(3.) The one which we reject loorketh no love to God, no delight in him, no reverence of him, but rather a contempt and commonness of spirit in dealing with him. There are none in the world that deal worse with God than those who have an ungrounded persuasion of forgiveness. And if they do fear him, or love him, or obe}^ him in any thing, more or less, it is on other motives and considerations, which will not render any thing they do acceptable, and not at all on this. As he is good to the creation, they may love, as he is great and powerful, they may fear him; but sense of pardon, as to any such ends or purposes, hath no power upon them. Carnal boldness, for- mality, and despising of God, are the common issues of such a notion and persuasion. Indeed, this is the generation of great sinners in the world ; men who have a genei'al apprehension, but not a sense of the special power of pardon, openly or secretly, in fleshly or spiritual sins, are the gi'eat sinners among men. Where faith makes a dis- covery of forgiveness, all things are otherwise. Great love, fear, and reverence of God, are its attendants. Mary Magdalene loved much, because much was forgiven. Great love will spring out of great for- giveness. " There is forgiveness with thee," saith the psalmist, " that thou mayest be feared." No unbeliever doth truly and experiment- ally know the truth of this inference. But so it is when men " fear the Lord, and his goodness," Hos. iii. 5. I say, then, where pardon- ing mercy is truly cxpprehended, where faith makes a discovery of it to the soul, it is ench-ared unto God, and possessed of the great springs of love, delight, fear, and reverence, Ps. cxvi. 1, 5-7.
Ver.4.] FALSE pkesumptions of forgiveness. S97
(4.) This notional ajjiweliension of the jpardon of sin begets no serious, thorough hatred and detestation 0/ sin, nor is prevalent to a relinquishment of it; nay, it rather secretly iDsiniiates into the soul encouragements unto a continuance in it. It is the nature of it to lessen and extenuate sin, and to support the soul against its convic- tions. So Jude tells us, that some " turn the grace of God into las- civiousness," verse 4; and says he, "They are 'ungodly men;' let them profess what they will, they are ungodly men." But how can they turn the grace of our God into lasciviousness? Is grace capable of a conversion into lust or sin? Will what was once grace ever become wantonness? It is objective, not subjective grace, the doctrine, not the real substance of gi^ace, that is intended. The doctrine of for- giveness is this grace of God, which may be thus abused. From hence do men who have only a general notion of it habitually draw secret encouragements to sin and folly. Paul also lets us know that carnal men, coming to a doctrinal acquaintance with gospel grace, axe very apt to make such conclusions, Rom. vi. 1. And it will appear at the last day how unspeakably this glorious grace hath been per- verted in the world. It would be well for many if they had never heard the name of forgiveness. It is otherwise where this revelation is received indeed in the soul by believing, Rom. vi. 14. Our being under grace, under the power of the belief of forgiveness, is our great preservative from our being under the power of sin. Faith of for- giveness is the principle of gospel obedience. Tit. ii. 11, 12.
(5.) The general notion of forgiveness brings with it no sweetness, no rest to the soul. Flashes of joy it may, abiding rest it doth not. The truth of the doctrine fluctuates to and fro in the minds of those that have it, but their wills and affections have no solid delight nor rest by it. Hence, notwithstanding all that profession that is made in the world of forgiveness, the most of men ultimately resolve their peace and comfort unto themselves. As their apprehensions are of their own doing, good or evil, according to their ruling light, whatever it be, so as to peace and rest are they secretly tossed up and down. Every one in his several way pleaseth himself with what he doth in answer unto his own convictions, and is disquieted as to his state and condition, according as he seems to himself to come short thereof. To make a full life of contentation upon pardon, they know not how to do it. One duty yields them more true repose than many thoughts of forgiveness. But faith finds sweetness and rest in it; being thereby apprehended, it is the only harbour of the soul. It leads a man to God as good, to Christ as rest. Fading evanid joys do ofttimes at- tend the one ; but solid delight, with constant obedience, are the fruits only of the other.
(6.) Those who have the former only take up their persuasion on
398 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
false grounds, though the thing itself be true ; and they cannot but use it unto false ends and purposes, besides its natural and genuine tendency. For their grounds, they will be discovered when I come to treat of the true nature of gospel forgiveness. For the end, it is used generally only to fill up what is wanting. Self-righteousness is their bottom; and when that is too short or narrow to cover them, they piece it out by forgiveness. Where conscience accuses, this must supply the defect. Faith lays it on its proper foundation, of which afterwards also ; and it useth it to its proper end, — namely, to be the sole and only ground of our acceptation with God. That is the proper use of forgiveness, that all may be of gi'ace; for when the foundation is pardon, the whole superstructure must needs be grace. From what hath been spoken it is evident that, notwithstanding the pretences to the contrary, insinuated in the objection now removed, it is a great thing to have gospel forgiveness discovered unto a soul in a saving manner.