"I, even I," &c. It is thus a pardon from God. "Who can forgive sins but God only?" There can be no peace enjoyed by any one until he knows that it is God who has forgiven him. When a criminal has been condemned to death, the fact that he is pitied and forgiven by the friends of him whom he has murdered will not save his life, for he has sinned not merely against them, but against the law, and if the sovereign do not issue pardon, he must endure the penalty. And so I have sinned against God; and I can rest in nothing short of absolution pronounced by Him. If it be a merely human pardon on which I rest, the first thought of God will be sufficient to bring back my disquietude and fear; but if it be God's forgiveness, I may rest on that for ever. If I certainly know that He has justified, I may sound out the daring defiance, and challenge the universe for a reply, "Who is he that condemneth?" If man pardon, God may still condemn; but if God forgive, then there is no power that can reverse His deed, and He Himself will never revoke it.

III. THE GROUND ON WHICH THIS BLESSING IS BESTOWED.

"For mine own sake." The words imply, 1. That God does not forgive sin on the ground of anything in the sinner, or done by him. It is not written, for thy tears' sake, or for thy good deeds' sake, or for thy repentance' sake, but "for mine own sake." When the tribes of Israel were about to enter Canaan, it was over and over again declared that God gave them not that good land to possess it for their own sake, &c. (Deut. ix. 4-6). So with the blessings of the new covenant, "Not for your sakes do I this, saith the Lord" (Ezek. xxxvi. 32). God will not, because He cannot, forgive you on the ground of your own worthiness, or for your own sake.

2. That God forgives sin only on such a ground as glorifies Himself. He cannot forgive sin in every way, or on every ground. He cannot do it simply for His mercy's sake, for He is just as well. as merciful; and both of these attributes must be radiant with glory, in

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His method of forgiveness. Hence it is only "for His own sake”—that is, through the atonement of our Lord Jesus Christ-that this blessing is bestowed for only thus is the whole glory secured to Himself. If God were to forgive sin without any satisfaction to His justice, or any vindication of His law, His doing so would dishonour His character, and sap the foundations of His moral government. He must be seen to be a "just God as well as "a Saviour:" and in the very matter of justifying the ungodly, His justice must be clearly manifested (H. E. I. 376).

"In that salvation wrought by Thee,
Thy glory is made great."

For here His justice is satisfied, His law magnified, His name honoured.

IV. THE EVIDENT DELIGHT WHICH GOD HAS IN GRANTING THIS BLESSING.

"I, even I, am He." He dwells on it, and specially on the fact of its coming from Him, to show that it is not only His own proper prerogative, but His especial delight, to forgive sin for His own sake. He delighteth in mercy, and the depth of that delight is nowhere seen so clearly as in the Cross through which He seeks to enjoy it. He is not the austere Master that many picture Him to be: He is a loving Father, if men would only let Him love them; and there is nothing now in which He so rejoices as in the bestowment of forgiveness on His believing people. Some of us can tell how blessed it is to receive this pardon; but who can conceive how much greater is the blessedness of Him who gives it! (H. E. I. 2328.) Sinner, the highest happiness thou canst give to God will be by accepting this gracious blessing.

V. THE CHARACTER OF THOSE TO WHOM THIS DECLARATION IS HERE MADE.

Read verses 22-24. After this, as an old commentator has said, “ one would think it should follow-I, even I, am He that will destroy thee, and burden myself no longer with care about thee:" but no; where sin has

abounded, grace does much more abound; where wrath is most deserved, mercy is most graciously expressed. If forgiveness has been offered to sinners such as these, who had wearied God with their iniquities, is there any reason why it should not be to us! We may have been very aggravated transgressors, but we can hardly be worse than they were. Yet even if we are, we may take these words as addressed to us. It makes no matter who or what we are, yet with the Lord there is mercy for us, and with Him there is plenteous redemption.

But how, you say, am I to take it? I answer in the words of the prophet, "Let the wicked forsake His way," &c. You are to take it by repentance and faith. Repentance looses your hold from sin, faith fixes it upon Jesus Christ.-W. M. Taylor, D.D.: "Life Truths," pp. 21-37.

That article in the creed, "I believe in the forgiveness of sin," is too little thought of. Men flippantly declare that they believe in it when they are not conscious of any great sin of their own, but when his transgression is made apparent to a man, and his iniquity comes home to him, it is quite another matter. His first instinct is to fear that his sins are altogether unpardonable. If he does not state his unbelief in so many words, yet in the secret of his soul that dreadful conviction takes hold upon him and darkens every window of hope. He looks to the law of God, and while he looks in that direction he will certainly conclude that there is no pardon, for the law knows nothing of forgiveness. Within the awakened man there is the memory of his past offences, and on account of these his conscience passes judgment upon his soul, and condemns. it as even the law doth. Many natural impressions and instincts assist and increase the clamours of conscience; for the man knows within himself, as the result of observation and experience, that sin must bring its own punishment. He perceives that it is a

knife which cuts the hand of him that handles it, a sword that kills the man who fights therewith. He feels that he cannot himself readily pass by offences committed by his fellow-men, and so he concludes that the Lord cannot willingly forgive. That part of the hardness of his heart goes to deepen the conviction that God will not pass by his transgression; and he is therefore terribly dismayed and hopeless of mercy. The convinced sinner is able to believe that mercy may be shown to others; but as for himself he signs his own death-warrant, and labours under the full persuasion that the acts of God's mercy can never extend to him. No stocks can hold a man so fast. a3 his own guilty fears.

With the desponding I shall try to deal.

I. THERE IS FORGIVENESS.

1. This appears in the treatment of sinners by God, inasmuch as He spares their forfeited lives. When our first parents had transgressed, they came at once under desert of penalty. The Lord visited the garden and convinced the offenders of their transgression; but instead of there and then casting them for ever away, He talked to them of a certain seed of the woman that should bruise the serpent's head. Would the Lord thus have spared them, if He had not meant to show mercy? If God had no pardons, would He not long ago have cut us down? God waiteth long, because He willeth not the death of any, but that they turn to Him and live.

2. Why did God institute the ceremonial law, if there were no ways of pardoning transgression? Why the sacrificial shedding of blood, if God did not intend to blot out sin? Does not a type imply the existence of that which is typified? The evident design of the whole Mosaic economy was to reveal to man the existence of mercy in the heart of God, and the effectual operation of that mercy in washing away sin.

3. If there is no forgiveness of sin, why has the Lord given to sinful men exhortations to repent?

4. There must be pardons in the hand

of God, or why the institution of religious worship among us to this day? Why are we allowed to pray, if we cannot be forgiven? Why are we allowed to sing the praises of God? Does

God expect the condemned to praise Him? Will He shut us up in the prison-house for certain death, and yet expect us to chant hallelujahs to His praise?

5. Why did Christ institute the Christian ministry, and send forth His servants to proclaim His gospel? What is the gospel but a declaration that Christ is exalted on high to give repentance unto Israel and remission of sins? Why are we so earnestly commanded to preach this gospel to every creature, if the creature hearing it and believing it must, nevertheless, still lie under

his sin?

6. Why are we taught in that blessed model of prayer which our Saviour has left us, to say, "Forgive us our trespasses, as we forgive them that trespass against us"? It is evident that God means us to give a true absolution to all who have offended us. He does not intend that we should play at forgiveness, but should really forgive all those who have done evil towards us in any way. Yes; but then He has linked with that forgiveness our prayer for mercy, teaching us to ask that He would forgive us as we forgive them. If, then, our forgiveness is real, so is His. A star of hope shines upon the sinner from the Lord's Prayer in that particular petition.

7. God has actually forgiven multitudes of sinners. We have read in Holy Scripture of men who walked with God and had this testimony, that they pleased God; but they could not have pleased Him if their sins still provoked Him to wrath; therefore He must have put their sins away. But I need not talk of past ages; many sitting among you this day will tell you that they enjoy a clear sense of forgiven sin.

II. THIS FORGIVENESS IS TANTAMOUNT TO FORGETTING SIN.

The Lord does not exercise memory as you and I do. We recall the past, but He has no past; all things are

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present with Him. God sees everything at once by an intuitive perception the past, the present, the future are before Him at a glance. We may not speak, except after the manner of men, of the Lord God as having memory; and yet how blessed it is that He should Himself use the speech which is current among ourselves, and represent Himself after the manner of a man, and then say, "Their sins and their iniquities will I remember no more for ever." He wishes us to know that His pardon is so true and deep that it amounts to an absolute oblivion, a total forgetting of all the wrongdoing of the pardoned ones.

You know what we do when we exercise memory. 1. To speak popularly, a man lays up a thing in his mind; but when sin is forgiven it is not laid up in God's mind. We make a kind of store-room of our memory, and there things are preserved, like fruits in autumn, stored up to be used by and by (Luke ii. 19). The Lord will not do this with our sins. He will not store them in His archives; He will not give them house-room. As for the ungodly, their sins are written with an iron pen, and the measure of their iniquity is daily filling, till it be poured out upon their own head; their sins have gone before them to the judgment-seat, and are crying aloud for vengeance. God's people, their case is otherwise; the Lord imputeth not their iniquities to them, and does not treasure them up against a day of wrath. Of course the Lord remembers their evil-doings in the sense that He cannot forget anything; but judicially, as a judge, He forgets the transgressions of the pardoned ones. They are not before Him in court, and come not under His official ken.

As for

2. In remembering, men also consider and meditate on things; but the Lord will not think over the sins of His people. I have known persons brood over an offence, as a hen gathers her chickens under her wings. The wrong grows worse as they think it over. They carefully observe the offence

3. Sometimes you have almost forgotten a thing, and it is quite gone out of your mind; but an event happens which recalls it so vividly, that it seems as if it were perpetrated but yesterday. God will not recall the sin of the pardoned. The transgressions of His people are dead and buried, and they shall never have a resurrection : "I will not remember their sins."

4. This not remembering means that God will never seek any further atonement. Under the old law, there was remembrance of sins made every year on the day of atonement; but now the blessed One hath entered once for all within the veil, and hath put away sin for ever by the sacrifice of Himself, so that there remaineth no more sacrifice for sin. The Lord will never seek another expiatory offering. The sufferings of Jesus are so all-sufficient that no believer shall be made to suffer penalty for his unrighteousness.

5. When it is said that God forgets our sins, it signifies that He will never punish us for them. How can He, when He has forgotten them? Next, that He will never upbraid us with them,"He giveth liberally and upbraideth not." How can He upbraid us with what He has forgotten? He will not even lay them to our charge (Ezek. xviii, 22; Rom. viii. 33, 34).

6. When the Lord says, "I will not remember their sins," what does it mean but this-that He will not treat us any the less generously on account of our having been great sinners? Look how the Lord takes some of the biggest sinners and uses them for His glory. When I think of Peter standing up on the Day of Pentecost,

and three thousand being converted under his first sermon, I think no more of Peter's failure and the cockcrowing. I can see that the Lord has forgotten his threefold denial, and placed him in the front to be a soulwinner. But the Lord Jesus not only uses His people, He honours them greatly. What honours He put upon the apostles, those men that forsook Him and fled in the hour of His passion! God has taken some here present, and has given them commission and ability to bring blood-bought souls to Himself. Is not this the sign of perfect forgiveness? Blessing He blesses us; yea, and makes us blessings. We shall have grace on earth, and glory in heaven. Surely all this proves that He has altogether blotted out our sins, and has determined to treat us as if we had been perfectly innocent.

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III. FORGIVENESS IS TO BE HAD. How Through the atoning blood! Come for it in God's appointed way. Repent;" that is, be sorry for your sin; change your mind about it and hate it, though once you loved it. Then confess it, for He saith, "only acknowledge thine iniquity." Chief of all," Believe in the Lord Jesus Christ, and thou shalt be saved," and that saving includes an act of amnesty and oblivion as to all your sinful thoughts, and words, and acts. Hast thou done this? Then thou art forgiven! Never forget thy sin, nor the mercy which has forgiven it. Always repent and always praise the Lord. Honour the forgetfulness of God in not remembering thy faults, and henceforth. do thou tell this blessed news to every one thou seest-there is forgiveness, such forgiveness as was never heard of until God Himself revealed it by saying of His people, "Their sins and their iniquities will I remember no. more".-C. H. Spurgeon: Metropolitan Tabernacle Pulpit, No. 1685.

It is in standing well with God that the chief good of man consists. On this everything depends, both for

time and eternity. As man is His creature, His child, there can be in the heart of God no other feeling towards him in this character than good-will and complacency. But one thing there is that has come between us and Him-sin, a thing that He cannot but hate; the one thing in all the universe against which His displeasure is declared. Yet it has proved the occasion of bringing out His love into fuller manifestation. He has been pleased to proclaim a free pardon, altogether irrespective of the nature and extent of our sins, and with no other condition attached to it than that we receive it as the gift of His grace. How great a blessing! The pledge of every other blessing that can come upon the soul. Needed by every one of us (H. E. I. 2329, 2330). Needed all through life, in death, and beyond death!

I. God undertakes to pardon sin for His own sake. It is against Him that we have sinned, and consequently it is only He that can forgive us. There is but one thing that can give hope to the guilty soul, and that is an assurance from God Himself that He will deal with it in mercy, and not remember it against us. Such an assurance He has given us; indeed it may be said to be the chief purpose of Revelation to convey this message of peace to our sinruined world, and commend it to our acceptance (Ex. xxxiv. 6, 7; Isa. i. 18; Ps. lxxxvi. 5, &c.)

But it is not in love alone, but in righteousness as well that sin is forgiven. He has also made known to us the special provision which has been made for this purpose.

The Son of God appears in this world in our nature, bears the burden of our sin, suffers and dies in homage to the law of righteousness, and rises from the dead as a sign that nothing more can be demanded either at His hands or at the hands of those whose representative He is (Rom. iv. 25; 1 Pet. iii. 18; 2 Cor. v. 21). It is as the All-just, then, and not only as the All-merciful,-in His full character as the Righteous Father,that God saves the soul from sin. This meets the demands of our moral

nature. It is a righteous pardon that is conveyed in the Gospel, and as such it is proof against conscience, and law, and judgment, and all the terrors which it is in their power to summon against us.

Yet we must never cease to think of mercy as the grand source of salvation. Let no one suppose that the work of Christ was necessary in order to incline God to mercy (see p. 92, and H. E. I. 390). On the contrary, it was in His mercy that the plan of grace took its rise (John iii. 16; 1 John iv. 10). It is "for His own sake" that He pardons and saves,—not on the ground of anything lying outside His own nature, but on the ground of that love, so full and changeless, that it has been in His heart from of old, even from everlasting. And if it is "for His own sake," in this high sense, how much more may we say that it is not by reason of anything in man that He pardons sin?

II. Let us now consider pardon as a thing which every one may look upon as put in his own power. It is the guilty that are in need of pardon; it is to them that it is offered; and as all men are guilty in the sight of God, the offer is intended to be co-extensive with the whole human family. (a) This being so, with what shadow of reason can any one stand afar off, as if the message of peace were not intended for him?

The offer of pardon is sometimes presented in a manner still more pointed and individualising. The individual is singled out from the mass, and has the offer made to him in as direct and personal a manner as if it were made to none beside him.

The offer applies to every one just in the state in which it finds him. Yet there are few things men are more slow to believe, than that a free and unconditional pardon is put in their own power.

"How can pardon have any reference to us, so long as our hearts are hard, cold, and impenitent, as we know them to be!" There are dis