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obedience, and 'sanctity of life.''Neither is this forgiveness the less free and gracious, because Jesus Christ, as our surety and redeemer', has paid the price of it, having been appointed for and destined to this great and arduous work by the Father. For what does that great 'Father of mercies herein, but, in order to our complete discharge, by one certain and ever-to-beadmired" way, satisfy Himself of His own, by fastening His only-begotten Son to the Cross ?' The repository of this treasuire is opened, the whole price is poured out at once, that great price of redemption, more precious than 'all the treasures, than all the mines of gold in the world,' or even tlie whole world itself. Buť they who' anxiously debate the point, whe : ther God could simply and absolutely pardon sin 'without any price, do but trifle ; for whatever may be supposed concerning that, who is there that will deny that this way of the salvation of men which God has chosen," is so full of stupenďous mystery; and 'soʻllustrious, if I may so speák," for that trine, and to us most benign aspect of Wisdom, Justice, and Mercy, that nothing can be thought of more worthy the Divine majesty, ' nothing sweeter, nothing more munificent with respect to unworthy man? "So that, it'will appear, Athanasius speaks very prudently when he says, “We ought not in this manner so much to consider the absolute power of God, as what is most advantageous to man, and what most worthy of the Divine Being*."

"It was fit that our wise Creator should give us a law, and that law was both useful and pleasant to those who would carefully observe it; but when once violated, there would necessarily arise a fatal enmity between the law and the transgressors of it, an enmity which would continually become progressive, and gather new strength in the progress. But as for our obstinacy, what is it more than wpòs xévtqa haxtigaiv, to kick against the pricks? The Law' is inviolably safe in its own sanctity, dignity, and immortality; but we, by striving against it, what do we gain but iniquity, disgrace, and death? So that if there were no umpire to interpose, there would be no' hope, but that the whole human kind should perish. But that blessed and efficacious Intercessor came from on high; and certainly He was Himself a Divine person, who could compose such a controversy, and who joining, by an indissoluble union, His infinitely better with our miserable and mortal nature, did so, by a most wonderful method, render to the Law all its accuracy of obedience, and to us, though guilty, impunity. And having thus made peace, that concord might afterwards continue and prevail, He animates all who partake of this blessed peace, by His own new, pure, and Divine Spirīt, that they might not only be engaged sincerely to endeavour to observe diligently the sacred precepts of the Law, but might love them, and cordially embrace them. At the same time, He hath tempered the severity of the Law towards all those that are received into favour, that their diligent, pious, and affectionate observance of the Law, though not entirely complete, should by our indulgent Father be most graciously accepted, even as if it were perfect. And so, the honour of the Divine Legislator is secure among men, and his peace descends upon them; and this is what our text observes, There is forgiveness with Thee, that Thou may st be feared.

* Ουκ ούπως δεί εν τούτου πράγματι το απλώς του θεού δύνατον λογίζεσθαι, ώς το τους ανθρώποις λυσιτελέστερον και πάνυ γε ομώ; Θιοπρεπέστερον.

It is well known, that the fear of God is commonly used in Scripture to signify, not only the whole of His worship, but all pious affections whatsoever, and consequently, the whole of true religion. And some translate the expression here, That Thou mayst be reverently worshipped ; and it is thus used with the greatest propriety. I speak of that fear which is so far from denoting the servile, hostile dread and terror which some might think of, that, on the contrary, it entirely excludes it, being properly a reverence tempered with love. Yet I do not think that we are to exclude all dread of punishment and vindictive justice under the name of a servile and disingenuous fear ; nay, I apprehend such a fear to be very necessary even to those who most ardently love, as long as they live in the flesh, in order to tame and rein in the petulancy of it; yea, love

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itself places fearas a kind of bit and bridle to the flesh. Psals exix. 128, My filesh trembles for fear of Thee, and I am afraid of Thy judgments. Heb. xii. ult., Let us serve God with reverence and godly fear, for our God is a consuming fire. This is the fear, which is called the beginning of wisa dom, and which is marked with other very high titles of ho. nour in the sacred Scriptures ; without which, we can neither conceive the beginning of Divine worship and true piety, nor pursue the improvement of it.

As this holy and pure fear is the compendium and summary of religion, so this pardon and free remission of sins is the great foundation and support of that fear and religion. As the whole human race is defiled with sin, the despair of pardon would entirely drive us away from God, and, precluding all ways of returning, would plunge the offender headlong into eternal banishment and eternal hatred. - With Thee is forgiveness, that Thou mayst be feared ; that men may not dread Thee and flee Thee as an inexorable judge and enemy, but may reverence, love, and serve Thee, as a mild and gracious Lord, as a most merciful and loving Father. And this is that joyful message of the gospel, to which sinners run, as soon as they hear and understand it, prostrating themselves with all humility at the feet of so mild a Lord and so gracious: a King. “ For no one,” as Ambrose says, will think of repenting, but he who hopes for indulgence This merciful God calls back to his favour those who are as it were flying from it, saying, Return, ye apostates and rebels, and I will pardon and heal your backslidings. And they, as if their bowels sounded to the unison note of Mercy with reciprocal penitence and love, answer, Behold we come unto Thee, for Thou art Jehovah our God. And this is what the great Messenger and Author of our salvation preached and set forth : Repent, says He, for the kingdom of heaven is at hand. You are not now pursued by wrath and vengeance, threatening utterly to extirpate you and cut you off, but the

* Nemo meditabitur pænitentiam, nisi qui speraverit indulgentiam.

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kingdom of heaven, the dispensations toflore, merdy, and grace, opens its bosom to embrace you, and freely offers you the full pardon of all your former obstinacy and rebellionai Behold the compassionate Fatlier meeting that prodigal son who had so basely run from him, while yetsafar off on his return, and, instead of chiding and upbraiding him, burying not only all his sins, but even bis very confessioni, as in a delogel of love, amidst the tenderest embraces, kisses, and tears. Make me to hear, says David, the voice of joy and gladness, that the bones which Thou hast broken may Irejoice. Byl that alamentable fall, he had as it were dashed himself agaist the rock of Divine justice, so that all his bones were broken; but what a voice of joy and gladness is that which should restore full soundness and strength to bones which had thus been crushed and shattered to pieces! Surely, it is no other voice than that so often used by our Saviour in the gospel, Son, be of good cheer, s, thy sins are forgiven thee. That was the grace, softer than oil, sweeter than roses, which, Aqwed from His lips into the sinner's wounds, and, which being poured into the contrite heart, not only heals, but blesses it, yea, and marks it out for eternal blessedness., But alas! the greater

of sinners sleep in their misery, and though their dis tempers are mortal, feel them not. It is therefore no great

, wonder, that this els that this grace, this precious,

this precious, this invaluable remedy is despised by them. But, Oh, how sweet, is the voice of pardon to a soul groaning under the burden of sip :

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Dulcis aque saliente sitim restinguere, riva: balupe

Sweet as the living stream to summer thirst.' huisbutyr 1619.97901119 10 i sidh iad * But, as one well expresses it, “ He that has never known discomfort, knows not what Corisolation means. Ir Meny of this world, entangled in the cares of life and in its crimes, tinsenisible of misery, attend not to mercy *, ??, But if any who ima. - •

siis vil bir Quisquis autem desolationem non novit, nec consolationem agnos. cere potest. Homines seculi negotiis et flagitiis implicati,' dum miseriam ngn sentiunt, misericordiam non attenduntz-BERNARDort 19- Yan

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gine themselves, partakers of this forgiveness do not at the same time, feel their hearts struck with a pious - fear of the Divine Majestyy let: them know, Tithat their joys are all self-invented dreams, since it is for this very end that there is forgirenots with God, even that He may be feared. -80 or bel lain the remainder of this Psalm, the Author asserts his confidence in God, and labours to confirm and establish that of au trud believers bus daid 2005 di sebut of tabiis vol

gilj , Vérj6o1 Intait for the Lord, my soul doth wait, and in His word do I 90hope, tient les in ti e ball det sidste 6: My soul waiteth for the Lord, that morning ; I say, more than they watch Toatch for the

morning. 7. Let Israll hope

' in the Lord, for with the Lord there is mercy, and with (4 Him is plenteous redemption. oj dil bra pambajo- lut Sri And He shall redeem Israel from all his iniquities.se bre brum ad

I'vait for the Lord. With Thet" is 'ntercy. They' who Heartily believe this, "are drawn býthat sweet and amiable Forde ör"desire, to be partakers of it"? And certainly, there is ko'tfüe faith if the doctrine of salvation;'unless it be attended With this magnetic force' by which it draws the soul to God. One would

think it were impossible, where this effect is not produced,' that there should be so much as an historical faith'; and sutely it is contrary to."and inconsistent wi

tent"With'thie raliona Sláturë, to'sée'só 'desirable and excellent’a good laid down before üs, and freely offered, without running most freely to embrace it with open arms, and an ardent'impetuosity of soul.“ (11 430b

The faith, therefore, of vulgar and merely nominal Christians, is quite dead, and deserves not the name of faith at all. I mean, that which is not sufficient to excite them earnestly to desire and expect that Divine grace in which they say they believe. True and lively faith is the eye of the inner man, which beholds an infinitely námiable God, the lucid and perpetual Fountain of grace and is by the view immediately kindled into most fervent love. That Divine light which is sent from Heaven into the soul

, is the vehicle of heat too, and, by, its ardent rays, presently sets the heart on fire: the flame rises sublime, and bears

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