A practical exposition on the 130th Psalm wherein the nature of the forgiveness of sin is declared, the truth and reality of it asserted, and the case of a soul distressed with the guilt of sin and relieved by a discovery of forgiveness with God is at large discoursed / by John Owen.

The true Nature of Gospel forgiveness. Its Relation to the Good∣ness, Grace, and Will of God. To the blood of Christ. To the Promise of the Gospel. The Considerations of Faith about it.

* 1.1The difficulties that lye in the way of faiths discovery of for∣giveness, whence it appears to be a matter of greater weight and importance, than it is commonly apprehended to be, have been insisted on in the foregoing Discourse. There is yet re∣maining another ground of the same Truth. Now this is taken from the Nature and Greatness of the thing it self dis∣covered, that is, of forgiveness. To this end I shall shew, what it is, wherein it doth consist, what it comprizes and relates un∣to, according to the importance of the second Proposition before laid down.

I do not in this place take forgiveness, strictly and precisely, for the act of pardoning; nor shall I dispute what that is, and wherein it doth consist. Consciences that come with sin en∣tanglements unto God, know nothing of such disputes. Nor will this Expression, there is forgiveness with God, bear any such restriction, as that it should regard only actual condonation or pardon. That which I have to do, is to enquire into the na∣ture of that pardon, which poor convinced troubled souls seek after; and which the Scripture proposeth to them, for their relief and rest. And I shall not handle this absolute∣ly neither, but in Relation to the Truth under consideration; namely, that it is a great thing, to attain unto a true Gospel dis∣covery of forgiveness.

* 1.2First, As was shewed in the opening of the words, the for∣giveness enquired after, hath Relation unto the Gracious Heart of the Father. Two things I understand hereby.

• 1. The Infinite Goodness and Graciousness of his Nature.
• 2. The Soveraign purpose of his Will and Grace.

There is considerable in it, the infinite Goodness of his nature. Sin stands in a contrariety unto God. It is a Rebellion against his Soveraignty, an Opposition to his Holiness, a Provocation to his Justice, a Rejection of his yoke, a casting off, what lyes in the sinner, of that dependance which a Creature hath on its Crea∣tor. That God then should have pity and compassion on sinners, in every one of whose sins, there is all this evil, and inconceivably more than we can comprehend, it argues an infinitely Gracious, Good, and loving heart and nature in him. For God doth no∣thing, but suitably to the Properties of his Nature, and from them. All the Acts. of his Will, are the Effects of his Nature.

Now what ever God proposeth as an encouragement for sinners to come to him, that is of, or hath a special influence into the Forgiveness that is with him. For nothing can en∣courage a sinner as such, but under this consideration, that it is, or it respects forgiveness. That this Graciousness of Gods nature, lyes at the head or spring, and is the root from whence forgiveness doth grow, is manifest from that solemn Proclamation which he made of old of his name, and the Revelation of his nature therein, (for God assuredly is; what by himself he is called,) Exod. 34. 6, 7. The Lord, the Lord God, merciful and gracious, long suffering, and abundant in Goodness and Truth, keep∣ing mercy for thousands, forgiving iniuity and transgression and sin. His forgiving of iniquity flows from hence; that in his na∣ture, he is merciful, gracious, long-suffering, abundant in goodness. Were he not so, infinite in all these, it were in vain to look for forgiveness from him. Having made this known to be his Name, and thereby declared his Nature, he in many places proposeth it as a relief, a refuge for sinners, an encouragement to come unto him, and to wait for mer∣cy from him, Psal. 9. 10. They that know thy name, will put their trust in thee. It will encourage them so to do; others

have no foundation of their confidence; but if this name of God be indeed made known unto us by the Holy Ghost, what can hinder why we should not repair unto him, and rest upon him. So Isa. 50. 10. Who is among you, that feareth the Lord, that obeyeth the voice of his Servant, that walketh in dark∣ness, and hath no light, let him trust in the name of the Lord, and stay upon his God. Not only sinners, but sinners in great di∣stress are here spoken unto. Darkness of state or condition, in the Scripture denotes every thing of disconsolation and trou∣ble. To be then in darkness, where yet there is some light, some relief, though darkness be predominant is sad and discon∣solate; but now not only to be, but also to walk, that is to continue a course in darkness, and that with no light, no dis∣covery of help or relief; this seems an overwhelming condi∣tion; yet sinners in this estate are called to trust in the name of the Lord. I have shewed before, that nothing but forgiveness, or that which influenceth it, and encourageth to an Expectati∣on of it, is of any use unto a sinner, much more one in so great distress upon the account of sin: yet is such an one here sent only to the NAME of the Lord, wherein his gracious heart and nature is revealed; That then is the very Fountain and Spring of forgiveness. And this is that which John would work a sense of upon our souls, where he tells us, that God is Love, 1 Ep. Chap. 4. 8. or one, of an infinitely Gracious, Tender, Good, Compassionate, Loving Nature. Infinite Goodness and Grace is the soyl wherein forgiveness grows. It is impossible this flower should spring from any other root. Unless this be revealed to the soul, forgiveness is not revealed. To consider pardon meerly as it is terminated on our selves, not as it flows from God; will bring neither profit to us, nor Glory to God.

And this also (which is our design in hand) will make it appear, That this discovery of forgiveness whereof we speak, is indeed no common thing, is a great discovery. Let men come with a sense of the guilt of sin, to have deep and serious thoughts of God, they will find it no such easie and light mat∣ter, to have their hearts truly and throughly apprehensive of this loving and gracious nature of God, in reference unto pardon.

It is an easie matter to say so in common, but the soul will not find it so easie to believe it for it self. What hath been spoken before concerning the ingrafted notions that are in the minds of men about the Justice, Holiness and severity of God, will here take place. Though men profess that God is Gracious, yet that Aversation which they have unto him, and communion with him, doth abundantly manifest that they do not believe what they say and profess; if they did, they could not but delight and trust in him, which they do not; for they that know his name will put their trust in him. So said the sloth∣ful servant in the Gospel, I knew that thou wast austere, and not for me to deal withal; it may be he professed otherwise before, but that lay in his heart when it came to the tryal. But this I say, is necessary to them, unto whom this discovery is to be made; even a spiritual apprehension of the gracious, loving heart and nature of God. This is the spring of all that follows; And the fountain must needs be infinitely sweet from whence such streams do flow. He that considers the glorious fabrick of Heaven and Earth, with the things in them con∣tained, must needs conclude that they were the product of infinite Wisdom and Power; nothing less, or under them could have brought forth such an effect. And he that really consi∣dereth forgiveness, and looks on it with a spiritual eye, must conclude, that it comes from infinite Goodness and Grace. And this is that which the Hearts of sinners are exercised about, when they come to deal for pardon. Psal. 86. 5. Thou Lord art good and ready to forgive. Nehem. 9. 17. Thou art a God rea∣dy to pardon, gracious and merciful, slow to anger, and of great kindness. And Micah 7. 19. Who is a God like unto thee, that pardoneth iniquity—because he delighteth in Mercy. And God encourageth them hereunto, whereever he says, that he forgives sins and blots out iniquities, for his own sake, or his names sake; that is, he will deal with sinners according to the Goodness of his own Gracious Nature. So Hos. 11. 9. I will not execute the fierceness of mine Anger, I will not return to destroy Ephraim, for I am God, and not Man. Were there no more Mercy, Grace, Compassion, to be shewed in this case, than it is possible should be treasured up in the heart of a man, it would be impossible that Ephraim should be spared; But saith

he, I am God and not Man; Consider the infinite largeness, bounty, and goodness of the heart of God, and there is yet hope. When a sinner is in good earnest seeking after forgiveness, there is nothing he is more solicitous about than the heart of God to∣wards him; nothing that he more labours to have a discove∣ry of; There is nothing that Sin and Satan labour more to hide from him; This he rolls in his mind, and exercises his thoughts about; and if ever that voyce of God, Isa. 27. 4. Fury is not in me, sound in his heart, he is relieved from his great distresses. And the fear of our hearts in this matter, our Saviour seems to intend the prevention or a removal of, John 16. 26, 27. I say not that I will pray the Father for you, for the Father himself loveth you. They had good thoughts of the tender heart and care of Christ himself, the Mediator, towards them; but what is the heart of the Father, what acceptance shall they find with him? Will Christ pray that they may find favour with him? Why, saith he, as to the Love of his heart there is no need of it; for the Father himself loveth you. If this then belongeth to forgiveness, as who ever hath sought for it, knoweth that it doth, it is certainly no common discovery to have it revealed unto us.

To have all the clouds and darkness that are raised by sin, be∣tween us and the Throne of God, dispelled; to have the fire and storms, and tempests that are kindled and stirred up about him by the Law removed; to have his glorious face unvailed, and his holy heart laid open, and a view given of those in∣finite treasures and stores of Goodness, Mercy, Love and Kind∣ness, which have had an unchangeable habitation therein from all Eternity; to have a discovery of these eternal springs of sorbearance and forgiveness, is that which none but Christ can accomplish and bring about, John 17. 6.

* 1.3Secondly, This is not all. This eternal Ocean that is infi∣nitely satisfied with its own fulness and perfection, doth not naturally yield forth streams for our refreshment. Mercy and pardon do not come forth from God, as Light doth from the Sun, or Water from the Sea, by a necessary consequence of their natures, whether they will or no. It doth not necessa∣rily follow that any one must be made partaker of forgiveness, be∣cause

God is infinitely Gracious. For may he not do what he will with his own? Who hath given first unto him that it should be recompenced unto him again? Rom. 11. 35. All the fruits of Gods Goodness, and Grace, are in the sole keeping of his own Soveraign Will and pleasure. This is his great Glory, Exod. 33. 18, 19. Shew me thy glory, saith Moses. And he said, I will make all my Goodness pass before thee, and I will proclaim the name of the Lord before thee; and I will be Gracious to whom I will be Gracious. Upon that proclamation of the name of God, that he is merciful, gracious, long-suffering, abundant in goodness, some might conclude that it could not be otherwise with any but well; he is such a one, as that men need scarce be beholding to him for Mercy; Nay saith he, but this is my great glory, that I will be gracious to whom I will be gracious. There must be an interposition of a free Act of the Will of God, to deal with us according to this his abundant goodness, or we can have no in∣terest therein. This I call the purpose of his Grace; or the good pleasure that he hath purposed in himself; Ephes. 1. 9. or as it is termed, v. 5, 6. The good pleasure of his Will, that he hath purposed to the praise of his glorious grace. This free and gracious pleasure of God, or purpose of his Will to act towards sinners according to his own abundant goodness, is another thing that influences the forgiveness of which we treat. Pardon flows immediately from a Soveraign Act of free Grace. This free purpose of Gods will and Grace, for the pardoning of sinners, is indeed that which is principally intended, when we say, there is forgiveness with him. That is, he is pleased to forgive; and so to do is agreeable unto his nature. Now the Mysterie of this Grace is deep; It is eternal, and therefore in∣comprehensible. Few there are whose hearts are raised to a contemplation of it. Men rest and content themselves in a general notion of mercy, which will not be advantagious to their souls; freed they would be from punishment, but what it is to be forgiven they enquire not. So what they know of it, they come easily by, but will find in the issue, it will stand them in little stead. But these fountains of Gods actings, are revealed that they may be the fountains of our comforts.

Now of this purpose of Gods Grace, there are several Acts, all of them relating unto Gospel forgiveness.

First, There is his purpose of sending his Son to be the great means of procuring, of purchasing forgiveness. Though God be infinitely and incomprehensibly gracious, though he purpose to exert his Grace and Goodness toward sinners, yet he will so do it, do it in such a way, as shall not be prejudicial to his own Holiness and Righteousness. His Justice must be satis∣fied, and his holy indignation against sin made known. Wherefore he purposeth to send his Son, and hath sent him, to make way for the exercise of Mercy; so as no way to eclipse the glory of his Justice, Holiness, and hatred of sin. Better we should all eternally come short of forgiveness, than that God should lose any thing of his glory. This we have, Rom. 3. 25. God set him forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past. The Remission of sins is the thing aimed at; but this must be so brought about, as that therein, not only the mercy, but the Righteousness of God may be declared; and therefore must it be brought forth by a propitiation, or making of an Attonement, in the blood of Christ. So John 3. 16. 1 John 4. 9. Rom. 5. 8. This, I say, also lyes in the mysterie of that forgiveness that is administred in the Gospel; It comes forth from this eternal purpose of making way by the blood of Christ to the dispensa∣tion of pardon. And this greatly heightens the excellency of this discovery. Men who have slight thoughts of God, whose hearts were never awed with his dread or greatness, who ne∣ver seriously considered his purity and holiness, may think it no great matter that God should pardon sin. But do they consider the way whereby it was to be brought about; even by the sending of his only Son, and that to dye, as we shall see af∣terwards. Neither was there any other way whereby it might be done. Let us now lay aside common thoughts, Assent upon reports and tradition, and rightly weigh this matter. Doubt∣less we shall find it to be a great thing, that forgiveness should be so with God, as to be made out unto us, (we know some∣what what we are) by sending his only Son to dye. Oh how little is this really believed, even by them who make a pro∣fession

of it? and what mean thoughts are entertained about it, when men seek for pardon? Immunity from Punishment is the utmost that lyes in the aims and desires of most, and is all that they are exercised in the consideration of, when they deal with God about sin. Such men think and will do so, that we have an easie task in hand; namely, to prove that there is forgiveness in God; but this ease lyes in their own ignorance and darkness; If ever they come to search after it indeed, to en∣quire into the Nature, Reasons, Causes, fountain and springs of it, they will be able to give another account of these things. Christ is the center of the mysterie of the Gospel, and forgiveness is laid up in the heart of Christ, from the love of the Father; in him are all the Treasures of it hid. And surely it is no small thing to have the heart of Christ revealed unto us. When Believers deal about pardon, their faith exercises it self about this, that God with whom the soul hath to do, hath sent the Lord Christ to dye, for this end, that it may be freely given out. General notions of impunity they dwell not on, they pass not for: They have a closer converse with God than to be satisfied with such thoughts. They enquire into the graciousness of his Nature, and the good pleasure of his Will, the purpose of his Grace; they ponder, and look into the myste∣rie of his Wisdom and Love in sending his Son. If these springs be not clear unto them, the streams will yield them but little refreshment. It is not enough that we seek after salvation; but we are to enquire and search diligently, into the nature and manner of it. These are the things that the Angels desire to bow down and look into, 1 Pet. 1. 11, 12, 13. And some think, if they have got a form of words about them, they have gotten a sufficient comprehension of them. It is doubtless one Reason why many who truly believe, do yet so fluctuate about forgiveness all their dayes; that they never exercised saith to look into the springs of it, its eternal fountains; but have meerly dwelt on actual condonation. However, I say, these things lye utterly out of the consideration, of the com∣mon pretenders to an acquaintance with the truth we have in hand.

Secondly, There is another Soveraign Act of Gods Will to

be considered in this matter; and that is his eternal designation of the persons who shall be made partakers of this mercy. He hath not left this thing to hazard and uncertainties, that it should as it were be unknown to him who should be pardoned, and who not. Nay, none ever are made partakers of forgiveness, but those whom he hath eternally and graciously designed thereunto. So the Apostle declares it, Eph. 1. 5, 6, 7. the rise is his eternal Predestination; the end, the glory of his Grace, the means, Redemption in the blood of Christ; the thing it self forgiveness of sins. None ever are, or can be made partakers thereof, but by vertue of this Act of Gods Will and Grace; which thereupon hath a peculiar influence into it, and is to be re∣spected in the consideration of it. I know this may be abused by pride, profaneness and unbelief; and so may the whole work of Gods Grace; and so it is, even the blood of Christ in an especial manner; but in its proper place and use, it hath a signal influence into the glory of God, and the con∣solation of the souls of men.

There are also other Acts of this purpose of Gods Grace, as of giving sinners unto Christ, and giving sinners an in∣terest in Christ, which I shall not insist upon, because the nature of them is sufficiently discovered in that one explained already.

* 1.4Secondly, Forgiveness hath respect unto the Propitiation made in and by the blood of Christ the Son of God. This was de∣clared in the opening of the words. Indeed here lyes the knot and center of Gospel forgiveness. It flows from the Cross, and springs out of the Grave of Christ.

Thus Elihu describes it, Job 33. 24. God is gracious unto him, and saith, deliver him from going down to the pit, I have found a ransom. The whole of what is aimed at, lyes in these words. (1.) There is Gods gracious and merciful heart to∣wards a sinner; He is gracious unto him. (2.) There is Actual Condonation it self, of which we shall treat afterward; He saith, deliver him from going down to the pit. And (3.) There is the center of the whole, wherein Gods gracious heart and actual pardon do meet; and that is the ransome, the propitiation or at∣tonement

that is in the blood of Christ, of which we speak, I have found a ransome.

The same is expressed, Isa. 53. 11. My rightoous servant shall justifie many, for he shall bear their iniquities. Of the justifica∣tion of sinners, Absolution or pardon is the first part. This ariseth from Christs bearing of their iniquities. Therein he finished the transgression, made an end of sin, and made Reconcili∣ation for iniquity; Dan. 9. 24. Even all the Sacrifices, and so consequently the whole worship of the Old Testament, evinced this Relation between forgiveness and bloodshedding; whence the Apostle concludes, that without shedding of blood there is no remission, Heb. 9. 22. that is, all pardon ariseth from bloodshed∣ing, even of the blood of the Son of God. So that we are said in him to have Redemption, even the forgiveness of sins, Ephes. 1. 17. Our Redemption in his blood is our forgiveness; not that we are all actually pardoned in the blood of his Cross, for thereunto must be added Gospel condonation, of which af∣terwards; but thereby it is procured, the grant of pardon is therein sealed, and security given, that it shall in due time be made out unto us. To which purpose is that discourse of the Apostle, Rom. 3. 24, 25, 26. The work there mentioned, proceeds from Grace, is managed to the interest of Righteous∣ness, is carryed on by the blood of Christ, and issues in forgiveness; now the blood of Christ relates variously to the pardon of sin.

First, Pardon is purchased and procured by it. Our Redempti∣on is our forgiveness; as the cause contains the effect. No soul is pardoned but with respect unto the blood of Christ as the procuring cause of that pardon. Hence he is said to have wash∣ed us in his blood, Rev. 1. 5. In himself, to have purged our sins, Heb. 1. 3. by one offering to have taken away sin, and for ever to have perfected them that are sanctified, Heb. 10. to be the ransome and propitiation of our sins, 1 John 2. 2. to have made an end of sin, Dan. 9. 24. and to have made Reconciliation for the sins of his people, Heb. 2. 17. God hath enclosed his rich stores of pardon and mercy in the blood of Jesus.

Secondly, Because in his blood the Promise of pardon is ra∣tified and confirmed, so that nothing is wanting to our com∣pleat forgiveness, but our pleading the Promise by faith in

him, 2 Cor. 1. 20. All the Promises of God, are in him Yea, and in him Amen; that is, faithfully, and irrevocably, and im∣mutably established. And therefore the Apostle having told us, that this is the Covenant of God, that he would be merciful to our sins and iniquities, Heb. 8. 12. He informs us, that in the undertaking of Christ, this Covenant is become a Testament, Chap. 9. 15, 16, 17. So ratified in his blood, that mercy and forgiveness of sin is irrevocably confirmed unto us therein.

Thirdly, Because he hath in his own Person as the Head of the Church, received an acquitment for the whole body; His Personal discharge upon the accomplishment of his work, was a pledge of the discharge which was in due time to be given to his whole mystical body. Peter tells us, Acts 2. 24. That it was impos∣sible he should be detained by death. And why so? because death being penally inflicted on him, when he had paid the debt, he was legally to be acquitted; Now for whom, and in whose name and stead he suffered, for them, and in their name and stead, he received his acquitment.

Fourthly, Because upon his death, God the Father hath com∣mitted unto him the whole management of the business of forgive∣ness, Acts 5. 31. He (now) gives repentance and the forgive∣ness of sins. It is Christ that forgives us, Col. 3. 13. All for∣giveness is now at his disposal, and he pardoneth whom he will; even all that are given unto him of the Father, not casting out any that come to God by him. He is intrusted with all the stores of his Fathers purpose, and his own purchase; and thence tells us, that all things that the Father hath are his, John 16. 15.

In all these respects doth forgiveness relate to the blood of Christ. Mercy, Pardon and Grace, could find no other way to issue forth from the heart of the Father, but by the heart blood of the Son, and so do they stream unto the heart of the sinner.

Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ. (1.) The way of its Procurement; (2.) The way of its Administration by him: The first is deep, mysterious, dreadful. It was by his blood; the blood of the Cross, the travel of his soul; his undergoing wrath and curse. (2.) The other is gracious, merciful and

tender; whence so many things are spoken of his mercifulness, and faithfulness, to encourage us to expect forgiveness from him.

This also adds to the mysterious depths of forgiveness; and makes its discovery a great matter. The soul that looks after it in earnest, must consider what it cost. How light do most men make of pardon? What an easie thing is it to be ac∣quainted with it? and no very hard matter to obtain it. But to hold Communion with God, in the blood of his Son, is a thing of another nature than is once dreamed of by many, who think they know well enough what it is to be pardoned. God be merciful is a common saying; and as common, to desire he would be so for Christs sake. Poor Creatures are cast into the mould of such expressions, who know neither God, nor Mercy, nor Christ, nor any thing of the mysterie of the Gospel. Others look on the outside of the Cross; to see into the mysterie of the Love of the Father, working in the blood of the Mediator, to consider by faith the great transaction of Divine Wisdom, Justice and Mercy therein, how few attain unto it? To come unto God, by Christ for forgiveness, and therein to behold the Law issuing all its threats and curses in his blood, and loosing its sting, putting an end to its obli∣gation unto punishment in the Cross, to see all sins gathered up in the hand of Gods Justice, and made to meet on the Me∣diator; and eternal love springing forth triumphantly from his blood, flourishing into Pardon, Grace, Mercy, Forgiveness, this the heart of a sinner can be enlarged unto only by the Spirit of God.

* 1.5Thirdly, There is in forgiveness, free condonation, discharge, or pardon, according to the tenor of the Gospel; and this may be considered two wayes.

First, As it lyes in the Promise it self; and so it is Gods gra∣cious declaration of pardon to sinners, in and by the blood of Christ; his Covenant to that end and purpose; which is variously proposed, according as he knew needful for all the ends and purposes of ingenerating faith, and communicating that consolation which he intends therein.

This is the Law of his Grace; the declaration of the mysterie of his love, before insisted on.

Secondly, There is the bringing home, and Application of all this mercy to the soul of a sinner by the Holy Ghost; wherein, we are freely forgiven all our Trespasses, Col. 2. 13.

* 1.6Gospel Forgiveness I say, respects all these things, these Principles, they have all an influence into it. And that which makes this more evident, wherewith I shall close this consi∣deration of the nature of it, is, that Faith in its Application of it self unto God about and for Forgiveness, doth distinctly ap∣ply it self unto, and close with, sometimes one of these seve∣rally and singly, sometimes another; and sometimes jointly takes in the consideration of them all expresly. Not that at any time it fixes on any or either of them exclusively to the others; but that eminently it finds some special encouragement at some season, and some peculiar attractive from some one of them, more than from the rest; and then that proves an in∣let, a door of entrance unto the treasures that are laid up in the rest of them. Let us go over the severalls by Instances.

First, Sometimes faith fixes upon the Name and infinite Good∣ness of the nature of God, and draws out forgiveness from thence. So doth the Psalmist, Psal. 86. 6. Thou Lord art good and ready to forgive. He rolls himself in the pursuit and ex∣pectation of pardon, on the infinite goodness of the nature of God, So Nehem. 9. 17. Thou art a God of pardons, or ready to forgive; of an infinite, gracious, loving nature; not severe and wrathful; And this is that which we are encouraged unto, Isa. 50. 10. to stay on the name of God, as in innumerable other places.

And thus Faith oftentimes finds a peculiar sweetness and encouragement in and from the consideration of Gods gracious nature. Sometimes this is the first thing that it fixes on, and sometimes the last that it rests in; and oft-times it makes a stay here, when it is driven from all other holds; It can say, however it be, yet God is gracious; and at least make that con∣clusion which we have from it, Joel 2. 13, 14. God is gracious

and merciful, who knoweth but he will return. And when faith hath well laid hold on this consideration, it will not easily be driven from its expectation of relief and forgiveness, even from hence.

Secondly, Sometimes the soul by saith addresseth it self in a peculiar manner to the Soveraignty of Gods Will; whereby he is gracious to whom he will be gracious, and merciful to whom he will be merciful, which as was shewed, is another considerable Spring or Principle of forgiveness. This way Davids faith steared him in his great streight and perplexity, 2 Sam. 15. 25, 26. If I shall find favour in the eyes of the Lord, he will bring me again; but if he thus say, I have no delight in thee, behold here am I, let him do unto me as seemeth good unto him. That which he hath in consideration is, whether God have any delight in him or no; that is, whether God would gra∣ciously remit and pardon the great sin against which at that time he manifested his indignation. Here he layes himself down before the Soveraign Grace of God, and awaits patiently the discovery of the free Act of his Will concerning him; and at this door, as it were, enters into the consideration of those other springs of pardon, which Faith enquires after and closeth withal. This sometimes is all the cloud that appears to a distressed soul, which after a while fills the Heavens by the addition of the other considerations mentioned, and yields plentifully refreshing showers. And this condition is a sin en∣tangled soul oft-times reduced unto in looking out for re∣lief; It can discover nothing but this, that God is able, and can if he graciously please relieve and acquit him. All other supportments, all springs of relief are shut up, or hid from him. The springs indeed may be nigh, as that was to Hagar, but their eyes are withheld, that they cannot see them. Where∣fore they cast themselves on Gods Soveraign pleasure, and say with Job, though he slay us, we will put our trust in him, we will not let him go. In our selves we are lost, that is, un∣questionable; how the Lord will deal with us we know not; we see not our signs and tokens any more; evidences of Gods Grace in us, or of his Love and favour unto us, are all out of sight. To a present special interest in Christ we are stran∣gers;

and we lye every moment at the door of Eternity; what course shall we take, what way shall we proceed? If we abide at a distance from God, we shall assuredly perish; who ever hardned himself against him and prospered? Nor is there the least relief to be had but from and by him; for who can forgive sins but God? We will then bring our guilty souls into his presence, and attend the pleasure of his Grace; what he speaks concerning us, we will willingly submit unto. And this sometimes proves an Anchor to a tossed soul; which though it gives it not rest and peace, yet it saves it from the rock of despair. Here it abides until Light do more and more break forth upon it.

Thirdly, Faith dealing about forgiveness, doth commonly eye in a peculiar manner its relation to the mediation and blood of Christ. So the Apostle directs, 1 John 2. 2. If any man sin, we have an Advocate with the Father Jesus Christ the Righteous, and he is the propitiation for our sins. If any one hath sinned, and is in depths and entanglements about it; what course shall he take, how shall he proceed to obtain deliverance? why he must unto God for pardon; but what shall he rely upon to encourage him in his so doing? saith the Apostle, consider by faith the Attonement and propitiation made for sin by the blood of Christ, and that he is still pursuing the work of Love to the suing out of pardon for us; and rest thy soul thereon. This I say most commonly is that which faith in the first place immediately fixes on.

Fourthly, Faith eyes actual pardon or condonation. So God proposeth it as a motive to further believing, Isa. 44. 22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins; return unto me, for I have redeemed thee. Actual pardon of sin is proposed to faith, as an encouragement unto a full returning unto God in all things, 2 Sam. 23. 5. And the like may be said of all the other particulars which we have insist∣ed on. There is not any of them, but will yield peculiar re∣lief unto a soul dealing with God about forgiveness, as having some one special concernment or other of forgiveness in wrap∣ped in them. Only as I said, they do it not exclusively, but are the special doors, whereby believing enters into the whole.

And these things must be spoken unto afterwards.

Let us now take along with us, the end for which all these considerations have been insisted on. It is to manifest, that a real discovery of Gospel Forgiveness, is a matter of greater conse∣quence and importance than at first proposal, (it may be) it ap∣peared unto some to be. Who is not in hopes, in expectation of pardon? Who thinks not that they know well enough at least what it is, if they might but obtain it? But men may have general thoughts of impunity, and yet be far enough from any saving acquaintance with Gospel mercy.

Notes

• * 1.1

  The true Nature of Gospel forgiveness.
• * 1.2

  Forgive∣ness, as it relates to the Nature of God.
• * 1.3

  Forgive∣ness as it relates to the free Acts of Gods Will.
• * 1.4

  Forgive∣ness as it hath re∣spect to the blood of Christ.
• * 1.5

  Forgive∣ness as it relates un∣to the Pro∣mise.
• * 1.6

  What faith respects in Forgive∣ness.