Nature of Forgiveness

I now proceed to inquire into the nature of that pardon which poor convinced troubled souls seek after, and which the Scriptures propose to them, for their relief and rest. And, as before, I shall not treat the subject absolutely or abstractly, but in its practical relation to the truth we have been considering: that it is a thing to attain to a true gospel-discovery of forgiveness.

I. As already shown, forgiveness has relation to the GKACIQUS HEART OF THE Father J including both the infinite goodness and graciousness of his nature; and the sovereign purpose of his will and grace. The infmiie goodness of his nature is here exhibited. Sin stands in contrariety to God: it is rebellion against his sovereignty, opposition to his holiness, a provocation to his justice, a rejection of his yoke, a casting off of the creature’s dependence on its Creator. That God, then, should have pity and compassion on sinners, in every one of whose sins there is inconceivably more evil than we can comprehend, argues an infinitely gracious nature in him.

That this Is the head or spring from which forgiveness flows, is manifest from this solemn proclamation which he made of old of his name, “The Lord, the Lord God, merciful and gracious, long- suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin.” Exod. 34?; 6, 7. Having made this known to be his name, and thereby declared his nature, he, in many places, proposes it as a relief, a refuge for sinners, an encouragement to come to him, and to wait for mercy from him. “They that know thy name, will put their trust in thee,” Psalm 9: 10; others have no foundation of their confidence. But if this name of God be indeed made known to us by the Holy Ghost, why should we not repair to him, and rest upon him 1 So Isaiah, 1: 10. “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness 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 distress, who walk in darkness, are here spoken to, and called “to trust in the name of the Lord.” I have shown that nothing but forgiveness is of use to one in distress on account of sin; yet is such an one here sent 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 what John would impress a sense of upon our souls, where he tells us that “God is love.” Infinite goodness and grace is the soil wherein forgiveness grows. It is impossible that this flower shouhl spring from any other root; unless this be revealed to the soul, forgiveness is not revealed. To consider pardon merely as it is terminated on ourselves, not as it flows from God, will bring neither profit to us nor glory to God.

This discovery of forgiveness, in God, is, as we have eaid, no common thing, it is a great discovery. Let men come, wiih a sense of the guilt of sin, to have deep and serious thoughts of God, and they will find it no easy matter truly and thoroughly to apprehend this loving and gracious nature of God, in reference to pardon. Though men profess that God is gracious, yet their aversion to him and communion with him, abundantly manifests that they do not believe what they say: if they did, they could not but delight and trust in him, for ^’ they that know his name will put their trust in him.” So the slothful servant in the Gospel said, ‘’ I knew that thou wast austere,” and not for me to deal with; it may be he professed otherwise before, but that lay in his heart when it came to the trial. But this, I say, is necessary to those to whom this discovery is to be made — even a spiritual apprehension of the graciouf;, loving heart and nature of God. This is the spring of all that follows; and the fountain must be infinitely sweet from which such streams do (low. He that considers the glorious fabric of heaven and earth, with the things contained in them, must conclude that they were the product of ‘’infinite wisdom and power;” and he that really considers forgiveness, and looks on it with a spiritual eye, must conclude that it comes from infinite goodness and grace. “Thou, Lord, art good, and ready to forgive.” Psalm 86: 5. “Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness.” Nehem. 9: 17. “Who is a God like unto thee, that pardoneth iniquity 1 — because he delighteth i mercy.” Micah, 7: 18. “When a sinner is in good earnest seeking after forgiveness, there is nothing he is more solicitous about than the heart of God towards him; nothing that he more labors to discover; there is nothing that sin and Satan labor more to hide from him; this he rolls in his mind, and exercises his thoughts about; and if ever that voice of God, “Fury is not in me,” sound in his heart, he is relieved from his great distresses.

This fear of our hearts our Savior seems to intend to prevent or remove, John, 16: 26, 27. “I say not that I will pray the Father for you, for the Father himself loveth you.” The disciples 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 favor with him 1 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, belongs to forgiveness, as whoever lias sought for it well knows, it is certainly no common discovery to have it revealed to us.

To have all the clouds and darkness raised by sin, between us and the throne of God, dispelled; to have the (ire, and storms, and tempests, that are kindled and stirred up about him by the kav, removed; to have his glorious face unveiled, and his holy heart laid open, and a view of those infinite treasures and stores of goodness, mercy, love, and kindness, which have had an unchanceable habitation therein from all eternity; to have a discovery of these eternal springs of forbearance and forgiveness, is what none but Christ can accomplish. John, 17: 6. But this is not all.

This eternal ocean of divine love, that is infinitely satisfied with its own fulness and perfection, does not naturally yield forth streams for our refreshment. ]Iercy and pardon do not come forth from God, as light from the sun, or water from the sea, by a necessary consequence of their natures, whether they will or not. It does not necessarily follow that any one must be made partaker of forgiveness because God is infinitely gracious: for may he not do what he v.’ill with his own ‘’ Who hath given first unto him, that it should be recompensed unto him again V Rom. 11: 35. All the fruits of God’s goodness and grace are in the sole keeping of his own

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sovereign will and pleasure. This is Ins great glorj-, Exod. 33: 18, 19. “Show me thy glory,” saith Moses. “And he said, I will make all my goodness to 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 but be well with all j nay, saith he, but this is my great glory, that “I will be gracious to whom I will be gracious.” There miust 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 interest therein. This I call the purpose of his grace or the ‘’ good pleasure that he hath purposed in himself,” Eph. 1:9; or, as it is termed, ver. 5, 6, ‘’ the good pleasure of his will, that lie hath purposed, to the praise of his gracious grace.”

This free and gracious pleasure of God, or purpose of his will to act according to his own abundant goodness, is another thing that influences the forgiveness of which we treat. Pardon flows immediately from a sovereign act of free grace. This free purpose of God’s 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 to his nature. Now, the mystery of this crrace is deep, it is eternal, and therefore incomprehensible. 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 advantageous to their souls: freed they would be from punishment, but what is to be forgiven they inquire not. But these fountains of God’s actings are revealed, that they may be the fountains of our comforts.

II. Now, of this PURPOSE OF God’s grace, there arc several acts, all of them relating to gospel-forgiveness.

1. There is his purpose o( sending his Son to be the great means of procuring, of purchasing forgiveness. Though God be infinitely gracious, though he purpose to exert this grace and goodness towards sinners, yet he will do it in such a way as shall not be prejudicial to his own holiness and righteousness. His justice must be satisfied, and his holy indignation against sin made known; wherefore he sent his Son, 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 atj but this must be brought about, that not only the mercy, but the righteousness of God may be declared j and therefore it must be brought forth by a propitiation, or atonement in the blood of Christ. So John, 3: 16 J 1 John, 4:9; Rom. fy: 8.

Men who have slight thoughts of God, whose hearts were never awed with his majesty or greatness, who never seriously considered his purity and holiness, may think it no great matter that God should pardon sin. But do they consider the way in which it was brought about 1 even by the sending of his only Son, and that to die. Neither was there any other way whereby it might be done. Oh how little is this really believed, even by those who make a profession of it! and what mean thoughts are entertained about it, when men seek for pardon! Freedom from punishment is the utmost that lies in the aims and desires of most, and is all that they consider when they deal with God about sin. Such men think we have an easy task in hand to prove that there is forgiveness in God; but if ever they come to search after it indeed, to inquire into the nature, reasons, causesj fountain, anJ springs of it, they will be able to give another account of these things. Christ is the centre of the mystery 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 look for pardon, their faith fastens on this, that God, v.’ilh whom the soul hath to do, hath, for this end, sent the Lord Christ to die. General notions of impunity they dwell not on, they have a closer eonverse with God than to be satisfied with such thoughts. They inquire into the graciousness of his nature, and the good pleasure of his will, the purpose of his grace; they ponder, and look into the mystery of his wisdom and love in sending his Son. If these springs be not clear to them, the streams will yield but little refreshment. It is not enough that we seek after salvation, but we are to inquire and search diligently into the nature and manner cf it. These are things that the ‘’angels desire to bow down and look into.” 1 Pet 1: 11-13. And it is, doubtless, one reason why many, who truly believe, do yet so fluctuate about forgiveness all their days, that they never exercised faith to look into the springs of it, its eternal fountains, but have merely dwelt on actual pardon.

2. There is another sovereign act of God’s will to be here considered: his eternal designation of those who shall be inade 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 are made partakers of forgiveness but those whom he hath eternally and graciouslydesigned thereunto. So the apostle declares, Eph. 1: 5-7. The rise is his eternal purpose; the end, the glory of his grace; the means, redemption in the blood oi Christ; the thing itself, forgiveness of sins.

96 FOUGlVE.N’nSS OF SIN.

III. Forgiveness has respect, as already said, to the

rROriTIATION MADE IN AND BY THE BLOOD OF ChRIST, the

Son of God. Indeed here lies the knot and centre of gospel-forgiveness; it flows from the cross, and springs out of the grave of Christ.

Thus Elihu describes it: ‘God is gracious to hiin, and saith, Deliver him from going down to the pit, I have found a ransom.” Job, 33: 24?. These words contain a summary of our whole subject. 1. God’s gracious and merciful heart towards a sinner: “He is gracious unto him.” 2. Actual forgiveness: “Deliver him from going down to the pit.” And, 3. There is the centre of the whole, wherein God’s gracious heart and actual pardon meet; the ransom, the propitiation or atonement, in the blood of Christ, of which we now speak, “I have found a ransom.”

The same is expressed, “My righteous servant shall justify many, for he shall bear their iniquities.” Isaiah, 53: 11. Of the justification of sinners, absolution, or pardon, is the first part. This arises from Christ’s bearing their iniquities: therein he “finished the transgression, made an end of sin, and made reconciliation for iniquity.” Dan. 9: 24. All the sacrifices, and consequently, the whole worship of the Old Testament, evinced this relation between forgiveness and blood-shedding; whence the apostle concludes, that “without shedding of blood there is no remission,” Heb. 9: 22; that is, all pardon arises from blood-shedding, even of the blood of the Son of God. So that we are said, in him, to have redemption, even the forgiveness of sins. Eph. 1: 7. 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-forgiveness, but thereby it is procured, the grant of pardon is therein sealed, and security given that it shall, in due time, be made to us. To which purpose is that discourse of the apostle, Rom. 3: 24, 25, 26. The work there mentioned

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proceeds from grace, is managed to the interest of righteousness, is carried on by the blood of Christ, and issues in forgiveness. Now the blood of Christ relates variously to the pardon of sin.

1. Pardon is purchased and procured by it. Our redemption is our forgiveness, as the cause contains the effect. No soul is pardoned but with respect to the blood of Christ, as the procuring cause of that pardon. Kence he is said to “have washed us in his blood,” Rev. 1: 5 j “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: 14; to be the “ransom 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 Christ.

2. Because in his blood t lie promise of pardon is ratified and co?ifirmed, so that nothing is wanting to our complete forgiveness but our pleading the promise by faith in him. “All the promises of God are in him yea, in him amen,” 2 Cor. 1: 20; that is, faithfully and immutably 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 to us therein.

3. Because he hath in his own person, as the Head of the church, received an acquiUal for the whole body. His personal discharge upon the accomplishment of his work, was a pledge of the discharge which was in due lime to be given to his people. Those for whom, and in whose name, he suffered; for them, and in their name, he received the acquittal.

Forgiveness. ‘^

4. Because, upon his death, God the Father hath committed to him the whole management of the business of forgiveness, “He gives repentance and forgiveness of sins.” Acts, 5:31. It is Christ that forgives us. Col. 3:13. All forgiveness is now at his disposal, and he pardoneth whom he will j even all that are given to him of the Father, not casting out any that come to God by him. He is intrusted with all the stores of his Father’s 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’s blood of the Son, and so do they flow to the heart of the sinner.

Two things are principally to be considered in the relations of forgiveness 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 travail of his soul; his undergoing wrath and curse. 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 easy thing is it to be acquainted 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 Christ’s sake.” Poor creatures are cast into the mould of such expressions, who know neither God, nor mercj’, nor Christ, nor any thing of the mystery of the Gospel. Others look on the outside of the cross: — but to see into the mystery 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 {ew attain to it! To come to God, bj’- Christ, for forgiveness, and therein to behold the law issuing all its threats and curses in his blood, and losing its sting, putting an end to its obligation to punishment; in the cross to see all sins gathered up in the hands of God’s justice, and made to meet on the ]Iediator; and eternal love springing forth triumphantly from his blood, flourishing into pardon, grace, mercy, forgiveness — this the heart of a sinner can be enlarged to only by the Spirit of God.

IV. There is, in forgiveness, free discharge or pardon, according to the tenor of the Gospel; and this may be considered, 1, as it lies in the promise itself, or God’s gracious declaration of pardon to sinners by the blood of Christ, which is variously proposed, according as he knew was needful, whether for their faith or consolation; and, 2, as the 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.

Gospel-for2:iven8SS, I say, respects all these things — these principles have all an influence in it. And that which makes this more evident, wherewith I shall close this consideration of its nature, is, that failh, in its application to God for forgiveness, distinctly applies itself, sometimes to one of these, sometimes another, and sometimes takes into consideration all of them expressly. Not that it ever rests on any one of them, exclusively of the others; but that eminently it finds some special encouragement at some season, and some peculiar attraction from some one of them, more than from the rest; and then that proves an inlet, a door of entrance, to the treasures laid up in the rest.

1. Sometimes faith fixes upon tht name and infinite goodness of the nature of God, and draws out forgiveness from thence. So doth the Psalmist, “Thou, Lord, art good, and ready to forgive.” Psalm SG: 5. He rolls himself, in the pursuit and expectation of pardon, on the infinite goodness of the nature of God. So Neh. 9: 17, “Thou art a God of pardons,” or ready to forgive; of an infinite, gracious, loving nature; not severe and wrathful. Thus we are encouraged “to stay on the name of God,” Isa. 50: 10, as in innumerable other places

Thus faith often finds a peculiar sweetness and encouragement in the consideration of God’s gracious nature. Sometimes this is the first thing it fixes on, and sometimes the last it rests in j and often it makes a stay here when driven from all other holds. Faith can say, However it be, yet God is gracious; and at least make that conclusion which we have from it, “God is gracious and merciful, who knoweth but he will return 1” Joel, 2: 13, 14. And when faith has well laid hold on this consideration it wi»ll not easily be driven from its expectation of relief and forgiveness, even from hence.

2. Sometimes the soul, by faith, addresses itself in a peculiar manner to the sovereignty of God’’ s will; whereby he is gracious to vdiom he will be gracious, and merciful to v*’hom he will be merciful; which, as was showed, is another considerable spring or principle of forgiveness. This way David’s faith directed him in his great strait and perplexity, “If I shall find favor in the eyes of the Lord, he will bring me again j 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.” 2 Sam. 15: 25, 26. He had in consideration whether God had any delight in him; that is, whether God would graciously remit and pardon the great sin against which, at that time, he manifested his indignation. Here he lays himself down before the sovereign grace of God, and waits 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 inquires nfter and closes with. 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 to this condition is a sin-entangled soul ofttimes reduced in looking for relief; it can discover nothing but this, that God is able, and can, if he graciously please, relieve and acquit him. All other support or 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. Wherefore they cast themselves on God’s sovereign pleasure, and say with Job, ‘’ Though he slay us, we will put our trust in him;” we will not let him go. In ourselves we are lost, that is unquestionable; how the Lord will deal with us we know not; evidences of God’s grace in us, or of his love and favor to us, are all out of sight; to a present special interest, in Christ we are strangers, and we lie every moment at the door of eternity. What course shall we take 1 what way shall we proceed! If we abide at a distance from God we shall assuredly perish: who ever hardened himself against him and prospered 1 Nor is there the least relief to be had but from him J for who can forgive sins but Godl 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 to. And this sometimes proves an anchor to a tossed soul; which, if it do not give rest and peace, yet saves it from the rock of despair. Here it abides until light more and more breaks forth upon it.

3. Faith commonly eyes forgiveness in a peculiar manner, in its relation to Me medicdion 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 j 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 1 how shall he proceed to obtain deliverance? why, he must apply to God for pardon. But what shall he rely upon to encourage him in so doing 1 Saith the apostle. Consider, by faith, the atonement 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. It is this, I say, on which faith most commonly rests.

4. Faith eyes actual pardon. So God proposes it as a motive to further believing; “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins; return unto me, for I have redeemed thee.” Isa. 44: 22. Actual pardon of sin is proposed to faith, as an encouragement to a full returning to God in all things. 2 Sam. 23: 5. And the same may be said of all the other particulars which we have insisted on. There is not one of them but will yield peculiar relief to a soul inquiring after forgiveness.

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 consequence and importance than at first it perhaps appeared. AVho is not in hope, in expectation of pardon 1 who thinks not that he knows well enough at least what it is, if he might but obtain it But men may have general thoughts of impunity, and yet be far enough from any saving acquaintance with gospel mercy.

I shall oaly add, that this discovery of forgiveness

FORGIVENESS REVEALED TO FAITH. ]03

IS MADE TO FAITH ALONE. The nature of it is such, that nothing else can discover it or receive it. No reasonings, no inquiries of the heart of man can reach it. That guess or glimpse which the heathens had of old, and false worshippers have at present, is not the forgiveness we insist upon, but a mere 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. 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, “Eye hath not seen, nor ear heard, neither have entered the heart of man the things which God hath prepared for them that love him.” 1 Cor. 2: 9. We may come to the knowledge of things by the seeing of the eye, or the hearing of the ear, or the reasonings and meditations of the heart: but none of these will reach the matter in hand; by none of these ways can we come to an acquaintance with the things of the Gospel that are prepared for us in Christ. How then shall we obtain the knowledge of them 1 “God hath revealed them unto us by his Spirit.” Now it is faith only that receives the revelations of the Spirit; nothing else hath to do with them. We remark then,

1. That this mystery is too deep to be fathomed by any thing but faith. Reason’s line is too short to reach the depths of the Father’s love, of the blood of the Son, and the promises of the Gospel built thereon, in which forgiveness dwells. Men cannot, by their reason merely, launch out into these deeps, or draw water from these wells of salvation.

Reason stands by amazed, and cries. How can these

104 FORGIlrENESS OF SIN.

things bel It can but gather cockle-shells, like him of old, at the shore of this ocean; offer 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 thyself, this attempt is vain, these things are impossible. This blinded reason faith puts aside when it engages the soul in this great work. And the soul, that it may come to a discovery of forgiveness, denies itself, and all its own reasonings, and gives up itself to the infinite fulness of goodness and truth. Though faith cannot go to the bottoni of these depths, yet it enters them, and iinds rest in them. Nothing but faith is suited to rest, to satiate and content itself in bottomless, unsearchable depths. This is what I looked for, saith faith, even for that which is infinite and unsearchable; for I know that there is abundantly more beyond me that I do not comprehend, than what I have attained to; I know that nothing else will do good to the soul. This puzzles and overwhelms reason; and what it cannot compass it will neglect or despise. It is either amazed and confounded, and dazzled, like weak eyes at too great a light; or, fortifying itself by inbred pride and obstinacy, it concludes that this preaching of the cross, of forgiveness from the love of God by the blood of Christ is folly, a thing not for a wise man to take notice of or to trouble himiself about. So it appeared to the wise Greeks of old, 1 Cor. 1: 23. Hence, when a soul is brought under the power of a real conviction of sin, so that he would anxiously be freed from its chains, it is then the hardest thing in the world to persuade such a soul of this forgiveness. Anj’’ thing appears more rational to it; any self-righteousness in this world, any purgatory hereafter.

Many have forsaken forgiveness on this account; masses, penances, merits, have appeared more eligible; yea, men who have no other desire but to be forgiven,

it choose to rest in any thing rather than forgiveness. If men escape these rocks, and resolve that nothing but pardon will relieve them, yet it is impossible for them to receive it in the truth and power of it, if not enabled by faith. I speak not of men who take it up by hearsay, as a common report, but of those who know it is their only hope, and that they must perish everlastingly without it J and yet, when it is declared to them in the words of truth and soberness, they cannot receive it. What is the reason 1 Why, they have nothing to lead them into the mysterious depths of the eternal love of Christ, and the promises of the Gospel. How do we see poor diseased souls standing every day at the side of this pool, and yet not venturing themselves into it all their days.

2. It is ioo great for any thing but faith to discover. Forgiveness is a thing chosen out of God from all eternity, to exalt and magnify the glory of his grace; and it will be made appear to all the world, at the day of judgment, to have been a great thing. When the soul comes in any measure to be made sensible of it, it finds it so great, so excellent and astonishing, that it sinks under the thoughts of it. It hath a length, breadth, depth, and height that no line of the rational soul can measure. There is exceeding greatness in it, F 1: 19, even ‘’ to know the love of Christ that passetn knowledge.” chap. 3; 19. Here, I suppose, reason will confess itself at a stand; to know what passeth knowledge is none of its work.

3. But ihis is faith’* s proper work; even to know that which passeth knowledge. To know that, in its power and efficacy, which cannot be fully known in its nature; to have, by believing, all the ends of a full comprehension of that which cannot be fully comprehended. Hence, Heb. 11: 1, it is said to be the evidence “of things not seen,” though in themselves absent, yet faith gives them a present subsistence in the soul. So it knows things that pass knowledge; by mixing itself with them, it draws out and communicates their benefit to the soul.