Farther 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.
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. xi. How many doth he there reckon up who of old “obtained a good report,” and “this testimony, that they pleased God!” verses 2, 5. “All these inherited the promises” through believing, — that is, obtained the “forgiveness of sins” 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 voice 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 entered 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, “Abraham’s bosom.” He is at rest with whom others are at rest.
The condition was the same with Isaac and Jacob. They also are in heaven, being alive unto and with God. Our Saviour proves it from the tenor of the covenant: “I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living,” Matt. xxii. 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 Saviour’s 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 virtue of the same covenant, were to be recovered out of the dusk
The same is the state with David. He was a “man after God’s own heart,” that did his will and fulfilled all his pleasure. And although 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 unto him sure and eternal mercies, 2 Sam. xxiii. 5.
Peter also is in heaven. Christ prayed for him that his faith should not fail; and in his death he glorified God, John xxi. 19. So is Paul; he also is in heaven. He knew that when he was dissolved he should be with Christ.
Here, then, “we are compassed 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. xxiv. 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 faith, 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 ii. 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 virtue of any especial personal privilege that was peculiar unto them? 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, mercy, 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.