Exposition of Psalm 130, Exposition · Verse 4 · Section 9
Further Evidences of Forgiveness with God. Testimonies that God was well pleased with some that were sinners. The Patience of God towards the world; an evidence of Forgiveness. Experience of the Saints of God to the same purpose.
Some sinners actually pardoned and accepted with God.IV. Let us then in the fourth place, as a fourth Evidence of this truth, consider those, both under the Old Testament and the New, concerning whom we have the greatest Assurance that God was well pleased with them, and that they are now in the enjoyment of him. And this Argument unto this purpose the Apostle insists upon, and presseth from sundry instances, Heb. 11. How many doth he there reckon up who of old obtained a good report, and this Testimony, that they pleased God: ver. 2. 5. All these inherited the Promises through believing; that is, obtained the forgiveness of sin. For whereas by nature they were children of wrath, and under the Curse as well as others, obtaining an infallible interest in the favour of God, and this Testimony, that they pleased him, it could no otherwise be. For without this, on a just account, every one of them would have continued in the state wherein Adam was, when he heard the voyce of God and was afraid. Wherefore it being evident that some persons in all Generations, have enjoyed the friendship, love and favour of God in this world, and at their departure out of it have entred into Glory; it makes it evident that there is forgiveness of sin with him, without which these things could not be.
Let us, after the example of the Apostle, mention some particular instances in this matter. Look unto Abraham. 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 Saviour calls the place or condition whereinto blessed souls are gathered, Abrahams Bosom; He is at rest with whom others are at rest.
The condition was the same with Isaac and Jacob. They also are Heaven, being alive unto, and with God. Our Saviour proves it from the tenour 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, Matth. 22. 32. They are yet alive, alive unto God, and with him, by vertue of the Covenant; or after their death, God would not be said, to be their God. This is the force of our Saviours Argument in that place; 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 vertue of the same Covenant, were to be recovered out of the dust.
The same is the state with David. He was a man after Gods own heart, that did all his Will, and fulfilled all his pleasure. And although he dyed and his body saw corruption, yet he is not lost, he is with God in Heaven. Hence he ended his dayes triumphantly in a full apprehension of Eternal Rest, beyond what could in this world be attained, and that by vertue 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 unto 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 also is in Heaven; he knew that when he wis dissolved he should be with Christ. Here then we are encompassed about with a cloud of witnesses. For,
1. It is most certain, that they were all sinners; They were all so by nature; for therein there is no difference between any of the Children of men. And personally they were sinners also. They confessed so of themselves, and some of the sins of all of them stand upon record. Yea some of them were great sinners, or guilty of great and signal miscarriages. Some before their Conversion, as Abraham who was an Idolater, Josh. 24. 2, 3. and Paul who was a Persecutor and a Blasphemer. Some after their Conversion. Some in sins of the flesh against their Obedience, as David; and some in sins of Profession against saith, 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 one sin, but only 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.
What shall we now say? Do we think that God hath forgiveness only for this or that individual person? No man questions but that all these were pardoned. Was it by vertue of any especial personal priviledge that was peculiar unto them? Whence should any such priviledge 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, Mercy and Pardon? Wherefore they all obtained forgiveness by vertue 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 although they were sinners, yet they were not such sinners as we are. And although they obtained forgiveness, yet this is no Argument that we shall do so also, who are guilty of other sins than they were, and those attended with other Aggravations than theirs were. 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 and purposes for which they are recorded by the Holy Ghost, we may make mention of them. That they may warn us of our duty, that we take heed lest we also fall, that they may yield us a relief under our surprizals, are they written. So then where the mention of them tends to the advancement of Soveraign 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, (the one only sin excepted) but that there are those in Heaven who have been guilty of them.
It may be yet, some will say that they have considered the sins and falls 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 success with them.
A. 1. I am not shewing 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 meerly because they make not that Application for forgiveness which they did.
2. Yet by the way to take off this Objection also, consider what the Apostle says in particular concerning the several sorts of sinners that obtained mercy, 1 Cor. 6. 9, 10, 11. 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 you are washed, but you are sanctified, but you are justified. Hell can scarce in no more words yield us a sadder Catalogue. Yet some of all these sorts were justified and pardoned.
3. Suppose this Enumeration of sins doth not reach the condition of the soul, because of some especial Aggravation of its sin, not expressed. Let such a one add that of our Saviours, Matth. 12. 31. I say unto you, all manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost. They are not, they shall not be all actually remitted, and pardoned unto all men; but they are all pardonable, unto those that seek to obtain pardon for them according unto the Gospel. There is with God forgiveness for them all. Now certainly there is no sin, but only that excepted, but it comes within the compass of all manner of sins and blasphemy, and so consequently some that have been guilty of it are now in Heaven.
We take it for a good token and evidence of a vertuous healing water, when without fraud or pretence, we see the crutches of cured Criples, and impotent persons hung about it, as a memorial of its efficacy. And it is a great demonstration of the skill and ability of a Physitian, when many come to a sick person and tell him, that we had the same distemper 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 unto 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 compassed with a cloud of witnesses, Heb. 12. 1. And what do they bear witness unto? What say they unto 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 way did you steer, what course did you take to obtain the blessed condition wherein now you are? Say they, We went all to God through Christ for forgiveness, and found plenty of Grace, Mercy and Pardon in him for us all. The rich man in the Parable thought it would be a great means of conversion, if one should rise from the dead and preach. 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 to be gone to Heaven, went thither because they were so good and so holy. It is true many of them were eminently and exemplarily so in their generations. 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 labour to be like unto 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, did ever come 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.
And this Evidence of forgiveness I the rather urge, because I find the Apostle Paul doing of it eminently in his own person, 1 Tim. 1. 12, 13, 14, 15, 16. I thank Christ Jesus our Lord who hath enabled me, for that he counted me faithful, putting me into the Ministry; who was before a Blasphemer and a Persecutor and injurious. But I obtained mercy, because I did it ignorantly in unbelief. This is a faithful saying, and worthy of all acceptation, that Jesus Christ 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 sh…w forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting. A great sinner saith he, the chiefest 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 wickednes, towards mankind. But saith he, I obtained mercy, I am pardoned, and that with a blessed effect. First, That he should after all this be so accounted faithful as to be put into the Ministry. And then that the Grace of our Lord Jesus Christ in him and towards him was exceeding abundant. And what was the Reason, what was the cause, that he was thus dealt withal? 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 hath his pardon sealed in the blood of Christ. All these pardons are as it were hanged up in the Gospel; they are all enrolled in the Promises thereof, for the encouragement of them that stand in need of forgiveness to come and sue out theirs also. Fear not then the Guilt of sin, but the Love of it, and the power of it. If we love and like sin better than forgiveness, we shall assuredly go without it. If we had but rather be pardoned in Gods way, than perish, our condition is secure.
Patience of God towards the World, an evidence of forgiveness.V. The same is evident from the Patience of God towards the world, and the end of it. For the clearing hereof we may observe.
1. That upon the first entrance of sin and breach of that Covenant which God had made with mankind in Adam, he might immediately have executed the Threatned Curse, and have 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 a respite of vengeance. And had God then sent sinning man with the Apostate Angels that induced him into sin, immediately into eternal destruction, he would have been glorified in his Righteousness and Severity, by and among the Angels that sinned not; or he could have created a new race of innocent creatures to have worshipped him and glorified him for his Righteous Judgement; 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; he hath watched over them with his Providence, and exercised exceeding Patience, forbearance and longsuffering towards them. This the Apostle Paul at large discourseth on, Acts 14. 15, 16, 17. Chap. 17. 24, 25, 26, 27, 28, 29, 30. as also Rom. 2. 4. And it is open and manifest in their event. The whole 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. That 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 evil, sin, wickedness, that hath been in the world, which no heart can conceive, no tongue can express, hath been all an abuse of this patience of God. This with the most is the consequent of Gods patience and forbearance. Men count it a season to fulfill all the abominations that their evil hearts can suggest unto them, or Satan draw them into a combination with himself in. This the state of things in the world proclaims, and every ones experience confirms.
4. Let us therefore consider what is the true and proper end 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 multiplyed after another. Shall we think that God hath no other design, in all this Patience towards mankind in all Generations, but meerly to suffer them all and every one without Exception, to sin against him, dishonour him, provoke him, that so he may at length everlastingly destroy them all? It is confessed that this is the Consequent, the event of it with the most, through their perverse wickedness, with their love of sin and pleasure. But is this the design of God? his only design? hath he no other purpose but meerly to forbear them a while in their folly, and then to avenge himself upon them? Is this his intendment 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 after a Remedy and 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 ingrafted upon our hearts by nature, and which all his works manifest and declare. Whatever therefore it be, this cannot be the design of God, in his patience towards the world. It cannot be, but that he must long since have cut off the whole race of mankind, if he had no other thoughts and purposes towards them.
5. If this Patience of God hath any other Intention towards any, any other effect upon some, upon any, that is to be reckoned the principal End of it, and for the sake whereof it is evidently extended unto some others consiquentially unto all. For those concerning whom God hath an especial design in his patience, being to be brought forth in the world after the ordinary way of mankind, and that in all Ages during the continuance of the world from the beginning unto the end thereof, the patience which is extended unto them must also of necessity reach unto all, in that variety wherein God is pleased to exercise it. The whole world therefore is continued under the patience of God, and the fruits of it, for the sake of some that are in it.
6. Let us therefore see what is the End of this Patience, and what it teacheth us. Now it can have no end possible but only that before rejected, unless there be forgiveness of sins with God. Unless God be ready and willing to forgive the sins of them that come to him according unto his appointment, his patience is meerly subservient unto a design of wrath, anger, severity and a Resolution to destroy. Now this is an abomination once to suppose, and would reflect unspeakable dishonour upon the Holy God. Let a Man but deal thus, and it is a token of as evil an habit of mind, and perverse, as any can befall him. Let him bear with these that are in his power in their faults, for no other end, or with no other design, but that he may take advantage to bring a greater punishment and revenge upon them, and what more vile affection, what more wretched corruption of heart and mind, can he manifest? and shall we think that this is the whole design of the Patience of God? God forbid.
It may be objected that this Argument is not cogent, because of the instance that lyes against it in Gods dealing with the Angels, that sinned. It is evident that they fell into their transgression and Apostacy, before mankind did so: For they lead and seduced our first Parents into sin. And yet God bears with them and exerciseth patience towards them to this very day, and will do so unto the consummation of all things, when they shall be cast into the fire prepared for the Devil and his Angels. And yet it is granted, that there is no forgiveness in God for them; so that it doth not necessarily follow, that there is so for man, because of his patience towards them.
I answer, That this must be more fully spoken unto when we come to remove that great Objection against this whole Truth which was mentioned before, taken from Gods dealing with the sinning Angels, whom he spared not; at present two or three Observations will remove it out of our way. For,
1. That the case is not the same with the sinning Angels, and the race of mankind in all Generations. There are no other Angels in this condition, but only those individuals who first sinned in their own persons. They are not in the Providence and Patience of God, multiplyed and encreased in ensuing times and seasons; but they continue the same individual persons who first sinned and no more. So that immediate execution of the whole punishment due unto their sin, would not have prevented any encrease of them. But now with man it is otherwise. For God continues his patience towards them to the production of millions of other persons who were not actually in the first sin. Had not God so continued his forbearance, their Being and consequently their sin and misery had been prevented; so that the case is not the same with sinning Angels and Men.
2. Indeed God exerciseth no patience toward the Angels that sinned; and that because he had no forgiveness for them. So Peter tells us; 2 Epistle 2. 6. God spared not the Angels that sinned but cast them down into Hell, and delivered them into chains of darkness. Immediately upon their sin they were cast out of the presence of God whose vision and enjoyment they were made for, and which they received some experience of. And they were cast into Hell, as the place of their ordinary retention, and of their present anguish under the sense of Gods curse and displeasure. And although they may some of them be permitted to compass the earth, and to walk to and fro therein to serve the ends of Gods holy wise Providence, and so to be out of their prison; yet they are still in their chains: for they were delivered unto chains of darkness to be kept unto the last Judgement. And in these things they lye actually under the execution of the curse of God: So that there is indeed no patience exercised towards them. If a notorious Malefactor, or Murtherer be committed unto a Dungeon, and kept bound with Iron chains to prevent his escape, untill the appointed day of his solemn Judgement and Execution, without the least intention to spare him; None will say, there is patience exercised towards him; Things being disposed only so, as that his punishment may be secure and severe. And such is the case, such is the condition of the Angels that sinned, who are not therefore to be esteemed objects of Gods patience.
3. The reason why the full and final punishment of these Angels is reserved and respited unto the appointed season, is not for their own sakes, their good, benefit, or advantage at all; but meerly that the end of Gods patience towards mankind might be accomplished. When this is once brought about, they shall not be spared a day, an hour, a moment. So that Gods dispensation towards them, is nothing but a meer withholding the infliction of the utmost of their punishment, until he hath accomplished the blessed ends of his patience towards mankind.
But you will say (Secondly) Is it not said, that God willing to shew his wrath, and to make his power known, endures with much long-suffering, the Vessels of wrath fitted for destruction, Rom. 9. 22. So that it seems that the End of Gods endurance and longsuffering, to some at least, is only their fitting unto destruction.
Answ. 1. It is one thing to endure with much long suffering, another thing to exercise and declare patience. The former only intimates Gods withholding for a season of that destruction which he might justly inflict, which we speak not of; the other denotes an acting in a way of Goodness and kindness for some especial end.
2. The next Verse declares the great end of Gods patience, and answers this Objection. That he might make known the riches of his glory in the vessels of mercy which he had prepared for glory, ver. 23. This is the great End of Gods patience, which whilst he is in the pursuit of towards the Vessels of mercy; he endureth others with much long-suffering, and forbearance. This then is fully evident, that there could be no sufficient Reason assigned of the patience of God towards sinners, but that there is forgiveness prepared for them that come to him by Christ.
And this the Scripture clearly testifies unto, 2 Pet. 3. 9. The Question is, what is the reason why God forbears the Execution of his Judgement upon wicked and ungodly men. Some would have it, that God is slack; that is regardless of the sins of men; and takes no notice of them. No, saith the Apostle, God hath another design in his patience, and long-suffering; what is this? It is to manifest, that he is not willing we should perish. That is it 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 Gods patience and forbearance; it is saith he, the remission of sins, Rom. 3. 25.
Let us therefore also mind this Evidence in the Application of our selves to God for pardon. It is certain that God might have taken us from the womb, 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 taken the Advantage of, to glorifie his Justice and Severity in our ruine. But yet we have lived thus long in the patience and forbearance of God. And to what end hat he thus spared us, and let pass those Advantages for our destruction, that we have put into his hand? 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 unto 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 unto you this day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, not one day more, as you love your souls. For wosul will be their condition, who shall perish for despising or abusing of the patience of God.
Experience of the Saints giveing Testimony to Forgiveness.VI. The faith and experience of the Saints in this world, give in testimony unto this truth; and we know that their Record in this matter is true. Let us then ask of them what they believe, what they have found, what they have Experience of, as to the forgiveness of sin. This God himself directs and leads us unto, by appealing unto our own experience, whence he shews us that we may take relief and supportment in our distresses, Isa. 40. 28. Hast thou not heard; hast not thou known? Hast not thou thy self, who now cryest out that thou art lost and undone, because God hath forsaken thee, sound and known by experience the contrary from his former dealings with thee? And if our own Experiences may confirm us against the workings of our unbelief, so may those of others also. And this is that which Eliphas directs Job unto, Chap. 6. 1. Call now if there be any that will answer thee, and to which of the Saints wilt thou look. It is not a supplication to them for help, that is intended, but an enquiry after the Experience in the case in hand, wherein he wrongfully thought they could not justifie Job. foreign to which of the Saints, on the right hand or left, wilt thou have regard in this matter? Some would foolishly hence seek to confirm the Invocation of the Saints departed; when indeed if they were intended, it is rather forbidden and discountenanced than directed unto. But the foreign here, are the foreign Psal. 16. 2. The Saints that are in the Earth whose experiences Job is directed to enquire into and after. David makes it a great encouragement unto waiting upon God, as a God hearing prayers, that others had done so and found success, Psal. 34. 6. This poor man cryed unto the Lord, and the Lord heard him, and saved him out of his troubles. If he did so, and had that blessed Issue, why should not we do so also? The experiences of one, are often proposed for the confirmation and establishment of others: so the same David, Come saith he, and hear all ye that fear God, and I will declare what he hath done for my soul. He contents not himself to mind them of the Word, Promises, and Providence of God, which he doth most frequently; but he will give them the encouragement and supportment also of his own Experience. So Paul tells us, that he was comforted of God in all his tribulation, 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. 4. That is, that he might be able to communicate unto them his own experience of Gods dealing with him, and the satisfaction and Assurance that he found therein. So also he proposeth the example of Gods dealing with him in the pardon of his sins, as a great motive unto others to believe, 1 Tim. 1. 13, 14, 15, 16. And this mutual communication of satisfying experiences in the things of God, or of our spiritual sense and evidence of the Power, Efficacy and Reality of Gospel Truths, being rightly managed, is of singular use to all sorts of Believers. So the same Great Apostle acquaints us in his own Example, Rom. 1. 11, 12. I long to see you, that I may impart unto 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: He longed not only to be instructing of them in the pursuit of the work of the Ministry committed unto him, but to confer also with them about their mutual faith, and what Experiences of the peace of God in Believing, they had attained.
We have in our case called in the Testimony of the Saints in Heaven, with whom these on earth do 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 Testimonie, 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 for the clearing of this Evidence, sundry things are to be observed, As,
The Evidence that is in Spiritual Experience.1. Men living under the profession of Religion, and not experiencing the power, vertue, and efficacy of it in their hearts are, whatever they profess, very near to Atheism, or at least exposed to great temptations thereunto. If they profess they know God, but in works deny him, they are abominable, and disobedient, and unto every good work reprobate, Tit. 1. 16. Let such men lay aside Tradition and Custome, let them give up themselves to a free and a rational consideration of things, and they will quickly find that all their profession is but a miserable self-deceiving; and that indeed they believe not one word of the Religion which they profess. For of what their Religion affirms to be in themselves, they find not any thing true or real. And what Reason have they then to believe that the things which it speaks of that are without them, are one jot better? If they have no Experience of what it affirms to be within them, what confidence can they have of the Reality of what it reveals to be without them? 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 lyar. Men who do not things of an equal concernment unto them wherein they may be tryed, are not to be believed in what they profess about greater things whereof no tryal can be had. So he that believes not, who experienceth not the power of that which the Religion he professeth affirms to be in him, if he sayes that he doth believe other things which he can have no Experience of, he is a lyar. For instance, he that professeth the Gospel, avows that the death of Christ doth crucifie sin, that faith purifieth the heart, that the Holy Ghost quickens and enables the soul unto duty; that God is good and gracious unto all that come unto him; that there is precious Communion to be obtained with him by Christ; that there is great Joy in believing. These things are plainly, openly, frequently insisted on in the Gospel? Hence the Apostle presseth men unto Obedience on the account of them; and as it were leaves them at liberty from it, if they were not so, Phil. 2. 11. Now 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 hearts or souls, what stable ground have they of believing any thing else in the Gospel whereof they cannot have experience? A man professeth that the death of Christ will mortifie sin, and subdue corruption; Why doth he believe it? because it is so affirmed in the Gospel: How then, doth he find it to be so? Hath it this effect upon his soul, in his own heart? not at all; he finds no such thing in him. How then can this man believe that Jesus Christ is the Son of God, because it is affirmed in the Gospel; seeing that he finds no real truth of that which it affirms to be in himself? So our Saviour argues, John 3. 12. If I have told you earthly things and ye believe not; how will you believe, if I tell you heavenly things? If you believe not the doctrine of Regeneration, which you ought to have experience of, as a thing that is wrought in the hearts of men on the earth; how can you assent unto 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 owning such truths, as ought to have their effects and accomplishment in themselves, whilst they have no experience of the reality and efficacy of them. 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 open Apostates; they find in themselves that their profession was a lye; and that in truth they had none of those things which they talked of; And to what end should they continue longer in the avowing of that which is not? Besides finding these things which they have professed to be in them, not to be so; they think that what they have believed of the things that are without them, are of no other nature, and so reject them alltogether.
You will say then, What shall a man do who cannot find or obtain an experience in himself of what is affirmed in the Word? he cannot find the death of Christ crucifying sin in him, and he cannot find the Holy Ghost sanctifying his nature, or obtain Joy in believing. What shall he then do? Shall he not believe, or profess those things to be so, because he cannot obtaine a blessed Experience of them? I answer, Our Saviour hath perfectly given direction in this case, John 7. 17. If any man will do his will he shall know of the doctrine, whether it be of God, or whether I speak of my self. Continue in following after 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 faith on them and you shall find their effects; for then shall we know, if we follow on to know the Lord, Hoseah 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 unto the things believed. And this is the way to prove, what is that good and acceptable and perfect Will of God, which is revealed unto us, Rom. 12. 2.
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 unto the soul. It puts the soul out of danger, or suspicion of being deceived; and gives it to have the Testimony of God in it self. So the Apostle tells us, He that believeth on the Son of God hath the witness in himself, 1 John 5. 9. 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, unto 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 while it is without us; It is that which we have no Experience of in our selves: Only we rest upon it, because of the Authority and faithfulness of them that give it. But now he that actually believeth, he hath the Testimony in himself; he hath by experience a real evidence and assurance of the things testified unto, namely that God hath given us eternal life. And that this life is in the Son, v. 12. Let us then a little consider, wherein this evidence consisteth, and from whence this Assurance ariseth. To this end some few things must be considered: As,
1. That there is a great Answerableness, and Correspondency between the heart of a Believer, and the truth that he doth believe. As the Word is in the Gospel, so is Grace in the heart; yea, they are the same thing variously expressed, Rom. 6. 17. You have obeyed from the heart, foreign, the form of Doctrine delivered unto you. As our Translation doth not, so I know not how in so few words to express that which 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 it self in the hearts of them that believe: So they are cast into the mould of it. As is the one, so is the other. The principle of Grace in the heart, and that in the Word, are as children of the same Parent, compleatly resembling and representing one another. Grace is a living Word, and the Word is figured, limned Grace: As is Regeneration, so is a Regenerate heart: As is the Doctrine of faith, so is a Believer. And this gives great Evidence unto, and 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. That the first Original Expression of Divine Truth is not in the Word, no not as given out from the infinite Abysse of Divine Wisdom and Veracity, but it is first hid, laid up, and expressed in the Person of Christ. He is the foreign, 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 hath 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 really, and from him it is communicated unto us by the Word. We are thereby taught, and do learn it; for thereby as the Apostle proceeds, we are renued in the Spirit of our mind, and do put on the new man which after God is created in Righteousness, and true Holiness, ver. 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 unto the Lord Christ his Image from whom this transforming Truth did thus proceed. Nay, this is carried by the Apostle yet higher, namely unto God the Father himself whose Image Christ is, and Believers his, through the Word, 2 Cor. 3. 18. 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, whereunto 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: hereof Christ is the Image. ver. 4. Christ is the Image of God, 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. For we are said 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? 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 unto it. So have we traced Truth, and Grace, from the Person of the Father, unto the Son as Mediator, and thence transfused into the Word. In the Father it is Essentially; in Jesus Christ originally and exemplarily; and in the Word as in a transcript or Copy. But doth it abide there? No, God by the Word of the Gospel shines into our hearts, Chap. 4 6. He irradiates our minds with a saving light into it, and apprehension of it. And what thence ensues? the soul of a believer is changed into the same Image by the effectual working of the Holy Ghost, Chap. 3. 18. that is, the likeness of Christ implanted on the Word, is impressed on the soul it self, whereby it is renewed into the Image of God, whereunto it was at first created. This brings all into a perfect Harmony. There is not where Gospel Truth is effectually received, and experienced in the soul, only a consonancy meerly 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 unto the soul in the things that it doth believe. Divine Truth so conveyed unto us, is firm, stable, and immoveable. And we can say of it in a spiritual sense, that which we have heard, that which we have seen with our eyes, which 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 in what he is, much beyond what he is in all that he saith. Words may be pretended; Real effects have their Testimony inseparably annexed unto them.
3. Hence it appears that there must needs be great Assurance of those Truths which are thus received, and believed. For hereby are the senses exercised to discern good and evil. Heb. 15. 14. Where there is a spiritual sense of Truth, of the Good and Evil that is in Doctrines, from an inward experience of what is so good, and from thence an Aversation unto the contrary; and this obtained foreign, by reason of an habit, or an habitual frame of heart, there is strength, there is stedfasiness, and Assurance. This is the teaching of the Unction, which will not, which cannot deceive. Hence many of old and of late, that could not dispute, could yet dye for the truth. He that came to another, and went about to prove by Sophistical reasonings that there was no such thing as motion; had only this return from him, who either was not able to answer his cavilling, or unwilling to put himself to trouble about it, he arose and walking up and down gave him a real confutation of his Sophystrie. It is so in this case; when a soul hath a real experience of the Grace of God, of the Pardon of sins, of the Vertue 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 it cannot answer their Sophisms, yet he can rise up and walk: he can with all holy confidence and Assurance oppose his own satisfying experience unto 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.
This is the meaning of that Prayer of the Apostle, Col. 2. 2. That your hearts might be comforted, being knit together in love, unto all riches of the full Assurance of understanding, to the acknowledgement of the mysterie of God, and of the Father and of Christ. Understanding in the mysteries of the Gospel they had; but he prayes that by a farther experience of it, they might come to the Assurance of understanding. To be true, is the property of the Doctrine it self, to be certain or assured is the property of our minds. Now this experience doth so unite 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 unto 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 prayes, that we may come to the Riches of this Assurance; that is to an abundant plentiful Assurance. And that foreign, to the acknowledgement of the Mysterie of God, owning it from a sense and experience of its excellency and worth.
And this is in the Nature of all Gospel Truths; they are fitted and suited 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 hath 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 meer external thing, whereof a soul can have no inward sense or relish. Notions there are many about it, and endless contentions, but what more? why let a gracious soul in simplicity and sincerity of Spirit, 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, as that he shall come up to such Riches of Assurance in the Understanding and Acknowledgement of the wayes of the Lord, as others by their disputing can never attain unto. What is so High, Glorious, and Mysterious as the Doctrine of the ever blessed Trinity? Some wise men have thought meet to keep it veiled from ordinary Christians: And some have delivered it in such terms, as that they can understand nothing by them. But take a Believer who hath tasted how 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 comfort in the soul, and hath 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 lead 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 Tryal come, and this will appear. Few will be found to sacrifice their lives on bare speculations. Experience will give Assurance and Stability.
We have thus cleared the credit of the Testimony, now to be improved. It is evident on these grounds, that there is a great certainty in those Truths, whereof Believers have experience. Where they communicate their power unto the heart, they give an unquestionable Assurance of their Truths. And when that is once realized in the soul, all disputes about it are put to silence.
These things being so, let us enquire into the faith and experience of the Saints on the Earth, as to what they know of the Truth proposed unto confirmation; namely, that there is forgiveness with God. Let us go to some poor soul that now walks comfortably under the Light of Gods countenance, and say unto him, Did we not know you some while since to be full of sadness, and great anxiety of Spirit; yea, sorrowful almost to death and bitter in soul?
Answ. Yes saith he, so it was indeed; my dayes 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 ayled you, what was the matter with you; seeing as to the outward things you were in Peace?
Answ. The Law of God had laid hold upon me, and slain me; I found my self thereby a woful sinner, yea, overwhelmed with the guilt of sin. Every moment I expected Tribulation and wrath from the hand of God; My sore ran in the night and ceased not, and my soul refused comfort.
How is it then that you are thus delivered that you are no more sad? Where have you found ease and peace? have you been by any means delivered, or did your trouble wear off, and depart of its own accord?
Answ. Alas no; had I not met with an effectual Remedy, I had sunk and everlastingly perished.
What course did you take?
Answ. I went unto him by Jesus Christ against whom I have sinned, and have found him better unto me, than I could expect, or ever should have believed, had not he overpowred my heart by his Spirit. Instead of wrath which I feared, and that justly because I had deserved it, he said unto 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: untill 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 hath taken away all my sorrows, and given me quietness with Rest and Assurance.
But are you sure now that this is so, may you not possibly be deceived?
Answ. Sayes the soul; I have not the least suspicion of any such matter; and if at any time ought doth arise to that purpose, it is quickly overcome.
But how are you confirmed in this perswasion?
Answ. That sense of it which I have in my heart, that sweetness and rest which I have experience of, that influence it hath upon my soul, that Obligation I find laid upon me by it unto all thankful Obedience; that Relief, Supportment and Consolation that it hath afforded me in tryals and troubles, in the mouth of the Grave, and Entrances of Eternity, all answering what is declared concerning these things in the Word, will not suffer me to be deceived. I could not indeed receive it, untill God was pleased to speak it unto me. But now let Satan do his utmost, I shall never cease to bear this Testimony, that there is mercy and forgiveness with him.
How many thousands may we find of these in the world, who have had such a seal of this Truth in their hearts, as they cannot only securely lay down their lives in the confirmation of it, if called thereunto, but also do chearfully and triumphantly venture their Eternal Concernments upon it. Yea, this is the rise of all that peace, serenity of mind, and strong consolation which in this world they are made partakers of.
Now this is to me, on the principles before laid down, an evidence great and important. God hath not manifested this Truth unto the Saints, thus copied it out of his word, and exemplified it in their souls, to leave them under any possibility of being deceived.