II. The Cry To Which That Consciousness Gives Voice.

We often ask for forgiveness; have we any definite notion of what we are asking for? When we forgive one another, he who forgives puts away alienation of heart, every cloud of suspicion from his mind, and his feeling and his conduct are as if there had never been a jar or an offence, or are more tender and loving because of the offence that is now forgiven. He who is forgiven has, on his part, a deeper shame for the offence, which looks far darker now, when it is blotted out, than it did before forgiveness. Both are eager to show love, not in order to erase the past, but because the past is erased.

When a father forgives his child, does that merely or chiefly mean that he spares the rod; or does it not much rather mean that he lets his love flow out to the little culprit, undammed back by the child's fault? And when God forgives He does so, not so much as a judge but rather as the Father. It is the father's heart that the child craves when it cries for pardon. The remission of punishment is an element, but by no means the chief element, in man's forgiveness, and that is still more true as to God's. There are present, and for the most part outward, consequences of a forgiven man's sin which are not averted by forgiveness, and which it is for his good that he should not escape. But when the assurance of God's unhindered love rests on a pardoned soul, those consequences of its sins which it has to reap cease to be penal and become educative, cease to be the expressions only of God's hatred of evil, and become expressions of His love to the forgiven evil-doer. I will be his Father, and he shall be My son. If he commit iniquity, I will chasten him with the rod of men … but My mercy shall not depart from him.'