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 for- given do choose to close with any thing rather than forgiveness. If men do 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 thereunto. I speak not of men that take it up by hear-say, as a common report, but of those
412 AN EXPOSITION UPON PSALM CXXX. [Vcr. 4,
souls who find themselves really concerned to look after it. When they know it is their sole concernment, all their ho^De 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 mysterious depths of eternal love, of the blood of Christ, and promises of the gospel. How may we see l^oor deserted souls standing every day at the side of this pool, and yet not once venture themselves into it all their days !
2. It is too great for any thing else to discover. Forgiveness is a thing chosen out of God from all eternity, to exalt and magnify the glory of his gi'ace; 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 ex- cellent 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 great- ness" in it, Eph. i. 19. That is a great work which we have prescril^ed, Eph. iii. 19, even " to know the love of Christ, which passeth know- ledge." Here, I suppose, reason will confess itself 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 faith's proper work, even to know that which passeth knowledge ; to know that, in its power, virtue, sweetness, and efficacy, which cannot be thoroughly known in its nature and excellency; to have, by believ- ing, all the ends of a full comprehension of that which cannot be fully comprehended. Hence, Heb. xi. 1, it is said to be the uToffrair/; 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 itself with them, it draws out and communicates their benefit to the soul. From all which is evident what in the third 2)lace was proposed, of faith's being only suited to be the means of this discovery; so that I shall not need fai'thcr to in- sist thereon.
Discovery of forgiveness in God a great supportment to sin-entangled souls- Particular assurance attainable.
Fourthly. There yet remains a brief confirmation of the posi- tion^ at first laid down and thus cleared, before I come to the improve-
' (^ur autlior sccnis to deviate from the order of the four principal propositions, as arranged on page 384, when he begins the exposition of this verse. He now illus- trates the foui-th proposition, and afterwards considere the third. See page 427. — Ed.
Ver.4.] FORGIVENESS REVEALED A GEEAT SUPPORT. 413
ment of the words, especially aimed at. I say, then, tliis discovery of forgiveness in God is a great suppoHment for a sin-entangled soul, although it hath no special persuasion of its own particular interest therein. Somewhat is supposed in this assertion, and somewhat affirmed.
First, [As to what is supposed] : —
1. It is supposed that there may be a gracious persuasion and assurance of faith in a man concerning his own particular interest in forgiveness. A man may, many do, believe it for themselves, so as not only to have the benefit of it but the comfort also. Generally, all the saints mentioned in Scripture had this assurance, unless it were in the case of depths, distresses, and desertions, such as that in this psalm. David expresseth his confidence of the love and favour of God unto his own soul hundreds of times ; Paul doth the same for himself: Gal. ii. 20, " Christ loved me, and gave himself for me ;" 2 Tim. iv. 8, " There is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day.'' And that this boastiug in the Lord and his grace was not an enclosure to him- self he shows, Rom. viii. 38, 39.
Nothing can be more vain than what is usually pleaded to remove this sheet-anchor of the saints" consolation, — namely, that no man's particidar name is in the promise. It is not said to this or that man by name that his sins are forgiven him ; but the matter is far otherwise. To think that it is necessary that the names whereby we are known among ourselves, and are distinguished here one from another, should be written in the promise, that we may believe in particular every child of God is in the promise, is a fond conceit. And believing makes it very legible to him. Yea, we find by ex- perience that there is no need of argumentation in this case. The soul, by a direct act of faith, believes its own forgiveness, without making inferences or gathering conclusions ; and may do so upon the proposition of it to be believed in the promise. But I will not digress from my work in hand, and, therefore, shall only observe one or two things upon the supposition laid down : —