awakened sinner, as a burden too heavy for him to bear; and which is taken away by the application of the blood of Christ. 11. By the covering of it; Blessed is he whose sin is covered, Psal. xxxii. 1. Thou hast forgiven the iniquity of thy people; thou hast covered all their sin, Psal. lxxxv. 2. Sin is something impure nauseous, and abominable in the sight of God, and must be covered out of sight; this cannot be done by any thing of man's; not by his righteousness, Their webs shall not become garments, neither shall they cover themselves with their works, Isai. lix. 6. Sin is only covered by Christ, whose atonement is the purple canopy in the chariot of the covenant of grace, under which his people ride safe to glory. 111. By a non-imputation of it; Blessed is the man to whom the Lord imputeth not iniquity! Psal. xxxii. 2, does not reckon it, or place it to his account IV. By a blotting of it out: In such language David prays for the forgiveness of sin; Blot out my transgressions—and blot out mine iniquities. Psal. li. 1-9. Isai, xliii. 25. which language is used, either in allu. sion to the crossing of debt books, drawing a line over them; or to the blotting out of a man's hand writing to a bond or note, obliging to payment of money; hence the phrase of blotting out the hand writing of ordinances that was against us, Col. ii. 14. v. By a non-remembrance of it; And their iniquities will I remember no more! Heb. viii. 12. Isai, xliii. 25. God forgives and forgets. VI. By making sin, or rather sinners, white as snow; so David prays, Wash me, and I shall be whiter than snow! Psal. li. 7. Isai. i. 18.

III. What sins are pardoned. 1. For quality; they are called trespasses; every kind and sort of sin. 11. For quantity; all trespasses, sins, and transgressions are forgiven, Col, ii. 13.

Psal. ciii. 3. Original sin, and all actual sins, which spring from thence; some are more secret, some more open, some lesser, others greater, more daring and presumptuous: some sins of commission, other sins of omission; but all are forgiven; and not only daily failings and infirmities, but all backslidings, revoltings, and partial apostacies.

1. It

IV. The causes of the pardon of sin. 1. The efficient Cause is God, and not to any creature, angels or men. is not in the power of men to forgive sin; one man may forgive another an offence, as committed against himself, but not as committed against God; saints ought to forgive one another's offences that arise among them; as God for Christ's sake, has forgiven them, Eph. iv. 32. Col. ii. 13. Ministers can remit sin ministerially and declaratively, but not authoritatively; no man that goes under the name of a priest, or a minister of the word, has a power of absolution, or has au thority to absolve men from their sins: all that a true and faithful minister of the gospel can do, is to preach remission of sins in the name of Christ; and to declare, that whoever repent of their sins and believe in Christ, shall receive the forgiveness of them; and which declaration of theirs, God abides by and confirms; and whose sins, in this sense, they remit, they are remitted, John xx. 23. 2. There is nothing a man has, or can do, by which he can procure the pardon of sin, either for himself, or for others; no man by his riches and the multitude of his wealth, can give to God a ransom for him. self, or for his brother, make atonement and satisfaction for sin, and obtain the pardon of it; Riches profit not in the day of wrath. Nor is pardon procured by repentance; they are both gifts of grace; and though given to the same persons, the one is not the cause of the other. The tears the woman, a sinner, shed, and with which she washed Christ's feet, were not shed to procure the pardon of her sins, but flowed from a sense of pardoning love manifested to her, Luke vii. 37-47. Nor is pardon procured by faith, as the cause of it; faith does