FORGIVENESS

“Oh! the blessedness; transgression forgiven; sin covered.” This truly is blessedness, and without this, blessedness must be unknown. To have the full assurance that my sins are all forgiven, is the only foundation of true happiness. To be happy without this, is to be happy on the brink of a yawning gulf into which I may, at any moment, be dashed for ever. It is utterly impossible that any one can enjoy solid happiness until he is possessed of the divine assurance that all his guilt has been cancelled by the blood of the cross. Uncertainty as to this must be the fruitful source of mental anguish to any soul who has ever been led to feel the burden of sin. To be in doubt as to whether my guilt was all borne by Jesus or is yet on my conscience, is to be miserable.

Now, before proceeding to unfold the subject of forgiveness, I should like to ask my reader a very plain, pointed, personal question, namely, “Dost thou believe that thou canst have the clear and settled assurance that thy sins are forgiven?” I ask this question, at the outset, because there are many, now-a-days, who profess to preach the gospel of Christ, and yet deny any one can be sure that his sins are forgiven. They maintain that it is presumption for any one to believe in the forgiveness of his sins; and, on the other hand, they look upon it as a proof of humility to be always in doubt as to this most momentous point. In other words, it is presumption to believe what God says, and humility to doubt it. This seems strange in the face of such passages as the following, “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” (Luke 24: 46, 47) “In whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace.” (Eph. 1: 7; Col. 1: 14)

Here we have remission or forgiveness of sins (the word is the same in the three passages) preached in the name of Jesus, and possessed by those who believed that preaching. A proclamation was sent to the Ephesians and Colossians, as belonging to the “all nations,” telling them of forgiveness of sins, in the name of Jesus. They believed this proclamation, and entered on the possession of the forgiveness of sins. Was this presumption on their part? or would it have been piety and humility to doubt the forgiveness of sins? True, they had been great sinners, indeed in trespasses and sins — children of wrath aliens and foreigners — “enemies by wicked works.” Some of them had, doubtless, bowed the knee to Diana They had lived in gross idolatry and all manner of wickedness. But then, “forgiveness of sins” had been preached to them in the name of Jesus. Was this preaching true, or was it not? Was it for them, or was it not? Was it all a dream — a shadow — a myth? Did it mean nothing? Was there nothing sure, nothing certain, nothing solid about it?

These are plain questions, demanding a plain answer from those who assert that no one can know for certain that his sins are forgiven. If indeed no one can know it now, then how should any one have known it in apostolic times? If it could be known in the first century, then why not in the nineteenth? “David describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.” (Rom. 4: 6-8) Hezekiah could say, “Thou hast cast all my sins behind thy back.” (Isaiah 38: 17) the Lord Jesus said to one in His day, “Son, be of good cheer; thy sins be forgiven thee.” Matt. 9: 2.

Thus, at all times, forgiveness of sins was known with all the certainty which the word of God could give. Any one of the cases adduced above is sufficient to overthrow the teaching of those who assert that no one can know that his sins are forgiven. If I find from scripture that any one ever knew this marvellously precious blessing, that is quite enough for me. Now, when I open my Bible, I find persons, who had been guilty of all manner of sins, brought to the knowledge of forgiveness; and I therefore argue that it is possible for the very vilest sinner to know now, with divine certainty, that his sins are forgiven. Was it presumption in Abraham, in David, in Hezekiah, in the palsied man, and in numbers besides, to believe in the forgiveness of sins? Would it have been a sign of humility and true piety in them to doubt? It will, perhaps, be argued that these were all special and extraordinary cases. Well, it matters not, so far as our present question is concerned, whether they were ordinary or extraordinary. One thing is plain, they completely disprove the assertion that no one can know that his sins are forgiven. The word of God teaches me that numbers, subject to like passions, like infirmities, like failures, and like sins as the writer and reader, were brought to know and rejoice in the full forgiveness of sins, and hence those who maintain that no one can be sure on this momentous question, have no scriptural foundation for their opinion.

But is it true that the cases recorded in the holy scripture are so special and extraordinary as not to afford any precedent for us? By no means. If any case could be so regarded it is surely that of Abraham, and yet of him we read that “it was not written for his sake alone, that righteousness was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification.” (Rom. 4: 18, 25) Abraham “believed in the Lord; and he counted it to him for righteousness.” (Gen. 15: 6) And the Holy Ghost declares that righteousness shall be imputed to us also if we believe. “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things from which ye could tot be justified by the law of Moses.” (Acts 13: 38, 39) “To him give all the prophets witness, that through his name whosoever believeth in him shall receive the remission of sins.” (Acts 10: 43)

Now, the question is, what did the apostles Peter and Paul mean, when they so unreservedly preached the forgiveness of sins to those who listened to them? Did they really mean to convey to their hearers the idea that no one could be sure that he possessed this forgiveness of sins? When in the synagogue of Antioch, Paul said to his audience, “We declare unto you glad tidings,” did he entertain the notion that no one could be sure that his sins were forgiven? How could the gospel ever be called “glad tidings” if its only effect were to leave the soul in doubt and anxiety? If indeed it be true that no one can enjoy the assurance of pardon, then the whole style of apostolic preaching should be reversed. We might then expect to find Paul saying to his hearers, “Be it known unto you therefore, men and brethren, that no one can ever know, in this life, whether his sins are forgiven or not.” Is there ought like this in the entire range of apostolic preaching and teaching? Do not the apostles everywhere set forth, in the fullest and clearest manner, remission of sins as the necessary result of believing in a crucified and risen Saviour? Is there the most remote hint of that which is so much insisted upon by some modern teachers, namely, that it is a dangerous presumption to believe in the full forgiveness of all our sins, and that it argues a pious and humble frame of soul to live in perpetual doubt? Is there no possibility of ever enjoying, in this world, the comfortable certainty of our eternal security in Christ? Can we not rely upon God’s word, or commit our souls to the sacrifice of Christ? Can it be possible that the only effect of God’s glad tidings is to leave the soul in hopeless perplexity? Christ has put away sin; but I cannot know it! God has spoken; but I cannot be sure! The Holy Ghost has come down; but I cannot rely upon His testimony. It is piety and humility to doubt God’s word, to dishonour the atonement of Christ, and to refuse the faith of the heart to the record of the Holy Ghost! Alas! alas! if this is the gospel, then adieu to peace and joy in believing. If this is Christianity, then in vain has “the dayspring from on high visited us to give the knowledge of salvation through the remission of our sins” (Luke 1). If no one can have this “knowledge of Salvation,” then to what end has it been given.

And let my reader bear in mind that the question before us is not whether a person may not deceive himself and others. This would be at once ceded. Thousands, alas! have deceived themselves, and thousands more have deceived others. But is that any reason why I cannot possess the absolute certainty that what God has said is true, and that the work of Christ has availed to put away all my sins? Men have deceived themselves. and therefore I am afraid to trust Christ Men have deceived others, and therefore I am afraid that God’s word will deceive me! This is really what it all amounts to, when put into plain language. And is it not well to have things thus put? Is it not needs, at times, to strip certain propositions of the dress in which legality and fleshly pietism would clothe them, so that we may see what they are. Does it not behove us, when men stand forth as the professed and authorized exponents of a sound and enlightened Christianity, to test what they say by the unerring standard of holy scripture? Assuredly it does; and if they tell us we can never be sure of salvation; and that it is presumption to think of such a thing; and, further, that the very utmost we can attain to in this life is a faint hope that, through the mercy of God, we may get to heaven when we die; we must utterly reject such teaching, as being in direct opposition to the word of God. False theology tells me I can never be sure, God’s word tells me I can. Which am I to believe? The former fills me with gloomy doubts and fears; the latter imparts divine certainty. That casts me upon my own efforts; this upon a finished work. To which shall I attend? Is there a shadow of foundation, throughout the entire volume of God, for the notion that no one can be sure of his eternal salvation? I most fearlessly assert there is not. So far, from this the word of God, in every section of it, sets before us, in the clearest way, the privilege of the believer to enjoy the most unclouded certainty as to his pardon and acceptance in Christ.

And, let me ask, is it not due to God’s faithful word and Christ’s finished work, that the soul confiding therein should enjoy the fullest assurance? True, it is by faith that any one can so confide, and this faith is wrought in the heart by the Holy Ghost. But all this, in nowise, affects our present question. What I desire is, that my reader should rise from the study of this paper with a full and firm conviction that it is possible for him to possess the present assurance that he is as safe as Christ can make him. If any sinner ever enjoyed this assurance, then why may not my reader now enjoy it? Is Christ’s work finished? Is God’s word true? Yes, verily. Then, if I simply trust therein, I am pardoned, justified, and accepted. All my sins were laid on Jesus when He was nailed to the cursed tree. Jehovah made them all meet on Him. He bore them and put them away; and, now, He is up in heaven without them. This is enough for me. If the One who stood charged with all my guilt is now at the right hand of the Majesty in the heavens, then, clearly, there is nothing against me. All that divine justice had against me was laid on the Sin-bearer, and He endured the wrath of a sin-hating God that I might be freely and for ever pardoned and accepted in a risen and glorified Saviour.

These are glad tidings. Does my reader believe them? Say, beloved, dost thou heartily believe in a dead and risen Christ? Hast thou come to Him as a lost sinner, and put thy hearts full confidence in Him? Dost thou believe that He died for our sins, according to the scriptures, and that He was buried and rose again the third day according to the scriptures? If so, thou art saved, justified, accepted, complete in Christ. True, thou art, in thyself, a poor feeble creature, having an evil nature to contend with every moment; but Christ is thy life, and He is thy wisdom, and thy righteousness, thy sanctification, thy redemption, thy all. He ever lives for thee up in heaven. He died to make thee clean. He lives to keep thee clean. Thou art made as clean as His death can make thee, and thou art kept as clean as His life can keep thee. He made Himself responsible for thee. God sees thee to be what Christ has made thee to be. He sees thee in Christ, and as Christ. Therefore, then, I pray thee, tread no more those gloomy corridors of legalism, pietism, and false theology, which have resounded for ages with the sighs and groans of poor sin-burdened, and misguided souls; but seeing the fullness of thy portion, and completeness of thy standing in a risen and glorious Christ, rejoice in Him all thy days on earth, and live in the hope of being with Him for ever in His own mansions of heavenly glory.

Having thus sought to establish the fact that is possible for one to know, upon divine authority, that his sins are forgiven, we shall now, in dependence upon the teaching of the Spirit of God, proceed to consider the subject of forgiveness of sins, as unfolded in the word, and doing so, we shall present it under the three following heads, namely: — First, the ground on which God forgives sins; secondly, the extent to which He forgives sins; and, thirdly, the style which He forgives sins. There is value in this threefold presentation, as it gives clearness, fullness, and precision to our apprehension of the object as a whole. The more clearly we understand the ground of divine forgiveness the more shall we appreciate the extent, and admire the style thereof.

May God the Spirit now be our guide while we ponder for a little,

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