Discovery of forgiveness in God a great supportment to sin-entangled souls — Particular assurance attainable.
Fourthly. There yet remains a brief confirmation of the position1 at first laid down and thus cleared, before I come to the improvement of the words, especially aimed at. I say, then, this discovery of forgiveness in God is a great supportment 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 boasting in the Lord and his grace was not an enclosure to himself 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 particular 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 experience 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:—
(1.) It is the duty of every believer to labour after an assurance of a personal interest in forgiveness, and to be diligent in the cherishing and preservation of it when it is attained. The apostle exhorts us all unto it, Heb. x. 22, “Let us draw near in full assurance of faith;” that is, of our acceptance with God through forgiveness in the blood of Jesus. This he plainly discourseth of; and this principle of our faith and confidence he would have us to hold fast unto the end, chap. iii. 14. It is no small evil in believers not to be pressing after perfection in believing and obedience. Ofttimes some sinful indulgence to self, or the world, or sloth, is the cause of it. Hence few come up to gospel assurance. But yet most of our privileges, and upon the matter all our comforts, depend on this one thing. A little by the way, to encourage unto this duty, I shall desire you to consider both whence this assurance is produced and what it doth produce, — what it is the fruit of, and what fruit it bears:—
[1.] It is, in general, the product of a more plentiful communication of the Spirit than ordinary, as to a sense and participation of the choice fruits of the death of Christ, procured for those who are justified by their acceptance of the atonement. It flourisheth not without his sealing, witnessing, establishing, and shedding abroad the love of God in our hearts. See Rom. v. 1–5. And what believer ought not to long for and press after the enjoyment of these things? Nay, to read of these things in the gospel, not experiencing them in our own hearts, and yet to sit down quietly on this side of them, without continual pressing after them, is to despise the blood of Christ, the Spirit of grace, and the whole work of God’s love. If there are no such things, the gospel is not true; if there are, if we press not after them, we are despisers of the gospel. Surely he hath not the Spirit who would not have more of him, all of him that is promised by Christ. These things are the “hundredfold” that Christ hath left us in the world to counterpoise our sorrows, troubles, and losses; and shall we be so foolish as to neglect our only abiding riches and treasures, — in particular, as it is the product of an exercised, vigorous, active faith? That our faith should be such always, in every state and condition, I suppose it our duty to endeavour. Not only our comforts but our obedience also depends upon it. The more faith that is true and of the right kind, the more obedience; for all our obedience is the obedience of faith.