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.

Forgiveness discovered, or Revealed only to Faith. Reasons thereof.

* 1.1For a close of this Discourse, I shall only add, what is in∣cluded in that Proposition which is the foundation of the whole; namely, that this discovery of forgiveness is, and can be made to faith alone. The nature of it is such, as that nothing else can discover it or receive it. No Reasonings, no enqui∣ries of the heart of man can reach unto it. That guess or glimpse which the Heathens had of old of somewhat so called, and which false Worshippers have at present, is not the forgive∣ness we insist upon, but a meer imagination of their own hearts.

This the Apostle informs us, Rom. 1. 17. The Righteousness of God, is (in the Gospel) revealed from faith to faith. Nothing but faith hath any thing to do with it. It is that Righteousness of God whereof he speaks, that consists in the forgiveness of sins by the blood of Christ, declared in the Gospel. And this is revealed from the faith of God in the Promise, to the faith of the Believer; to him that mixes the Promise with faith. And again more fully, 1 Cor. 2. 9. Eye hath not seen, nor ear heard, neither have entred into the heart of man the things which God hath prepared for them that love him. The wayes whereby we may come to the knowledge of any thing, are by the seeing of the eye, or the hearing of the ear, or the Reasonings and meditations of the heart; but now none of these will reach to the matter in hand; by none of these wayes can we come to an acquain∣tance

with the things of the Gospel that are prepared for us in Christ. How then shall we obtain the knowledge of them? that he declares, v. 10. God hath revealed them unto us by his Spi∣rit. Now it is faith only that receives the Revelations of the Spi∣rit; nothing else hath to do with them.

To give evidence hereunto, we may consider, that this great mysterie,

• 1. Is too Deep,
• 2. Is too Great, for ought else to discover: and
• 3. That nothing else but faith is suited to the making of this discovery.

First, It is too deep and mysterious to be fathomed and reach∣ed by any thing else. Reasons line is too short to fathom the depths of the Fathers Love, of the blood of the Son, and the Pro∣mises of the Gospel built thereon, wherein forgiveness dwells. Men cannot by their rational considerations launch out into these deeps, nor draw water by them from these Wells of Sal∣vation. Reason stands by amazed, and cryes how can these things be? it can but gather Cockle shells, like him of old, at the shoar of this Ocean; a few Criticisms upon the outward letter; and so bring an evil report upon the Land, as did the Spies. All it can do, is but to hinder faith from venturing into it; crying spare thy self, this attempt is vain, these things are impossible. It is among the things that faith puts off, and layes aside, when it engageth the soul into this great work. This then, that it may come to a discovery of forgiveness, causeth the soul to deny it self, and all its own Reasonings, and to give up it self to an infinite fulness of Goodness and Truth. Though it cannot go into the bottom of these depths, yet it enters into them, and finds rest in them. Nothing but faith is suited to rest, to satiate, and content it self, in mysterious, bottomless, unsearchable depths. Being a soul emptying, a Reason denying Grace, the more it meets withal beyond its search and reach, the more satisfaction it finds. This is that which I looked for, saith Faith; even for that which is infinite and unsearchable: When I know that there is abundantly more be∣yond me that I do not comprehend, than what I have attained unto; for I know that nothing else will do good to the soul.

Now this is that which really puzzles and overwhelms Reason, rendring it useless. What it cannot compass, it will neglect or despise. It is either amazed and confounded, and dazled like weak eyes at too great a light; or fortifying of it self by in∣bred pride and obstinacy, it concludes, that this preaching of the Cross, of forgiveness from the Love of God, by the blood of Christ is plain folly, a thing not for a wise man to take notice of, or to trouble himself about; So it appeared to the wise Greeks of old, 1 Cor. 1. 24. Hence when a soul is brought un∣der the power of a real conviction of sin, so as that it would desirously be freed from the galling intanglements of it, it is then the hardest thing in the world to perswade such a soul of this forgiveness. Any thing appears more rational unto it; any self Righteousness, in this world, any Purgatory here∣after.

The greatest part of the world of convinced Persons have forsaken forgiveness on this account; Masses, Penances, Merits, have appeared more eligible. Yea, men who have no other desire but to be forgiven, do chuse to close with any thing ra∣ther than forgiveness. If men do escape these Rocks, and re∣solve that nothing but pardon will relieve them, yet it is im∣possible for them to receive it in the Truth and power of it, if not enabled by faith thereunto. I speak not of men that take it up by hearsay, as a common report; but of those souls who find themselves really concerned to look after it; When they know it is their sole concernment, all their hope and relief; when they know that they must perish everlastingly without it, and when it is declared unto them in the words of truth and soberness, yet they cannot receive it; What is the Reason of it; What staves off these hungry creatures from their proper food? Why, they have nothing to lead them into the mysteri∣ous depths of eternal Love, of the blood of Christ, and Pro∣mises of the Gospel? How may we see poor diseased souls standing every day at the side of this Pool, and yet not once venture themselves into it all their dayes.

Secondly, It is too Great for any thing else to discover. For∣giveness is a thing chosen out of God from all Eternity, to exalt and magnifie the glory of his Grace; and it will be made appear

to all the world at the day of Judgement to have been a great thing. When the soul comes in any measure to be made sen∣sible of it, it finds it so great, so excellent and astonishable, that it sinks under the thoughts of it. It hath dimensions, a length, breadth, depth and height, that no line of the rational soul can take or measure. There is exceeding Greatness in it, Eph. 1. 19. That is a great work which we have prescribed, Ephes. 3. 19. Even to know the Love of Christ that passeth know∣ledge. Here, I suppose, Reason will confess it self at a stand, and an issue; to know that which passeth knowledge, is none of its work. It cannot be known saith Reason, and so ends the matter. But this is faiths proper work; even to know that which passeth knowledge. To know that, in its power, vertue, sweetness, and efficacy, which cannot be throughly known in its nature and excellency; to have by believing all the Ends of a full comprehension of that which cannot be fully compre∣hended. Hence, Heb. 11. 1. It is said to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of things not seen: their subsistence; though in themselves absent, yet faith gives them a present subsistence in the soul. So it knows things that pass knowledge; by mixing it self with them it draws out, and communicates their benefit to the soul. From all which is evident, what in the third place was proposed; of faiths being only suited to be the means of this discovery, so that I shall not need farther to insist thereon.

Notes

• * 1.1

  Forgive∣ness disco∣vered to Faith alone.