The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

DOCT. 2. That there is forgiveness with God,* 1.1 for such as oppose Christ out of ignorance.

If all manner of sin and blasphemy shall be forgiven to men, then this as well as others. Matth. 12.31. We are not with Theophilact to understand that place of the certainty of pardon: much less with Origen of the desert of it: nor yet with Iansenius of the facility of it, but rather of the possibility of forgiveness. It shall be so to some, it may be so to you: even those whose wick∣ed hands had crucified Christ, receive remission by that blood they shed. Act. 2.23, 38. compared.

I have two things here to do, First, To open the nature of for∣giveness, and shew you what it is. Secondly, To evince the possi∣bility of it, for such as mistakingly oppose Christ.

For the First, Forgiveness is Gods gracious discharge of a be∣lieving [ 1] penitent sinner, from the guilt of all his sin, for Christs sake.

It's Gods discharge: There is indeed a fraternal forgiveness, by which one man forgives another; so far as he is interessed in the wrong, Luk. 6.37. there is also a ministerial forgiveness, where∣by the minister of Christ as his mouth, and in his name declares the pardon, or ministerially applies the promises of pardon to peni∣tent offenders, Ioh. 20.23. but none can absolutely, and properly forgive sin, but God only: Mark 2.7. the primary and principal wrong is done to him: Psalm 51.4. Against thee, thee only, (i. e.) thee mainly or especially, I have sinned. Hence sins are metony∣mically called debts, debts to God, Matth. 6.12. not that we owe them to God, or ought to sin against him; but as a pecuniary debt obliges him that owes it, to the penalty, if he satisfie not for it; so do our sins. And who can discharge the Debtor, but the Cre∣ditor?

It's a gratious act or discharge. 1, even I am he that blotteth out thy transgression for mine own name sake, Isai. 43.25. And yet sin is not so forgiven, as that God expects no satisfaction at all; but as expecting none from us, because God hath provided a surety for us, from whom he is satisfied. Eph. 1.7. In whom we have

Redemption through his blood, the forgiveness of sins, according to the riches of his grace.

It's a gratious discharge from the guilt of sin. Guilt is that which pardon properly deals with. Guilt is an obligation to pu∣nishment. Pardon is the dissolving of that obligation. Guilt is a chain with which sinners are bound and fettered by the Law: par∣don is that aqua-fortis that eats it asunder, and makes the priso∣ner a free-man. The pardoned soul is a discharged soul. Rom. 8.33. Who shall lay anything to the charge of Gods Elect? It's God that justifieth, who shall condemn? It's Christ that died.

It's Gods discharge of a believing penitent sinner. Infidelity and impenitency are not only sins in themselves, but such sins as bind fast all other sins upon the soul. By him all that believe are justified from all things, Act. 10.43. So Act. 3.19. Repent therefore, that your sins may be blotted out. This is the method in which God dispenseth pardon to sinners. Lastly,

It is for Christs sake we are discharged; he is the meritorious cause of our remission. As God for Christs sake hath forgiven you, Eph. 4.32. It's his blood alone that meritoriously procures our discharge.

This is a brief, and true account of the nature of forgiveness.

[ 2] Secondly, Now to evince the possibility of forgiveness, for such as ignorantly oppose Christ. Let these things be weighed.

First, Why should any poor soul that is now humbled for its enmity to Christ in the daies of ignorance, question the possibility of forgiveness: when this effect doth not exceed the power of the cause; nay when there is more efficacy in the blood of Christ the meritorious cause, than is in the effect of it. There's power enough in that blood not only to pardon thy sins, but the sins of the whole world, were it actually applied. 1 Iohn 2.2. There is not only a sufficiency, but also a redundancy of merit, in that pretious blood. Surely then thy enmity to Christ, especially be∣fore thou knewest him, may not look like an unpardonable iniquity in thine eyes.

Secondly, And as this sin exceeds not the power of the merito∣rious cause of forgiveness; so neither is it any where excluded from pardon, by any word of God. Nay, such is the extensive∣ness of the promise to believing penitents, that this case is mani∣festly included, and forgiveness tendered to thee in the promises▪ Isai. 55.7. Let the wicked forsake his way, and the unrighteous

man his thoughts; and let him return unto the Lord, and he will have mercy on him, and to our God, for he will abundantly par∣don. Many such extensive promises there are in the Scriptures. And there is not one parenthesis in all those blessed pages, in which this case is excepted.

Thirdly, And it is yet more satisfactory, that God hath already actually forgiven such sinners, and that which he hath done, he may again do. Yea, therefore he hath done it to some, and those eminent for their enmity to Christ, that others may be incouraged to hope for the same mercy when they also shall be in the same manner humbled for it. Take one famous instance of many; it's that of Paul in 1 Tim. 1.13, 16. Who was before a blasphemer, a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief — howbeit, for this cause I obtained mercy, that in me first Iesus Christ might shew forth all long suf∣fering, for a pattern to them which should hereafter believe on him to everlasting life. It's no small incouragement to a sick man, to hear of some that have been recovered out of the same disease, and that prevailing in an higher degree, than in himself.

Fourthly, Moreover, It is encouraging to consider that when God hath cut off others in the way of their sin, he hath hitherto spared thee. What speaks this but a purpose of mercy to thy soul? Thou shouldst account the long suffering of God thy Salvation, 2 Pet. 3.15. Had he smitten thee in the way of thy sin and enmity to Christ, what hope had remained? But in that he hath not only spared thee, but also given thee a heart ingenuously ashamed, and humbled for thy evils; doth not this speak mercy for thee? Surely it looks like a gratious design of love to thy soul.

Inference 1.

And is there forgivenss with God for such as have been enemies to Christ,* 1.2 his truths, and people. Then certainly there is pardon and mercy for the friends of God, who involuntarily fall into sin, by the surprisals of temptation, and are broken for it as ingeni∣ous children for offending a good Father. Can any doubt, if God have pardon for enemies, he hath none for children? If he have for∣giveness for such as shed the blood of Christ with wicked hands; he hath not much more mercy and forgiveness for such as love Christ, and are more afflicted, for their sin against him, than all

the other troubles they have in the world? Doubt it not, but he that receives enemies into his bosom, will much more receive and embrace children, though offending ones.

How pensive do the dear children of God sometimes sit, after their lapses into sin? Will God ever pardon this? Will he be re∣conciled again! May I hope his face shall be to me as in former times? Pensive soul, if thou didst but know the largeness, tender∣ness, freeness of that grace which yearns over enemies; and hath given forth thousands, and ten thousands of pardons to the worst of sinners; thou wouldst not sink at that rate.

Inference 2.

* 1.3Is there pardon with God for enemies, how inexcusable then are all they that persist and perish in their enmity to Christ! Sure their destruction is of themselves. Mercy is offered to them if they will receive it.* 1.4 Proclamation is made in the Gospel. That if there be any among the enemies of Christ, who repent of what they have been, and done against him; and are now unfeignedly willing to be reconciled, upon the word of a King, he shall find mercy. But God shall wound the head of his enemies, and the hai∣ry scalp of such a one as go••th on still in his trespasses. Psal. 68.21. If he turn not, he will whet his sword, he hath bent his bow and made it ready, he hath also prepared for him the instru∣ments of death; he ordaineth his arrows against the persecutors, Psal. 7.12.

This laies the blood of every man that perishes in his enmity to Christ, at his own door. And vindicates the righteousness of God in the severest strokes of wrath upon them. This also will be a cutting thought to their hearts eternally. I might once have had pardon, and I refused it. The Gospel-Trumpet sounded a parly. Fair and gratious terms were offered, but I rejected them.

Inference 3.

* 1.5Is there mercy with God and forgiveness even for his worst ene∣mies upon their submission, how unlike to God then are all implaca∣ble spirits!* 1.6 Some there are that cannot bring their hearts to for∣give an enemy: to whom revenge is sweeter than life, 1 Sam. 24.16. If a man find his enemy, will he let him go? This is Hell-fire,

a fire that never goeth out; how little do such poor creatures con∣sider, if God should deal by them, as they do by others; what words could express the misery of their condition! It's a sad sin, and a sad sign; a character of a wretched state, whereever it ap∣pears. Those that have found mercy, should be ready to shew mercy: and they that expect mercy themselves, should not deny it others.

This brings us upon the third and last observation, viz.

Notes

• * 1.1

  Doct. ••.
• * 1.2

  Infer. 1.
• * 1.3

  Infer. 2.
• * 1.4

  Isai. 55.7.
• * 1.5

  Infer. 3.
• * 1.6

  Est vi••dicta bo••um 〈◊〉〈◊〉 â j••∣cundius ip••••.