The name of God confirming the truth and reality of forgiveness with him — As also the same is done by the properties of his nature.
X. Another foundation of this truth, and infallible evidence of it, may be taken from that especial name and title which God takes unto himself in this matter; for he owns the name of “The God of pardons,” or “The God of forgiveness.” So is he called, Neh. ix. 17, אֱלוֹהַ סְלִחוֹת. We have rendered the words, “Thou art a God ready to pardon;” but they are, as was said, “Thou art a God of pardons,” “forgiveness,” or” propitiations.” That is his name, which he owneth, which he accepteth of the ascription of unto himself; the name whereby he will be known. And to clear this evidence, we must take in some considerations of the name of God and the use thereof; as, —
1. The name of God is that whereby he reveals himself unto us, whereby he would have us know him and own him. It is something expressive of his nature or properties which he hath appropriated unto himself. Whatever, therefore, any name of God expresseth him to he, that he is, that we may expect to find him; for he will not deceive us by giving himself a wrong or a false name. And on this account he requires us to trust in his name, because he will assuredly be found unto us what his name imports. Resting on his name, flying unto his name, calling upon his name, praising his name, things so often mentioned in the Scripture, confirm the same unto us. These things could not be our duty if we might he deceived in so doing. God is, then, and will be, to us what his name declareth.
2. On this ground and reason God is said then first to be known by any name, when those to whom he reveals himself do, in an especial manner, rest on that name by faith, and have that accomplished towards them which that name imports, signifies, or declares. And therefore God did not, under the Old Testament, reveal himself to any by the name of the Father of Jesus Christ or the Son incarnate, because the grace of it unto them was not to be accomplished. “God having provided some better thing for us, that they without us should not be made perfect,” they were not intrusted with the full revelation of God by all his blessed names. Neither doth God call us to trust in any name of his, however declared or revealed, unless he gives it us in an especial manner, by way of covenant, to rest upon. So he speaks, Exod. vi. 3, “I appeared unto Abraham, unto Isaac, and unto Jacob בְּאֵל שַׁדַּי, by the name of God Almighty, but by my name Jehovah was I not known unto them.” It is certain that both these names of God, El-shaddai and Jehovah, were known among his people before. In the first mention we have of Abraham’s addressing himself unto the worship of God, he makes use of the name Jehovah: Gen. xii. 7, “He builded an altar unto Jehovah.” And so afterward not only doth Moses make use of that name in the repetition of the story, but it was also of frequent use amongst them. Whence, then, is it said that God appeared unto them by the name of El-shaddai, but not by the name of Jehovah? The reason is, because that was the name which God gave himself in the solemn confirmation of the covenant with Abraham: chap. xvii. 1, אֲנִי־אֵל שַׁדַּי, — “I am El-shaddai,” “God Almighty,” “God All-sufficient.” And when Isaac would pray for the blessing of the covenant on Jacob, he makes use of that name: chap. xxviii. 3, “God Almighty bless thee.” He invocates that name of God which was engaged in the covenant made with his father Abraham and himself. That, therefore, we may with full assurance rest on the name of God, it is not only necessary that God reveal that name to be his, but also that he give it out unto us for that end and purpose, that we might know him thereby, and place our trust and confidence in him according unto what that name of his imports. And this was the case wherever he revealed himself unto any in a peculiar manner by an especial name. So he did unto Jacob: chap. xxviii. 13, “I am the Lord God of Abraham thy father, and the God of Isaac;” assuring him, that as he dealt faithfully in his covenant with his fathers, Abraham and Isaac, so also he would deal with him. And, chap. xxxi. 13, “I am the God of Bethel,” — “He who appeared unto thee there, and blessed thee, and will continue so to do.” But when the same Jacob comes to ask after another name of God, he answers him not; as it were commanding him to live by faith on what he was pleased to reveal. Now, then, God had not made himself known to Abraham, and Isaac, and Jacob by his name Jehovah, because he had not peculiarly called himself unto them by that name, nor had engaged it in his covenant with them, although it were otherwise known unto them. They lived and rested on the name of God Almighty, as suited to their supportment and consolation in their wandering, helpless condition, before the promise was to be accomplished. But now, when God came to fulfil his promises, and to bring the people, by virtue of his covenant, into the land of Canaan, he reveals himself unto them by, and renews his covenant with them in, the name of Jehovah. And hereby did God declare that he came to give stability and accomplishment unto his promises; to which end they were now to live upon this name of Jehovah, in an expectation of the fulfilling of the promises, as their fathers did on that of God Almighty, in an expectation of protection from him in their wandering state and condition. Hence this name became the foundation of the Judaical church, and ground of the faith of them who did sincerely believe in God therein. And it is strangely fallen out, in the providence of God, that since the Jews have rejected the covenant of their fathers, and are cast out of the covenant for their unbelief, they have utterly forgot that name of God. No Jew in the world knows what it is, nor how to pronounce it or make mention of it. I know themselves and others pretend strange mysteries in the letters and vowels of that name, which make it ineffable; but the truth is, being cast out of that covenant which was built and established on that name, in the just judgment of God, through their own blindness and superstition, they are no more able to make mention of it or to take it into their mouths. It is required, then, that the name of God be given unto us as engaged in covenant, to secure our expectation that he will be unto us according to his name.