Evidences of Forgiveness, Continued
We have considered the evidence that there is forgiveness in God, from the first promise j the institution of sacrifices; and God’s requiring repentance.
IV. Let us then, as a fourth evidence of this truth, consider those, both under the Old Testam.ent and the New, concerning’ whom we have the greatest assurance that God forgave their sins, and they are now in the enjoyment of him. This argument the apostle insists upon, and presses from numerous instances, Heb. 11. How many does he there reckon up, who of old obtained a good report, and had this testimony, that they pleased God. “All these inherited the promises through believing;” ver. 13; that is, obtained the forgiveness of sin. For as by nature they were children of wrath, and under the curse, without forgiveness, every one of them would have continued in the state wherein Adam was when he heard the voice of God, and v’as afraid. Wherefore it being evident that some persons, in all generations, have enjoyed the friendship, love, and favor of God in this world, and at their departure out of it have entered into glory, it makes it evident that there is forgiveness of sin with him, without which these things could not be.
Let us, like the apostle mention some examples. Look to Ahraham; he was the friend of God, and walked with God; God made a solemn covenant with him, and takes it for his memorial throughout all generations, that he is the God of Abraham: and he is doubtless now at rest with God. Our Savior calls the place or condition into which blessed souls are gathered, “Abraham’s bosom.”
142 rORGlVE.NESS OF SIN.
The condition was the same with Isaac and Jacob they also are in heaven, being alive unto and with God. Our Savior proves it from the tenor of the covenant, “I am the God of Abraham, the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living.” Matt. 22: 32. They are yet alive, alive unto God, and with him, by virtue of the covenant; or, after their death God would not be said to be their God. This is the force of our Savior’s argument, that after their death God was still their God. Then death had not reached their whole persons; they were still alive with God in heaven; and their bodies, by virtue of the same covenant, were to be recovered out of the dust.
The same is the state with David. Ke was a man after God’s own heart. And, though he died, and his body saw corruption, yet he is not lost; he is with God in heaven. Hence he ended his days triumphantly, in a full apprehension of eternal rest, beyond what could in this world be attained, and that by virtue of the covenant: for these are the last words of David, ‘’Although my house be not so with God, yet he hath made with me an everlasting covenant,” ascertaining to him sure and eternal mercies. 2 Sam. 23: 5
Peter also is in heaven. Christ prayed for him, that his faith should not fail; and in his death he glorified God. John, 21: 19.
So is Paul: he knew that when he was dissolved, he should be with Christ. Here, then, we are encompassed w’lih. a cloud of witnesses. For,
1. It is most certain that they were all sinners; they were all so by nature; for in this there is no difference among the children of men. And by practice also they were sinners: they confessed themselves to be such, and some of the sins of all of them stand upon record j yea, some of them were great sinners. Some before their conversion, as Abraham, who -was an idolater, Joshua, 2-i: 2, 3; and Paul, who was a persecutor and a blasphemer. Some after their conversion; some in sins of the flesh, as David j and some in sins of profession, as Peter. Nothing, then, is more evident, than that no one of them came to rest with God but by forgiveness. Had they never been guilty of any sin but what is left upon record concerning them in holy writ, yet they could be saved no other way; for he that transgresseth the law in any one point, is guilty of the breach of the whole. James, 2: 10.
Yy hat shall we now sayl Do we think that God has forgiveness only for this or that individual 1 No man questions but that all these were pardoned. Was it by virtue of any special personal privilege, that was peculiar to them 1 Whence should any such privilege arise, seeing, by nature, they were no better than others, nor would have been so personally, had not they been delivered from sin, and prepared for obedience, by grace and pardon ] Wherefore, they all obtained forgiveness, by virtue of the covenant, from the forgiveness which is with God. And this is equally ready for others, who come to God the same way that they did; that is, by faith and repentance.
2. Many of those, concerning whom we have the assurance mentioned, were not only sinners, but great sinners, as was said, which must be also insisted on to obviate another objection. For some may say, that though they were sinners, yet they were not such sinners as we are; and though they obtained forgiveness, yet this is no argument that we shall, who are guilty of sins unlike theirs, and attended with peculiar aggravations. To which I say, that I delight not in aggravating, no, nor yet in repeating, the sins and faults of the saints of God of old. Not only the grace of God, but the sins of men, have by some been turned into lasciviousness, or been made a cloak for their lusts. But yet, for the ends for which they are recorded by the Holy Ghost, we may mention them. That they may warn us of our duty 5 that we take heed lest we also fall; that they may yield us a relief under our surprisals, are they written. So then, where the mention of them tends to the advancement of sovereign grace and mercy, which is the case in hand, we may insist on them. I think, then, that without mention of particulars, I may safely say that there is no sin, no degree of sin, no aggravating circumstance of sin, no kind of continuance in sin, (one sin only excepted,) but that there are those in heaven who have been guilty of them.
It may be, some will say, that they have considered the sins of Lot, David, Peter, Paul, and the thief himself on the cross, and yet they find not their own condition exemplified, so as to conclude that they shall have the same forgiveness with them.
Answer 1. I am not showing that this or that man shall be pardoned, but only demonstrating that there is forgiveness with God, and that for all sorts of sins and sinners, which these instances do assuredly confirm. And, moreover, they manifest that if other men are not pardoned, it is merely because they make not that application for forgiveness which they did.
2. Yet, by the way, to meet this objection, consider also what the apostle says in particular concerning the several classes of sinners that obtained mercy. ‘’Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified.” 1 Cor. 6: 9, 10, 11. Hell can scarce, in more words, yield us a sadder catalogue. Yet “some” of all these classes were justified and pardoned.
3. Suppose this enumeration of sins does not reach the condition of the soul, because o some special aggravation of its sin, not expressed, let such a one add that of our Savior, “I say unto you, all manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost.” Matt. 12:31. They are not, they shall not be all actually remitted and pardoned to all men j but they are all pardonable to those that seek to obtain pardon for them according to the Gospel. There is with God forgiveness for them all. Now, certainly any particular sin, that only excepted, comes within the compass of ‘’ all manner of sin and blasphemy,” and so, consequently, some who have been guilty of it are in heaven.
We take it for a good token and evidence of a virtuous healing water, when, without fraud or pretence, we see the crutches of cured cripples and impotent persons hung about as a memorial of its efficacy. And it is a great demonstration of the skill of a physician, when many come to a sick person and tell him. We had the same disease with you, it had the same symptoms, the same effects, and by his skill and care we are cured. Oh! saith the sick man, bring him to me, I will venture my life in his hand. Now, all the saints of heaven stand about a sin-sick soul, for in this matter we are encompassed with a cloud of witnesses. Heb. 12: 1. And what do they witness 1 What say they to a poor guilty sinner As thou art, so were we; so guilty, so perplexed, so obnoxious to wrath, so fearing destruction from God! And what course did you take to obtain the blessed condition wherein you now are 1 They all reply. We went to God, through Christ, for forgiveness, and found plenty cf grace, mercy and pardon in him for us all! The rich man in the parable thought it would be a great means
Forgiveness. T of conversion, if one should rise from the dead and preach j but here we see that all the saints departed, and now in glory, do jointly preach this fundamental truth that there is forgiveness with God.
Poor souls are apt to think that all those whom they read or hear of as gone to heaven, went thither because they were so good and so holy. It is true, many of them were eminently so in their generation. All of them were so according to their degrees and measures; for “without holiness no man can see God.” And it is our duty to labor to be like them in holiness, if ever we intend to be so in happiness and glory. But yet not one of them — not any one that is now in heaven, Jesus Christ alone excepted, — ever came thither any other way but by forgiveness of sin: and that will also bring us thither, though we come short of many of them in holiness and grace.
This evidence of forgiveness I the rather urge, because I find the apostle Paul doing it eminently in his own person: ‘’ This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-sufrering,/or a pattern to them that should hereafter believe on him to life everlasting.*^ 1 Tim. 1: 12, 13, 15, 16. A great sinner, saith he, the chief of sinners I was, which he manifests by some notable instances of his sin. I was, saith he, a blasphemer, the highest sin against God; a persecutor, the highest sin against the saints; injurious, the highest wickedness towards mankind; but “I obtained mercy,” I am pardoned, and that with most blessed effects. After all this, he was so accounted faithful as to be put into the ministry, and the grace of our Lord Jesus Christ towards him was exceeding abundant. And what was the reason that he was thus dealt with 1 Why, it was that he might be a pattern, an evidence, an argument, that there was grace, mercy, forgiveness, to be had for all sorts of sinners that would believe to life everlasting.
To conclude, then, this evidence: — Every one who is now in heaven has his pardon sealed in the blood of Christ. All these pardons are set before us in the Gospel; they are enrolled in its promises for the encouragement of those who stand in need of forgiveness. Fear not, then, the guilt of sin, but the love of it, and the power of it. If we love sin better than forgiveness, lc shall assuredly fail of forgiveness; but if we had rather be pardoned in God’s way than perish, our condition is secure.
V. The same is evident from the r^TiExcE of God towards the world; in reference to which we may observe,
1. That upon the first entrance of sin, God might immediately have execufcd the threatened curse and brought eternal death upon them that sinned. Justice required that it should be so, and there was nothing in the whole creation to interpose so much as for a reprieve or respite of vengeance. And had God then sent sinning man, with the apostate angels that induced him to sin, immediately into eternal destruction, he would have been gloriiied in his righteousness by the angels that sinned not; or he could have created a new race of innocent creatures, to have worshipped and glorified him for his righteous judgment j even as all the elect at the last day shall do for the destruction of ungodly men.
2. God hath not taken this course. He hath continued the race of mankind for a long season on the earth 5 he hath watched over them with his providence, and exercised exceeding pafiefice forbearance and long-sulferiiig towards them. This the apostle Paul at large discourses on, Acts, 14: 1.5-17 j 17:24-30; as also Rom. 2:4; and it is open and manifest in the event. The whole li-8 FORGIVENESS OP SIX.
world is every day filled with tokens of the power and patience of God. Every nation, every city, every family is filled with them.
3. There is a common abuse of this patience of God visible in the world in all generations. So it was of old. God saw it to be so, and complained of it. Gen. 6: 5, 6. All the sin and wickedness that has been in the world, which no heart can conceive, no tongue can express, has been an abuse of this patience of God. This, with most men, is the consequence of God’s patience and forbearance. They count this a season to fulfil all the abominations that their evil hearts can suggest to them, or Satan draw them into. This the state of things in the world proclaims, and every one’s experience confirms.
4. Let us therefore consider what is the true and proper design of this patience of God towards the -world, enduring it in sin and wickedness for so long a season, and suffering one generation to be multiplied after another. Shall we think that God has no other design in all this patience towards mankind in all generations, but merely to suffer them, all and every one, without exception, to sin against him, dishonor him, provoke him, that so he may at length everlastingly destroy them all 1 It is confessed that this is the consequence, the event with most men, through their perverse wickedness, with their love of sin and pleasure. But is this the design of God 1 his only design 1 has he no other purpose but merely to bear with them awhile in their folly, and then to avenge himself upon them 1 Is this his intention, not only towards those who are obstinate in their darkness, ignorance and rebellion against him, whose damnation is just and sleepeth not, but also towards those whom he stirs up by his grace to seek deliverance from the state of sin and death? God forbid; yea, such an apprehension would be contrary to all those notions of the infinite wisdom and goodness of God which are engrafted upon our hearts by nature, and which all his works declare. “Whatever, therefore, it be, this cannot be the design of God in his patience towards the world. He must long since have cut ofi’ the whole race of mankind if he had had no other thoughts and purposes towards them.
Let us, therefore, see what is the end or design of this patience, ond what it teaches us. It can have no end but that before rejected, unless there be forgiveness of sins with God. Unless God be ready to forgive the sins of them that come to him according to his appointment, his patience is merely subservient to a design of wrath, and a resolution to destroy. But this would reflect unspeakable dishonor upon the holy God. Let a man deal thus, and it manifests an evil and perverse habit of mind. Let him bear with those who are in his power, in their faults, with no other design but that he may take advantage to bring a greater punishment and revenge upon them; and w-hat more vile affection, what more wretched corruption of heart and mind can he manifest 1 And shall we think that this is the whole design of the patience of Godl God forbid!
It may be objected to this argument, that it is said that God, ‘Sviiling to show his wrath, and to make his power known, endures with much long-suffering the vessels of wrath fitted for destruction,” Rom. 9: 22j and thus it seems that the end of God’s endurance and long suffering, to some at least, is only their fitting for destruction.
I answer: God’s “enduring with much long-suffering,” merely implies his withholding, for a season, the destruction which he might justly inflict: his patience denotes acting in a way of goodness and kindness for some special end. The next verse declares the great end of God’s patience, and answers this objection, that ‘Mie might make known the riches of his glory in the vessels of mercy which lie had prepared for glory,” verse 23. This is the great end of God’s patience, which while he pursues towards the vessels of mercy, he endures others with much long-suffering and forbearance. This, then, is fully evident, that there could be no sufficient reason assigned for the patience of God towards sinners, but that there is forgiveness prepared for them that come to him by Christ, to which Scripture clearly testifies. 2 Pet. 3: 9. The question is, what is the reason why God forbears the execution of his judgment upon ungodly men] Some would have it that God is slack j that is, regardless of the sins of men, and takes no notice of them. No, saith the apostle, God has another design in his patience and long-suffering. What is this ] It is, to manifest that he is not willing we should perish. This it is which we have proved. For our freedom from destruction is by repentance, which necessarily infers the forgiveness of sin. So Paul tells us, that in the Gospel is declared what is the end of God’s patience and forbearance 5 namely, ‘’the remission of sins.” Rom. 3; 25.
Let us then bear in mind this evidence, in the applying ourselves to God for pardon. It is certain that God might have taken us from our birth, and have cast us into utter darkness. And, in the course of our lives, we have been guilty of such provocations as God might justly have visited, to glorify his justice and severity in our ruin. But yet we have lived thus long in the patience and forbearance of God. And to what end has he thus spared usi Is it not that he might, by his patience, give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself] Let us then be encouraged by it, to use it to the end and purpose for which it is exercised towards us.
You that are yet in doubt of your condition, consider that the patience of God was extended to you lliis day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, nor one day more, as you love your souls j for Avoful will be their condition who shall perish for despising or abusing the patience of God.
VI. The faith and experience of the saints in this world concur in this testimony, and we know that their record in this matter is true. Let us then ask them v.hat they believe, what they have found, what they have experience of, as to the forgiveness of sin ]
This God himself directs and leads us to, by appealing to our own experience; whence he shows us that we may take relief and support in our distresses. Isaiah, 40: 28. ‘’ Hast thou not heard 1 Hast thou not known V Hast not thou thyself, who now criest out that thou art lost and undone, because God hath forsaken thee, found and known by experience the contrary, from his former dealings with thee 1 And if our own experience may confirm us against the workings of our unbelief, so may that of others. Thus Eliphaz directs Job, “Call now, if there be any that will answer thee, and to which of the saints. wilt thou look V chap. 5:1. It is not a supplication to them for help that is intended, but an inquiry after their experience in the case in hand, wherein he wrongfully thought they could not justify Job. In the Hebrew “to which of the saints, on the right hand or the left, wilt thou have regard in this matter 1” Some would foolishly hence seek to confirm the invocation of departed saints: when indeed, if they were intended, it is rather forbidden and discountenanced than directed to. But the saints here are, “the saints that are in the earth,” Psalm 16: 3, into whose experience Job is directed to inquire. David makes it a great encouragement to waiting upon God, as a God hearing prayer, that others had done so, and found success, Psalm 34-: 6.
‘’This poor man cried unto the Lord, and the Lord heard him, and saved him out of all his troubles.” If he did so, and had the blessed issue, why should not we do so also 1 The experiences of one are often proposed for the confirmation and establishment of others: “Come,” says David, *’and hear, all ye that fear God, and I will declare what he hath done for my souL’* Psalm 66: 16. He contents not himself to remind them of the word, promises, and providence of God, which he does most frequently j but he gives them the encouragement and support of his own experience.
So Paul tells us, “that he was comforted of God in all his tribulations, that he might be able to comfort them which are in any trouble, by the comfort wherewith he himself was comforted of God,” 2 Cor. 1:4y that is, that he might be able to communicate to them his own experience of God’s dealing with him, and the satisfaction and assurance he found therein. So also he proposes the example of God’s dealing with him in the pardon of his sins, as a great motive to others to believe. 1 Tim. 1: 13-16. And this mutual communication of satisfying experiences in the things of God, or of our spiritual sense and evidence of the power, efiicacy, reality of gospel-truths, being rightly improved, is of great benefit to all classes of believers. So the same great apostle acquaints us in his own example, “I long to see you, that I may impart to you some spiritual gift, to the end you may be established; that is, that I may be comforted together with you, by the mutual faith both of you and me.” Rom. 1: 11, 12. He longed, not only to be instructing them in the pursuit of the work of the ministry committed to him, but to confer also with them about their mutual faith, and what experience of the peace of God in believing they had attained.
We have before called in the testimony of the saints in heaven, with whom those on earth make up one family, even that one family in heaven and earth, which is called after the name of the Father of our Lord Jesus Christ, Eph. 3: 14, 15; and they all agree in their testimony, as becomes the family and children of God. But these below we may deal personally with; whereas we gather the witness of the other only from what is left upon record concerning them. And here several things are to be observed.
Men living in the profession of religion, and not experiencing its power and efficacy in their hearts are, whatever they profess, very near to atheism. If they profess to know God, but in works deny him, ‘^ they are abominable, and disobedient, and to every good work reprobate.” Tit. 1: 16. Let such men lay aside tradition and custom, let them give up themselves to a free and rational consideration of things, and they will quickly find that all their profession is but miserable self-deceiving; and that indeed they believe not one word of the religion which they profess. Of what their religion affirms to be in themselves, they find no evidence in its real existence in their own hearts. And what evidence have they that their faith in whatever else it reveals is genuine 1 If they have no experience of what it affirms to be within them, what confidence can they have in their belief of the reality of what it reveals to be without them 1 John tells us, that “he who saith he loves God whom he hath not seen, and doth not love his brother whom he hath seen, is a liar.” So he who beiieves not, who experiences not, the power of that which the religion he professes affirms to be in him, if he says that he believes other things of which he can have no experience, he deceives himself. For instance, he that professes the Gospel, avows that the death of Christ crucifies sin; that faith purifies the heart; that the Holy Ghost quickens the soul to duty; that God is gracious to all that come to him; that there is precious communion to be obtained with him by Christ j that there is great joy in believing. These things are pLlinly, openly, and frequently insisted on in the Gospel. But if men have lived long in the profession of these things, saying that they are so, but indeed find nothing of truth, reality, or power in them, have no experience of the effects of them in their own souls, what stable ground have they of confidence in their belief of any thing else in the Gospel, of which they cannot have experience 1 A man professes that the death of Christ will mortify sin and subdue corruption; why does he believe it 1 because it is so afnrmed in the Gospel. But does he in his own experience find it to be so ] Has it this effect on his soul, in his own heart 1 Not at all; he finds no such thing in him. How then does this man savingly believe that Jesus Christ is the Son of God because it is affirmed in the Gospel, seeing he finds no real truth in what it affirms to be in himself] So our Savior argues, ‘’If I have told you earthly things, and ye believe not, how shall ye believe if I tell you heavenly things ]” John, 3: 12. If you believe not the doctrine of regeneration, which you ought to experience as wrought in the hearts of men on earth; how do you believe those heavenly mysteries of the Gospel, which at first are to be received by a pure act of faith, without any present sense or experience.
Of all dangers, therefore, in profession, let professors take heed of this; namely, of a customary, traditional or doctrinal OA»ning such truths as ought to have their effects and accomplishment in themselves, whilst they have no experience of their reality and efficacy. This is plainly to have a form of godliness, and to deny the power thereof: and of this sort of men do we see many turning atheists, scoffers, and often apostates; they find in themselves that their profession was a lie, and that, in truth, they had none of those things which they talked of. Finding these things, which they have professed to be in them, not to be in them, they think that what they have believed of the things that are without them, is also vain, and that they may be rejected altogether.
You will say, then. What shall a man do who cannot find experience in himself of what is affirmed in the word 1 He cannot find the death of Christ crucifying sin in him, and he cannot find the Holy Ghost sanctifying his nature, nor obtain joy in believing. What shall he then do 1 shall he not believe or profess those things to be so, because he cannot obtain a blessed experience of theml I answer, our Savior has given full direction in this case: ‘’If any man will do his will, he shall know of the doctrine, whether it be of God, or whether L speak of myself.” John, 7: 17. Continue in the things revealed in the doctrine of the Gospel, and you shall have a satisfactory experience that they are true, and that they are of God: cease not to act faiih on them, and you shall find their effects; for “then shall we know, if we follow on to know the Lord.” Hosea, 6: 3. Experience will ensue upon permanency in faith and obedience. Yea, the first act of sincere believing will be accompanied with such a taste, will give the soul so much experience as to produce a firm adherence to the things believed. This is the way to prove “what is that good, and acceptable, and perfect will of God,” which is revealed to us.” Romans, 12: 2.
Where there is an inward, spiritual experience of the power, reality, and efficacy of any supernatural truth, it gives great satisfaction, stability, and assurance to the soul. It removes from the soul the fear of being deceived j and gives it to have the testimony of God in itself. So the apostle tells us, ‘’He that believeth on the Son of God hath the witness in himself.” 1 John, 5: 10. He had discoursed of the manifold testimony that is given in heaven by all the holy persons of the Trinity, and on earth by grace and ordinances, to the forgiveness of sin and eternal life to be obtained by Jesus Christ. And this record is true, firm and stable, an abiding foundation for souls to rest upon, that will never deceive them. But yet all this mercy of God is a thing that exists without usj it is what we have no experience of in ourselves: we rest upon it only because of the authority and faithfulness of Him that reveals it. Still it is a fact that he who actually believes has the testimony in himself 5 he has, by experience, a real evidence and assurance of the things testified to, namely, “that God hath given us eternal life, and that this life is in the Son,” verse 11. Let us then consider in what this eviaicjeconsiatSj and whence this assurance arises.
1. There is a great correspondence between the heart of a believer and the truth he believes. As the word is in the Gospel, so is grace in the heart; yea, they are the same thing variously expressed, “Ye have obeyed from the heart that form of doctrine delivered unto you.” Rom. 6: 17. I know not how in few words to express what is emphatically here insinuated by the Holy Ghost. The meaning is, that the doctrine of the Gospel begets the form, figure, image, or likeness of itself, in the hearts of them that believe; so that they are cast into the mould of it. As is the one, so is the other: as is regeneration, so is a regenerate heart; as is the doctrine of faith, so is a believer: and this gives great assurance of the things that are believed. As we have heard, so we have seen and found it; such a soul can produce the duplicate of the word, and so adjust all things thereby.
2. The first original expression of divine truth is not in the word, no, not as given out from the infinite abyss of divine wisdom and veracity, but it is laid up and expressed in the person of Christ. He is ‘* the first pattern of truth,” which from him is expressed in the word, and from and by the word impressed on the hearts of believers; so that, as it has pleased God that all the treasures of wisdom and knowledge should be in him, dwell in him, have their principal residence in him, Col. 2:3; so the whole word is but a revelation of the truth in Christ, or an expression of his image and likeness to the sons of men. Thus we are said to “learn the truth as it is in Jesus.” Eph. 4- :21. It is in Jesus originally, and from him is communicated to us by the word. We are thereby taught, and do learn it; for thereby, as the apostle proceeds, ‘^ we are renewed in the spirit of our mind, and do put on the new man, which, after God, is created in righteousness and true holiness,” verse 23, 24. First, the truth is in Jesus; then it is expressed in the word; this word, learned and believed, becomes grace in the heart, every way answering to the Lord Christ’s image, from whom this transforming truth did thus proceed. Nay, this is carried by the apostle yet higher, namely, to God the Father himself, whose image Christ is, as believers are his, through the word: “We all with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, by the Spirit of the Lord,” 2 Cor. 3: 18; to which add, chap. 4: 6, ‘’ God, who commanded light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of God in the face of Jesus Christ.”
The first pattern or example of all truth and holiness, is God himself, of whom Christ is the image, “the brightness of his glory, and the express image of his person.” Heb. 1:3. “The image of the invisible God.” Col. 1:15. Hence we are said to see the glory of God in the face of Jesus Christ; because he being his image, the love, grace, and truth of the Father are represented and made conspicuous in him. We are said
158 forgive:nES3 of sin.
to behold it in his face, because of the open and illustrious manifestation of the glory of God in him. And how do we behold this glory 1 In a glass, ‘’as in a glass,” that is, in the Gospel, which hath the image and likeness of Christ, who is the image of God, reflected upon it and communicated to it. So have we traced truth and grace from the person of the Father, to the Son as Mediator, and thence transfused into the word. But doth it abide there 1 No, God by the word of the Gospel “shines into our hearts.” 2 Cor. 4:6. Heirradiates our minds with a saving light into it, and apprehension of it. And what thence ensues 1 The soul of a believer is changed into the same image, by the effectual working of the Holy Ghost, chap. 3: ]S, that is, the likeness of Christ implanted on the word, is impressed on the soul itself, whereby it is renewed into the image of God. This brings all into a perfect harmony. Where Gospel truth is effectually received and experienced in the soul, there is not only a consonancy between the soul and the word, but between the soul and Christ by the word, and the soul and God by Christ, And this gives assured establishment to the soul in the things it believes. Divine truth so conveyed to us, is firm, stable, and immovable. And we can say of it in a spiritual sense, “That which we have heard, that which -we have seen with our eyes, wdiich we have looked upon, and our hands have handled of the word of life,” we know to be true. Yea, a believer is a testimony to the certainty of truth. Words may be pretended; real effects have their testimony inseparably annexed to them.
3. Hence it appears that there must be great assurance of the truths which are thus received and believed. For hereby are ‘’ the senses exercised to discern good and evil.” Heb. 5: l. Where there is a spiritual sense of truth, from an inward experience of what is so good, and thence an aversion to the contrary, and this obtained by an habitual frame of heart, there is strength, there is steadfastness and assurance. This is the teaching of the “unction from the Holy One,” which will not, which cannot deceive. Hence many of old and of late, that could not argue, could yet die for the truth. He who came to another, and went about to prove by sophistical reasons that there was no such thing as motion, had only this return from him, who either was not able to answer his cavilling, or was unwilling to trouble himself about it; he arose, and walking up and down, gave him a real confutation of his sophistry. It is so in this case j when one has a real experience of the grace of God, of the pardon of sin, of the virtue and efficacy of the death of Christ, of justification by his blood, and peace with God by believing; let men or devils, or angels from heaven, oppose these things, if he cannot answer their sophisms, yet he can “rise up and walk;” he can, with all holy confidence and assurance, oppose his own satisfying experience to all their arguings and suggestions. A man will not be disputed out of what he sees and feels; and a believer will abide as firmly by his spiritual sense as any man can by his natural sense.
This is the meaning of that prayer of the apostle, Col. 2:2,” That your hearts might be comforted, being knit together in love, to all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ.” Understanding in the mysteries of the Gospel they had; but he prays, that by a farther experience of it they- might come to the ‘’assurance of understanding.” To be true, is the property of the doctrine itself; to be certain or assured, is the property of our minds. Now this experience so unites the mind and truth, that we say, such a truth is most certain; whereas certainty is indeed the property of our minds, or their knowledge, and not of the truth known. It is certain to us, that is, we have an assured knowledge of it by the experience we have of it. This is the “assurance of understanding” here mentioned. And he further prays that we may come to the riches of this assurance; that is, to an abundant, plentiful assurance: and that, ‘’ to the acknowledgment of the mystery of God” owning it from a sense and experience of its excellency and worth.
This is in the nature of all gospel-truths; they are fitted to be experienced by a believing soul. There is nothing in them so sublime and high, nothing so mysterious, nothing so seemingly low and outwardly contemptible, but that a gracious soul has experience of an excellency, reality, power, and efficacy in it all. For instance, look on that which concerns the order and worship of the Gospel. This seems to many to be a mere external thing, of Avhicli a soul can have no inward sense or relish. Many notions there are about it, and endless contentions, but what more 1 Why, let a gracious soul, in simplicity and sincerity, give up himself to walk with Christ according to his appointment, and he shall quickly find such a taste and relish in the fellowship of the Gospel, in the communion of saints, and of Christ amongst them, that he shall come up to such riches of assurance in the understanding and acknowledgment of the ways of the Lord, as others, by their arguing, can never attain. What is so high, glorious, and mysterious, as the doctrine of the ever blessed Trinity 1 Some wise men have thought meet to keep it veiled from ordinary christians; and some have delivered it in such terms that nothing can be unders’.ood by them. But take a believer who has tasted yiow gracious the Lord is, in the eternal love of the Father, the great undertaking of the Son in the work of mediation and redemption, with the almighty work of the Spirit, creating grace and confifort in the soul, and has had an experience of the love, holiness, and power of God in them all, and he will, with more firm confidence, adhere to this mysterious truth, being led into it, and confirmed in it, by some few plain testimonies of the word, than a thousand disputers shall do, who only have the notion of it in their minds. Let a real trial come, and this will appear; few w’ill be found to sacrifice their lives on bare speculations. Experience will give assurance and stability.
We have thus established the testimony now to be improved. It is evident on these grounds, that there is great certainty in those truths of which believers have experience. Where they communicate their power to the heart, they give an unquestionable assurance of their truth; and when that is once realized in the soul, ail disputes about it are put to silence.
These things being so, let us inquire into the faith and experience of the saints on earth, as to what they know of the truth proposed for confirmation; namely, that there is forgiveness with God. Let us go to some poor soul that now walks comfortably under the light of God’s countenance, and say to him, Did we not know you some time since to be full of sadness and great anxiety of spirit; yea, sorrowful almost to death, and bitter in soul ]
^?iswer. Yes, saith he, so it was indeed j my days were consumed with mourning, and my life with sorrow; and I walked heavily in fear and bitterness of spirit all the day long.
Why, what ailed youl what was the matter with you, seeing, as to outward things, you Vvere at peace 1
Answer. The law of God had laid hold of me, and slain me; I found myself thereby a wofiil sinner, yea, overwhelmed with the guilt of sin. Every moment I
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expected tribulation and wrath from the hand of God: “xMy sore ran in the night, and ceased not, and my soul refused comfort.”
How is it, then, that yon are thus delivered, that you are no more sad 1 Where have you found peace 1 have you been by any means delivered, or did your trouble wear off and depart of its own accord 1
^inswer. Alas! no, it did not wear off of itself; had I not met with an effectual remedy I had sunk, and everlastingly perished.
What course did you take
Answer. I went to Him, by Jesus Christ, against whom I have sinned, and have found him better to me than I could expect, or ever should have believed, had not he filled my heart by communications of his Spirit. Instead of wrath, which I feared, and that justly, because I had deserved it, he said to me in Christ, “Fury is not in me.” For a long time I could not believe it; I thought it impossible that there should be mercy and pardon for me, or such a one as I. But he still supported me, sometimes by one means, sometimes by another; until, taking my soul near to himself, he caused me to see the folly of my unbelieving heart, and the vileness of the hard thoughts I had of him, and that indeed there is with him forgiveness and plenteous redemption. This has taken away my sorrows, and given me quietness, and assurance.
But arc you sure now that this is so 1 may you not possibly be deceived
Answer, I have not the least suspicion of any deception or mistake in this matter.
But how are you confirmed in this persuasion X
Answer. That sense of it which I have in my heart, that sweetness and rest which I experience, that influence it has on my soul, that obligation I find laid on me by it to all thankful obedience, that relief, support
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and consolation which it has afforded me in trials, in the mouth of the grave and entrance of eternity, all answering what is declared concerning these things in the word, leave no reason to doubt its reality. I could not indeed receive it, until God was pleased to speak it to me. But now, let Satan do his utmost, I shall never cease to bear this testimony, that there is mercy and forgiveness with God.
How many thousands may we find in the world, who have had such a seal of this truth in their hearts, that they can not only lay down their lives in the confirmation of it, if called thereto, but do cheerfully and triumphantly venture their eternal interests upon it. Yea, this is the source of all that peace, serenity of mind, and strong consolation, of which in this world they are made partakers.
Now, this is to me, on the principles before laid down, an evidence great and important. God has not manifested this truth unto the saints, thus copied it out of his word and exem.plified it in their souls, to leave them under any possibility of being deceived.