A Body of Divinity, Vol. 3 (of 4) Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism
A Body of Divinity
A BODY OF DIVINITY:
WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND DEFENDED.
BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY’S LARGER CATECHISM.
BY THOMAS RIDGLEY, D. D.
WITH NOTES, ORIGINAL AND SELECTED, BY JAMES P. WILSON, D. D.
IN FOUR VOLUMES.
VOL. III.
FIRST AMERICAN, FROM THE THIRD EUROPEAN EDITION.
PHILADELPHIA:
PRINTED BY AND FOR WILLIAM. W. WOODWARD, CORNER OF CHESNUT AND SOUTH SECOND STREETS.
1815.
THE CONTENTS OF THE THIRD VOLUME.
QUEST. LXV, LXVI. Of the benefits which the invisible church enjoy by Christ.
What these benefits are, Page 9
Union with Christ, and Communion in grace and glory 10
Union with Christ illustrated 11
by a conjugal union in particular 12
The elect united to Christ 13
In their effectual calling 15
QUEST. LXVII, LXVIII. Of effectual calling.
The Gospel-call described 16
Its difference from effectual calling ibid.
How far improved without special grace 20
A note 19
Not saving without it 20
Its efficacy depends on the power of God 39
Its issue and consequence 26
Offers of grace explained 16
God’s design therein ibid.
Effectual calling 39
A work of almighty power 40
A work of grace 59
Wrought by the Spirit 54
This doctrine does not savour of enthusiasm 55
Objections answered ibid.
His work internal and super-natural 57
Objections answered 58
God’s power and grace irresistible 61
The seasons of effectual calling 63
The state of man before and after it 28
The Pelagians’ notion of it 30
Their account of conversion absurd 31
The nature of human liberty 34
In what respects the will acts freely 35
In what not ibid.
Regeneration before faith 26
How it differs from conversion ibid.
A note 38
A principle of grace implanted therein 46
A note 45
Whether good works prepare for it 51
Scriptures thought to prove this explained 52
Man merely passive therein 48
But active after it 49
QUEST. LXIX. Of Communion with Christ in grace 65
QUEST. LXX, LXXI. Of Justification ibid.
Justification. Its importance 66
Wherein it consisteth 67
The privileges contained in it 69
Pardon and eternal life connected 69
Privileges attending it 72
Its foundation 73
Considered as an act of free-grace 74
Note on righteousness 74
Man cannot work out a righteousness for it 75
Forgiveness of sin explained 70
Christ our surety 77
He suffered and obeyed as such 77
Properties of a surety applied to him 78
The Father accepted him as such 79
What he did as a surety 81
His righteousness imputed for our justification 86
God provided a surety 95
Note on imputation 85, 94
We could not have provided one for ourselves 96
QUEST. LXXII, LXXIII. Of justifying Faith.
Justifying faith, a note 98
Justification is by Faith 99
This not rightly explained by some 104
Explained agreeably to scripture 106
It cannot be before Faith; how 117
It cannot be by works 101
Not by repentance 101
A full price required by justice 103
Forgiveness free, notwithstanding 115
God reconciled, not made reconcileable by Christ’s death 114
Faith, its various kinds 121
Of the Faith of miracles 122
Of an historical Faith 124
Of a temporary Faith 124
Saving Faith explained 125
Other graces are joined with it 99
But that alone justifies ibid.
How it justifies a sinner 98
A note 110
It brings in a plea 107
What it pleads ibid.
How imputed for righteousness 112
Its various objects and acts 125
A note 126
By Faith we receive Christ 127
And give up ourselves to him 129
What this supposes 130
A note 128
Its assent and trust considered 119
Of trust in Christ 121
Its direct and reflex acts 132
When strong, when weak 135
Its use in the conduct of life 138
How it works in common actions 138
How in religious duties 140
How it excites other graces 141
How to be attained and increased 142
How wrought by the word 134
QUEST. LXXIV. Of Adoption 148
This Adoption differs from Man’s 145
What is understood by sons of God 144
Believers God’s sons in Christ 146
Their privileges as such 147
Privileges consequent upon Adoption 149
How it agrees with justification 151
How with sanctification 152
QUEST. LXXV. Of Sanctification 152
The meaning of the word Sanctify 152
In Sanctification the soul devoted to God 154
And sin mortified ibid.
Proper means of mortification 155
Wrong methods taken for it 159
Vivification, what it imports 159
Holiness, motives to it 160
How it differs from moral virtue 161
Heathens have, in some things, excelled Christians 163
And yet were not sanctified ibid.
Practical inferences from Sanctification 165
QUEST. LXXVI. Of Repentance unto life 166
Repentance what, a note 167
The subjects of it 167
It is the work of the Holy Spirit 169
How wrought by the word 169
It differs from a legal Repentance 172
Its various acts 173
Inferences from this doctrine 175
QUEST. LXXVII. Wherein Justification and Sanctification differ 176
QUEST. LXXVIII. Of the Imperfection of Sanctification in this life 178
The proof of this Imperfection 179
Why Sanctification not perfected at once 182
Wherein this Imperfection appears 183
The conflict of a renewed soul 186
Of an enlightened conscience 184
Of the spirit against the flesh 187
How this is maintained 188
Consequences when sin prevails 190
Inferences from this Imperfection 192
QUEST. LXXIX. Of the saints Perseverance in Grace 194
This doctrine explained 197
Preferable to the contrary 195
The Father and the Son glorified by it 216
The saints kept by God’s power 199
This doctrine proved
From God’s unchangeable love 201
From the covenant of Grace 202
From the promises 203
An objection answered 204
From the saints union to Christ 207
From Christ’s intercession 209
From the Spirit’s indwelling 210
From 2 Tim. ii. 19. 217
How the saints cannot sin 212
The principle of Grace ever abides 213
Shipwreck made of doctrines 218
Not of the Grace of faith 219
Objections answered, taken
From instances of apostacy 220
Solomon’s case cleared 221
He was a true penitent 222
Therefore no apostate 224
From the apostacy of Judas 225
And of the Jewish church 226
From the parable of the debtor 238
From Ezek. xviii. 24. 227
Heb. x. 38. 229
Chap. vi. 4-6. 232
Chap. x. 29. 234
2 Pet. ii. 20-22. 237
1 Cor. ix. 27. 240
Inferences from the saints’ Perseverance 241
QUEST. LXXX. Of Assurance of Salvation 243
What we are to understand by it 243
It is attainable in this life 245
Without extraordinary revelation 247
The Spirit promised, to give it 250
In an ordinary way 251
How it arises from his witness 266
This doctrine savours not of Enthusiasm 252
To whom assurance belongs 253
The means of attaining it 254
Self examination a duty 256
How to be performed ibid.
Rule for trying marks of grace 259
Uncertain marks of grace 260
True marks of grace 262
What they must do who know not the time of their conversion 263
QUEST. LXXXI. Some true believers destitute of Assurance 268
What Assurance essential to faith 270
And what not so ibid.
Texts relating to this explained 271
Assurance may be long waited for 272
Lost by manifold distempers 273
By sins and temptations 274
Deserted believers want Assurance 276
Yet supported by God ibid.
Inference from this subject 278
QUEST. LXXXII, LXXXIII. Of Communion in glory with Christ enjoyed in this life 279
Saints have an earnest of glory 280
Wherein this consisteth 283
Of the vision of God by faith 284
The triumphant death of some saints 285
Sinners filled with wrath here 288
Inferences from those terrors 290
And from the saints present joy 291
QUEST. LXXXIV, LXXXV. Of Death 292
Death, the appointment of God 293
Redounds to the saints advantage 297
Its empire universal 294
Its time uncertain 295
Its sting is sin 297
How it should be improved 295
Its effects on the Spirit, a note 300
QUEST. LXXXVI. Of the saints Communion with Christ in glory after death 301
Of the immortality of the soul 302
How this is to be understood ibid.
Asserted by some Heathens 303
Denied or questioned by others 304
Proved from scripture 307
Objections answered 310
A note 311
The saints perfected at death 312
Of purgatory 313
No proof for it in scripture 314
Heaven the only paradise after death 316
Of the soul’s sleeping at death 318
How this notion is explained 320
How to be opposed ibid.
Proved to be false from scripture 321
The soul, at death, waits for the full redemption of the body 324
The miseries which the souls of the wicked shall then endure 325
QUEST. LXXXVII. Of the doctrine of the Resurrection 326
The Resurrection not contrary to reason 328
Clearly revealed in scripture 329
Fabulous accounts, by Heathens, of persons raised from the dead 330
Certain accounts of it in scripture 330
The Resurrection proved
From the Old Testament 332
An emblem of it in Ezek. xxxvii. 1, & seq. 335
From Job xix. 25-27. 337
From Chap. xiv. 13-15. 339
From Dan. xii. 2. 340
The Jews belief of it 335
Abraham’s belief of it 341
From the New Testament 342
From scripture-consequences 345
From Christ’s dominion 346
Objections answered 348
The Resurrection universal 353
Jews speak obscurely of it 355
The saints shall be raised in glory 356
How raised by the Spirit 357
The saints found alive at Christ’s coming shall be changed 356
QUEST. LXXXVIII. Of the general and final Judgment 359
A sense of it impressed on conscience 360
Christ shall be the Judge 362
The solemnity of his appearing 363
The manner of his proceeding 367
The persons to be judged 365
Fallen angels, and all men 366
The place of Judgment 372
The time of it 373
The matter of it 369
Whether the sins of the saints shall be published 371
Practical inferences 374
QUEST. LXXXIX. Of the Punishment of the wicked 376
The punishment of sin in hell 377
Of loss, and sense 378
Its degree and duration 379
How these subjects should be insisted on 381
QUEST. XC. Of the Privileges and Honours of the saints at the last day 382
They shall be acknowledged and acquitted 383
They shall judge the world, and angels 384
What meant thereby; quære tamen. ibid.
They shall be received into heaven 387
Whether known to one another there 393
They shall be freed from sin and misery 388
Made perfectly happy 389
And joined with angels ibid.
Their happiness shall be eternal 399
Of the language of heaven 390
Of the beatific vision and fruition of God 399
A note 394, 397
Of degrees of the heavenly glory 399
Whether any additions shall be made thereunto 399
Inferences from the heavenly happiness 403
QUEST. XCI, XCII.
Of man’s obligation to obedience 405
Note on the foundation of moral obligation 405
God’s revealed will a law 408
QUEST. XCIII, XCIV, XCV, XCVI, XCVII. Of the Moral Law 409
What it is 410
What obedience it requires 411
Its sanction 412
Its use to all men 413
To the unregenerate 414
To the regenerate 415
Antinomians, who are such 418
Unguarded expressions hurtful 420
QUEST. XCVIII. The Moral Law, where summarily comprehended 421
Of the law given from mount Sinai 421
Of the judicial law 422
Of the ceremonial law 423
Holy places, with the vessels thereof 424
Of ministers in holy things 426
Of holy times or festivals 427
QUEST. XCIX. Rules for the understanding the Ten Commandments 428 to 431
QUEST. C, CI, CII. The Sum of the Ten Commandments 432
The preface to them 432
Their division into two tables 433
Remarks on their subject-matter 434
The sum of the first four ibid.
QUEST. CIII, CIV. The Duties required in the First Commandment 435 to 438
QUEST. CV, CVI. The Sins forbidden in the First Commandment 438
Of atheistical thoughts 439
Of idolatry. The origin of it 443
Of heart-idolatry 447
In idolizing self ibid.
In loving the world 448
In regarding the dictates of Satan 449
Of the case of the witch of Endor 451
Joseph no sorcerer 452
Moses no astrologer 454
But learned in all the wisdom of Egypt ibid.
QUEST. CVII, CVIII, CIX, CX. An Explication of the Second Commandment 455
The duties required 456
The sins forbidden 459
The reasons annexed 465
Of Popish superstition 460
Of making to ourselves images 461
Of image-worship and idolatry 462
The Papists guilty of both ibid.
QUEST. CXI, CXII, CXIII, CXIV. An Explication of the Third Commandment 466
The duties required in it 468
The sins forbidden in it 469
The reasons annexed to it 476
Of religious oaths 472
Various forms used therein 471
Swearing by God’s Name a duty 470
Of profane oaths and curses 470
When God’s Name is taken in vain 473
QUEST. CXV, CXVI. An Explication of the Fourth Commandment 477
The sabbath. Its original institution 482
A note ibid.
In what respect moral 478
In what positive 479
Its morality proved 480
Objections answered 481
Was no ceremonial institution 481
Its change proved 486
From the example of Christ 488
Objections answered 488
From the practice of the Apostles 491
And of the Christian church 494
The proportion of time to be observed 495
QUEST. CXVII, CXVIII. Of sanctifying the Sabbath or Lord’s-day 497
The duties preparatory for it 497
The rest required upon that day 500
Works of necessity then lawful 502
The whole day to be sanctified 505
The duties of the evening of that day 506
QUEST. CXIX, CXX, CXXI. Of Sins forbidden in the Fourth Commandment 508
The omission of holy duties 509
A careless performance of them ibid.
The reasons annexed to this Commandment 510
Objections answered 511
The import of the word Remember 512
Inferences 513
QUEST. CXXII. The Sum of the six Commandments, respecting our duty to man; or, of doing as we would be done by 514
QUESTIONS CXXIII, CXXIV, CXXV, CXXVI, CXXVII, CXXVIII. An Explication of the Fifth Commandment 517
Relations, how founded 518
Duties of each differ ibid.
Superiors, why called fathers ibid.
Duties of inferiors to superiors 520
Of children to parents ibid.
Of servants to masters 523
Of subjects to magistrates 525
The necessity and advantage of civil government 524
Papists arguments for deposing princes, answered 526
The sins of inferiors 529
QUESTIONS CXXIX, CXXX, CXXXI, CXXXII, CXXXIII. The Duties of superiors, &c. 530
The duties of parents to their children 531
Of masters to servants 533
Of magistrates to subjects 534
The sins of superiors ibid.
The duties of equals 535
The sins of equals 536
Reasons annexed to this Commandment ibid.
Of the promise of long life 537
Old age how far to be desired 538
QUEST. CXXXVII, CXXXV, CXXXVI. An Explication of the Sixth Commandment 539
The life of others to be preserved 540
When lawful to take it away 541
Of duels 542
Elijah not guilty of murder 543
Nor Abraham in offering Isaac 544
Nor Moses in killing the Egyptian 545
Self-murder a great sin ibid.
Whether Samson was guilty of it 546
God’s judgments on murderers 547
Sinful anger is heart-murder 548
Passionate men, their sin and guilt 549
How to be dealt with 550
THE DOCTRINES OF THE CHRISTIAN RELIGION EXPLAINED AND DEFENDED.
Quest. LXV., LXVI.
QUEST. LXV. What special benefits do the members of the invisible church enjoy by Christ?
ANSW. The members of the invisible church, by Christ, enjoy union and communion with him in grace and glory.
QUEST. LXVI. What is that union which the elect have with Christ?
ANSW. The union which the elect have with Christ, is the work of God’s grace, whereby they are spiritually and mystically, yet really and inseparably joined to Christ, as their head and husband, which is done in their effectual calling.
We have, in the foregoing part of this work, considered man as made upright at first; but not continuing in that state, plunged into those depths of sin and misery, which would have rendered his state altogether desperate, without the interposition of a Mediator; whose designation to this work, his fitness for, and faithful discharge thereof, have been particularly considered in several foregoing answers, wherein we have had an account of his Person as God-man; his offices of Prophet, Priest, and King, his twofold estate, to wit, of humiliation and exaltation; and the benefits which accrue to the church thereby. This church has also been considered as visible or invisible; and the former of these, as enjoying many privileges which respect, more especially, the ordinary means of salvation.
We are now led to consider the benefits which the members of the invisible church, to wit, the whole number of the elect, who have been, are, or shall be gathered into one, under Christ, their head, enjoy by him. And these are contained in two general heads; namely, union and communion with him in grace and glory; which comprise in them the blessings of both worlds, as the result of their relation to, and interest in him. First, they are united to him, and then made partakers of his benefits. All grace imparted to us here, is the result thereof; as the apostle says, Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption, 1 Cor. i. 30. And elsewhere our Saviour says, He that abideth in me, and I in him, the same bringeth forth much fruit, John xv. 5. And the contrary hereunto is inconsistent with the exercise of any grace: Without me ye can do nothing.
Moreover, that communion which the saints have with Christ in glory, whereby they who are brought to a state of perfection, participate of those graces and comforts which flow from their continued union with him; and the first fruits, or foretastes of glory, which they have in this world, are also founded on it. Thus the apostle calls Christ in his people, The hope of glory, Colos. i. 27. and speaking of his giving eternal life to them, he considers them as being in his hand, from whence none shall pluck them out, John x. 28. or separate them from him. So that they shall enjoy everlasting happiness with him, inasmuch as they shall be found in him, Phil. iii. 9. which leads us more particularly to consider,
What this union with Christ is. The scripture often speaks of Christ’s being, or abiding in his people, and they in him; and assigns it as an evidence of their interest in the blessings he has purchased for them: and, indeed, it is from hence that all internal and practical godliness is derived.
This privilege argues infinite condescension in him, and tends to the highest advancement of those who are the subjects thereof. Now that we may understand what is intended thereby, let us take heed that we do not include in it any thing that tends to extenuate it on the one hand; or to exalt those who are made partakers of it above the station or condition into which they are brought thereby, on the other.
It is not sufficient to suppose that this union contains in it no more than that his people have the same kind of nature with him, as being made partakers of flesh and blood; he having himself taken part of the same, Heb. ii. 14. He is indeed allied to us, as having all the essential perfections of our nature: and this was an instance of infinite condescension in him, and absolutely necessary to our redemption: nevertheless, this similitude of nature; abstracted from other considerations, accompanying or flowing from his incarnation, contains in it no other idea of union, between Christ and his people, than that which they have with one another; nor is it a privilege peculiar to believers, since Christ took on him the same human nature that all men have, though with a peculiar design of grace to those whom he came to redeem. This I the rather take notice of, because the Socinians, and others, that speak of this privilege, inasmuch as it is often mentioned in scripture, appear to have very low thoughts of it, when they suppose nothing more than this to be intended thereby.
Again, this union includes in it more than what is contained in that mutual love that is between Christ and believers, in that sense in which there is an union of affection between those who love one another; as it is said, The soul of Jonathan was knit with the soul of David; and Jonathan loved him as his own soul, 1 Sam. xviii. 1. In which respect believers are united to one another; or, as the apostle expresses it, their hearts are knit together in love, Col. ii. 2. being like minded, having the same love, being of one accord, of one mind, Phil. ii. 2. or, as he adds, Let this mind also be in you, which was also in Christ Jesus, ver. 5. I say it includes more than this, which is rather the fruit and consequence of our union with Christ, than that wherein it principally consists.
Moreover we must take heed that we do not, in explaining this union between Christ and believers, include more in it than what belongs to creatures infinitely below him, to whom they are said to be united: therefore we cannot but abhor the blasphemy of those who speak of an essential union of creatures with God; or, as though they had hereby something derived to them in common with Christ the great Mediator.[1]
But passing by this method of accounting for the union between Christ and believers, there are two senses in which it is taken in scripture; one is, that which results from Christ’s being their federal head, representative, or surety; having undertaken to deal with the justice of God in their behalf, so that what he should do, as standing in this relation to them, should be placed to their account, as much as though it had been done by them in their own persons: this is what contains in it their concern in the covenant of grace, made with him in their behalf; of which something has been said under a foregoing answer;[2] and it is the foundation of their sins being imputed to him, and his righteousness to them; which will be farther considered, when we treat of the doctrine of justification under a following answer.[3]
Therefore this union with Christ, which is mentioned in the answer we are now explaining, is of another nature, and, in some respects, may be properly styled a vital union, as all spiritual life is derived from it; or a conjugal union, as it is founded in consent, and said to be by faith. Now there are two things observed concerning it.
1. It is expressed by our being spiritually and mystically joined to Christ: it is styled a spiritual union, in opposition to those gross and carnal conceptions which persons may entertain concerning things being joined together in a natural way; and, indeed, whatever respects salvation is of a spiritual nature.
It is moreover called a mystical union, which is the word most used by those who treat on this subject; and the reason is, because the apostle calls it a great mystery, Eph. v. 32. by which we are not to understand the union there is between man and wife, as contained in the similitude by which he had before illustrated this doctrine, as the Papists pretend,[4] but the union that there is between Christ and his church. And it is probably styled a mystery, because it could never have been known without divine revelation: and as Christ’s condescension, expressed herein, can never be sufficiently admired; so it cannot be fully comprehended by us. This is such a nearness to him, and such a display of love in him as passeth knowledge. However, there are some similitudes used in scripture to illustrate it. As,
(1.) The union that there is between the vine and the branches, John xv. 1, 2, 5. whereby life, nourishment, growth and fruitfulness are conveyed to them: in like manner all our spiritual life together, with the exercise and increase of grace, depend on our union with, abiding in, and deriving what is necessary thereunto, from him.
(2.) It is also compared to the union there is between the head and members, as the apostle farther illustrates it, when he styles him the head, from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God, Col. ii. 19. which is a very beautiful similitude, whereby we are given to understand, that as the head is the fountain of life and motion to the whole body, as the nerves and animal spirits take their rise from thence, so that if the communication that there is between them and it, be stopped, the members would be useless, dead, and insignificant: so Christ is the fountain of spiritual life and motion, to all those who are united to him.
(3.) This union is farther illustrated, by a similitude taken from that union which there is between the foundation and the building; and accordingly Christ is styled, in scripture, the chief corner stone, Eph. ii. 20. and a sure foundation, Isa. xxviii. 16. And there is something peculiar in that phrase which the apostle uses, which is more than any similitude can express; when he speaks of Christ as the living stone, or rock, on which the church is built; and of believers, as lively stones, 1 Pet. ii. 4, 5. to denote, that they are not only supported and upheld by him, as the building is by the foundation, but enabled to put forth living actions, as those whose life is derived from this union with him.
(4.) There is another similitude taken from that nourishment which the body receives, by the use of food; and therefore our Saviour styles himself the bread of life, or the bread which cometh down from heaven, that a man may eat thereof, and not die; and proceeds to speak of his giving his flesh for the life of the world; and adds, he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him, John vi. 48-56.
(5.) There is another similitude, by which our being united to Christ by faith, is more especially illustrated, taken from the union which there is between man and wife; accordingly this is generally styled, a conjugal union, between Christ and believers. Thus the prophet says, Thy Maker is thine Husband, the Lord of hosts is his name; and thy Redeemer, the holy One of Israel, Isa. liv. 5. And the apostle, speaking of a man’s leaving his father and mother, and being joined unto his wife, and they two being one flesh, Eph. v. 31, 32. applies it, as was before observed, to the union that there is between Christ and the church; and adds, that we are members of his body, of his flesh, and of his bones, ver. 30. which expression, if not compared with other scriptures, would be very hard to be understood; but it may be explained by the like phraseology, used elsewhere. Thus, when God formed Eve at first, and brought her to Adam, and thereby joined them together in a conjugal relation: he says upon this occasion, This is now bone of my bone, and flesh of my flesh, Gen. ii. 23. And we find also, that other relations, which are more remote than this, are expressed by the same mode of speaking. Thus Laban says to Jacob, Surely thou art my bone and my flesh, Gen. xxix. 14. And Abimelech pleading the relation he stood in to the men of Shechem, as a pretence of his right to reign over them, tells them, I am your bone and your flesh, Judges ix. 2. Therefore the apostle makes use of the same expression, agreeably to the common mode of speaking used in scripture, to set forth the conjugal relation which there is between Christ and believers.
The apostle, indeed, elsewhere alters the phrase, when he says, He that is joined to the Lord is one Spirit, 1 Cor. vi. 17. which is so difficult an expression, that some who treat on this subject, though concluding that there is in it something that denotes the intimacy and nearness of this union, and more than what is contained in the other phrase, of their being one flesh, nevertheless, reckon it among those expressions which are inexplicable; though I cannot but give into the sense in which some understand it; namely, that inasmuch as the same Spirit dwells in believers that dwelt in Christ, though with different views and designs, they are hereby wrought up, in their measure, to the same temper and disposition; or as it is expressed elsewhere, The same mind is in them that was in Christ, Phil. ii. 5. which is such an effect of this conjugal relation that there is between him and them, as is not always the result of the same relation amongst men. The reason why I call this our being united to Christ, by faith, is because it is founded in a mutual consent; as the Lord avouches them on the one hand, to be his people, so they, on the other hand, avouch him to be their God, Deut. xxvi. 17, 18. the latter of which is, properly speaking, an act of faith; whereby they give up themselves to be his servants, to all intents and purposes, and that for ever.
It is farther observed in this answer. That union with Christ is a work of God’s grace: this it must certainly be, since it is the spring and fountain from whence all acts of grace proceed; and indeed, from the nature of the thing, it cannot be otherwise: for if there be a wonderful instance of condescending grace in God’s conferring those blessings that accompany salvation; this may much more be deemed so. If Christ be pleased to dwell with, and in his people, and to walk in them, 2 Cor. vi. 16. or as it is said elsewhere, to live in them, Gal. ii. 20. as a pledge and earnest of their being forever with him in heaven; and if, as the result hereof, they be admitted to the greatest intimacy with him; we may from hence take occasion to apply what was spoken by one of Christ’s disciples, to him, with becoming humility and admiration; how is it that thou wilt manifest thyself unto us, and not unto the world? John xiv. 22. Is it not a great instance of grace, that the Son of God should make choice of so mean an habitation, as that of the souls of sinful men; and not only be present with, but united to them in those instances which have been before considered?
2. It is farther observed in this answer, that we are united to Christ in effectual calling; which leads us to consider what is contained in the two following answers.
Footnote 1:
The first that seems to use this unsavoury mode of speaking, is Gregory Nazianzen; who did not consider how inconsistent some of those rhetorical ways of speaking, he seems fond of, are with that doctrine, which, in other parts of his writings, he maintained. Those words Χριστοποιειν, and θεοποιειν, which he sometimes uses to express the nature, or consequence of this union between Christ and believers, are very disgustful. In one place of his writings, (Vid. ejusd. Orat. 41.) exhorting Christians to be like Christ, he says, That because he became like unto us, γενωμεθα Θεοι δι αυτον, efficiamur Dii propter ipsum; and elsewhere, (in Orat. 35. de Folio.) he says, Hic homo Deus effectus postea quam cum Deo coaluit ἱνα γενωμαι τοσουτον θεος ὁσον εκ εινοc ανθρωπος εγενηθη, ut ipse quoque tantum Deus efficiar quantum ipse homo. And some modern writers have been fond of the same mode of speaking, especially among those who, from their mysterious and unintelligible mode of expressing themselves, have rather exposed than defended the doctrines of the gospel. We find expressions of the like nature in a book put forth by Luther, which is supposed to be written by Taulerus, before the Reformation, called Theologia Germanica, and some others, since that time, such as Parcelsus, Swenckfelt, Weigelius, and those enthusiasts, that have adhered to their unintelligible and blasphemous modes of speaking.
Footnote 2:
See Vol. II. Quest. 31. page 167.
Footnote 3:
Quest. 70.
Footnote 4:
This is the principal, if not the only scripture, from which they pretend to prove marriage to be a sacrament, and they argue thus. The Greek church had no other word to express what was afterwards called a sacrament by the Latin church, but μυστηριον, a mystery: therefore since the apostle calls marriage, as they suppose, a mystery, they conclude that it is a sacrament; which is a very weak foundation for inserting it among those sacraments which they have added to them that Christ had instituted; for the sacraments are no where called mysteries in scripture: and therefore we are not to explain doctrines by words which were not used till some ages after the apostles’ time: and if there were any thing in their argument, viz. that that which is called a mystery in scripture, must needs be a sacrament, it does not appear that the apostle calls marriage a great mystery, but the union that there is between Christ and his church; as he expressly says in the following words; I speak concerning Christ and the church.
Quest. LXVII., LXVIII.
QUEST. LXVII. What is effectual calling?
ANSW. Effectual calling is the work of God’s almighty power and grace; whereby, out of his free and special love to his elect, and from nothing in them moving him thereunto, he doth, in his accepted time, invite and draw them to Jesus Christ by his word and Spirit, savingly enlightening their minds, renewing, and powerfully determining their wills; so as they, although in themselves dead in sin, are hereby made willing and able, freely to answer his call, and to accept and embrace the grace offered and conveyed therein.
QUEST. LXVIII. Are the elect effectually called?
ANSW. All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.
We have, in these answers, an account of the first step that God takes, in applying the redemption purchased by Christ; which is expressed, in general, by the word calling; whereby sinners are invited, commanded, encouraged, and enabled, to come to Christ, in order to their being made partakers of his benefits: the apostle styles it an high, holy, and heavenly calling, Phil. iii. 14. 2 Tim. i. 9. Heb. iii. 1. and a being called unto the fellowship of his Son Jesus Christ our Lord, 1 Cor. i. 8. Herein we are called out of darkness into his marvellous light, 1 Pet. ii. 9. and to his eternal glory by Jesus Christ, chap. v. 10. And, indeed, the word is very emphatical: For,
1. A call supposes a person to be separate, or at a distance from him that calls him; and it contains an intimation of leave to come into his presence. Thus, in effectual calling, he who was departed from God, is brought nigh to him. God, as it were, says to him, as he did to Adam, when flying from him, and dreading nothing so much as his presence, when apprehending himself exposed to the stroke of his vindictive justice, Where art thou? Gen. iii. 9. which is styled, God’s calling unto him. Or, it is like as when a traveller is taking a wrong way, and in danger of falling into some pit, or snare; and a kind friend calls after him to return, and sets him in the right way: thus God calls to sinners, or says, as the prophet expresses it; Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left.
2. Herein God deals with men as reasonable creatures; which is by no means to be excluded from our ideas of the work of grace; though this work contain in it some superior, or supernatural methods of acting, in order to bring it about; yet we may be under a divine influence, as turning to God, or effectually called by him, and accordingly acted by a supernatural principle; and at the same time our understandings, or reasoning powers, not rendered useless, but enlightened or improved thereby; by which means, every thing that we do, in obedience to the call of God, appears to be most just and reasonable. This gives no ground for any one to conclude, that, according to our method of explaining this doctrine, we lay ourselves open to the absurd consequence fastened upon it; as though God dealt with us as stocks and stones: but more of this may be considered under a following head.
We now proceed, more particularly, to consider the subject-matter of these two answers; wherein we have an account of the difference between the external call of the gospel, which is explained in the latter of them, and the internal, saving, and powerful call, which is justly termed effectual; and is considered in the former of them. And,
First, Concerning the outward and common call, together with the persons to whom it is given; the design of God in giving it, and also the issue thereof, with respect to a great number of those who are said to be called.
The reason why we choose to insist on this common call, in the first place, is because it is antecedent, and made subservient to the other in the method of the divine dispensation; inasmuch as we are first favoured with the word and ordinances, and then they are made effectual to salvation.
1. Therefore we shall consider what we are to understand by this common call.
It is observed, that it is by the ministry of the word, in which Christ is set forth in his person and offices, and sinners are called to come to him; and in so doing, to be made partakers of the blessings which he has purchased. This is the sum and substance of the gospel-ministry; and it is illustrated Matt. xxii. 1, & seq. by the parable of the marriage-feast, which the king made for his son, and sent his servants; by which is signified gospel-ministers, to call or invite, and therein to use all persuasive arguments to prevail with persons to come to it: this is styled their being called. And the observation made on persons refusing to comply with this call, when it is said, Many are called, but few are chosen, ver. 14. plainly intimates, that our Saviour here means no other than a common or ineffectual call. And in another parable it is illustrated by an householder’s hiring labourers into his vineyard, Matt. xx. 1, & seq. at several hours of the day: some were hired early in the morning, at the third hour; others at the sixth and ninth; which denotes the gospel-call, that the Jewish church had to come to Christ before his incarnation, under the ceremonial law; and others were hired at the eleventh hour, denoting those who were called, at that time, by the ministry of Christ and his disciples: that this was only a common and external call, is evident, not only from the intimation that they, who had borne the burden and heat of the day; that is, for many ages had been a professing people, murmured, because others, who were called at the eleventh hour, had an equal share in his regard; but also from what is expressly said, (the words are the same with those wherewith the other parable before-mentioned, is closed) Many are called, but few are chosen, ver. 16.
Moreover, the apostle intends this common call, when he speaks of some who have been called into the grace of Christ; not called by the power and efficacious grace of Christ, as denoting that the call was effectual; but called, or invited to come and receive the grace of Christ; or called externally, and thereby prevailed on to embrace the doctrine of the grace of Christ: these are said to be soon removed unto another gospel, Gal. i. 6. And elsewhere, chap. v. 7. he speaks of some, who, when the truth, or the doctrines of the gospel, were first presented to them, expressed, for a time, a readiness to receive it; upon which account he says, Ye did run well, or, ye began well; but yet they did not afterwards yield the obedience of faith, to that truth which they seemed, at first, to have a very great regard: upon which occasion the apostle says, This persuasion cometh not of him that calleth you, ver. 8.
They who express some regard to this call, are generally said to have common grace, as contradistinguished from others, who are under the powerful, and efficacious influences of the Spirit, which are styled special. The former of these are oftentimes under some impressive influences by the common work of the Spirit, under the preaching of the gospel; who, notwithstanding, are in an unconverted state; their consciences are sometimes awakened, and they bring many charges and accusations against themselves; and from a dread of the consequences thereof, abstain from many enormous crimes, as well as practise several duties of religion; they are also said to be made partakers of some great degrees of restraining grace; and all this arises from no other than the Spirit’s common work of conviction; as he is said, to reprove the world of sin, John xvi. 8.
These are styled, in this answer, the common operations of the Spirit: they may be called operations, inasmuch as they contain in them something more than God’s sending ministers to address themselves to sinners, in a way of persuasion or arguing; for, the Spirit of God deals with their consciences under the ministry of the word. It is true, this is no more than common grace; yet it may be styled the Spirit’s work: for though the call be no other than common, and the Spirit considered as an external agent, inasmuch as he never dwells in the hearts of any but believers, yet the effect produced, is internal in the mind and consciences of men, and, in some degree, in the will; which is almost persuaded to comply with it. These operations are sometimes called the Spirit’s striving with man, Gen. vi. 3. but inasmuch as many of these internal motions are said to be resisted and quenched, when persons first act contrary to the dictates of their consciences, and afterwards wholly extinguish them; therefore the Spirit’s work in those whom he thus calls, is not effectual or saving; these are not united to Christ by his Spirit, nor by faith; and this is generally styled common grace, in speaking to which, we shall consider,
(1.) That there are some things presented to us, in an objective way, which contain the subject matter of the gospel, or that call, which is given to sinners to pursue those methods, which, by divine appointment, lead to salvation. As faith cometh by hearing, and hearing by the word of God, Rom. x. 17. so do common convictions, and whatever carries in it the appearance of grace in the unregenerate. In this respect God deals with men as intelligent creatures, capable of making such improvement of those instructions and intimations, as may tend, in many respects, to their advantage. This must be supposed, or else the preaching of the gospel could not be reckoned an universal blessing to them who are favoured with it, abstracting from those saving advantages which some are to receive hereby. This is here called the grace which is offered to them, who are outwardly called, by the ministry of the word.
Offers of grace, and invitations to come to Christ, are words used by almost all who have treated on this subject: though some, of late, have been ready to conclude, that these modes of speaking tend to overthrow the doctrine we are maintaining; for they argue to this purpose; that an overture, or invitation, supposes a power in him to whom it is given to comply with it. Did I think this idea necessarily contained in these words, I should rather choose to substitute others in the room of them: however, to remove prejudices, or unjust representations, which the use thereof may occasion, either here or elsewhere, I shall briefly give an account of the reason why I use them, and what I understand thereby. If it be said, This mode of speaking is not to be found in scripture; this, it is true, should make us less tenacious of it. Nevertheless, it may be used without just offence given, if it be explained agreeably thereunto.[5] Therefore let it be considered,
(2.) That the presenting an object, whatever it be, to the understanding and will, is generally called, an offering it; as God says to David, from the Lord; I offer thee three things, choose thee one of them, &c. 1 Sam. xxiv. 12. So if God sets before us life and death, blessing and cursing, and bids us choose which we will have; this is equivalent to what is generally called, an offer of grace.
And as for invitations to come to Christ, it is plain, that there are many scriptures that speak to that purpose; namely, when it is said, In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink, John vii. 37. And, Ho every one that thirsteth, come ye to the waters, Isa. lv. 1. And elsewhere Christ says, Come unto me all ye that labour, and are heavy laden, and I will give you rest, Matt. xi. 28. And, Let him that is athirst come; and whosoever will, let him take of the water of life freely, Rev. xxii. 17.
(3.) When an offer, or invitation to accept of a thing, thus objectively presented to us, is made, it always supposes the valuableness thereof; and how much it would be our interest to accept of it; and that it is our indispensable duty so to do; which are the principal ideas that I intend, in my sense of the word, when I speak of offers of grace in the gospel, or invitations to come to Christ. Nevertheless, taking them in this sense, does not necessarily infer a power in us to accept them, without the assistance of divine grace: thus it may be said, that Christ came into the world to save sinners; and that he will certainly apply the redemption, which he has purchased, to all, for whom this price was given; and also, that a right to salvation is inseparably connected with faith and repentance; and that these, and all other graces are God’s gifts; and that we are to pray, wait, and hope for them, under the ministry of the word; and if we be, in God’s own time and way, enabled to exercise these graces, this will be our unspeakable advantage: and therefore it cannot but be our duty to attend upon God in all his holy institutions, in hope of saving blessings: these things may be done; and consequently the gospel may be thus preached, without supposing that grace is in our own power: and this is what we principally intend by gospel-overtures or invitations.
(4.) Nevertheless we cannot approve of some expressions subversive of the doctrine of special redemption, how moving and pathetic soever they may appear to be; as when any one, to induce sinners to come to Christ, tells them, that God is willing, and Christ is willing, and has done his part, and the Spirit is ready to do his; and shall we be unwilling, and thereby destroy ourselves? Christ has purchased salvation for us: the Spirit offers his assistances to us; and shall we refuse these overtures? Christ invites us to come to him, and leaves it to our free-will, whether we will comply with, or reject these invitations: he is, at it were, indeterminate, whether he shall save us or no, and leaves the matter to our own conduct; we ought therefore to be persuaded to comply with the invitation. This method of explaining offers of grace, and invitations, to come to Christ, is not what we intend when we make use of these expressions.
2. We are now to consider the persons to whom this common call is given. It is indefinite, not directed only to the elect, or those, with respect to whom God designs to make it effectual to their salvation; for, according to the commission which our Saviour gave to his apostles, the gospel was to be preached to all nations, or to every creature in those places to which it was sent: and the reason of this is obvious; namely, because the counsel of God, concerning election, is secret, and not to be considered as the rule of human conduct; nor are they, whom God is pleased to employ in preaching the gospel, supposed to know whether he will succeed their endeavours, by enabling those who are called, to comply with it.
3. We shall now shew how far the gospel-call may, without the superadded assistance of special grace, be improved by men, in order to their attaining some advantage by it, though short of salvation: this may be done in two respects.
(1.) Gross enormous crimes may hereby be avoided: this appears in many unconverted persons, who not only avoid, but abhor them; being induced hereunto by something in nature that gives an aversion to them. And it may be farther argued, from the liableness of those who commit them, to punishment in proportion to their respective aggravations; which must either suppose in man, a power to avoid them: or else, the greatest degree of punishment would be the result of a necessity of nature, and not self-procured by any act of man’s will; though all suppose the will to be free, with respect to actions that are sinful. It would be a very poor excuse for the murderer to allege, that he could not govern his passion, but was under an unavoidable necessity to take away the life of another. Shall the man that commits those sins, which are contrary to nature, say, That his natural temper and disposition is so much inclined thereunto, that he could, by no means, avoid them? If our natural constitution be so depraved and vitiated, that it leads us, with an uncommon and impetuous violence, to those sins that we were not formerly inclined to: whence does this arise, but from the habits of vice, being increased by a wilful and obstinate continuance therein, and many repeated acts which they have produced? and might not this, at least, in some degree, have been avoided? We must distinguish between habits of sin, that immediately flow from the universal corruption of nature, and those that have taken deeper root in us, by being indulged, and exerting themselves, without any endeavours used, to restrain and give a check to them.
And if it be supposed that our natures are more habitually inclined to sin than once they were, might we not so far use the liberty of our wills, as to avoid some things, which, we are sensible, will prove a temptation to those particular acts thereof; whereby the corruption of nature, that is so prone to comply with it, might be in some measure, restrained, though not overcome: this may be done without converting grace; and consequently some great sins may be avoided. To deny this, would be not only to palliate, but open a door to all manner of licentiousness.
(2.) Man has a power to do some things that are materially good; though not good in all those circumstances in which actions are good that accompany or flow from regenerating grace. Ahab’s humility, 1 Kings xxi. 29. and Nineveh’s repentance, Jonah iii. 5. and seq. arose from the dread they had of the divine threatenings; which is such an inducement to repentance and reformation, as takes its rise from nothing more than the influence of common grace. Herod himself, though a vile person, feared John, knowing that he was a just man and an holy: and when he heard him, did many things, and heard him gladly, Mark vi. 20. And the Gentiles are said to do by nature, the things; that is, some things contained in the law; insomuch that they are a law unto themselves, Rom. ii. 14. Therefore they did them by the influence of common grace. And these things, namely, abstaining from grosser sins, and doing some actions materially good, have certainly some advantage attending them; as thereby the world is not so much like hell as it would otherwise be: and as to what respects themselves, a greater degree of punishment is hereby avoided.
3. We are now to consider the design of God in giving this common call in the gospel, which cannot be the salvation of all who are thus called: this is evident; because all shall not be saved; whereas, if God had designed their salvation, he would certainly have brought it about; since his purpose cannot be frustrated. To say that God has no determinations relating to the success of the gospel, reflects on his wisdom: and to conclude that things may happen contrary to his purpose, argues a defect of power; as though he could not attain the ends he designed: but this having before been insisted on, under the heads of election and special redemption, I shall pass it by at present, and only consider, that the ends which God designed in giving the gospel, were such as were attained by it, namely, the salvation of those who shall eventually be saved, the restraining of those who have only common grace, and the setting forth the glorious work of redemption by Jesus Christ; which, as it is the wonder of angels, who desire to look into it; so it is hereby designed to be recommended as worthy of the highest esteem, even in those who cast contempt on it: and hereby they are convicted, who shut their eyes against, and neglect to behold that glorious light which shines so brightly therein.
Object. To this it is objected, that if Christ invites and calls men to come to him, as he often does in the New Testament; and when they refuse to do it, mentions their refusal with a kind of regret; as when he says, Ye will not come to me, that ye might have life, John v. 40. this, they suppose, is no other than an insult on mankind, a bidding them come without the least design that they should; as if a magistrate should go to the prison door, and tell the unhappy man, who is not only under lock and key, but loaded with irons, that he would have him leave that place of misery and confinement, and how much he should rejoice, if he would come out; and upon that condition, propose to him several honours that he has in reserve for him: this, say they, is not to deal seriously with him. And if the offer of grace in the gospel, answers the similitude, as they suppose it exactly does, then there is no need for any thing farther to be replied to it; the doctrine confutes itself; as it argues the divine dealings with men illusory.
Answ. This similitude, how plausible soever it may appear to be to some, is far from giving a just representation of the doctrine we are maintaining: for when the magistrate is supposed to signify his desire that the prisoner would set himself free, which he knows he cannot do; hereby it is intimated, that though God knows that the sinner cannot convert himself, yet he commands him to do it, or to put forth supernatural acts of grace, though he has no principle of grace in him: but let it be considered, that this God no where commands any to do.[6] Our Saviour intends as much as this, when he speaks of the tree’s being made good, before the fruit it produces can be so, Matt. xii. 33. or that it is impossible for men to gather grapes of thorns, or figs of thistles, chap. vii. 17. implying, that there must be an internal disposition wrought, before any acts of grace can he put forth: this is supposed in the preaching of the gospel, or the call to sinners to repent and believe, which they have no reason to conclude that they can do without the aids of divine grace, and these they are to wait, pray and hope for, in all God’s instituted methods.
Moreover, as for those promises which are made to us, if we would release ourselves from the chains of sin, and the account given, how much God would rejoice in our being set free, when the thing is, in itself, impossible; this is no otherwise true than as it contains a declaration of the connexion there is between conversion and salvation, or freedom from the slavery of sin, and God’s conferring many spiritual honours and privileges on those who are converted; not that it does, in the least, denote that it is in our own power to convert ourselves: but that this may be more clearly understood, we shall consider it with relation to the two branches before mentioned, and so speak of God, either as commanding, calling, and inviting men to do what is out of their power, namely, to repent, and believe; or else, as holding forth promises of that salvation which they shall not attain; because these graces are out of their power, which contains the substance of what is usually objected against the doctrine we are maintaining, by those who are on the other side of the question; who suppose that this method of procedure is illusory, and therefore unbecoming the divine perfections. And,
1. Concerning God’s commanding, calling, and inviting men to do what is out of their own power; as for instance, bidding a dead man to arise, or one that is blind to see, or those that are shut up in prison, to come out from thence. This is to be explained, and then, perhaps, the doctrine we are maintaining, will appear to be less exceptionable. We have, elsewhere, in defending the head of particular redemption, against an objection not much unlike to this, considered how Christ is said to be offered in the gospel,[7] or in what sense the overture may be said to be made to all that are favoured with it; and yet the efficacy thereof, only extend to those whom Christ has redeemed, and shall be effectually called. But that we may a little farther explain this matter, let us consider,
(1.) That the gospel contains a declaration, that God designs to save a part of this miserable world; and, that in subserviency thereunto, he has given them a discovery of Christ, as the object of faith, and the purchaser and author of salvation.
(2.) He does not therein give the least intimation to any, while in a state of unregeneracy, that they shall be enabled to believe: and, as the consequence thereof, be saved. Their names, characters, or places of abode, or their natural embellishments, who shall attain this privilege, are no where pointed at in scripture; nor is the book of God’s secret purpose, concerning election to eternal life, opened, so as that any one can discern his name written in it, before he be effectually called; for we have no warrant to look any farther than God’s revealed will, which assigns no evidence of our interest in the saving blessings of the gospel, till they are experienced by us, in this effectual call.
(3.) God plainly discovers to men, in the gospel, that all those graces, which are inseparably connected with salvation, are his work and gift, and consequently out of their own power; or that it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, Rom. ix. 16. Therefore he no where tells the man, who is tied and bound with the chain of his sin, that he is able to set himself free; but puts him upon expecting and praying for it, from the pitifulness of his great mercy. He no where tells him, that he can implant a principle of spiritual life and grace in himself; or that he ought so much as to attempt to do any thing to atone for his sins, by his obedience and sufferings, but suggests the contrary, when he says, Surely, shall one say, in the Lord have I righteousness and strength, Isa. xlv. 24.
(4.) He gives none the least ground to expect, or lay claim to salvation, till they believe; and as faith and salvation are both his gifts, he puts them upon seeking, and desiring them, in their respective order; first grace, and then glory.
(5.) The gospel-call is designed to put men upon a diligent attendance on the ordinances, as means of grace, and to leave the issue and success thereof to God, who waits that he may be gracious; that so his sovereignty may appear more eminently in the dispensing this privilege; and, in the mean time, assigns it as their duty to wait for him, chap. xxx. 18. And while we are engaged in this duty, we are to acknowledge, that we have nothing that can give us any right to this privilege. So that God might justly deny success to his ordinances. Nevertheless, if he is pleased to give us, while we are attending on them, those earnest desires of their being made effectual to our conversion and salvation, we may conclude this to be a token for good, that he designs us some special advantage thereby; and we do not know but that even this desire of grace may be the beginning of the Spirit’s saving work, and therefore an earnest of his carrying it on.
(6.) When God commands persons, in the gospel, to do those things which cannot be performed without his special grace, he sometimes supposes them, when he gives forth the command, to have a principle of spiritual life and grace, which is, in effect to bid one that is made alive, to put forth living actions; which respect, more especially, the progress of grace after the work is begun; in which sense I understand those words of the apostle, Work out your salvation with fear and trembling; for it is God which worketh; that is, hath wrought, in you both to will and to do, of his good pleasure, Phil. ii. 12.
2. If we consider the gospel as holding forth promises of salvation, when, at the same time, it is not in our power to exercise those graces that accompany it; which gives farther occasion to those that except against the doctrine we are maintaining, to conclude, that it represents God as offering those blessings which he does not design to bestow: This may give us occasion to explain what we mean, when we consider salvation as offered in the gospel; whereby we understand nothing else but a declaration, that all who repent and believe, shall be saved; which contains a character, or description of the persons who have ground to expect this privilege: not that salvation is founded on dubious and uncertain conditions, which depend upon the power and liberty of our will; or impossible conditions; as though God should say, if man will change his own heart, and work faith, and all other graces in himself, then he will save him: but all that we mean by it is, that those graces, which are inseparably connected with salvation, are to be waited for in our attendance on all God’s ordinances, and when he is pleased to work them, then we may conclude, that we have a right to the promise of salvation. Thus concerning the gospel-call, what it is, how far it may be improved by those who are destitute of special grace, and what is God’s design in giving it: we now proceed to consider,
3. The issue and consequence thereof, as it is farther observed in this answer, that many wilfully neglect, contemn, or refuse to comply with it, with respect to whom it is not made effectual to their salvation. This appears from the report that Christ’s disciples brought to him, concerning the excuses that many made when called to come to the marriage feast, in the parable: One pretended, that he had bought a piece of ground, and must needs go see it; and another, that he had bought five yoke of oxen, and must go to prove them; and another had married a wife, and therefore could not come. It is elsewhere said, that they all made light of it, and went their ways; one to his farm, another to his merchandise; and the remnant took his servants, and entreated them spitefully, and slew them, Luke xiv. 18-20. compared with Matt. xxii. 5, 6.
And the prophet introduces our Saviour himself as complaining, I have laboured in vain, I have spent my strength for nought, Isa. xlix. 4, 5. And the reason hereof is, because Israel is not gathered; which words are to be understood in a comparative sense, as denoting the fewness of those who complied with his gracious invitations, to come to him, or were convinced, by the miracles which he wrought to confirm his doctrine.
This is also farther evident, from the small number of those who are effectually prevailed upon under the gospel dispensation, which the apostle calls the grace of God that brings salvation, that hath appeared to all men, teaching them to deny all ungodliness and worldly lusts; and to live soberly, righteously, and godly, in this present world. And also, from the great opposition and hatred, which many express to the person of Christ, who is the subject matter thereof; which the prophet not only relates, as what was observed in his day, but foretells, that in after-ages, a great part of mankind would not believe the report made concerning him; but that he should be despised and rejected of men, who would hide, as it were, their faces from him, and not esteem him, Isa. liii. 1, 3. This is certainly the highest contempt of the gospel; for it is an undervaluing the greatest privileges, as though they were not worthy to be embraced, desired, or sought after; and inasmuch as this is wilful, arising from the enmity of the will of man against God, and the method of salvation which he has prescribed therein, it has a tendency to provoke his wrath; so that being justly left in their unbelief, they will not come to Christ, that they may have life. And as they are judicially left to themselves, they contract a greater degree of alienation from, and averseness to God, and so never truly come to Jesus Christ; which is an awful and tremendous consideration.
This is the consequence of it, with respect to those who have only this common call; and therefore we must not conclude, that it is sufficient to salvation, unless there be an internal effectual call; and what this is, will be considered under our next head; but before we enter thereon, it is necessary for us to enquire, whether all, at least, those who sit under the sound of the gospel, have sufficient grace given them, so as that, by their own conduct, without the internal powerful influences of the Spirit, they may attain to salvation. This argument is much insisted on by those who adhere to the Pelagian scheme; and therefore we cannot wholly pass it over: and for our setting this matter in a just light, let it be considered; that every one must allow, that all who sit under the sound of the gospel, have sufficient objective grace, or sufficient external means, to lead them in the way of salvation; for to deny this, would be to deny that the gospel is a perfect rule of faith: this therefore is allowed on both sides; and we think nothing more is intended, when God says, concerning the church of the Jews, What could have been done more to my vineyard, that I have not done in it, Isa. v. 4.
But the question is, whether there be a sufficiency of power, or ability in man; so that without the internal efficacious grace of God, determining and inclining the will, to make a right improvement of it, it may be sufficient to the salvation of those to whom it is given? This is what we cannot but deny. Now, that the external means of grace are not rendered effectual to the salvation of all who are favoured with them, is evident; because, as was but now observed, many neglect and contemn the gospel: and as to others who improve it, so that the means of grace become effectual, it must be enquired; what it is that makes them so? How comes it to pass, that the preaching thereof is styled, to some, a savour of life, to others, a savour of death? The answer which the Pelagians give to this, is, that they, in whom it is effectual, render it so, by their improving the liberty of their will; so that they choose what is represented in the gospel, as eligible, and refuse the contrary. And if the question be asked, who maketh thee to differ from another? they have, when disposed to speak agreeably to their own scheme, this answer ready at hand, I make myself to differ; that is as much as to say, I have a natural power of improving the means of grace, without having recourse to God for any farther assistance, in a supernatural way.
It may easily be observed, that this supposition is greatly derogatory to the glory of God; and renders all dependance on him, both to will and to do, unnecessary: It supposes that we have sufficient ability to work those graces in ourselves that accompany salvation; otherwise it is not sufficient to salvation; and therefore it is contrary to all those scriptures which speak of them as the work, or the effect of the exceeding greatness of the power of God: which leads us to consider,
Secondly, The doctrine of effectual calling, as contained in the former of the answers, which we are explaining; in which we may observe,
I. The character of those who are effectually called antecedent thereunto. They have nothing that can recommend them to the divine favour; for being considered as fallen, guilty creatures, they are not only unable to make atonement for sin, but to do what is spiritually good: thus the apostle represents them, as without strength, Rom. v. 6. which is the immediate consequence of man’s first apostacy from God; and universal experience, proves that we have a propensity to every thing that is evil, which daily increases: And to this we may add, that the mind is blinded, the affections stupified, the will full of obstinacy, the conscience disposed to deal treacherously, whereby we deceive ourselves; so that the whole soul is out of order. The apostle speaks of man by nature, as dead in trespasses and sins, walking according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience; having their conversation in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, Eph. ii. 1-3. And the prophet speaks of the heart of man, as being deceitful above all things, and desperately wicked, Jer. xvii. 9. And the apostle describes some as ‘walking in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart; who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness,’ Eph. iv. 17-19. and others, as being ‘filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful,’ Rom. i. 29-31. This, indeed, is spoken of the Gentiles, who were destitute of the means of grace, and had contracted greater degrees of impiety than many others; but they, who are effectually called, would have run into the same abominations, their natures being equally inclined thereunto, without preventing grace; as some of the church of Corinth are said to have done before their conversion, whom he speaks of as once having been ‘unrighteous, fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves; covetous, drunkards, revilers, extortioners,’ 1 Cor. vi. 9, 10, 11. And elsewhere he says, ‘We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another,’ Tit. iii. 3. And the obstinacy and perverseness of men, going on in a course of sin, is so great, that God reproves a professing people, by telling them, that their neck was as an iron sinew, and their brow brass, Isa. xlviii. 4. Thus they were, before he refined and chose some of them, in the furnace of affliction, ver. 10. From hence it evidently appears, that men are not naturally inclined to comply with the gospel-call; but this is a privilege conferred on them, when, by the Spirit, it is made effectual to their salvation.
Objec. It is objected, to what has been said concerning persons being dead in sin, before they are effectually called; that that is no other than a metaphorical expression; and therefore the sense thereof is not to be strained so far as to suppose from hence, that they are altogether without a power to do that which is spiritually good.
Answ. When the state of men, before they are effectually called, is styled, a death in sin, which is a metaphorical expression, we must suppose, that there is a sense affixed to it, which, in some respects, is adapted to those ideas that we have of the word. If scripture-metaphors prove nothing, because the words are transferred from their literal sense to some other that is intended thereby, we shall be at the greatest loss to understand many important doctrines contained in the sacred writings, which abound very much with such modes of speaking. We do not suppose the metaphor to be extended so far, as that a person, dead in sin, is incapable of acting, as though he was a stock or a stone, the contrary to which is evident, from what has been before said concerning the power which they, who are in an unregenerate state, have of doing things materially good; but we are now considering men as unable to do what is good in all its circumstances, which may render their actions the object of the divine approbation, as agreeable to God’s revealed will; and this, we suppose, an unregenerate person is as unable to do, as a dead man is to put forth living actions; and the reason is, because he is destitute of a supernatural principle of spiritual life. Scripture and experience, not only evince the weakness, blindness, and disinclination of such, to what is good, but their averseness to it: So that whatever we do, either in the beginning or progress of the life of faith, must proceed from a renewed nature, or a supernatural principle implanted in the soul; which is sometimes called, a new heart, Ezek. xxxvi. 26. a divine nature, 2 Pet. i. 4. as well as a quickening, or being raised from the dead. This leads us to consider,
II. The change that is wrought in this effectual calling, together with the grounds we have to conclude, that it is a supernatural work, or, as it is styled in this answer, the work of God’s almighty power and grace. Those whom we more especially oppose in this head of argument, are the Pelagians, and others; who, though in some things they seem to recede from them, yet cannot support their cause without giving into their scheme, when treating on the subjects of free-will, nature and grace: these all allow that there is a change made in conversion or effectual calling; but they suppose that it is a change in man’s natural temper and disposition, rather than what arises from a supernatural principle, which, according to them, consists in overcoming those habits of sin, which we have contracted, and acquiring habits of virtue, a ceasing to do evil, and learning to do well; and that it is in their own power supposing the concurrence of God as a God of nature, or at least, some superadded assistances, from the external dispensations of providence, which have an influence on the minds of men, to produce this change; by this means they think that grace is first attained, and we disposed to comply with the external call of the gospel, whereby it is rendered effectual.
They sometimes indeed, use the word conversion, and speak of the power and grace of God herein; and that they may not seem to detract from the glory thereof, they profess themselves to adore and magnify God as the author of this work; but all this amounts to no more than nature acting under the influence of common providence. Something, indeed, they ascribe to God; but much less than what we think the scripture does.
That which they ascribe to him therein, is,
1. That he has made man an intelligent creature, having a power capable of choosing whatever seems advantageous, or refusing what appears to be destructive to him; and in order hereunto, he is able to discern, what is his duty and interest; and when the will duly attends to these dictates of the understanding, it has a power inclining it to be influenced thereby, and embrace whatever overtures are made conducive to his future happiness.
2. Whereas the understanding and reasoning powers and faculties, are oftentimes impaired and hindered, in their method of acting, by some accidental inconveniences of nature, such as the temperament of the body, or those diseases which it is sometimes liable to, which affect the mind; these God, by his powerful providence, removes, or fences against, that the work may go on successfully.
3. Sometimes our outward circumstances in the world, give a different turn to our passions, and hinder us from entertaining any inclinations to religion; therefore, they suppose, that there is a farther hand of providence in ordering the various changes or conditions of life, as to what concerns the prosperous or adverse circumstances thereof, whereby a sanguine temper is changed to that which has more of a melancholy or thoughtful disposition in it, more inclined to be afraid of those sins that are like to be prejudicial to him; an angry and choleric temper, changed to another that has a greater mixture of meekness and humility; and whatever hinderance may arise from his conversing with those who tempt him to lay aside all thoughts about religion, or by loading it with reproach, to make him ashamed to pretend to it, the providence of God so orders circumstances and things, as to make them unacceptable to him, or him disinclined to converse with them: by this means there arises a congruity, as they call it, between men’s natural dispositions and that grace which they are called, by the gospel, to exert, when they are persuaded to comply with it, without which the overture would be in vain.
4. Providence farther performs its part, by over-ruling some concurring circumstances external to, and thought of, by him, in casting his lot among those who are able and desirous to persuade him to alter his sentiments, in matters of religion whose industry and zeal for his good, accompanied with their skilfulness in managing those persuasive arguments used to convince him, have a great tendency to prevail upon him; hereby he is persuaded to give the hearing to that which before he despised, and made the subject of ridicule; and sometimes the motives and inducements that are used, accompanied with the pathetic way of address, in those whose ministry he attends on, is very conducive to answer the end attained thereby, namely, his conviction and altering his conduct of life, pursuant thereunto; all which is under the unforeseen direction of providence.
5. They add, that there is a kind of internal work in exciting the passions, by a general influence upon them, leaving it, notwithstanding, in man’s power to determine them, with respect to their proper objects; and as for the will, that still remains free and unbiassed; but by this moral suasion, or these rational arguments, it is prevailed upon to comply with that which is for its advantage. According to this method of accounting for the work of conversion, what they attribute to the grace of God, is nothing more than what is the result of common providence; and it is supposed to act no otherwise than in an objective way; and that which gives the turn to all is, the influence of moral suasion, whereby men are prevailed on; but in all these respects, they are only beholden to God, as the God of nature: and when this is called, by them, a display of divine grace, nature and grace, in this matter, are made to signify the same thing, without scripture warrant.
Moreover, since, it is plain, all this may be done, and yet persons remain in an unconverted state, and the gospel-call be ineffectual, they suppose there is something to be performed on man’s part, which gives a sanction to, and completes the work: accordingly he must rightly use and improve the power of reasoning, which God has given him, by diligently observing and attending to his law; and he must persuade himself, that it is highly reasonable to obey it; and must also duly weigh the consequence of his compliance or refusal, and endeavour to affect himself with the consideration of promised rewards and punishments, to excite his diligence, or awaken his fears; and must make use of those motives that are proper to induce him to lead a virtuous life; and when he is brought to conclude this most eligible, then he must add hereunto, the force of the strongest resolutions, to avoid occasions of sin, perform several necessary duties, and associate himself with those whose conversation and example may induce him to be virtuous; he must attend on the word preached, with intenseness of thought, and a disposition to adhere, with the greatest impartiality, to what is recommended to him therein, as conducive to his future happiness: by this means he is persuaded; and from thence proceed those acts of grace, which afterwards, by being frequently repeated, arrive to a habit, which, if it be not lost by negligence, stupidity, and impenitency, or adhering to the temptations of Satan, being brought into a state of conversion, he is in a fair way to heaven, which, notwithstanding this, he may of by apostasy, since the work is to be carried on by him, as it was at first begun, by his own conduct.
This account of effectual calling or conversion, supposes it to be little more than a work of common providence; and all the grace they seem to own, is nothing more than nature exerting itself under the conduct of those reasoning powers which God has given it. None pretend to deny that our reasoning powers are herein to be exerted and improved; or that those arguments, which tend to give conviction, and motives to enforce obedience, must be duly attended to: neither do we deny that there is a kind hand of providence seen in over-ruling our natural tempers and dispositions, in giving a check to that corruption that is prevalent in us; and in rendering our condition of life, some way or other conducive to a farther work, which God designs to bring about. We also assert, that providence greatly favours us in bringing us under the means of grace, or casting our lot in such places where we have the advantages of the conversation and example of others, who are burning and shining lights in their generation; nor is it less seen in adapting a suitable word to our condition, or in raising our affections, while attending to it: but all this falls very short of effectual calling, as it is a display of God’s power and grace. This work is no more than natural; whereas conversion is a supernatural work. Hitherto we may be led by common grace; but effectual calling is a work of special grace; the effect of this is only a change of life: but we assert, and have scripture ground for it, that there is in that a change of heart. This scheme supposes the very principle and spring of grace to be acquired by man’s improving his natural powers, under the conduct of God’s providence: whereas, we suppose, and shall endeavour to prove, under a following head, that it is not acquired, but infused, and is the effect of divine power. This supposes the work to be brought about by moral suasion; and that the understanding, taking in the arguments that are made use of in an objective way, the will is induced to compliance, by choosing that which is good, and refusing that which is evil: whereas, we assert, that the will of man is bowed and subjected to Christ, its enmity overcome; and accordingly we are said to be made willing in the day of his power.
But since that which bears the greatest share in this work, according to them, is the will and power of man, determining itself, by proper motives and arguments, to what is good; which supposes, that it acts freely therein. This may give us occasion to consider the nature of human liberty; we do not deny, in general, that man is endowed with a free will, which exerts itself in things of a lower nature, to that which we are speaking of, for this is as evident, as that he is endowed with an understanding: we shall therefore, in speaking concerning the liberty of the will of man, (1.) Consider what are the essential properties of liberty,[8] without which, an action would cease to be free. And, (2.) How far the power of man’s free-will may be extended, with a particular view to the matter, under our present consideration.
1. Concerning the nature and essential properties of human liberty. They, whose sentiments of free-will and grace we are opposing, suppose that it is essential to a free action, or otherwise it could not be denominated free, that it be performed with indifferency, that is, that the will of man should be so equally poised, that as it determines itself to one extreme, it might as well have determined itself to the other: therefore, he that loves God freely, might, by a determination of his will, as well have inclined himself to hate him; and on the other hand, he that hates God, might, by an act of his will, have determined himself to love him: the balance is supposed to be equal, and it is the method that the person uses to determine his will, that gives a turn to it. And from hence they infer, that they who persevere in grace, which they do freely, may, for the same reason, apostatize; yea, they proceed farther, at least some of them, who have maintained, that our Saviour might have sinned, and consequently the work of our redemption have miscarried in his hands; because, according to this notion of liberty, he acted freely in all those exercises of grace; which, we suppose, were no less free, because they were necessary; and also, from this account they give of liberty, they infer that the angels and glorified saints might sin, and so lose that state of blessedness, which they are possessed of; otherwise their obedience is not free; which absurdities are so apparently gross, that they who duly weigh them, will not easily give into this notion of liberty. And there is another absurdity, which the Pelagians dare not assert; for it would be the greatest blasphemy that could be contained in words, though it equally flows from this method of explaining the nature of liberty; that either God must not act freely, or else he might act the contrary, with respect to those things in which he acts, like himself, as a God of infinite perfection; and accordingly, if he loves or delights in himself freely, or designs his own glory, as the highest end of all that he does, and uses means to bring about those ends which are most conducive thereunto; wherein his holiness, wisdom, justice, and faithfulness appear, I say, it will follow from their scheme, and I cannot but tremble to mention it, that he might do the contrary; and what is this but to say, that he might cease to be God.
The arguments which they who attempt to support this notion of liberty, insist on, are taken from the ideas which we generally have of a person’s acting freely; as for instance, if a man performs any of the common actions of life, such as walking, sitting, standing, reading, writing, &c. freely, he may do the contrary.
But to this I answer, That there is a vast difference between asserting, that many of the actions of life are arbitrary or indifferent, so that we might do the contrary; and saying that indifferency is essential to liberty; for that which is essential to an action must belong to every individual action of the same kind.[9] Thus concerning their notion of liberty, whom we oppose.
But on the other hand, that which we acquiesce in, is, that its essential property or nature, consists in a person’s doing a thing without being laid under a natural necessity to do it;[10] or doing it of his own accord, without any force laid on him.[11] Others express it by a person’s doing a thing out of choice, as having the highest reason to determine him so to do.[12] This is that notion of liberty which we cannot but approve of; and we are now to shew,
(2.) How far the power of man’s free-will may be extended, with a particular view to the matter under our present consideration. Here let it be observed,
1st, That the power of man’s will extends itself to things, within its own sphere, and not above it; all actions and powers of acting, are contained within certain limits, agreeable to the nature and capacity of the agent. Creatures below man, cannot put forth rational actions: and man cannot put forth supernatural actions, if he be not made partaker of a divine or spiritual nature, as being endowed with a supernatural principle, such as that which is implanted in regeneration. Consider him as an intelligent creature, and it is agreeable to his nature to put forth free actions, under the conduct and direction of the understanding; but if we consider him as renewed, converted, or effectually called, and acting agreeably thereunto, then he is under the influence of an higher principle, which I call a divine nature, according to the phrase which the apostle uses, 2 Pet. i. 4. The former of these supposes no more than the concourse of common providence, which at first gave, and then maintains our reasoning faculties; whereas the latter supposes, that we are under the influence of the Spirit; whereby we are enabled to act in a supernatural way, our natures being renewed and disposed thereunto, in which we are not divested of the liberty of our wills; but they are improved and enabled, to do what before they were averse and disinclined to.
That man acts freely in those things which are agreeable to his nature, as an intelligent creature, all will allow. Moreover, we consider the understanding and will, as both concurring in actions that are free, and that one of these is subservient to the other; as for instance, we cannot be said to desire, delight in, choose, or refuse a thing unless we have some idea of it, as an object, which we apprehend meet to be desired or rejected.
And if it be farther enquired, Whether the will has, in itself, a power to follow the dictates of the understanding, in things that are agreeable to our nature, and be generally disposed to do it, unless biassed by the passions, inclining and determining it another way? This, I think, is not to be denied; but in our present argument, we are to consider the will of man as conversant about things supernatural, and accordingly, must give a different account of Christian liberty, from that which is merely human, as before described. The Pelagians will allow what has been said concerning the nature of liberty in general; but the difference between us and them is, that we confine it within its own sphere; whereas they extend it farther, and apply it to regeneration, effectual calling, and conversion; in which respect it discovers itself no otherwise than as enslaved to, or a servant of sin;[13] and the powers and faculties of the soul, with relation hereunto, are weakened by the prevalency of corruption, so that we are not able to put forth those actions which proceed from, and determine a person to be renewed in the spirit of his mind; or to have put on the new man, which after God is created in righteousness and true holiness.
Again, if it be farther enquired; whether the will necessarily follows the dictates of the understanding, so that the grace of God takes its first rise from thence? that which I would say in answer thereunto is, That the understanding, indeed, represents things spiritual and heavenly to us, as good and desirable, and worthy of all acceptation; and gives us an undeniable conviction, that all the motives used in scripture, to choose and embrace them, are highly probable; but yet it does not follow from hence, that the will of man is always overcome thereby;[14] and the reason is, because of that strong propensity and inclination that there is in corrupt nature to sin, which bids defiance to all those arguments and persuasions that are used to the contrary, till we are brought under the influence of a supernatural principle, implanted in the soul in effectual calling.
And this leads us farther to enquire: Whether, supposing a man has this principle implanted in effectual calling, he then acts freely; or, what is the liberty of man’s will, when internally moved and influenced by divine grace? In answer to which, we must consider, that special grace does not destroy, but improve the liberty of man’s will: when there is a new nature implanted in him, it discovers its energy, and makes a change in all the powers and faculties of the soul; there is a new light shining in the understanding, vastly different from, and superior to that which it had before; and it may truly be called, The light of life, John viii. 12. not only as it leads to eternal life; but as it proceeds from a principle of spiritual life: and this is what we generally call saving knowledge; as it is said, This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent, chap. xvii. 13. Now this light in the understanding, being attended with power in the will, it is hereby induced to comply with its dictates, not barely as being prevailed on by rational arguments, but as there is a divine power accompanying them; it is not indeed prevailed on without arguments; for the Spirit makes use of the word to persuade, as well as to direct; though we do not, with the Pelagians, say, that the will is overcome only by arguments, as though the victory was owing to our power of reasoning; yet we freely own, that we act with judgment, and see the highest reason for what we do: we are enabled to use our reasoning powers indeed; but these are sanctified by the Spirit, as well as the will renewed; and both concur together, in order to our receiving and improving the doctrines contained in the gospel; and the Spirit of God also removes those rooted prejudices which we had entertained against the way of salvation by Christ: so that upon the whole, the gospel has its use, as it directs and excites our faith: our reasoning powers and faculties have their use also, as we take in, and are convinced, by what is therein contained; all this would be to no purpose, if there were not a superior power determining the will to a thorough compliance therewith. We do not deny that moral suasion oftentimes has a tendency to incline a man to the performance of moral duties; but it is what I rather choose to call evangelical persuasion, or the Spirit of God setting home upon the heart and conscience, what is contained in the gospel, that makes it effectual to salvation.[15] Thus concerning the nature and extent of human liberty; but inasmuch as this is not to be assigned as that which renders the gospel-call effectual, let it be farther considered,
III. That this is brought about by the almighty power of God, as it is observed in this answer, that it is a work of God’s almighty power and grace: this is that which enhances the excellency and glory of it, above all the works of common providence: however, when we say that it is a divine work, this is hardly sufficient to distinguish it from what the Pelagians often call it, by which they intend nothing more, than the powerful work of God, as the God of nature and providence; therefore we must farther consider it as a work of divine power, exerting itself in a supernatural way and not only excluding the agency of creatures, as bearing a part therein, but as opposed to those works which are brought about by the moral influence of persuasive arguments, without any change wrought in the will of man; in this sense we understand effectual calling to be a work of God’s almighty power.
And that this may appear, let it be premised, that it is not inconsistent with God’s dealing with men as intelligent creatures, endowed with liberty of will, for him to exert this power, since special providence, or efficacious grace, does no more destroy man’s natural powers, by its internal influence, enabling and exciting them to do what is supernaturally good, than common providence’s being conversant about the free actions of men, makes them cease to be free; only the former exerts itself in a different and superior way, producing effects much more glorious and excellent.
This being supposed, we shall, without pretending fully to explain the manner of the divine agency, which is principally known by its effects, endeavour to shew,
1. That effectual calling is, in a way of eminency, the work of divine power as distinguished from other works, which are, in their kind, the effects of power in a natural way.
2. We shall also observe what effects are produced thereby, and in what order.
3. Consider it, as it is, in a peculiar manner, attributed to the Spirit of God; and also shew, that it is a wonderful instance of his grace.
4. We shall consider this divine power as irresistible, and consequently such as cannot but be effectual to produce what is designed to be brought about thereby. And,
5. Speak something concerning the season in which this is done, which is called God’s accepted time.
1. Effectual calling is eminently a work of divine power; for the proof hereof, we have not only many express texts of scripture that sufficiently establish it, but we may appeal to the experience of those who are made partakers of this grace. If they compare their former and present state together, they may easily perceive in themselves, that there is such a change wrought in them, as is contrary to the inclinations of corrupt nature; whereby the stubbornness and obstinacy of their wills have been subdued, and such effects produced in them, as they never experienced before; and the manner of their production, as well as the consequences thereof, give them a proof of the agency of God herein, and the glory of his power exerted, so that they who deny it must be unacquainted with themselves, or not duly observe that which carries its own evidence with it.[16]
But we shall principally take our proofs from scripture, in which we have an account of the beginning of this work, which is styled the new birth; wherein we are said to be made partakers of the divine nature, 2 Pet. i. 4. that is, a nature that is produced by divine power; and we are said to be born, not of blood, nor of the will of the flesh, nor of the will of man, but of God, John i. 13. And the gospel, which is the instrument that he makes use of in calling effectually, is styled, The rod of his strength, Psal. cx. 2. the effect thereof, ascribed to the revelation of his arm, Isa. liii. 1. the season in which this is done, is called, The day of his power, Psal. cx. 3. and it is, by a metonymy, called, His power, 1 Cor. i. 18. Rom. i. 16. The cross of Christ is also, when preached, and made effectual for the answering this valuable end, styled, The power of God, 1 Cor. i. 24. Moreover, the progress of this work is ascribed to the power of God, 1 Thess. i. 5. it is this that keeps those who are effectually called through faith unto salvation, 1 Pet. i. 5. And that this power may appear to be extraordinary, the apostle uses an uncommon emphasis of expression, when he calls it, The exceeding greatness of his power, and, the working of his mighty power, Eph. i. 19, 20. which words[17] can hardly be translated without losing something of their force and beauty; and, indeed, there is not an expression used in scripture, to signify the efficacy of divine power, that exceeds, or, I may say, that equals them. And that it may appear more strong, the apostle, in the following words, represents it as being no less than that power which wrought in Christ, when God raised him from the dead.
And to all this let me add, that something to the same purpose may be inferred from those metaphorical expressions, by which it is set forth, as it is called a creation: thus, when we are made partakers of this privilege, we are said to be created in righteousness and true holiness, Eph. iv. 24. And the apostle seems to compare this with the creation of man at first, after the image of God, which consisted principally in righteousness and true holiness, and accordingly considers this image as restored, when a principle of grace is implanted, whereby we are again disposed to the exercise of righteousness and holiness: and elsewhere he says, We are his workmanship, created in Christ Jesus unto good works, that we should walk in them, chap. ii. 16. where he supposes, that this creating power must be exerted before we can put forth good works; and therefore it can be nothing less than the power of God; and it would not have been styled a creation, if it had not been a supernatural work, and therefore it is, in that respect, more glorious than many other effects of the divine power.
It is also styled, a resurrection from the dead: thus the apostle says, You hath he quickened, who were dead in trespasses and sins, chap. ii. 1, 5. in this respect it certainly exceeds the power of men. A physician, by his skill, may mend a crazy constitution, or recover it from the confines of death; but, to raise the dead, exceeds the limits of finite power. This mode of speaking our Saviour makes use of to signify the conversion or effectual call of sinners, when he says, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live, John v. 25. He had, in the foregoing verse been speaking of their having eternal life, and not coming into condemnation, and being passed from death to life, who hear his words and believe; and then it follows, that the hour is coming, that is, the time is near at hand, to wit, when the Spirit shall be poured forth, and the gospel-dispensation be begun, and it now is, in some degree, namely, in those who were converted by his ministry, when the dead shall hear his voice and live, or pass from a state of spiritual death to life, as a means for their attaining eternal life. This is much more agreeable to the context, than to conclude, as some do, to evade the force of this argument; that our Saviour speaks concerning some who were then, or should hereafter be raised from the dead, in a miraculous manner; which, they suppose, contains the sense of the words, now is, and that the hour is coming, refers to the general resurrection; but this seems not to be the sense of the text; because our Saviour supposes them, in a following verse, to be astonished at this doctrine; as though it was too great an instance of power for him to implant a principle of spiritual life in dead sinners; and therefore he proves his assertion from his raising the dead at the last day: Marvel not, for the hour is coming, that is, at the end of the world, when all that are in their graves shall hear his voice, John v. 28. This cannot well agree with the sense before given, of Christ’s raising the dead, as referring to the general resurrection; for that would be to answer their objection, or put a stop to their wonder at what he had said concerning it, by asserting the same thing in other words; whereas, if you suppose the dead’s hearing his voice, to imply a spiritual resurrection; and the dead raised out of their graves, to be an argument to convince them that his power was sufficient to bring about this great effect; there is much more beauty in the expression, and strength in the reasoning, than to take it otherwise.
This is so plain a proof of the argument, we are endeavouring to defend, that nothing farther need be added: however, I cannot but mention another scripture, in which our Saviour says, that no one can come to him, except the Father draw him, chap. vi. 44. where Christ, by coming to him, does not mean attending on his ministry, which did not require any power to induce them to it; but believing on him, so as to have everlasting life, in which sense, coming to him, is often taken in the gospels, ver. 47. and this is the immediate consequence of effectual calling. Now when our Saviour says, that none can thus come to him, without being drawn by the Father, we may understand what he means here, by what is said in a following verse, namely, their being taught of God, and having heard and learned of the Father, ver. 45. such, says he, Come unto me. Now this teaching certainly implies more than giving a rule of faith contained in divine revelation, for Christ is not here proving the necessity of divine revelation, as elsewhere; but is speaking concerning the saving efficacy thereof; and none can deny that many have been objectively taught, and instructed by the word, who have not come to Christ, or believed in him to everlasting life: the words are a quotation from the prophets, to which he refers; who intimate, that they should be all taught of God; which certainly implies more than an objective teaching and instructing; for in this sense, they, having divine revelation, were always taught of God: and it is a special privilege, which the prophet Isaiah mentions, when he foretels this matter, as appears by his connecting it with that great peace which they should have, or the confluence of saving blessings, which should attend it, Isa. liv. 13. And the prophet Jeremiah, who speaks to the same purpose, says, They shall teach no more every man his neighbour, and every man his brother, saying, know the Lord; for they shall all know me from the least of them, even to the greatest, Jer. xxxi. 33, 34. that is, they shall not only have an objective revelation, or that which some call moral suasion; but this shall be made effectual to their salvation; and in order thereunto, God promises that he would put his law in the inward part, and write it in the heart; and elsewhere, to give them a new heart, and to put a new spirit within them, and hereby to cause them to walk in his statutes, Ezek. xxxvi. 26. So that it is not barely a rectifying some mistakes which they were liable to; but producing in them something, which they had not before; not building upon the old foundation, but laying a new one, and so working a change in the powers and faculties of the soul; and as they were before, obdurate and hardened in sin, he promises to take away the heart of stone, and give them an heart of flesh; and by his word, which is compared to an hammer, to break the rock in pieces, Jer. xxiii. 29. This is certainly a work of power; but that it is so, will farther appear from what follows, in considering the work itself; which leads us to shew,
2. What effects are produced by the power of God, when we are thus called.
(1.) The first step that he is pleased to take in this work, is in his implanting a principle of spiritual life and grace, which is absolutely necessary for our attaining to, or receiving advantage by the external call of the gospel; this is generally styled regeneration, or the new birth; or, as in the scripture but now referred to, a new heart.
If it be enquired, What we are to understand by this principle? We answer, that since principles are only known by the effects which they produce; springs of acting, by the actions themselves, we must be content with this description; that it is something wrought in the heart of man, whereby he is habitually and prevailingly biassed and inclined to what is good: so that by virtue hereof, he freely, readily, and willingly chooses those things which tend to the glory of God; and refuses, abhors, and flees from what is contrary thereunto; and, as this more immediately affects the understanding, whereby it is enabled to discern the things which God reveals in the gospel in a spiritual way, it is styled, his shining in the heart, 2 Cor. iv. 6. to give us the light of the knowledge of his glory, or, his giving an eye to see, and an ear to hear, Deut. xxix. 4. As it respects the will, it contains in it a power, whereby it is disposed and enabled to yield the obedience of faith, to whatever God is pleased to reveal to us as a rule of duty, so that we are made willing in the day of his power; and, as it respects the affections, they are all inclined to run in a right channel, to desire, delight and rejoice in every thing that is pleasing to God, and flee from every thing that is provoking to him. This is that whereby a dead sinner is made alive, and so enabled to put forth living actions.
Concerning this principle of grace let it be observed, that it is infused and not acquired. The first principle or spring of good actions, may, with equal reason, be supposed to be infused into us, as Christians, as it is undoubtedly true, that the principle of reasoning is infused into us as men: none ever supposed that the natural power of reasoning may be acquired, though a greater facility or degree thereof is gradually attained; so that power, whereby we are enabled to put forth supernatural acts of grace, must be supposed to be implanted in us; which, were it acquired, we could not, properly speaking, be said to be born of God.
From hence I am obliged to infer, that the regenerating act, or implanting this principle[18] of grace, which is, at least, in order of nature, antecedent to any act of grace, put forth by us, is the immediate effect of the power of God, which none who speak of regeneration as a divine work, pretend to deny: and therefore, I cannot but conclude, that it is wrought in us without the instrumentality of the word, or any of the ordinary means of grace: my reason for it is this; because it is necessary, from the nature of the thing, to our receiving, improving, or reaping any saving advantage by the word, that the Spirit should produce the principle of faith; and to say, that this is done by the word, is in effect, to assert that the word produces the principle, and the principle gives efficacy to the word; which seems to me little less than arguing in a circle. The word cannot profit, unless it be mixed with faith; and faith cannot be put forth, unless it proceeds from a principle of grace implanted; therefore this principle of grace is not produced by it: we may as well suppose, that the presenting a beautiful picture before a man that is blind, can enable him to see; or the violent motion of a withered hand, produce strength for action, as we can suppose that the presenting the word in an objective way, is the instrument whereby God produces that internal principle, by which we are enabled to embrace it. Neither would this so well agree with the idea of its being a new creature, or our being created unto good works; for then it ought rather to be said, we are created by faith, which is a good work: this is, in effect, to say, that the principle of grace is produced by the instrumentality of that which supposes its being implanted, and is the result and consequence thereof.
I am sorry that I am obliged, in this assertion, to appear, at least, to oppose what has been maintained by many divines of great worth; who have, in all other respects, explained the doctrine of regeneration, agreeably to the mind and will of God, and the analogy of faith.[19] It may be, the principal difference between this explication and theirs is, that they speak of regeneration in a large sense, as including in it, not barely the implanting the principle, but the exciting it, and do not sufficiently distinguish between the principle, as implanted and deduced into act; for, I readily own, that the latter is by the instrumentality of the word, though I cannot think the former so; or, it may be, they consider the principle as exerted: whereas I consider it as created, or wrought in us; and therefore can no more conclude, that the new creation is wrought by an instrument, than I can, that the first creation of all things was.
And I am ready to conjecture, that that which leads many divines into this way of thinking, is the sense in which they understand the words of the apostle; Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever, 1 Pet. i. 23. and elsewhere, Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures, James i. 16. Whereas this does not so much respect the implanting the principle of grace, as it does our being enabled to act from that principle; and it is as though he should say, he hath made us believers, or induced us to love and obey Him by the word of truth, which supposes a principle of grace to have been implanted: otherwise the word of truth would never have produced these effects. Regeneration may be taken, not only for our being made alive to God, or created unto good works, but for our putting forth living actions, proceeding from that principle which is implanted in the soul. I am far from denying, that faith, and all other graces, are wrought in us by the instrumentality of the word; and it is in this sense that some, who treat on this subject, explain their sentiments, when they speak of being born again by the word: therefore I persuade myself, that I differ from them only in the acceptation of words, and not in the main substance of the doctrine they maintain.[20]
(2.) The principle of grace being implanted, the acts of grace in those who are adult, immediately ensue; which implies a change of our behaviour, a renovation of our lives and actions; which may properly be called conversion.
Having explained what we mean by regeneration, under our last head, it is necessary, in this, to consider how it differs from conversion; in which I shall take leave to transcribe a few passages from that excellent divine, but now mentioned. “Regeneration is a spiritual change; conversion is a spiritual motion; in regeneration there is a power conferred; conversion is the exercise of this power; in regeneration there is given us a principle to turn; conversion is our actual turning: in the covenant, the new heart, and God’s putting the Spirit into them, is distinguished from their walking in his statutes, from the first step we take, in the way of God, and is set down as the cause of our motion: in renewing us, God gives us a power; in converting us, he excites that power. Men are naturally dead, and have a stone upon them; regeneration is a rolling away the stone from the heart, and a raising to newness of life; and then conversion is as natural to a regenerate man, as motion is to a lively body: a principle of activity will produce action. The first reviving us is wholly the act of God, without any concurrence of the creature; but, after we are revived, we do actively and voluntarily live in his sight. Regeneration is the motion of God in the creature; conversion is the motion of the creature to God, by virtue of that first principle; from this principle all the acts of believing, repenting, mortifying, quickening, do spring. In all these a man is active; in the other, he is merely passive.”[21] This is what we may call the second step, which God takes in effectual calling; and it is brought about by the instrumentality of the word. The word before this, was preached to little or no purpose; or, it may be, was despised, rejected, and disregarded; but now a man is enabled to see a beauty, and a glory in it, all the powers and faculties of the soul, being under the influence of that spiritual life implanted in regeneration, and inclined to yield a ready and cheerful obedience to it; and this work is gradual and progressive; and as such, it is called the work of sanctification; of which more under a following answer,[22] and is attended with repentance unto life, and all other graces that accompany salvation; and in this respect we are drawn to Christ by his word and Spirit, or by his Spirit making use of his word, our minds savingly enlightened, our wills renewed, and determined to what is good, so that hereby we are made willing and able freely to answer the call of God, and to accept of, and embrace the grace offered and conveyed therein; as it is expressed in the answer we are explaining.
The first thing in which that change, which is wrought in effectual calling, manifests itself is, in our understandings’ being enlightened to receive the truths revealed to us in the word of God; and accordingly we see things with a new and different light; behold a greater beauty, excellency and glory in divine things, than ever we did before: we are also led into ourselves, and convinced of sin and misery, concluding ourselves, by nature, to be in a lost and undone condition; and then the soul sees the glory of Christ, the greatness of his love, who came to seek and save those that were lost, who is now precious to him, as he is said to be to them that believe; and pursuant hereunto the will, being determined, or enabled so to do, by the Spirit of God exciting the principle of grace, which he had implanted, accepts of him on his own terms; the affections all centre in, and desire to derive all spiritual blessings from him; Thus the work of grace is begun in effectual calling, which is afterwards carried on in sanctification.
And inasmuch as we are considering the beginning of the work of grace in effectual calling, I cannot but take notice of a question, which frequently occurs under this head, namely, Whether man, in the first moment thereof, viz. in regeneration, be merely passive, though active in every thing that follows after it? This we cannot but affirm, not only against the Pelagians, but others, whose method of treating the doctrine of divine grace, seems to agree with theirs. And here, that we may obviate a popular objection, usually brought against our assertion, as though hereby we argued, that God dealt with men as though they were machines, and not endowed with understanding or will let it be observed; that we consider the subjects of this grace no otherwise than as intelligent creatures, capable of being externally excited and disposed to what is good; or else God would never work this principle in them. Nor do we suppose, however men are said to be passive in the first moment in which this principle is implanted, that they are so afterwards, but are enabled to act under the divine influence; even as when the soul of Adam was created at first, it could not be said to be active in its own creation, and in the implanting those powers which were concreate with it; yet it was active, or those powers exerted themselves immediately after it was created. This is the state of the question we are now debating; and therefore we cannot but maintain, that men do not concur to the implanting the principle of grace; for then they would be active in being created unto good works; which are the result, and not the cause of that power which is infused into them, in order thereunto.
This is sufficiently evident, not only from the impotency of corrupt nature, as to what is good, but its utter averseness thereunto, and from the work’s being truly and properly divine; or (as has been before observed) the effect of almighty power. This is not a controversy of late date; but has been either defended or opposed, ever since Augustine’s and Pelagius’s time. Many volumes have been written concerning the aids and assistances of divine grace in the work of conversion. The School-men were divided in their sentiments about it, as they adhered to, or receded from Augustine’s doctrine: both sides seem to allow that the grace of God affords some assistance hereunto; but the main thing in debate, is, Whether the grace of God only bears one part in this work, and the will of man the other; like two persons lifting at the same burden, and carrying it between them. Some have allowed the divine concourse as necessary hereunto, who yet have not been willing to own that man bears no part in this work; or, that it is God that works in us, both to will and to do of his own good pleasure, Phil. ii. 13. which, the apostle asserts in so plain terms, that the most known sense thereof, cannot well be evaded; and, indeed, were it otherwise, it could hardly be said, that we are not sufficient of ourselves, to think any thing as of ourselves; which, though it be immediately applied to ministers, is certainly, by a parity of reason, applicable to all Christians, 2 Cor. iii. 5. nor would it be, in all respects, true, that we are born of God; or, that we, who before were dead in sin, are raised to a spiritual life, or made, with respect to the principle of spiritual actions, new creatures; all which is done in regeneration.[23]
We might also take occasion, under this head, to observe, what we often meet with in practical discourses and sermons, concerning preparatory works, or previous dispositions, which facilitate and lead to the work of conversion. Some assert, that we must do what we can, and by using our reasoning powers and faculties, endeavour to convert, or turn ourselves, and then God will do the rest, or finish the work which we have begun: and here many things are often considered as the steps which men may take in the reformation of their lives, the abstaining from gross enormities, which they may have been guilty of, thinking on their ways, and observing the tendency of their present course of life, and setting before themselves those proper arguments that may induce them to repent and believe; and then they may be said to have prepared themselves for the grace of God, so that it will ensue hereupon. And if there be any thing remaining, which is out of their power, God has engaged to succeed their endeavours, so that he will bring them into a state of regeneration and conversion.
This method of accounting for the work of grace, is liable to many exceptions, particularly as it supposes man to be the first mover in his own conversion, and the divine energy to be dependent upon our conduct; the contrary to which, is not only agreeable to scripture, but the divine perfections; as well as to the doctrine we have been maintaining, concerning effectual calling’s, being a divine work in the most proper sense thereof. But that we may impartially consider this matter, and set, what some call a preparatory work, in a just light, let it be observed,
1. That these preparatory works must either be considered as good in all those circumstances that are necessary to denominate them good, and particularly they must proceed from a good principle, that is to say, a principle of regeneration; or else they are only such works as are materially good, such many perform who are never brought into a state of conversion; or if, on the other hand, they are supposed to proceed from such a principle, then they are not, from the nature of the thing, works preparatory to the first grace, but rather consequent upon it.
2. It is one thing for us to assert, that it is our duty to perform all those works which some call preparatory, for conversion; such as meditation, attendance on the ordinances, duly weighing those arguments, or motives, that should lead us to repentance, and the exercise of all other graces; and another thing to say, that every one who performs these duties, shall certainly have regenerating grace; or, it is one thing to apply ourselves to the performance of those duties, as far as it is in our own power, and, at the same time, to wait, pray, and hope for success to attend them; and another thing to assert, that it shall always attend them, as though God had laid himself under an obligation to give special grace to those, who, in this respect, improve that which is common, the contrary whereunto may be observed in many instances. And when we have done all, we must conclude, that the grace of God, if he is pleased to give success to our endeavours, is free and sovereign.
3. They who say, That if we do all we can, God will do the rest, advance very little to support their argument, since there is no one who can pretend that he has done what he could: and may we not farther suppose, that God, in a judicial way, as punishing us for the many sins we commit, may deny this success: therefore, how can it be said, that it will necessarily ensue.
4. When we perform any of those duties, which some call preparatory to conversion, these are to be considered as the Spirit’s preparing his own way thereby, rather than corrupt nature’s preparing itself for grace. We are far from denying that there is a beautiful order in the divine dispensations; the Spirit of God first convinces of sin, and then shews the convinced sinner where his help is to be had; and enables him to close with Christ by faith. He first shews the soul its own corruption and nothingness, and then leads him to see Christ’s fulness; or that all his salvation is reposed in his hands, and enables him to believe in him to the saving the soul; one of these works, indeed, prepares the way for the other: nevertheless, none of them can be said to prepare the way for regeneration, which is the work of the Spirit of God; and without it, no other can be said to be a saving work.
Object. It is objected, that there are several scriptures which seem to speak of common grace, as being preparatory for special. Thus the scribe, mentioned in the gospel, who expressed himself discreetly, in asserting, that to love God with all the heart, and with all the understanding, soul, and strength; and to love our neighbour as ourselves, is better than all whole burnt-offerings and sacrifices, is said not to be far from the kingdom of God, Mark xii. 34. And elsewhere, we are exhorted to ask, and a promise is annexed thereunto, that it shall be given us, to seek and we shall find, Matt. vii. 7. And in another place, to turn at God’s reproof and he will pour out his Spirit unto us, and make known his words unto us, Prov. i. 25. And several other scriptures, in which super-added grace is connected with duty enjoined, which duty is supposed to be in our own power, and to be preparatory for it.
Answ. (1.) As to the first of these scriptures, in which our Saviour tells the scribe, that he was not far from the kingdom of God; he intends nothing else hereby, but that the profession he made, which he calls, his answering discreetly, was not very remote from that which was made by them, who were the subjects of his kingdom: it was the doctrine he mentions, that Christ commends; and therefore it must not be inferred from hence, that he had regard to his state, as though his inward temper of mind, or moral conduct of life, was such as more immediately disposed him for a state of grace, so that he was, at the same time, hovering between a state of unregeneracy and conversion.
(2.) As for that instance, in which persons are supposed to prepare themselves for that grace which God gives in answer to prayer, by performing that duty, as though he had obliged himself to give whatever they ask for, relating to their own salvation; this cannot be the sense of the scripture but now mentioned, or any other, to the like purpose; unless it be understood of the prayer of faith, under the influence of the Holy Spirit; but this supposes regenerating grace; and therefore it is foreign to the argument, in which man is considered as preparing himself for the grace of God, and not as expecting farther degrees of grace, upon his being inclined, by the Spirit of God, to seek them.
(3.) As for the other instance in the objection, relating to God’s engaging to give the Spirit, and to make known his words to those that turn at his reproof; this, I conceive, contains in it nothing else but a promise of the Spirit, to carry on the work of grace, in all those in whom it is begun. Though turning, in scripture, be sometimes taken for external reformation, which is in our own power, as it is our indispensable duty; yet, whenever a promise of saving blessings is annexed to it, as in this scripture, it is to be understood as denoting the grace of repentance. And if it be said, that this is God’s gift, and therefore cannot be the subject of an exhortation, it may be replied hereunto; that saving grace is often represented, in scripture, as our act, or duty, in order to the performance whereof we ought to say, as the church is presented speaking, Turn thou me, and I shall be turned, Jer. xxxi. 18. that is, I shall return unto thee with my whole heart, and not feignedly, chap. iii. 10.
The same reply might be given to their sense of several other scriptures brought to maintain the doctrine of preparatory works, performed by us, as necessarily inferring our obtaining the special grace of God. But I shall close this head with a few hints taken from that excellent divine before mentioned. “Man cannot prepare himself for the new birth: he hath, indeed, a subjective capacity for grace, above any other creature in the inferior world; and this is a kind of natural preparation, which other creatures have not; a capacity, in regard of the powers of the soul, though not in respect of the present disposition of them. He hath an understanding to know, and when it is enlightened, to know God’s law; a will to move and run, and when enlarged by grace, to run the ways of God’s commandments; so that he stands in an immediate capacity to receive the life of grace, upon the breath and touch of God, which a stone doth not; for in this it is necessary, that rational faculties should be put as a foundation of spiritual motions. Though the soul be thus capable, as a subject, to receive the grace of God, yet it is not therefore capable, as an agent, to prepare itself for it, or produce it. It is capable to receive the truths of God; but, as the heart is stony, it is incapable to receive the impressions of those truths. Though some things, which man may do by common grace, may be said to be preparations, yet they are not formally so; as that there is an absolute, causal connexion between such preparations, and regeneration; they are not disposing causes of grace: grace is all in a way of reception by the soul, not of action from the soul: the highest morality in the world is not necessary to the first infusion of the divine nature: if there were any thing in the subject that was the cause of it, the tenderest, and softest dispositions would be wrought upon; and the most intelligent men would soonest receive the gospel. Though we see them sometimes renewed, yet many times the roughest tempers are seized upon by grace. Though morality seems to set men at a greater nearness to the kingdom of God, yet, with all its own strength it cannot bring it into the heart, unless the Spirit open the lock: yea, sometimes it sets a man farther from the kingdom of God, as being a great enemy to the righteousness of the gospel, both imputed and inherent; and other operations upon the soul, which seem to be nearer preparations; such as convictions, &c. do not infer grace; for the heart, as a field, may be ploughed by terrors, and yet not planted with any good seed; planting and watering are preparations, but not the cause of fruit; the increase depends upon God:”[24] thus this learned author. And he also farther proves, that there is no obligation on God, by any thing that may look like a preparation in men; and adds, that if any preparations were our own, and were pure, which they are not: yet they cannot oblige God to give supernatural grace: which leads us,
3. To consider that this work is, in a peculiar manner, attributed to the Spirit of God; the only moving cause whereof, is his grace. That the Spirit is the author of this work, is not to be proved by experience, as the expressions of divine power therein are, but by scripture; and the scripture is very express as to this matter. Thus, when God promises to give a new heart; to take away the heart of stone, and to give an heart of flesh, and to cause his people to walk in his statutes, Ezek. xxxvi. 26, 27. he would put his Spirit within them; and elsewhere they are said to have purified their souls in obeying the truth, through the Spirit, 1 Pet. i. 22. And our Saviour asserts the necessity of our being born of the Spirit, John iii. 5. in order to our entering into the kingdom of God: so that from these, and several other scriptures, that might be referred to, it appears, that effectual calling is the internal powerful work of the Holy Ghost.[25]
Obj. 1. It is objected, by some, that this doctrine savours of enthusiasm; since it supposes that there is no difference between the Spirit’s internal influences, and inspiration; and to pretend to this, now the miraculous dispensation, which was in the apostle’s days, is ceased, is vain and enthusiastic.
Answ. To this it may be replied, That the charge of enthusiasm is very unjustly deduced from this doctrine; for we must distinguish between the extraordinary, and the ordinary influence of the Holy Ghost; the former is allowed by all, to be now ceased; and therefore they who pretend to it, are liable to this charge; but it is a very great dishonour cast upon the Holy Ghost to deny his powerful influence or agency in the work of grace; and it renders the condition of the church, at present, in a very material circumstance, so much inferior to what it was of old, that it is incapable of attaining salvation; unless it could be proved that salvation might be attained without the divine energy.
But, that we may farther reply to this objection, let it be considered; that the Spirit’s influence, as subservient to the work of grace, is evidently distinguished from imputation: the latter of these was a peculiar honour which was conferred upon some persons, who were either to transmit to the church a rule of faith, by the immediate dictates of the Holy Ghost; or else they were favoured with it to answer some extraordinary ends, which could not be attained without it, namely, their being furnished with wisdom, as well as courage and boldness, to maintain the cause, which they were not otherwise furnished to defend, against the opposition that it met with from their persecuting and malicious enemies, that so it might not suffer through their weakness; as when our Saviour bids his disciples not to take thought what they should say, when brought before rulers, &c. but promises, that the Spirit should speak in them, Matt. x. 18-20. And in some other particular instances we read, especially in the church at Corinth, that when ministers had not those advantages to qualify themselves to preach the gospel, which they afterwards were favoured with, some had this extraordinary gift, so that they spake by the Spirit; but this was only conferred occasionally, and for some special reasons: and therefore, those scriptures that speak of the influences of the Spirit, which were more common, and immediately subservient to the work of grace in the souls of those who were the subjects thereof, were, at that time, the same with them that we are pleading for, which were designed to continue in the church, in all the ages thereof: thus when persons are said, through the Spirit to mortify the deeds of the body, Rom. viii. 13. this does not respect any extraordinary dispensation, which they were then under, since it is the duty of all men, in all ages, without the extraordinary influences of the Spirit, to mortify the deeds of the body; and therefore we may expect this powerful energy as well as they, or else our condition would be very deplorable.
And besides, we never find that extraordinary gifts were immediately subservient to the subduing corruption, or, at least, that every one that had them, did mortify sin, and so appear to be internally sanctified: whereas, this is a character of those who are so; and not to have these influences, determines a person to be in an unregenerate state, or to live after the flesh, which is opposed to it, and so to be liable to death, ver. 12. No one can suppose, the apostle intends, in the foregoing verse, when he says, If ye live after the flesh, ye shall die; that if ye are not under inspiration, ye shall die, as living after the flesh: but the method of reasoning is strong and conclusive, if we understand the divine influence as what is distinct from inspiration, and consequently a privilege necessary for the beginning and carrying on the work of grace, and so belongs to believers in all ages.
Again, when the Spirit is said to help our infirmities, ver. 26. in prayer: is not prayer as much a duty now as it was when they had extraordinary gifts? therefore, ought we not to hope for the assistance of the Spirit, in all ages? and consequently the Spirit’s help, in this respect is not confined to that age, when there was a miraculous dispensation, or extraordinary inspiration.
And when it is elsewhere said, As many as are led by the Spirit of God, they are the sons of God, ver. 14. can we suppose, that none were the sons of God but such as had extraordinary gifts? Does not this privilege belong to us, as well as unto them? If therefore we are the sons of God, as well as they, we have this evidence hereof, according to this scripture; namely, our being led by the Spirit of God; though we pretend not to be led by him, as a Spirit of inspiration.
And to this we may add, that the apostle elsewhere speaks of some who were sealed with that Holy Spirit of promise; which is the earnest of our inheritance: and these are described as trusting in Christ after they had heard the word of salvation, and believing in him, Eph. i. 13, 14. But this belongs to the church in all ages; therefore sealing is not a privilege confined to those who had the extraordinary gifts of the Holy Ghost; but to believers as such.
Moreover, it is said, The Spirit beareth witness with our spirits, that we are the children of God, Rom. viii. 16. Therefore, some persons may know themselves to be the children of God, in a way of self-examination, by the witness of the Spirit, which is common to all believers; without pretending to be inspired therein; which would be to know this matter without the concurring testimony of our own spirits. Many things, of the like nature, might be observed, concerning the other scriptures, that are generally brought to prove, that believers, in our day, are made partakers of the powerful influences of the Holy Ghost; though they pretend not to the Spirit of inspiration; which is a sufficient answer to this objection.
Object. 2. If it be farther objected, that if the Spirit does work internally in the souls of men, we are not to suppose, that he works a change in their wills, but only presents objects to them, which they by their own power, improve, and make use of, for their good; even as a finite Spirit may suggest good or bad thoughts, without disposing us to comply with them; or, as the devil is said to work in men, who is called, The Spirit that now worketh in the children of disobedience, Eph. ii. 2.
Answ. To this it may be replied, that an objective influence, properly speaking, is no influence at all; much less is it becoming the dignity of the Holy Ghost, to say, That he hath no more an hand in the work of conversion, than that which a mere creature might have. I will not deny that the Greek word,[26] which signifies energy, or internal working, is sometimes taken for such a kind of influence as is not properly the effect of power, as in the instance contained in the objection; yet, let it be considered, that the same word is often used, in various other instances, in senses very different, when applied to God and the creature; where the word, in itself, is indeterminate; but the application of it sufficiently determines the matter; so as to leave no doubt, as to the sense of it. Thus to make, form, or produce, when applied to God, and the thing made, formed, or produced, is represented as an instance of his almighty power, which exceeds the limits of finite power, this determines the sense to be very different from making, forming, or producing, when applied to men, acting in their own sphere: so the apostle speaks of building, in a very different sense, as applied to God and the creature, which no one is at a loss to understand, who reads the words; Every house is builded by some man; but he that built all things is God, Heb. iii. 4. Now, to apply this to our present purpose, we do not deny, that a finite spirit has an energy, in an objective way; but when the same word is applied to God’s manner of acting; and is represented as has been before observed, as an instance of his almighty power, producing a change in the soul; and not only persuading, but enabling him to perform good works, from a principle of spiritual life, implanted, this may easily be understood as having a very different sense from the same word, when applied to the internal agency of a finite spirit; and therefore this objection does not overthrow the argument we are maintaining.
Object. 3. It is farther objected against what has been said concerning this powerful work of the Spirit, as being illustrated by the similitude of a person’s being raised from the dead; that this contains in it nothing supernatural, or out of the power of man; since the apostle says, Awake thou that sleepest, and arise from the dead, and Christ shall give the light, Eph. v. 14. If arising from the dead be the effect of almighty power, when applied to the work of grace, it seems preposterous for this to be recommended as our duty: and if it be not a work of almighty power, then those scriptures that illustrate effectual calling by the resurrection of the dead, are nothing to the argument for which they have been brought.
Answ. Some suppose, that its being assigned as a matter of duty for sinners to rise from the dead, does not infer, that it is in their own power; but, that it only signifies, that none can expect eternal life but those who rise from the death of sin; and accordingly, as the promise, here mentioned, relating to our having light, is said to be Christ’s gift, so the power to perform that duty, which is inseparably connected with it, to wit, rising from the dead, is to be sought for at his hand. But if this answer be not reckoned sufficient, I see no absurdity in supposing, that these two expressions, Awake, thou that sleepest, and arise from the dead, import the same thing. Sleep is, as it were, the image of death; and therefore, by a metaphorical way of speaking, it may be here called death; and if so, the apostle commands believers to awake out of their carnal security, or shake off their stupid frames, as they expect the light of eternal life: however, if it be taken in this sense here; yet when we meet with the words quickened, or raised from the dead, elsewhere, they may be understood in a different sense, as denoting the implanting a principle of grace in regeneration, as will appear by the context: thus when God is said to quicken those who were dead in trespasses and sins; who walked according to the course of this world, fulfilling the desires of the flesh, and of the mind; and were, by nature, the children of wrath; and to do this with a design to shew the exceeding riches of his grace, and kindness towards them; and as the consequence thereof, to work that faith which accompanies salvation, which is not of themselves, but his gift: I say, if these things are mentioned when we are said to be quickened, or raised from the dead, certainly it argues more than a stupid believer’s awaking from that carnal security, which he is under, who is supposed to have a principle of spiritual life, whereby he may be enabled so to do.
Object. 4. It is also objected to what has been said, concerning effectual calling’s being a work of divine power, that those scriptures, which speak of it as such, denote nothing else but the power of working miracles; whereby they to whom the gospel was preached, were induced to believe; as when the apostle says, His preaching was in demonstration of the Spirit, and of power, 1 Cor. ii. 4. that is, the doctrines he preached, were confirmed, and the truth thereof demonstrated by the power of the Holy Ghost, enabling them to work miracles: and the kingdom of God is not in word, but in power, chap. iv. 20. that is, the gospel is not only preached, but confirmed by miracles: Our gospel came to you in power, and in the Holy Ghost, 1 Thes. i. 5. that is, as some understand it, the gospel which we preach, was confirmed by the power and miraculous works of the Holy Ghost; which has no reference to the internal efficacious influences of the Spirit put forth in effectual calling.
Answ. Though we often read that the gospel was confirmed by miracles: nevertheless, I cannot see that this is the principle, much less the only sense of these scriptures, and some others that might have been produced to the same purpose.
As to the first of them in which the apostle speaks of his preaching, being in the demonstration of the Spirit, and of power; it may be observed, that in the preceding chapter he had been speaking concerning Christ preached, and his glory set forth among them, as the power of God; that is to say, the power of God rendered the preaching thereof effectual to the conversion of them that believed; which he concludes to contain in it no less a conviction of the truth of the Christian religion, than if he had wrought signs or miracles, which the Jews demanded, and which he had no design to work among them: therefore, why should we suppose, that when he speaks of his preaching being in the demonstration of the Spirit, and of power, that he intends the confirming his doctrine by miracles, and not in the same sense as he had before signified Christ to be the power of God.
And as for the other scripture, in which it is said, The kingdom of God is not in word, but in power; that is to be understood by comparing it with what immediately goes before, in which he says, that I will come to you shortly, if the Lord will and know not the speech of them who are puffed up, but the power. It we suppose, that by them who are puffed up, he means some of their teachers, who swelled either with pride or envy, and probably were sowing some seeds of error among them; it does not seem to be a just sense of the text, to explain the words when he says, I will know not the speech of them who are puffed up, but the power, q. d. I will not so much regard the doctrines they deliver, as I will enquire and be convinced, that they have confirmed them by miracles. For he would rather regard their doctrine than their pretence to miracles; or have said, I will not enquire whether ever they have wrought any miracles or no, but what efficacy their doctrine has had: and therefore the apostle, by knowing the power, does not mean that of working miracles, but he intimates that he would know, not only what doctrines these persons taught, but what success attended their preaching; and then he adds, that the kingdom of God, that is, the gospel-state is advanced and promoted, not barely by the church’s enjoying the means of grace, such as the preaching of the word; but by the power of God, which makes the word preached effectual to salvation, whereby sinners are converted, and many added to the church, such as shall be saved.
As to the last scripture mentioned, in which the apostle says, Our gospel came to you, not in word only, but in power, I cannot think that he has any reference in that place, to the confirming the gospel by miracles; because this is assigned as a mark of their election, knowing, brethren, your election of God; for our gospel came unto you, not only in word, but in power, &c. Now, whether we take election for God’s eternal design to save them, or for the execution thereof, in his applying the graces of the Spirit to them; or if we take it in the lowest sense, which they, on the other side of the question, generally give into, for their being a choice, religious unblameable society of Christians, excelling many others in piety: this could not be evinced by the gospel’s being confirmed by miracles; and therefore this sense seems not agreeable to the apostle’s design; and consequently the objection taken from those scriptures, that speak of the power of God in conversion, as implying nothing else but his power, exerted in working miracles, will not, in the least, be sufficient to weaken the force of the argument we are maintaining. Thus concerning effectual calling’s being a work of power, attributed, in particular, to the Holy Spirit.
There is one thing more observed, in the answer we are explaining, which must be briefly considered; namely, that it is a work of grace, which was the internal moving cause thereof; or, the reason of God’s exerting his divine power therein. Effectual calling must be a work of grace, without any motive taken from them, who are the subjects thereof; inasmuch as they had before this, nothing in them, that could render them the objects of divine love, being described as dead in trespasses and sins, alienated from the life of God, and enmity itself against him: so that their condition, antecedent hereunto, cannot be supposed to be the moving cause hereof; for that which is in itself, altogether unlovely, cannot afford a motive for love to any one that weighs the circumstances of persons and things, and acts in pursuance thereof.
Object. But whereas it is objected, that though the present condition of unregenerate persons cannot afford any motive inducing God thereunto, yet the foresight of their future conduct might.
Answ. To this we answer, That all the good which shall be found in believers, is God’s gift; he is the finisher as well as the author of faith; and therefore it cannot be said, that any thing out of himself, was the moving cause hereof. And to this we may add, That God foresaw the vile and unworthy behaviour of believers, proceeding from the remainders of corrupt nature in them, as well as those graces which he would enable them to act: so that there is as much in them that might induce him to hate them, as there is to move him to love them; and therefore we must conclude, that his love proceeds from another cause; or that it is by the grace of God alone, that we are what we are: which leads us to consider,
4. That the power and grace of God, displayed in effectual calling, is irresistible, and consequently such as cannot but be effectual to produce that which is designed to be brought about thereby. To deny this, would be to infer, that the creature has an equal, if not a superior, force to God: for, as, in nature, every thing that impedes or stops a thing that is in motion, must have an equal force to resist with that which is affected by it; so, in the work of grace, if the will of man can render the power of God of none effect, or stop the progress of divine grace, contrary to his design or purpose, this must argue the creature’s power of resisting, equal to that which is put forth by God, in order to the bringing this work to perfection. This consequence is so derogatory to the divine glory, that no one who sees it to be just, will maintain the premises from whence it is deduced.
If it be said, that God may suffer himself to be resisted; and his grace, that would otherwise have been effectual, to be defeated; this will not much mend the matter; but only, in order to the avoiding one absurd consequence, bring in another; for if every one would have, what he purposes to be done brought to pass, and would not be disappointed, if he could help it, the same must be said of the great God. Now if God could have prevented his purpose from being defeated, but would not, this argues a defect of wisdom; if his own glory was designed, by purposing to do that which the creature renders ineffectual, then he misses of that end, which cannot but be the most valuable, and consequently most desirable: therefore, for God to suffer a purpose of this nature, to be defeated, supposing he could prevent it, is to suffer himself to be a loser of that glory which is due to his name. Moreover, this is directly contrary to what the apostle says, Who hath resisted his will, Rom. ix. 19. or who hath rendered the grace, which he designed should take effect, ineffectual, or, which is the same thing, who can do it?
The ground on which many have asserted, that the grace of God may be resisted, is taken from some scriptures, that speak of man’s being in open hostility against him. Thus we read of a bold daring sinner, as stretching out his hand against God, and strengthening himself against the Almighty, running upon him, even on his neck, upon the thick bosses of his bucklers, Job xv. 25, 26. And Stephen reproves the Jews as having always resisted the Holy Ghost, both they and their fathers, Acts vii. 51, 52. and the Pharisees are said to have rejected, Luke vii. 30. or, as the word[27] might have been rendered, disannulled the counsel of God against themselves. And elsewhere, the prophet speaks of God’s stretching out his hand all the day unto a disobedient and gainsaying people, Rom. x. 21. These, and such like scriptures give occasion to some to suppose, that the power and grace, as well as the purpose of God, may be resisted.
But that we may understand the sense of these scriptures, and, at the same time not relinquish the doctrine we are maintaining, and thereby infer the consequence above-mentioned; we must distinguish between our opposition to God’s revealed will, contained in his word, which is the rule of duty to us; and resisting his secret will, which determines the event. Or, as it may be otherwise expressed, it is one thing to set ourselves against the objective grace of God, that is, the gospel, and another thing to defeat his subjective grace, that when he is about to work effectually in us, we should put a stop to his proceedings. The former no one denies; the latter we can, by no means, allow of. Persons may express a great deal of reluctancy and perverseness at that time, when God is about to subdue their stubborn and obstinate wills; but the power of God will break through all this opposition; and the will of man shall not be able to make his work void, or without effect. The Jews, as above-mentioned, might resist the Holy Ghost, that is, oppose the doctrines contained in scripture, which were given by the Spirit’s inspiration; and they might make this revelation of no effect, with respect to themselves; but had God designed that it should take effect, then he would have prevented their resisting it. Israel might be a gainsaying people, that is, they might oppose what God communicated to them by the prophets, which it was their duty and interest to have complied with; and so the offers of grace in God’s revealed will, might be in vain with respect to them; but it never was so with respect to those whom he designed to save: and if the hardened sinner, stretching out his hand against God, may be said hereby to express his averseness to holiness, and his desire to be exempted from the divine government; he may be found in open rebellion against him, as hating and opposing his law; but he cannot offer any real injury to his divine perfections, so as to detract from his glory, to render his purpose of no effect. Moses speaking concerning God’s works of providence, says, They are perfect; for all his ways are judgment, Deut. xxxii. 4. And elsewhere, God, by the prophet Isaiah, says, I will work, and who shall let it, Isa. xliii. 13. From whence he argues, his eternal Deity, and uncontroulable power, when he says, before the day was, I am he, and there is none that can deliver out of my hand; so that if a stop might be put to his works of providence, he would cease to be a God of infinite perfection; and may we not from hence infer, that his works of grace are not subject to any controul; so that when he designs to call any effectually, nothing shall prevent this end’s being answered, which is what we intend, when we speak of the power and grace of God as irresistible; which leads us to consider,
5. The season or time in which persons are effectually called; which in this answer, is said to be God’s accepted time. If the work be free and sovereign, without any motive in us, the time in which he does it, must be that which he thinks most proper. Here we may observe,
(1.) That some are regenerate in their infancy, when the word can have no instrumentality, in producing the least acts of grace; these have therefore the seeds thereof, which spring up, and discover themselves, when they are able to make use of the word. That persons are capable of regeneration from the womb, is no less evident, than that they are capable of having the seeds or principle of reason from thence, which they certainly have; and if it be allowed, that regeneration is connected with salvation, and that infants are capable of the latter, as our Saviour says, that of such is the kingdom of God; then they must be certainly capable of the former; and not to suppose some infants regenerate from the womb, would be to exclude a very great part of mankind from salvation, without scripture-warrant.
(2.) Others are effectually called in their childhood, or riper years, and some few in old age; that so no age of life may be an inducement to despair, or persons be thereby discouraged from attending on the means of grace. Thus it is said concerning Josiah, That in the eighth year of his reign, while he was yet young, he began to seek after the God of David, his father, 2 Chron. xxxiv. 1. and David was converted when he was a youth, a stripling of a ruddy and beautiful countenance, 1 Sam. xvi. 12. compared with chap. xvii. 56, 58. And Moses seems to have been effectually called, when he left Pharaoh’s court; and it came into his heart to visit his brethren the children of Israel; at which time he was forty years old, Acts vii. 23. And Abraham seems to have been made partaker of this grace, when he was called to leave his country, when he was seventy-five years old; before which, it is probable, that he, together with the rest of his father’s family, served other gods, Josh. xxiv. 2. compared with Gen. xii. 4. And we read, in one single instance, of a person converted in the very agonies of death, viz. the thief upon the cross, Luke xxiii. 43.
(3.) Sometimes, when persons seem most disposed hereunto, and are under the greatest convictions, and more inclined to reform their lives, than at other times, the work appears, by the issue thereof, to be no more than that of common grace, which miscarries and leaves them worse than they were before; and, it may be, after this, when they seem less inclined hereunto, that is, God’s accepted time, when he begins the work with power, which he afterwards carries on and completes. Some are suffered to run great lengths in sin, before they are effectually called; as the apostle Paul, in whom God was pleased to shew forth all long suffering, as a pattern to them which should hereafter believe, 1 Tim. i. 16. So that the time and means being entirely in his hand, as we ought not to presume, but wait for the day of salvation in all his ordinances; so, whatever our age and circumstances are, we are still encouraged to hope for the mercy of God, unto eternal life; or, that he will save and call us, with an holy calling.
Footnote 5:
That the invitations of the gospel are not restricted to a few amongst a larger number who hear them, is clear, from various considerations.
The term evangel, or gospel, importing good tidings, evinces, that it is designed not to call the righteous, but sinners to repentance and salvation.
The blessings, which it announces, lead to the same conclusion; liberty is offered to the captives, and the opening of the prison to those who are bound; those who labour and are heavily laden, are invited to seek, and obtain rest: those who hunger and thirst after righteousness, are assured that they shall be filled; the riches of grace and of glory are promised to the poor in Spirit; sight is offered to the blind; and howsoever diseased, those who are afflicted are invited to come to the great Physician; and even those who are dead in sin are revived by his life-giving word. Such are the circumstances of the worst of men, who are consequently the objects of the mercies proffered in the gospel.
The unregenerate elect, who stand amongst those who will not be saved, are like them, possessed of prevailing inclinations to sin, and equally impotent to good: they are all equally guilty of an aversation of heart from God, and so possess in themselves nothing which can evidence a right to gospel blessings more than others.
The invitations of the gospel are in universal terms, and although such terms are sometimes restricted by the sense, yet where no such restriction appears, they are to be taken in their own unlimited extent; the ransom is asserted to have been rendered for all; the Lord willeth not the destruction of any, but that all should turn and live; Christ proclaimed to sinners, if any man thirst, let him come unto me and drink; and directed his disciples to go and teach all nations; and it is his will, that the gospel should be preached unto every creature.
If in the day of final account, the abominable crimes of Sodom and Gomorrha shall evince less guilt than the impenitency of Chorazin and Bethsaida; the aggravation of guilt, which the gospel produces, demonstrates that its messages are directed unto the worst of men, as well as others.
Those who are guided by the light of nature, are guilty, because they violate the rule of conscience: such as possessed the law of God were still more guilty, but sinners under the light of the gospel, who trample under foot the blood of Christ, and despise and reject the mercies of the gospel, are guilty in the highest degree. It is just that they should not receive the offered pardon, but remain under the condemnation of the law, the dominion of iniquity, the slavery of Satan, and be left in their beloved darkness until they sink in despair. Yet nothing but their own aversion rejects the invitation, or prevents their salvation: they are straitened in their own bowels, and are the causes of their own destruction. Thus salvation is offered in general, and God is just, though the application of it is plainly special.
Footnote 6:
Vide Fuller’s “Gospel worthy of all Acceptation.”
Footnote 7:
See Vol. II. page 333.
Footnote 8:
This is what is generally called the formalis ratio of liberty.
Footnote 9:
We generally say, that whatever is essential to a thing, belongs to it as such. And there is a known rule in logic, A quatenus ad omne valet consequentia; and the then absurd consequences, above mentioned, would necessarily follow from it.
Footnote 10:
In this respect divines generally consider liberty as opposed to co-action: but here we must distinguish between a natural co-action and a moral one. Liberty is not opposed to a moral co-action, which is very consistent with it. Thus an honest man cannot allow himself in a vile action; he is under a moral constraint to the contrary; and yet he abstains from sin freely. A believer loves Christ freely, as the apostle Paul certainly did; and yet, at the same time, he was under the constraint of the love of Christ; as he himself expresses it, 2 Cor. v. 14.
Footnote 11:
This divines generally call spontaneity.
Footnote 12:
This some call lubentia rationalis.
Footnote 13:
This some divines call voluntas serva.
Footnote 14:
The question between us and the Pelagians, is not whether the will sometimes follows the dictates of the understanding, but, whether it either always does so? or, if it be otherwise, whether that which hinders it does not arise from a defect in these dictates of the understanding? Accordingly they speak of the dictates of the understanding as practical, and not barely speculative, and with a particular application to ourselves. They also consider the will as having been before in some suspense; but that dictate of the understanding which it follows, is the last, after mature deliberation; and it is supposed to have compared things together; and therefore presents a thing, not only as good, but more eligible than any thing else, which they call a comparate dictate of the understanding; and by this means the will is persuaded to a compliance. But though this may be true in many instances that are natural; yet daily experience proves, that it does not hold good with respect to things divine and supernatural.
Footnote 15:
The manners and maxims of the world accord with the inclinations of the human mind, because they spring from them: the dispositions and the pursuits of men are at variance with the laws of God, the doctrines of the gospel, and the practice of the saints, this will appear by comparing them. That the human mind should be brought to submit to the self-denial requisite to the character of a true christian, its bias or bent must be changed. Because men are moral agents, various motives are addressed to them to induce such change, when not attended to, they aggravate their guilt: when they are followed by the change, which they have a tendency to produce, those who yield are said to be “born of the word.” Were it not for the information we derive from the scriptures we should probably look no further than the proximate cause, and give man the glory; but these teach us, that the Spirit of God is always in such change, if it be real, the efficient cause: “God sanctifies by the truth,” he “opens the heart to attend” to the word, and when any have learned from and been taught or drawn by the Father they come unto Christ; they are therefore also in a higher sense born of the Spirit.
This work of God immediately upon the mind, is possible to him, who formed, sustains, and knows the secrets of the heart; if we are unconscious of our creation, support in existence, and the access of the Searcher of hearts to our minds, we may be unconscious of his influence to change them. If this were sensible, it might be a motive incompatible with the safety and moral government of beings, who at best, whilst here, are imperfectly holy.
The communication of the knowledge of saving truths immediately is unnecessary: we have the sacred scriptures, which are competent to make us wise unto salvation. The inspiration anciently given, is distinct from the change of bias, or disposition necessary to a preparation for heaven, might exist without, and is therefore inferior to it.
It is not the sole effect of moral suasion, it is a work of the spirit not the letter, of power not the word: it is a birth, not by “blood, nor by the will of the flesh, nor by the will of man, but of God,” and those only “who are of God, hear,” believe, and obey his word.
This influence is sight to the blind, hearing to the deaf, riches to the poor, health to the sick, and life to the dead. It is not incompatible with moral agency, for the holy disposition is as free in its operation, as the former sinful inclinations had been in theirs. The necessity of it to salvation, is no excuse for the impenitent; grace is not necessary to the vindication of Divine justice: the preponderancy of inclinations to evil is the essence of, not an apology for sin. It is very strange if, because a man is so intent upon sinning that nothing can change him but the almighty power of the Divine Spirit, he is on this very account innocent.—It does not render the preaching of the word unnecessary, for besides that it is commanded, and important to call men to repentance and faith, when the grace has been given, God also usually accompanies his ordinances with his Spirit’s influences, and seems in most cases, to direct in his providence the blessings of his instructions to those whom he makes the subjects of his grace.
Footnote 16:
“I have seen it objected, that to suppose a change effected in the heart of man, otherwise than by the power of moral means, is palpably absurd; as implying an evident impossibility in the nature of things. It has been said, by a divine of advanced age, and good sense; ‘The moral change of the mind in regeneration, is of an essentially different kind from the mechanical change of the body, when that is raised from the dead; and must be effected by the exertion of a different kind of power. Each effect requires a power suited to its nature: and the power proper for one can never produce the other. To argue from one to the other of these effects, as the apostle has been misunderstood to do, in Eph. i. 20, is therefore idle and impertinent.—The Spirit of God is possessed of these two kinds of power, and exerts the one or the other, accordingly as he wills to produce a change of the moral or physical kind, in moral beings or inanimate matter.’
“But to this philosophical objection, however plausible and unanswerable it may appear, I think the reply of our Saviour to the difficulty started by the Sadducees, respecting the resurrection and a future state, is neither idle, nor impertinent: ‘Ye do err, not knowing the scriptures, nor the power of God.’ The Almighty is not limited, as men are, to these two modes of operation, by moral and mechanical means. The Spirit of God is possessed of a power of working in a manner different from either of these; that is, supernaturally. The means by which effects are brought to pass in a natural way, must indeed be different; according to the nature of those effects, and of the subjects on which the operations are performed: but when once we admit the idea of a work properly supernatural—an effect produced not by the power of any means at all, we instantly lose sight of all distinctions in the kind of power, or manner of working, adapted to things of different natures. When God, by his omnipotent word alone, called all nature into being at first, are we to suppose that he exerted different powers, according to the natures of the things designed to be created; and that the power proper to create inanimate matter, could never create a thinking mind! Are we to conceive that angels and the souls of men were persuaded into being, by arguments and motives; and that the material world was forced out of nothing, by the power of attraction! So, in regard to quickening the dead, are we to imagine that God can give new life to a soul dead in sin, only by moral suasion; and that, if he will reanimate bodies which have slept thousands of years in the dust of the earth, he has no other way to do it than by a physical operation! The body of Christ was raised to life, I should suppose, not by any mechanical power, but supernaturally. In this manner God always works, when he quickeneth the dead, and calleth things that are not, as though they were. And what absurdity can there be in supposing Him able to give a new principle of action, as well as to give existence to any thing else, in this immediate manner?
“Some sound and sensible divines, it must be granted, in order to guard against the notion of regeneration’s being effected by moral suasion, have called it a physical work, and a physical change; but very needlessly, I apprehend, and with very evident impropriety. The change is moral: the work producing it, neither moral nor physical; but supernatural.”
DR. SMALLEY
Footnote 17:
Ὕπερβαλλον μεγεθος της δυναμεως αυτου—κατα την ενεργειαν του κρατους της ισχυος αυτου.
Footnote 18:
The change in regeneration has been often called the communication of a principle of spiritual life. It is described as life, in the scriptures. Sensible objects make no impressions on dead bodies, because insensible; and those, who receive no impressions from divine truths, but remain unaffected by the charms of holiness, are figuratively denominated dead. Life being the opposite of death, such as are sensible of the Divine excellencies, and receive the impressions which religious truths are calculated to make, may, in the same manner, be termed living. Such also are called spiritual, because this holy activity is communicated by the Spirit of God. “You hath he quickened;” and, because it has for its object the things which have been revealed by the Holy Spirit.
These terms are derived from the Scriptures, but the word principle is destitute of such support. It is found in the Epistle to the Hebrews: there it is used for those fundamental doctrines, which are the beginnings of the doctrine of the gospel; but this is not the meaning of the term in the above description. This change is the immediate work of God, and not the communication of some operative axiom of truth. There are natural principles of action; as habit, affection, and passion: and there are moral; as sense of duty, fear of God, and love of holiness. These are all termed principles, because they excite to action, and so are the beginnings, or causes of it. But it is scarcely in this sense, that the term principle is used in the description of regeneration; for it is said to be communicated, and so must mean something distinct from, and the effect of the work of the Spirit. Accordingly it has been called “a fixed impression of some spiritual truth upon the heart.” But there is no truth, or other motive, sufficient to prevail against the obduracy of the unrenewed heart; or to become a principle of action to a soul dead in sin. Whatever that is in fallen man, which repels such motives, and prevents their influence until some more worthy motive is thrown into the scale, it is the work of the Spirit to remove it, and to give the soul an activity towards holy things. No intervention of mediate causes seems necessary; the Spirit of God is the agent; the soul of the man is the subject of influence; and He is said to open the heart, to give a new heart, to create anew, to enlighten the mind in the knowledge of the truth, to work in us to will and to do, or to give sight to the blind, and hearing to the deaf. From such scriptural expressions it may be gathered that sight, knowledge, new dispositions, and a change of inclinations, are the effects of regeneration, and not the thing itself.
This change is more important than all the gifts of providence, if man therefore be the author of it, he is his own greatest benefactor, and must have the highest glory. If the Holy Spirit acts no otherwise on the human soul, than by addressing motives, angelic natures do also this; and no more power is ascribed to the Searcher of hearts, than to them. Then also it will follow, that all professing christians are of the same kind; and that it was improperly said, that they “were not of us,” who afterwards have “departed from us.” Then also the advice to those who are in the visible church “to examine,” and “prove themselves,” whether Christ be “in them,” is without meaning, or utility; because the thing to be inquired for is notorious, that is, their visible profession. And to “be born again,” is but “to see the” visible “kingdom” of Christ: and so the proposition spoken to Nicodemus was merely identical.
Footnote 19:
See Charnock, Vol. II. page 220, 221, &c. and Cole on Regeneration.
Footnote 20:
See Charnock, Vol. II. page 232, who speaking concerning its being an instrument, appointed by God, for this purpose, says, That God hath made a combination between hearing and believing; so that believing comes not without hearing, and whereas he infers from hence, that the principle of grace is implanted, by hearing and believing the word, he must be supposed to understand it, concerning the principle deduced into act, and not his implanting the principle itself.
Footnote 21:
See Charnock on Regeneration, Vol. II. page 70, 71.
Footnote 22:
See Quest. lxxv.
Footnote 23:
When it is said “no man can come unto me, except the Father who hath sent me, draw him,” the negation must be understood as expressive of moral impotency, and as if it had been said “ye will not come unto me that ye might have life;” but nevertheless as direct proof of the absolute necessity of divine grace to the salvation of every person who is saved. That the aid is not merely necessary to the understanding is evident from the guilt of unregeneracy, and from the supposition of the Saviour whose reproof implies that it was the carnality of the heart which created the impotency to come unto or believe on him.
The propriety of exhortations to turn, repent, believe, and work out our own salvation, is obvious; because such impotency is chiefly an aversion of heart. When such motives are ineffectual, they prove the inveteracy of the opposition to God, and argue the greater guilt. They are no evidence that grace is unnecessary, because they have an important effect in the change of the man’s views, and pursuits, when the Spirit of God has “opened the heart” to receive the necessary impressions; and because these motives are rendered effectual by the Divine Spirit. He grants us repentance, turns us, helps our unbelief, strengthens our faith, and works in us both to will and to do of his own good pleasure.
Because it is charged upon the evil that they “resist” the grace of God, and therefore his Spirit will not always “strive” with men, it by no means follows, that the success of grace depends merely upon our yielding; as often as men yield to the strivings of the Spirit, a victory is obtained; for the carnal heart inclines to evil until subdued by him: we are “made willing in a day of his power.” Were it otherwise the glory of man’s salvation would belong to himself, at least in part; but the language of the believer is “not unto us, O Lord, not unto us, but unto thy name, be the glory given.” Nor is there any need to suppose man’s salvation thus imputable to himself in order that the evil may be charged with the blame of his destruction; for nothing excludes him but his own evil heart, and this is his sin.
It does not result that the man, who is thus “made willing,” is in such manner constrained as that his holiness, being the effect of compulsion, possesses no moral beauty; because he acts as freely as the evil man does; and even more so, for the latter is a slave to his preponderating evil inclinations. The believer chooses holiness, and though he has nothing to boast of before God, his good works may well justify him before men.
If it be yet objected, that this is a discouraging representation of the way of obtaining happiness; it may be answered, that it can discourage only those, who wish for happiness, at the same time that they more strongly incline to sensuality; and such ought to be discouraged in their vain expectations: but it is highly consolatory to such as prefer holiness and heaven; for it not only discovers to them, that God has wrought in them to will and to do, but that he is engaged for them, and will accomplish their salvation.
Footnote 24:
See Charnock on Regeneration, Vol. II. page 147, 148, &c.
Footnote 25:
When we speak of effectual calling’s being the work of the Spirit, the agency of the Father and Son is not excluded, since the divine power, by which all effects are produced, belongs to the divine essence, which is equally predicated of all the persons in the Godhead; but when any work is peculiarly attributed to the Spirit, this implies his personal glory’s being demonstrated thereby, agreeably to what is elsewhere called the oeconomy of the divine persons; which see farther explained in Vol. I. page 292, 293, &c.
Footnote 26:
Ενεργεια.
Footnote 27:
Αθετησαι.
Quest. LXIX.
QUEST. LXIX. What is the communion in grace, which the members of the invisible church have with Christ?
ANSW. The communion in grace, which the members of the invisible church have with Christ, is, their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.
Having considered the vital union which the members of the invisible church have with Christ in their effectual calling, we are now led to speak concerning that communion in grace, which they have with him.
Communion with Christ doth not, in the least, import our being made partakers of any of the glories or privileges which belong to him as Mediator; but it consists, in our participation, of those benefits which he hath purchased for us; and it implies, on his part, infinite condescension, that he will be pleased to communicate such blessings on us, and on our’s, unspeakable honours and privileges, which we enjoy from him: it is sometimes called fellowship, 1 John i. 3. which is the result of friendship, and proceeds from his love: thus our Saviour speaks of his loving them, and manifesting himself unto them, John xiv. 21. It also proceeds from union with him, and is the immediate effect and consequence of effectual calling: therefore God is said to have called us unto the fellowship of his Son Jesus Christ, 1 Cor. i. 9.
And it is farther said in this answer, to be a manifestation of our union with him. He has received those blessings for us, which he purchased by his blood; and, accordingly is the treasury, as well as the fountain of all grace; and we are therefore said to receive of his fulness, grace for grace, John i. 16. And the blessings which we are said to receive, by virtue of his mediation, are justification, adoption, and sanctification, with all other benefits that either accompany or flow from them; which are particularly explained in the following answers.
Quest. LXX., LXXI.
QUEST. LXX. What is justification?
ANSW. Justification is an act of God’s free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.
QUEST. LXXI. How is justification an act of God’s free grace?
ANSW. Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice, in the behalf of them that are justified; yet, inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification, but faith; which also is his gift; their justification is, to them, of free grace.
Hitherto we have been led to consider that change of heart and life which is begun in effectual calling; whereby a dead sinner is made alive, and one that was wholly indisposed for, and averse to the performance of good works, is enabled to perform them by the power of divine grace: and now we are to speak concerning that change of state which accompanies it; whereby one, who being guilty before God, was liable to the condemning sentence of the law, and expected no other than an eternal banishment from his presence, is pardoned, received into favour, and has a right to all the blessings which Christ has, by his obedience and sufferings, purchased for him. This is what we call justification; and it is placed immediately after the head of effectual calling, as being agreeable to the method in which it is insisted on in that golden chain of salvation, as the apostle says, Whom he called, them he also justified, Rom. viii. 30.
This is certainly a doctrine of the highest importance, inasmuch as it contains in it the way of peace, the foundation of all our hope, of the acceptance both of our persons and services, and beholding the face of God, at last, with joy. Some have styled it the very basis of Christianity; and our forefathers thought it so necessary to be insisted on and maintained, according to the scripture-account thereof, that they reckoned it one of the principal doctrines of the reformation. And, indeed, the apostle Paul speaks of it as so necessary to be believed, that he concluded that the denying or perverting of it was the ground and reason of the Jews being rejected; who being ignorant of God’s righteousness, and going about to establish a righteousness of their own, have not submitted themselves to the righteousness of God: and when they shall be called, if their call be intended, in that account which we have, of the marriage of the Lamb, and his wife having made herself ready, Rev. xix. 7. as many suppose, it is worth observing, that she is described as arrayed in fine linen, which is the righteousness of saints, or Christ’s righteousness, by which they are justified: this is that in which they glory; and therefore are represented as being convinced of the importance of that doctrine which, before, they were ignorant of. This we have an account of in these two answers, which we are now to explain, and shall endeavour to do it in the following method.
I. We shall consider what we are to understand by the word justify.
II. What are the privileges contained therein, as reduced to two heads, to wit, pardon of sin; and God’s accounting them who are justified, righteous in his sight? And,
III. What is the foundation of our justification? namely, a righteousness wrought out for us.
IV. The utter inability of fallen man to perform any righteousness, that can be the matter of his justification in the sight of God.
V. That our Lord Jesus Christ has wrought out this righteousness for us, as our surety, by performing active and passive obedience; which is imputed to us for our justification.
VI. We shall consider it as an act of God’s free grace. And,
VII. Shew the use of faith in justification, or in what respects faith is said to justify.
I. We shall consider in what sense we are to understand the word justify. As there are many disputes about the method of explaining the doctrines of justification; so there is a contest between us and the Papists, about the sense of the word; they generally supposing, that to justify, is to make inherently righteous and holy; because righteousness and holiness sometimes import the same thing; and both of them denote an internal change in the person who is so denominated; and accordingly they argue, that as to magnify signifies to make great; to fortify, to make strong; so to justify is to make just or holy: and they suppose, that whatever we do to make ourselves so, or whatever good works are the ingredients of our sanctification, these must be considered as the matter of our justification. And some Protestant divines have supposed, that the difference between them and us, is principally about the sense of a word; which favourable and charitable construction of their doctrine, would have been less exceptionable, if the Papists had asserted no more than that justification might have been taken in this sense, when considered, not as giving us a right to eternal life, or being the foundation of that sentence of absolution, which God passes upon us: but since this is the sense they give of it, when they say that we are justified by our inherent holiness, we are bound to conclude, that it is very remote from the scripture sense of the word.
We do not deny that justification is sometimes taken in a sense different from that which is intended by it, when used to signify the doctrine we are explaining. Sometimes nothing more is intended hereby, than our vindicating the divine perfections from any charge which is pretended to be brought against them. Thus the Psalmist says, That thou mightest be justified when thou speakest, and be clear when thou judgest, Psal. li. 4. And our Saviour is said to be justified, that is, his person or character vindicated or defended from the reproaches that were cast on him; as it is said, Wisdom is justified of her children, Matt. xi. 19. Luke vii. 35. Also we frequently read of the justification of the actions or conduct of persons, in scripture; in which sense their own works may be said to justify or vindicate them from the charge of hypocrisy or unregeneracy. Again, to justify is sometimes taken, in scripture, for using endeavours to turn many to righteousness: and therefore our translators have rendered the words, in the prophecy of Daniel, which signify, they who justify many, they who turn many to righteousness, shall shine as the stars, Dan. xii. 3.[28]
There are various other senses which are given of this word, which we pass over as not applicable to the doctrine we are maintaining, and therefore shall proceed to consider the sense in which it is used, when importing a sinner’s justification in the sight of God; wherein it is to be taken only in a forensick sense, and accordingly signifies a person’s being acquitted or discharged from guilt, or a liableness to condemnation, in such a way as is done in courts of judicature: thus we read in the judicial law, that if there be a controversy between men, and they come unto judgment, that the judges may judge them, then they shall justify the righteous, and condemn the wicked, Deut. xxv. 1. where to justify the righteous, is to be understood for acquitting or discharging one that appears to be righteous, or not guilty, from condemnation; whereas the wicked, that is, they who appear to be guilty, are to be condemned: and in this sense the word is used, when applied to the doctrine of justification, in the New Testament, and particularly in Paul’s epistles; who largely insists on this subject.
Now that we may understand how a sinner may expect to be discharged at God’s tribunal, let us consider the methods of proceeding used in human courts of judicature: herein, it is supposed, that there is a law that forbids some actions which are deemed criminal; and also, that a punishment is annexed to this law, which renders the person that violated it, guilty; and then persons are supposed to be charged with the violation thereof; which charge, if it be not made good, they are said to be justified, that is, cleared from presumptive, not real guilt: but if the charge be made good, and he that fell under it, liable to punishment; if he suffer the punishment he is justified, as in crimes that are not of a capital nature; or if he be any otherwise cleared from the charge, so that his guilt be removed, then he is deemed a justified person: and so the law has nothing to lay to his charge, with respect to that which he was before accused of. Thus when a sinner, who had been charged with the violation of the divine law, found guilty before God, and exposed to a sentence of condemnation, is freed from it, then he is said to be justified; which leads us to consider,
II. The privileges contained in justification; which are forgiveness of sin and a right and title to eternal life. These are sufficiently distinguished, though never separated; so that when we find but one of them mentioned in a particular scripture, which treats on this subject, the other is not excluded. Forgiveness of sin is sometimes expressed in scripture, by a not imputing sin; and a right to life, includes in it our being made partakers of the adoption of children, and a right to the inheritance prepared for them. The apostle mentions both these together, when he speaks of our having redemption through the blood of Christ, even the forgiveness of sins; and being made meet to be partakers of the inheritance of the saints in light, Col. i. 12, 14. And elsewhere he speaks of Christ’s redeeming them that were under the law; which includes the former branch of justification, and of their receiving the adoption of children, which includes the latter. And again he considers a justified person as having peace with God, which more especially respects pardon of sin, and of their having access to the grace wherein they stand, and their rejoicing in hope of the glory of God, Rom. v. 1, 2. which is what we are to understand by, or includes in it, their right to life.
That justification consists of both these branches, we maintain against the Papists, who suppose that it includes nothing else but forgiveness of sin, which is founded on the blood of Christ; whereas, according to them, our right to life depends on our internal qualifications, or sincere obedience. And besides these, there are some Protestant divines, who suppose that it consists only in pardon of sin; and this is asserted, by them, with different views; some do it as most consistent with the doctrine of justification by works, which they plead for; whereas, others do it as being most agreeable to another notion which they advance, namely, that we are justified only by Christ’s passive obedience; which will be considered under a following head. Again, there are others, whose sentiments of the doctrine of justification are agreeable to scripture, who maintain, that it includes both forgiveness of sins, and a right to life; but yet they add, that the former is founded on Christ’s passive obedience, and the latter on his active: whereas, we cannot but think, that the whole of Christ’s obedience, both active and passive, is the foundation of each of these; which will also be considered, when we come to speak concerning the procuring cause of our justification.
All that we shall observe at present, is, that these two privileges are inseparably connected; therefore, as no one can have a right to life, but he whose sins are pardoned; so no one can obtain forgiveness of sin, but he must, as the consequence hereof, have a right to life. As by the fall, man first became guilty, and then lost that right to life which was promised in case he had stood; so it is agreeable to the divine perfections, provided the guilt be removed, that he should be put in the same state as though it had not been contracted, and consequently, that he should not only have forgiveness of sins, but a right to life. Forgiveness of sin, without a right to eternal life, would render our justification incomplete; therefore, when any one is pardoned by an act of grace, he is put in possession of that which, by his rebellion, he had forfeited, he is considered, not only as released out of prison, but as one who has the privileges of a subject, such as those which he had before he committed the crime. Without this he would be like Absalom, when, upon Joab’s intercession with David, the guilt of murder, which he had contracted, was remitted so far, as that he had liberty to return from Geshur, whither he was fled: nevertheless, he reckons himself not fully discharged from the guilt he had contracted, and concludes his return to Jerusalem, as it were, an insignificant privilege; unless, by being admitted to see the king’s face, and enjoy the privileges which he was possessed of before, he might be dealt with as one who was taken into favour, as well as forgiven, 2 Sam. xiv. 2. which was accordingly granted. This leads us to consider these two branches of justification in particular. And,
1. Forgiveness of sin. Sin is sometimes represented as containing in it moral impurity, as opposed to holiness of heart and life; and accordingly is said, to defile a man, Matt. xv. 19, 20. and is set forth by several metaphorical expressions in scripture, which tend to beget an abhorrence of it as of things impure; in which sense it is removed in sanctification rather, than in justification; not but that divines sometimes speak of Christ’s redeeming us from the filth and dominion of sin, and our deliverance from it in justification: but these are to be understood as rendering us guilty; inasmuch as all moral pollutions are criminal, as contrary to the law of God; otherwise our deliverance from them would not be a branch of justification; and therefore, in speaking to this head, we shall consider sin as that which renders men guilty before God, and so shew what we are to understand by guilt.
This supposes a person to be under a law, and to have violated it; accordingly sin is described as the transgression of the law, 1 John iii. 4. The law of God, in common with all other laws, is primarily designed to be the rule of obedience; and in order thereunto, it is a declaration of the divine will, which, as creatures and subjects, we are under a natural obligation to comply with; and God, as a God of infinite holiness and sovereignty, cannot but signify his displeasure in case of disobedience; and therefore he has annexed a threatening to his law, or past a condemning sentence, as that which is due for every transgression: this divines sometimes call the sanction of the law, or a fence, with which it is guarded, that so, through the corruption of our nature, we may not conclude, that we may rebel against him with impunity: this the scripture styles, The curse of the law, Gal. iii. 10. So that guilt is a liableness to the curse or condemning sentence of the law, for our violation of it: this is sometimes called a debt of punishment, which we owe to the justice of God, for not paying that debt of obedience which was due from us to his law. Thus, when our Saviour advises us to pray, that our sins may be forgiven; he expresses it by forgiving us our debts, Luke xi. 4. Matt. vi. 12. so that forgiveness, as it is a freeing us from guilt, discharges us from the guilt of punishment which we were liable to.
There is a twofold debt which man owes to God; one he owes to him as a creature under a law; this is that debt of obedience, which he cannot be discharged from; and therefore, a justified person is, in this sense, as much a debtor as any other. There is also a debt which man contracts as a criminal, whereby he is liable to suffer punishment; this alone is removed in justification.
Moreover, we must carefully distinguish between the demerit of sin, or its desert of punishment; and the sinner’s obligation to suffer punishment for it. The former of these is inseparable from sin, and not removed, or, in the least lessened, by pardoning mercy; for sin is no less the object of the divine detestation; nor is its intrinsic evil, or demerit, abated by its being forgiven; and therefore, a justified person, remaining still a sinner, as transgressing the law of God, has as much reason to condemn himself, in this respect, as though he had not been forgiven. The Psalmist speaking concerning a person that is actually forgiven or justified, says, notwithstanding, that if thou Lord, shouldst mark iniquities, O Lord, who shall stand? Psal. cxxx. 3. He was, at the same time, in a justified state; but yet he concludes, that there is a demerit of punishment in every sin that he committed; though, when it is pardoned, the obligation to suffer punishment is taken away:[29] and therefore, the apostle speaking of such, says, There is no condemnation to them, Rom. viii. 1. We must farther distinguish between our having matter of condemnation in us; this a justified person has; and there being no condemnation to us; that is, the immediate result of being pardoned.
There are several expressions in scripture, whereby forgiveness is set forth, namely, God’s covering sin: thus the Psalmist says, Blessed is he whose transgression is forgiven, whose sin is covered, Psal. xxxii. 1. or, his hiding his face from it, and blotting it out; or, when it is sought for, Psal. li. 9. its not being found, Jer. l. 20. and, casting our sins into the depths of the sea, Micah vii. 19. And elsewhere it is said, That when God had pardoned the sins of his people, he did not behold iniquity in Jacob, nor see perverseness in Israel, Numb, xxiii. 21. which amounts to the same thing as the foregoing expressions of its being covered, hid, blotted out, &c.
I am sensible there have been many contests about the sense of this scripture; which might, without much difficulty, have been compromised, had the contending parties been desirous to know each others sense, without prejudice or partiality. It is not to be thought, that when God forgives sin, he does not know, or suppose that the person forgiven, had, before this, contracted guilt by sins committed; for without this, he could not be the object of forgiveness. When God is said not to look upon, or hide his face from their sins, it is not to be supposed, that he knows not what they have done, or what iniquities they daily commit against him; for that would be subversive of his omniscience: and when he is said not to mark our iniquities, we are not to understand it, as though he did not look upon the sins we commit, though in a justified state, with abhorrence; for the sinner may be pardoned, and yet the crime forgiven be detested. But God’s not seeing sin in his people, is to be taken in a forensic sense; and accordingly, when an atonement is made for sin, and the guilt thereof taken away, the criminal, in the eye of the law, is as though he had not sinned; he is as fully discharged from the indictment, that was brought in against him, as though he had been innocent, not liable to any charge founded upon it; and therefore the apostle says, Who shall lay any thing to the charge of God’s elect? It is God that justifieth, Rom. viii. 33. and it is the same, as for God not to enter into judgment, as the Psalmist elsewhere expresses it; or to punish us less than our iniquities have deserved, Psal. cxliii. 2. In this sense the indictment that was brought against him, is cancelled, the sentence reversed, and prosecution stopped; so that whatever evils are endured as the consequence of sin, or with a design to humble him for it, as bringing sin to his remembrance, with all its aggravating circumstances, he is, nevertheless, encouraged to hope, that these are not inflicted in a judicial way, by the vindictive justice of God demanding satisfaction; but to display and set forth the holiness of his nature, as infinitely opposite to all sin, and the dispensations of his providence agreeably thereunto; and that with a design to bring him to repentance for it.
And, that this privilege may appear to be most conducive to our happiness and comfort, let it be considered; that wherever God forgives sin, he forgives all sin, cancels every debt that rendered him liable to punishment, otherwise our condition would be very miserable, and our salvation impossible; our condition would be like that of a person who has several indictments brought in against him, every one of which contain an intimation that his life is forfeited; it would avail him very little for one indictment to be superseded, and the sentence due to him for the others, executed: thus the apostle speaks of the free gift, being of many, that is, of the multitude of our offences unto justification, Rom. v. 16. And elsewhere he speaks of God’s forgiving his people all trespasses, Col. ii. 13. And as he forgives all past sins, so he gives them ground to conclude, that iniquity shall not be their ruin; and therefore, the same grace that now abounds towards them herein, together with the virtue of the atonement made for sin, shall prevent future crimes being charged upon them to their condemnation. Thus concerning forgiveness of sin.
2. The other privilege, which they who are justified are made partakers of, is the acceptation of their persons, as righteous in the sight of God: thus they are said to be made accepted in the Beloved, Eph. i. 6. and as their persons are accepted, so are their performances, notwithstanding the many defects that adhere to them. Thus God is said to have had respect unto Abel, and to his offering, Gen. iv. 4. And, together with this, they have a right and title to eternal life; which is that inheritance which Christ has purchased for, and God, in his covenant of grace, has promised to them. This is a very comprehensive blessing; for it contains in it a right to all those great and precious promises, which God has made, respecting their happiness both here and hereafter. But since we shall have occasion to insist on this in a following answer, under the head of adoption, which some divines, not without good reason, conclude to be a branch of justification, or, at least, to contain in it those positive privileges, which they, who are justified, partake of, either here of hereafter, we shall proceed to consider,
III. What is the foundation of our justification; and that must be either some righteousness wrought out by us; or for us. Since justification is a person’s being made righteous, as the apostle styles it, Rom. v. 29. we must consider what we are to understand hereby; and accordingly a person is said to be righteous who never violated the law of God, nor exposed himself to the condemning sentence thereof: in this respect man, while in a state of innocency, was righteous; his perfect obedience was the righteousness which, according to the tenor of the covenant he was under, gave him a right to eternal life; especially it would have done so, had it been persisted in, till he was possessed of that life; but such a righteousness as this, cannot be the foundation of our justification, as the apostle says, By the works of the law shall no flesh be justified, Gal. ii. 16. Therefore, the righteousness we are now speaking of, must be something wrought out for us, by one who stood in our room and stead, and was able to pay that debt of obedience, and endure those sufferings that were due for sin, which the law of God might have exacted of us, and insisted on the payment of, in our own persons, which, when paid by Christ for us, is that, (as will be considered under a following head,) which we generally call Christ’s righteousness, or what he did and suffered in our stead, in conformity to the law of God; whereby its honour was secured and vindicated, and justice satisfied; so that God hereby appears to be, as the apostle says, Just, and the justifier of him which believeth in Jesus, Rom. iii. 26.[30]
IV. We are now to consider the utter inability of fallen man to perform any righteousness that can be the matter of his justification in the sight of God; whereby it will appear, as it is observed in this answer, that we are not accounted righteous in his sight, for any thing wrought in us, or done by us. That we cannot be justified by suffering the punishment that was due for sin, appears from the infinite evil thereof; and the eternal duration of the punishment that it deserves; as our Saviour observes in the parable concerning the debtor, who did not agree with his adversary while in the way, but was delivered to the officer, and cast into prison; from whence he was not to come out till he had paid the uttermost farthing, Matt. v. 25, 26. that is to say, he shall never be discharged. A criminal who is sentenced to endure some punishments short of death, or which are to continue but for a term of years, when he has suffered them, is, upon the account hereof, discharged, or justified: but it is far otherwise with man, when fallen into the hands of the vindictive justice of God; therefore the Psalmist says, enter not into judgment with thy servant, or do not punish me according to the demerit of sin; for in thy sight shall no flesh living be justified.
Neither can any one be justified by performing active obedience to the law of God; for nothing is sufficient to answer that end, but what is perfect in all respects; it must be sinless obedience, and that not only as to what concerns the time to come, but as respecting the time past; and that is impossible, from the nature of the thing, to be said of a sinner; for it implies a contradiction in terms. This farther appears from the holiness of God, which cannot but detest the least defect; and therefore will not deal with a sinful creature, as though he had been innocent: and as for sins that are past, they render us equally liable to a debt of punishment, with those which are committed at present, or shall be hereafter, in the sight of God. Moreover, the honour of the law cannot be secured, unless it be perfectly fulfilled; which cannot be done if there be any defect of obedience.
As for those works which are done by us, without the assistance of the Spirit of God, these proceed from a wrong principle, and have many other blemishes attending them, upon the account whereof, they have only a partial goodness; and for that reason Augustine gives them no better a character than shining sins[31]: but whatever terms we give them, they are certainly very far from coming up to a conformity to the divine law. And as for those good works which are said to be wrought in us, and are the effect of the power and grace of God, and the consequence of our being regenerated and converted, these fall far short of perfection; there is a great deal of sin attending them, which, if God should mark, none could stand. This is expressed by Job, in a very humble manner; How should man be just with God? if he will contend with him, he cannot answer him one of a thousand. And, if I wash myself with snow water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me: for he is not a man as I am, that I should answer him, and we should come together in judgment, Job ix. 2, 3, 30-32. when God is said to work in us that which is well pleasing in his sight, Heb. xiii. 21. we are not to understand, that the grace which he works in us, renders us accepted in his sight, in a forensic sense, or, that it justifies us; for in this respect we are only made accepted in the Beloved, that is, in Christ, Eph. i. 3.
Moreover, as what is wrought in us, has many defects attending it; so it is not from ourselves, and therefore cannot be accepted as a payment of that debt of obedience which we owe to the justice of God; and consequently we cannot be justified thereby. Some, indeed, make the terms of acceptance, or justification in the sight of God, so very low, as though nothing were demanded of us but our sincere endeavours to yield obedience, whatever imperfections it be chargeable with. And others pretend, that our confessing our sins will be conducive hereunto; and assert, that our tears are sufficient to wash away the guilt of sin. The Papists add, that some penances, of acts of self-denial, will satisfy his justice, and procure a pardon for us; yea, they go farther than this, and maintain, that persons may perform works of supererogation, or pay more than the debt that is owing from them, or than what the law of God requires, and thereby not only satisfy his justice, but render him a debtor to them; and putting them into a capacity of transferring these arrears of debt, to those that stand in need of them, and thereby lay an obligation on them, in gratitude, to pay them honours next to divine. Such absurdities do men run into, who plead for human satisfactions, and the merit of good works, as the matter of our justification: and, indeed, there is nothing can tend more to depreciate Christ’s satisfaction, on the one hand, and stupify the conscience on the other; and therefore, it is so far from being an expedient for justification, that it is destructive to the souls of men.
As for our sincere endeavours, or imperfect obedience, these cannot be placed by the justice of God, in the room of perfect; for that is contrary to the nature of justice: We cannot suppose, that he who pays a pepper-corn, or a few mites, instead of a large sum, really pays the debt that was due from him; justice cannot account this to be a payment; therefore, a discharge from condemnation, upon these terms, cannot be styled a justification. And if it be said that it is esteemed so by an act of grace: this is to advance the glory of one divine perfection, and, at the same time, detract from that of another; nothing therefore can be our righteousness, but that which the justice of God may, in honour, accept of for our justification: and our own righteousness is so small and inconsiderable a thing, that it is a dishonour for him to accept of it in this respect; and therefore we cannot be justified by works done by us, or wrought in us.
This will farther appear, if we consider the properties of this righteousness; and in particular, that it must not only be perfect, and therefore, such as a sinful creature cannot perform; but it must also be of infinite value, otherwise it could not give satisfaction to the infinite justice of God; and consequently cannot be performed by any other than a divine person. And it must also bear some resemblance to that debt which was due from us, inasmuch as it was designed to satisfy for the debt which he had contracted; and therefore must be performed by one who is really man. But this having been insisted on elsewhere, under the head of Christ’s Priestly office[32], we shall not farther enlarge on it; but proceed to consider,
V. That our Lord Jesus Christ has wrought out this righteousness for us, as our Surety, by performing active and passive obedience; which is imputed to us for our justification. We have before considered that it is impossible that such a righteousness, as is sufficient to be the matter of our justification, should be wrought out by us in our own persons; it therefore follows; that it must be wrought out for us, by one who bears the character of a surety, and performs every thing that is necessary to our justification; such an one is our Lord Jesus Christ. In considering this head, we must,
1. Shew what we are to understand by a surety, since it is the righteousness of Christ, under this relation to us, which is the matter of our justification. A surety is one who submits to be charged with, and undertakes to pay a debt contracted by another, to the end that the debtor may hereby be discharged: thus the apostle Paul engages to be surety to Philemon, for Onesimus, who had fled from him, whom he had wronged or injured, and was hereby indebted to him; concerning whom, he says, If he hath wronged thee, or oweth thee ought, put that on mine account; I, Paul, have written it with mine own hand, I will repay it, Philem. ver. 18. And elsewhere, we read of Judah’s overture to be surety for his brother Benjamin, that he should return to his father, as a motive to induce him to give his consent that he should go with him into Egypt: I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever, Gen. xliii. 9. This is so commonly known in civil transactions of the like nature, between man and man, that it needs no farther explication; however, it may be observed,
(1.) That a person’s becoming surety for another, must be a free and voluntary act: for to force any one to bind himself to pay a debt, which he has not contracted, is as much an act of injustice, as it is in any other instance to exact a debt where it is not due.
(2.) He that engages to be surety for another must be in a capacity to pay the debt, otherwise he is unjust to the creditor, as well as brings ruin upon himself: therefore it is said, Be not thou one of them that strike hands, or of them that are sureties for debts, if thou hast nothing to pay; why should he take away the bed from under thee? Prov. xxiii. 26, 27.
(3.) He who engages to be surety for another, is supposed not to have contracted the debt himself; and therefore the creditor must have no demands upon him, as being involved together with the debtor, and so becoming engaged antecedent to his being surety: nevertheless, he is deemed, in the eye of the law, consequent thereunto, to stand in the debtor’s room, and to be charged with his debt, and equally obliged to the payment thereof, as though he had contracted it, especially if the creditor be resolved to exact the payment of him, rather than of the original debtor[33].
(4.) As debts are of different kinds, so the obligation of a surety agreeably thereunto admits of different circumstances: thus there are pecuniary debts resulting from those dealings or contracts which pass between man and man in civil affairs; and there are debts of service or obedience; as also debts of punishment, as has been before observed, for crimes committed; in all which cases, as the nature of the debt differs, so there are some things peculiar in the nature of suretyship for it. In pecuniary debts the creditor is obliged to accept of payment at the hand of any one, who at the request of the debtor is willing to discharge the debt which he has contracted, especially, if what he pays be his own; but in debts of service or punishment, when the surety offers himself to perform of suffer what was due from another, the creditor is at his liberty to accept of, or refuse satisfaction from him, but might insist on the payment of the debt by him in his own person, from whom it was due.
2. Christ was such a surety for us, or substituted in our room, with a design to pay the debt which was due to the justice of God from us. Here, that we may assume the ideas of a surety but now-mentioned, and apply them to Christ, as our surety, let it be considered;
(1.) That what he did and suffered for us was free and voluntary; this appears from his readiness to engage therein, expressed by his saying, Lo, I come to do thy will, Heb. x. 9. And therefore whatever he suffered for us did not infer the least injustice in God that inflicted it[34].
(2.) He was able to pay the debt, so that there was not the least injury offered to the justice of God by his undertaking. This is evident, from his being God incarnate; and therefore in one nature he was able to do and suffer whatever was demanded of us, and in the other nature to add an infinite value to what he performed therein.
(3.) He was not rendered incapable of paying our debt, or answering for the guilt which we had contracted by any debt of his own, which involved him in the same guilt, and rendered him liable to the same punishment with us, as is evident from what the prophet says concerning him, who speaks of him, as charged with our guilt, though he had done no violence, neither was any deceit found in his mouth, Isa. liii. 9. That which the prophet calls doing no violence, the apostle Peter referring to, and explaining it, styles doing, or committing no sin of any kind. He was not involved in the guilt of Adam’s sin, which would have rendered him incapable of being a surety to pay that debt for us; neither had he the least degree of the corruption of nature, being conceived in an extraordinary way, and sanctified from the womb[35]. Nor did he ever commit actual sin, for he was holy, harmless, undefiled, and separate from sinners.
(4.) Another thing observed in the character of a surety, which is very agreeable to Christ, is; that what he engaged to pay was his own, or at his own disposal, he did not offer any injury to justice, by paying a debt that was before due to it, or by performing any service which he had no warrant to do. It is true, he gave his life a ransom, but consider him as a divine Person, and he had an undoubted right to dispose or of, lay down that life which he had as man. Did he consent, in the eternal transaction between the Father and him, to be incarnate, and in our nature to perform the work of a Surety? this was an act of his sovereign will; and therefore whatever he paid as a ransom for us, was, in the highest sense, his own. The case was not the same as though one man should offer to lay down his life for another, who has no power to dispose of his life at pleasure. We are not lords of our own lives; as we do not come into the world by our own wills, we are not to go out of it when we please; but Christ was as God, if I may so express myself, lord of himself, of all that he did and suffered as man; by which I understand that he had a right as God to consent or determine to do, and suffer whatever he did and suffered as man; therefore the debt which he paid in the human nature was his own.
(5.) As it has been before observed, that in some cases he that is willing to substitute himself as a surety in the room of the debtor, must be accepted, and approved by him to whom it was due; and in this respect our Saviour’s substitution as our surety in our room, had a sanction from God the Father; who gave many undeniable evidences that what he did and suffered for us, was accepted by him as really as though it had been done by us in our own persons, which, as was before observed, might have been refused by him, it being the payment of a debt of obedience and sufferings. Now that God the Father testified his acceptance of Christ as our surety, appears,
1. From his well-pleasedness with him, both before and after his incarnation; before he came into the world, God seems to speak with pleasure in the fore-thought of what he would be, and do, as Mediator, when he says, Behold my servant whom I uphold, mine elect, in whom my soul delighteth, Isa. xlii. 1. And he is also said to be well pleased for his righteousness sake, ver. 21. or in his determining before hand that he should, as Mediator, bring in that righteousness which would tend to magnify the law, and make it honourable.
Moreover, his having anointed him by a previous designation to this work, as the prophet intimates, speaking of him before his incarnation, Isa. lxi. 1, 2. is certainly an evidence of his being approved to be our surety. And when he was incarnate, God approved of him, when engaged in the work which he came into the world about: thus, when he was solemnly set apart, by baptism to the discharge of his public ministry, we read of a voice from heaven, saying, This is my beloved Son, in whom I am well pleased, Matt. iii. 17. And to this we may add, that there was the most undeniable proof of God’s well pleasedness with him, as having accomplished this work, when he raised him from the dead, and set him at his own right hand, in heavenly places.
2. This may be farther argued from his justifying and saving those for whom he undertook to be a surety, before the debt was actually paid; and his applying the same blessings to his people, since the work of redemption was finished. The application of what Christ undertook to purchase, is an evidence of the acceptableness of the price. And this may be considered, either as respecting those that were saved before his incarnation and death; or those who are, from that time, in all succeeding ages, made partakers of the saving benefits procured thereby. Before the actual accomplishment of what he undertook to do and suffer, as our surety, God the Father trusted him, and, by virtue of his promising to pay the debt, discharged the Old Testament saints from condemnation, as effectually as though it had been actually paid. There are some cases in which a surety’s undertaking to pay a debt, is reckoned equivalent to the actual payment of it; namely, when it is impossible that he should make a failure in the payment thereof, either though mutability, or a fickelness of temper, inducing him to change his purpose; or from unfaithfulness, which might render him regardless of his engagement to pay it: or from some change in his circumstances whereby, though he once was able to pay it, he afterwards becomes unable: I say, if none of these things can take place, and especially, if the creditor, by not demanding present payment, receives some advantage, which is an argument that he does not stand in need thereof: in these cases the promise to pay a debt is equivalent to the payment of it.
Now these things may well be applied to Christ’s undertaking to pay our debt: it was impossible that he should fail in the accomplishment of what he had undertaken; or change his purpose, and so, though he designed to do it, enter into other measures; or, though he had promised to do it, be unfaithful in the accomplishment thereof, these things being all inconsistent with the character of his person who undertook it; and, though he suffered for us in the human nature, it was his divine nature that undertook to do it therein, which is infinitely free from the least imputation of weakness, mutability, or unfaithfulness: and, whereas the present payment was not immediately demanded, nor designed to be made till the fulness of time was come, his forbearance hereof was compensated by that revenue of glory which accrued to the divine name, and that honour that redounded to the Mediator, by the salvation of the elect, before his incarnation; and this was certainly an undeniable evidence of God’s approving his undertaking.
And since the work of redemption has been completed, all those who are, or shall be brought to glory, have, in themselves, a convincing proof of God’s being well pleased with Christ, as substituted in their room and stead, to pay the debt that was due from them to his justice, as the foundation of their justification. From hence it plainly appears, that Christ was substituted as a surety in our room and stead, to do that for us which was necessary for our justification; and we have sufficient ground to conclude, that he was so from scripture, from whence alone it can be proved, it being a matter of pure revelation. Thus he is said, in express terms, to have been made a surety of a better testament, Heb. vii. 22. and that as our surety, he has paid that debt of sufferings which was due from us, is evident, in that he is said to offer himself a sacrifice for our sins, ver. 27. and to have been once offered to bear the sins of many, chap. ix. 28. and from his being holy, harmless, undefiled, and separate from sinners, the apostle argues, that he had no occasion to offer a sacrifice for himself, or that he had no sin of his own to be charged with, therefore, herein he bore or answered for our sins: thus the apostle Peter says, He bare our sins in his own body, on the tree, by whose stripes we are healed, 1 Pet. ii. 24. And elsewhere, we read of his being made sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Cor. v. 21. that is, he, who had no guilt of his own to answer for, submitted to be charged with our guilt, to stand in our room and stead, and accordingly to be made a sacrifice for sin; all this implies as much as his being made a surety for us. But this having been particularly insisted on elsewhere in speaking concerning Christ’s satisfaction, which could not be explained without taking occasion to mention his being substituted in the room and stead of those for whom he paid a price of redemption; and, having also considered the meaning of those scriptures that speak of his bearing our sins, we shall proceed to consider[36],
3. What Christ did, pursuant to this character, namely, as our surety, as he paid all that debt which the justice of God demanded from us, which consisted in active and passive obedience. There was a debt of active obedience demanded from man as a creature; and upon his failure of paying it, when he sinned, it became an out-standing debt, due from us; but such as could never be paid by us. God determines not to justify any, unless this out-standing debt be paid; Christ, as our surety, engages to take the payment of it on himself: and, whereas this defect of obedience, together with all actual transgressions, which proceeded from the corruption of our nature, render us guilty or liable to the stroke of vindictive justice, Christ, as our surety, undertakes to bear that also: this we generally call the imputation of our sin to Christ, the placing our debt to his account, and the transferring the debt of punishment, which was due from us to him, upon which account he is said to yield obedience, and suffer in our room and stead, or to perform active and passive obedience for us; which two ideas the apostle joins in one expression, when he says, that he became obedient unto death, Phil. ii. 8. But this having been been insisted on elsewhere, under the head of Christ’s satisfaction[37], where we shewed, not only that Christ performed active as well as passive obedience for us, but endeavoured to answer the objections that are generally brought against Christ’s active obedience, being part of that debt which he engaged to pay for us; we shall pass it by at present.
But that which may farther be added, to prove that our sin and guilt were imputed to him, may be argued from his being said to be made a curse for us, in order to his redeeming us from the curse of the law, Gal. iii. 13. and also from his being made sin for us, that we might be made the righteousness of God in him, 2 Cor. v. 21. And also from other scriptures, that speak of him as suffering, though innocent; punished for sin, though he was at the same time the Lamb of God, without spot or blemish; dealt with as guilty, though he had never contracted any guilt, and being made a sacrifice for sin, though sinless, which could not have been done consistently with the justice of God, had not our sins been placed to his account, or imputed to him.
It is indeed a very difficult thing to convince some persons, how Christ could be charged with sin, or have sin imputed to him, in consistency with the sinless purity of his nature, which some think to be no better than a contradiction, though it be agreeable to the scripture mode of speaking, viz. He was made sin for us, and yet knew no sin, 2 Cor. v. 21. However, when we speak of sin’s being imputed to him, we are far from insinuating, that he committed any acts of sin; or, that his human nature was, in the least, inclined to, or defiled thereby; we choose therefore to use the scripture phrase, in which he is said to have borne our sins, rather than to say, that he was a sinner; much less would I give countenance to that expression which some make use of, that he was the greatest sinner in the world; since I do not desire to apply a word to him, which is often taken in a sense not in the least applicable to the holy Jesus. We cannot be too cautious in our expressions, lest the most common sense in which we understand the greatest sinner, when applied to men, should give any one a wrong idea of him, as though he had committed, or were defiled with sin. All that we assert is, that he was charged with our sins, when he suffered for them, not with having committed them; but with the guilt of them, which, by his own consent, was imputed to him; otherwise his sufferings could not have been a punishment for sin; and if they had not been so, our sin could not have been expiated, nor would his sufferings have been the ground of our justification. This leads us to consider,
4. The reference that Christ’s suretyship-righteousness has to our justification. This is generally styled its being imputed; which is a word very much used by those who plead for the scripture-sense of the doctrine of justification, and as much opposed by them that deny it; and we are obliged to defend the use of it; otherwise Christ’s righteousness, how glorious soever it be in itself, would not avail for our justification. Here it is necessary for us to explain what we mean by the imputation of Christ’s righteousness.
There are some who oppose this doctrine, by calling it a putative righteousness, the shadow or appearance of that which has in it no reality, or our being accounted what we are not, whereby a wrong judgment is passed on persons and things. However, we are not to deny it because it is thus misrepresented, and thereby unfairly opposed: it is certain, that there are such words used in scripture, and often applied to this doctrine, which, without any ambiguity or strain on the sense thereof, may be translated, to reckon, to account, or to place a thing done by another to our account; or, as we express it, to impute.[38] And that, either respects what is done by us; or something done by another for us. The former of these senses our adversaries do not oppose; as when it is said, that Phinehas executed judgment, and it was counted unto him for righteousness, Psal. cvi. 31. that is, it was approved by God as a righteous action; which expression seems to obviate an objection that some might make against it; supposing, that Phinehas herein did that which more properly belonged to the civil magistrate; or, that this judicial act in him, was done without a formal trial, and, it may be, too hastily; but God owns the action, and, in a way of approbation, places it to his account for righteousness, that it should be reckoned a righteous action throughout all generations.
Again, sometimes that which is done by a person, is imputed to him, or charged upon him, so that he must answer for it, or suffer the punishment due to it: thus Shimei says to David, Let not my Lord impute iniquity unto me, 2 Sam. xix. 19. that is, do not charge that sin, which I committed, upon me, so as to put me to death for it, which thou mightest justly do. And Stephen prays, Lord, lay not this sin to their charge, Acts vii. 60. impute it not to them, or inflict not the punishment on them that it deserves. No one can deny that what is done by a person himself, may be placed to his own account; so that he may be rewarded or punished for it; or it may be approved or disapproved: but this is not the sense in which we understand it when speaking concerning the imputation of Christ’s righteousness to us; for this supposes that which is done by another, to be placed to our account. This is the main thing which is denied by those who have other sentiments of the doctrine we are maintaining; and, they pretend, that for God to account Christ’s righteousness ours, is to take a wrong estimate of things, to reckon that done by us which was not; which is contrary to the wisdom of God, who can, by no means, entertain any false ideas of things; and if the action be reckoned ours, then the character of the person performing it, must also be applied to us; which is to make us sharers in Christ’s Mediatorial office and glory.
But this is the most perverse sense which can be put on words, or a setting this doctrine in such a light as no one takes it in, who pleads for it: we do not suppose, that God looks upon man with his all-seeing eye, as having done that which Christ did, or to sustain the character which belongs to him in doing it; we are always reckoned, by him, as offenders, or contracting guilt, and unable to do any thing that can make an atonement for it. Therefore, what interest soever we have in what Christ did, it is not reputed our action; but God’s imputing Christ’s righteousness to us, is to be taken in a forensic sense, which is agreeable to the idea of a debt being paid by a surety: it is not supposed that the debtor paid the debt which the surety paid; but yet it is placed to his account, or imputed to him as really as though he had paid it himself. Thus what Christ did and suffered in our room and stead, is as much placed to our account, as though we had done and suffered it ourselves; so that by virtue hereof we are discharged from condemnation.[39]
This is the sense in which we understand the imputation of Christ’s righteousness to us; and it is agreeable to the account we have thereof in scripture: thus we are said to be made the righteousness of God in him, 2 Cor. v. 21. the abstract being put for the concrete; that is, we are denominated and dealt with as righteous persons, acquitted and discharged from condemnation in the virtue of what was done by him, who is elsewhere styled, The Lord our righteousness; and the apostle speaks of his having Christ’s righteousness, Phil. iii. 9. that is, having it imputed to him, or having an interest in it, or being dealt with according to the tenor thereof; in this respect he opposes it to that righteousness which was in him, as the result of his own performances: and elsewhere Christ is said to be made of God unto us righteousness; that is, his fulfilling the law is placed to our account; and the apostle speaks of Christ’s being the end of the law for righteousness to every one that believeth, Rom. x. 4. which is the same with what he asserts in other words elsewhere concerning the righteousness of the law’s being fulfilled in us, chap. viii. 3, 4. who could not be justified by our own obedience to it, in that it was weak through the flesh, or by reason of our fallen state; therefore Christ did this for us; and accordingly God deals with us as though we had fulfilled the law in our own persons, inasmuch as it was fulfilled by him as our surety.
This may farther be illustrated, by what we generally understand by Adam’s sin being imputed to us, as one contrary may illustrate another; therefore, as sin and death entered into the world by the offence of one, to wit, the first Adam, in whom all have sinned; so by the righteousness of one the free gift, Rom. v. 18. that is, eternal life came upon all men, to wit, those who shall be saved unto justification of life; and for this reason the apostle speaks of Adam as the figure of him that was to come, ver. 14. Now as Adam’s sin was imputed to us, as our public head and representative, so that we are involved in the guilt thereof, or fall in him; so Christ’s righteousness is imputed to us, as he was our public head and surety: and accordingly, in the eye of the law, that which was done by him, was the same as though it had been done by us; and therefore, as the effect and consequence hereof, we are justified thereby. This is what we call Christ’s righteousness being imputed to us, or placed to our account; and it is very agreeable to the common acceptation of the word, in dealings between man and man. When one has contracted a debt, and desires that it may be placed to the account of his surety, who undertakes for the payment of it, it is said to be imputed to him; and his discharge hereupon is as valid as though the debtor has paid it in his own person. This leads us,
VI. To consider justification as it is an act of God’s free grace, which is particularly insisted on in one of the answers we are explaining; for the understanding of which, let it be observed, that we are not to suppose, that when we are justified by an act of grace, this is opposed to our being justified upon the account of a full satisfaction made by our surety to the justice of God; in which respect we consider our discharge from condemnation, as an act of justice. The debtor is, indeed, beholden to the grace of God for this privilege, but the surety that paid the debt, had not the least abatement thereof made, but was obliged to glorify the justice of God to the utmost, which accordingly he did. However, there are several things in which the grace of God is eminently displayed, more particularly,
1. In that God should be willing to accept of satisfaction from the hands of our surety, which he might have demanded of us. This appears from what has been before observed, namely, that the debt which we had contracted was not of the same nature with pecuniary debts, in which case the creditor is obliged to accept of payment, though the overture hereof be made by another, and not by him that contracted the debt: whereas the case is different in debts of obedience to be performed, or punishment to be endured; in which instances, he, to whom satisfaction is to be given, must accept of one to be substituted in the room of him from whom the obedience or sufferings were originally due; otherwise, the overture made, or what is done and suffered by him, pursuant thereunto, is not regarded, or available to procure a discharge for him, in whose room he substituted himself. God might have exacted the debt of us, in our own persons, and then our condition had been equally miserable with that of fallen angels, for whom no mediator was accepted, no more than provided.
2. The grace of God farther appears, in that he provided a surety for us, which we could not have done for ourselves; nor have engaged him to perform this work for us, who was the only person that could bring about the great work of redemption.
The only creatures who are capable of performing perfect obedience, are the holy angels; but these could not do it, for, as has been before observed, whoever performs it must be incarnate, that they may be capable of paying the debt, in some respects, in kind, which was due from us; therefore they must suffer death, and consequently have a nature which is capable of dying; but this the angels had not, nor could have, but by the divine will.
Besides, if God should have dispensed with that part of satisfaction, which consists in a subjection to death, and have declared, that active obedience should be sufficient to procure our justification; the angels, though capable of performing active obedience, would, notwithstanding, have been defective therein; so that justice could not, in honour, have accepted of it, any more than it could have dispensed with the obligation to perform obedience in general; because it would not have been of infinite value; and it is the value of things that justice regards, and not barely the matter of perfection thereof in other respects: so that it must be an obedience that had in it something infinitely valuable, or else it could not have been accepted by God, as a price of redemption, in order to the procuring our justification: and this could be performed by none but our Lord Jesus Christ, the glorious author and procurer of this privilege.
It was impossible for man to have found out this Mediator or Surety; so that it had its first rise from God, and not from us; it is he that found a ransom, and laid help upon one that is mighty; this was the result of his will: therefore our Saviour is represented as saying, Lo I come to do thy will, Heb. x. 7. as the apostle expresses it. That we could not, by any means, have found out this surety, or engaged him to have done that for us which was necessary for our justification, will evidently appear, if we consider,
(1.) That when man fell, the Son of God was not incarnate; and provided we allow that fallen man had some idea of a Trinity of persons, in the unity of the divine Essence, which is not unreasonable to suppose; since it was necessary that that should be revealed to him before he fell, in order to his performing acceptable worship; yet, can any one suppose that man could have asked such a favour of a divine person, as to take his nature, and put himself in his room and stead, and expose himself to the curse of that law which he had violated; this could never have entered into his heart; yea, the very thought, if it had taken its rise first from him, would have savoured of more presumption than had he entreated that God would pardon his sin without a satisfaction. But,
(2.) If he had supposed it impossible for the Son of God to be incarnate, or had conjectured that there had been the least probability of his being willing to express this instance of condescending goodness, how could he have known that God would have accepted the payment of our debt, at the hands of another, or have commended his love to us, who were such enemies to him, in not sparing him, but delivering him up for us? if God’s accepting of a satisfaction be necessary, in order to its taking effect, as well as the perfection or infinite value of it; it is certain, man could not have known that he would have done it; for that was a matter of pure revelation. Moreover,
(3.) Should we suppose even this possible, or that man might have expected that God would have been moved to have done it by intreaty; yet such was the corruption, perverseness, and rebellion of his nature, as fallen; and so great was his inability to perform any act of worship, that he could not have addressed himself to God, in a right manner, that he would admit of a surety; and God cannot hear any prayer but that which is put up to him by faith, which supposes a Mediator, whose purchase and gift it is; and therefore, since the sinful creature could not plead with God by faith, that he would send his Son to be a Mediator, how could he hope to obtain this blessing? it therefore evidently follows, that as a man could not give satisfaction for himself; so he could not find out any one that could or would give it for him. And therefore, the grace of God, in the provision that he has made of such a surety as his own Son, unasked for, unthought of, as well as undeserved, is very illustrious.
3. It was a very great instance of grace in our Saviour, that he was pleased to consent to perform this work for us, without which the justice of God could not have exacted the debt of him; and he being perfectly innocent, could not be obliged to suffer punishment, which it would have been unjust in God to have inflicted, had he not been willing to be charged with our guilt, and to stand in our room and stead. And his grace herein more eminently appears, in that though he knew before-hand all the difficulties, sorrows, and temptations, which he was to meet with in the discharge of this work; yet this did not discourage him from undertaking it; neither was he unapprised of the character of those for whom he undertook it: he knew the rebellion, and guilt contracted thereby, that rendered this necessary, in order to their salvation; and he knew before-hand, that they would, notwithstanding all the engagements he might lay on them to the contrary, discover the greatest ingratitude towards him; and, instead of improving so great an instance of condescending goodness, that they would neglect this great salvation, when purchased by him, and thereby appear to be his greatest enemies, notwithstanding this act of friendship to them, unless he not only engaged to purchase redemption for, but apply it to them, and work those graces in them whereby they might be enabled to give him the glory which is due to him for this great undertaking. And this leads us,
VII. To consider the use of faith in justification, and how, notwithstanding what has been said concerning our being justified by Christ’s righteousness, we may, in other respects, be said to be justified by faith; and also shew what this faith is, whereby we are justified: which being particularly insisted on in the two following answers, we shall proceed to consider them.
Footnote 28:
ומצדיק.
Footnote 29:
The former of these divines call reatus potentialis, the latter, reatus actualis; the former is the immediate consequence of sin, the latter is taken away by justification.
Footnote 30:
Righteousness is taken ordinarily to signify a conformity to laws, or rules of right conduct. Actions, and persons may respectively be denominated righteous. The moral law, which is both distinguishable by the moral sense, and expressly revealed, requires perfect and perpetual rectitude in disposition, purpose, and action. Because none are absolutely conformed to this law, none can fairly claim to be in themselves, simply, and absolutely righteous. Men are said therefore to be righteous comparatively, or because the defects of many of their actions are few, or not discernible by their fellow men. To be made, (or constituted) righteous, or, to be justified, in the sight of God, in scriptural language cannot mean, to be made inherently righteous. It is God who justifies, he cannot call evil good, and cannot be ignorant of every man’s real demerit. This righteousness of the saint has not consisted, under any dispensation, in his own conformity to the Divine law; “In the Lord have I righteousness;” “That I may win Christ and be found in him, not having my own righteousness.” If it did, there would be no necessity for the aid of God’s Spirit to sanctify the nature of the justified person. To be justified or constituted righteous, is therefore to be treated and accepted as righteous. If God justifies the ungodly, his truth and justice must be clear. He cannot be induced to depart from perfect rectitude, and strict propriety. When the ungodly are justified, or treated as if righteous, it is not on their own account, for their righteousness is defective; but by the obedience of one, (that is Christ,) many are made righteous. The term obedience excludes the essential righteousness of Christ as God. And his righteousness which he rendered in our nature can neither be transfused into, nor transferred unto his people, so as to be theirs inherently. Nor can an infinitely wise God consider the righteousness of one man to be the personal righteousness of another. But one person may receive advantages from the righteousness of another. Sodom would have been spared if there could have been found ten holy men in it. Millions may be treated kindly, because of favour or respect had for one of their number espousing the cause of the whole. One man may become the surety of, and perform conditions for many, or pay a ransom for them, and purchase them from slavery. If it be said that one may not lay down his life, especially if it be important, for the preservation of another’s; yet Christ was the Lord of life and possessed what no mere creature can, the right to lay down his life, and power to take it up again. The importance of the satisfaction should be adequate to the honour of the law. But that every objection to such substitution might be removed, it is shewn that, this was the very condition upon which the restoration of the saints was suspended in the purposes of God before man was created; and was promised us in Christ Jesus before the world began. Justice therefore can neither object to the substitution, nor withhold the rewards.
Footnote 31:
Splendida peccata.
Footnote 32:
See Vol. II. Page 275.
Footnote 33:
The distinction often used in the civil law between fide-jussor and expromissor, or a person’s being bound together with the original debtor, and the creditor’s being left to his liberty to exact the debt of which of the two he pleases, which is called fide-jussor; and the surety’s taking the debt upon himself, so as that he who contracted it is hereby discharged, which is what we understand by expromissor, has been considered elsewhere. See Vol. II. Page 174, 186.
Footnote 34:
Volenti non fit injuria.
Footnote 35:
See Vol. II. Page 281.
Footnote 36:
See Vol. II. page 288.
Footnote 37:
See Vol. II. page 280-293.
Footnote 38:
חשב λογιζω.
Footnote 39:
I am not without painful apprehension, said Peter to John, that the views of our friend James on some of the doctrines of the gospel, are unhappily diverted from the truth. I suspect he does not believe in the proper imputation of sin to Christ, or of Christ’s righteousness to us; nor in his being our substitute, or representative.
John. Those are serious things; but what are the grounds, brother Peter, on which your suspicions rest?
Peter. Partly what he has published, which I cannot reconcile with those doctrines; and partly what he has said in my hearing, which I consider as an avowal of what I have stated.
John. What say you to this, brother James?
James. I cannot tell whether what I have written or spoken accords with brother Peter’s ideas on these subjects: indeed I suspect it does not: but I never thought of calling either of the doctrines in question. Were I to relinquish the one or the other, I should be at a loss for ground on which to rest my salvation. What he says of my avowing my disbelief of them in his hearing must be a misunderstanding. I did say, I suspected that his views of imputation and substitution were unscriptural; but had no intention of disowning the doctrines themselves.
Peter. Brother James, I have no desire to assume any dominion over your faith; but should be glad to know what are your ideas on these important subjects. Do you hold that sin was properly imputed to Christ, or that Christ’s righteousness is properly imputed to us, or not?
James. You are quite at liberty, brother Peter, to ask me any questions on these subjects; and if you will hear me patiently, I will answer you as explicitly as I am able.
John. Do so, brother James; and we shall hear you not only patiently, but, I trust, with pleasure.
James. To impute,[40] signifies in general, to charge, reckon, or place to account, according to the different objects to which it is applied. This word, like many others, has a proper, and an improper or figurative meaning.
First: It is applied to the charging, reckoning, or placing to the account of persons and things, THAT WHICH PROPERLY BELONGS TO THEM. This I consider as its proper meaning. In this sense the word is used in the following passages. “Eli thought she, (Hannah,) had been drunken—Hanan and Mattaniah, the treasurers were counted faithful—Let a man so account of us as the ministers of Christ, and stewards of the mysteries of God—Let such an one think this, that such as we are in word by letters when we are absent, such will we be also indeed when we are present—I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.”[41] Reckoning or accounting, in the above instances, is no other than judging of persons and things according to what they are, or appear to be. To impute sin in this sense is to charge guilt upon the guilty in a judicial way, or with a view to punishment. Thus Shimei besought David that his iniquity might not be imputed to him; thus the man is pronounced blessed to whom the Lord imputeth not iniquity: and thus Paul prayed that the sin of those who deserted him might not be laid to their charge.[42]
In this sense the term is ordinarily used in common life. To impute treason or any other crime to a man, is the same thing as charging him with having committed it, and with a view to his being punished.
Secondly: It is applied to the charging, reckoning, or placing to the account of persons and things, THAT WHICH DOES NOT PROPERLY BELONG TO THEM, AS THOUGH IT DID. This I consider as its improper or figurative meaning. In this sense the word is used in the following passages—“And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing-floor and as the fulness of the wine-press—Wherefore hidest thou thy face, and holdest me for thine enemy—If the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision—If he hath wronged thee, or oweth thee aught, put that on mine account.”[43]
It is in this latter sense that I understand the term when applied to justification. “Abraham believed God, and it was counted unto him for righteousness—To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” The counting, or reckoning, in these instances, is not a judging of things as they are; but as they are not, as though they were. I do not think that faith here means the righteousness of the Messiah: for it is expressly called “believing.” It means believing, however, not as a virtuous exercise of the mind which God consented to accept instead of perfect obedience, but as having respect to the promised Messiah, and so to his righteousness as the ground of acceptance.[44] Justification is ascribed to faith, as healing frequently is in the New Testament; not as that from which the virtue proceeds, but as that which receives from the Saviour’s fulness.
But if it were allowed that faith in these passages really means the object believed in, still this was not Abraham’s own righteousness, and could not be properly counted by him who judges of things as they are, as being so. It was reckoned unto him as if it were his; and the effects, or benefits of it were actually imparted to him: but this was all. Abraham did not become meritorious, or cease to be unworthy.
“What is it to place our righteousness in the obedience of Christ, (says Calvin,) but to affirm that hereby only we are accounted righteous; because the obedience of Christ is imputed to us AS IF IT WERE OUR OWN.”[45]
It is thus also that I understand the imputation of sin to Christ. He was accounted in the divine administration as if he were, or had been the sinner, that those who believe in him might be accounted as if they were, or had been righteous.
Brethren, I have done. Whether my statement be just or not, I hope it will be allowed to be explicit.
John. That it certainly is; and we thank you. Have you any other questions, brother Peter, to ask upon the subject?
Peter. How do you understand the apostle in 2 Cor. v. 21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him?
James. Till lately I cannot say that I have thought closely upon it. I have understood that several of our best writers consider the word αμαρτια (sin) as frequently meaning a sin-offering. Dr. Owen so interprets it in his answer to Biddle,[46] though it seems he afterwards changed his mind. Considering the opposition between the sin which Christ was made, and the righteousness which we are made, together with the same word being used for that which he was made, and that which he knew not, I am inclined to be of the doctor’s last opinion; namely, that the sin which Christ was made, means sin itself; and the righteousness which we are made, means righteousness itself. I doubt not but that the allusion is to the sin-offering under the law; but not to its being made a sacrifice. Let me be a little more particular. There were two things belonging to the sin-offering. First: The imputation of the sins of the people, signified by the priest’s laying his hands upon the head of the animal, and confessing over it their transgressions; and which is called “putting them upon it.”[47] That is, it was counted in the divine administration as if the animal had been the sinner, and the only sinner of the nation. Secondly: Offering it in sacrifice, or “killing it before the Lord for an atonement.”[48] Now the phrase, made sin, in 2 Cor. v. 21. appears to refer to the first step in this process in order to the last. It is expressive of what was preparatory to Christ’s suffering death rather than of the thing itself, just as our being made righteousness expresses what was preparatory to God’s bestowing upon us eternal life. But the term made is not to be taken literally; for that would convey the idea of Christ’s being really the subject of moral evil. It is expressive of a divine constitution, by which our Redeemer with his own consent, stood in the sinner’s place, as though he had been himself the transgressor; just as the sin-offering under the law was, in mercy to Israel, reckoned or accounted to have the sins of the people “put upon its head,” with this difference; that was only a shadow, but this went really to take away sin.
Peter. Do you consider Christ as having been punished, really and properly PUNISHED?
James. I should think I do not. But what do you mean by punishment?
Peter. An innocent person may suffer, but, properly speaking, he cannot be punished. Punishment necessarily supposes criminality.
James. Just so; and therefore as I do not believe that Jesus was in any sense criminal, I cannot say he was really and properly punished.
Peter. Punishment is the infliction of natural evil for the commission of moral evil. It is not necessary, however, that the latter should have been committed by the party—Criminality is supposed: but it may be either personal or imputed.
James. This I cannot admit. Real and proper punishment, if I understand the terms, is not only the infliction of natural evil for the commission of moral evil; but the infliction of the one upon the person who committed the other, and in displeasure against him. It not only supposes criminality, but that the party punished was literally the criminal. Criminality committed by one party, and imputed to another, is not a ground for real and proper punishment. If Paul had sustained the punishment due to Onesimus for having wronged his master, yet it would not have been real and proper punishment to him, but suffering only, as not being inflicted in displeasure against him. I am aware of what has been said on this subject, that there was a more intimate union between Christ and those for whom he died, than could ever exist between creatures. But be it so, it is enough for me that the union was not such as THAT THE ACTIONS OF THE ONE BECAME THOSE OF THE OTHER. Christ, even in the act of offering himself a sacrifice, when, to speak in the language of the Jewish law, the sins of the people were put or laid upon him, gave himself nevertheless THE JUST FOR THE UNJUST.
Peter. And thus it is that you understand the words of Isaiah, The Lord hath laid on him the iniquity of us all?
James. Yes, he bore the punishment due to our sins, or that which, considering the dignity of his person, was equivalent to it. The phrase “He shall bear his iniquity,” which so frequently occurs in the Old Testament, means, he shall bear the punishment due to his iniquity.
Peter. And yet you deny that Christ’s sufferings were properly penal.
James. You would not deny eternal life which is promised to believers to be properly a reward; but you would deny its being a real and proper reward TO THEM.
Peter. And what then?
James. If eternal life, though it be a reward, and we partake of it, yet is really and properly the reward of Christ’s obedience, and not our’s; then the sufferings of Christ, though they were a punishment, and he sustained it, yet were really and properly the punishment of our sins, and not his. What he bore was punishment: that is, it was the expression of divine displeasure against transgressors. So what we enjoy is reward: that is, it is the expression of God’s well-pleasedness in the obedience and death of his Son. But neither is the one a punishment to him, nor the other, properly speaking, a reward to us.
There appears to me great accuracy in the scriptural language on this subject. What our Saviour underwent is almost always expressed by the term suffering. Once it is called a chastisement: yet there he is not said to have been chastised; but “the chastisement of our peace was upon him.” This is the same as saying he bore our punishment. He was made a curse for us: that is, having been reckoned, or accounted the sinner, as though he had actually been so, he was treated accordingly, as one that had deserved to be an outcast from heaven and earth. I believe the wrath of God that was due to us was poured upon him, but I do not believe that God for one moment was angry or displeased with him, or that he smote him from any such displeasure.
There is a passage in Calvin’s Institutes, which so fully expresses my mind, that I hope you will excuse me if I read it. You will find it in Bk. ii. chap. xvi. § 10, 11. “It behoved him that he should, as it were, hand to hand, wrestle with the armies of hell, and the horror of eternal death. The chastisement of our peace was laid upon him. He was smitten of his Father for our crimes, and bruised for our iniquities: whereby is meant that he was put in the stead of the wicked, as surety and pledge, yea, and as the very guilty person himself, to sustain and bear away all the punishments that should have been laid upon them, save only that he could not be holden of death. Yet do we not mean that God was at any time either his enemy, or angry with him. For how could he be angry with his beloved Son, upon whom his mind rested? Or how could Christ by his intercession appease his Father’s wrath towards others, if, full of hatred, he had been incensed against himself? But this is our meaning—that he sustained the weight of the divine displeasure; inasmuch as he, being stricken and tormented by the hand of God, DID FEEL ALL THE TOKENS OF GOD WHEN HE IS ANGRY AND PUNISHETH.”
Peter. The words of scripture are very express—He hath made him to be sin for us—He was made a curse for us.—You may, by diluting and qualifying interpretations, soften what you consider as intolerable harshness. In other words, you may choose to correct the language and sentiments of inspiration, and teach the apostle to speak of his Lord with more decorum, lest his personal purity should be impeached, and lest the odium of the cross, annexed by divine law, remain attached to his death: but if you abide by the obvious meaning of the passages, you must hold with a commutation of persons, the imputation of sin and of righteousness, and a vicarious punishment, equally pregnant with execration as with death.
John. I wish brother Peter would forbear the use of language which tends not to convince, but to irritate.
James. If there be any thing convincing in it, I confess I do not perceive it. I admit with Mr. Charnock, “That Christ was ‘made sin’ as if he had sinned all the sins of men; and we are ‘made righteousness,’ as if we had not sinned at all.” What more is necessary to abide by the obvious meaning of the words? To go further must be to maintain that Christ’s being made sin means that he was literally rendered wicked, and that his being made a curse is the same thing as his being punished for it according to his deserts. Brother Peter, I am sure, does not believe this shocking position: but he seems to think there is a medium between his being treated as if he were a sinner, and his being one. If such a medium there be, I should be glad to discover it: at present it appears to me to have no existence.
Brother Peter will not suspect me, I hope, of wishing to depreciate his judgment, when I say, that he appears to me to be attached to certain terms without having sufficiently weighed their import. In most cases I should think it a privilege to learn of him: but in some things I cannot agree with him. In order to maintain the real and proper punishment of Christ, he talks of his being “guilty by imputation.” The term guilty, I am aware, is often used by theological writers for an obligation to punishment, and so applies to that voluntary obligation which Christ came under to sustain the punishment of our sins: but strictly speaking, guilt is the desert of punishment; and this can never apply but to the offender. It is the opposite of innocence. A voluntary obligation to endure the punishment of another is not guilt, any more than a consequent exemption from obligation in the offender, is innocence. Both guilt and innocence are transferable in their effects, but in themselves they are untransferable. To say that Christ was reckoned or counted in the divine administration as if he were the sinner, and came under an obligation to endure the curse or punishment due to our sins, is one thing: but to say he deserved that curse, is another. Guilt, strictly speaking, is the inseparable attendant of transgression, and could never therefore for one moment occupy the conscience of Christ. If Christ by imputation became deserving of punishment, we by non-imputation cease to deserve it; and if our demerits be literally transferred to him, his merits must of course be the same to us: and then, instead of approaching God as guilty and unworthy, we might take consequence to ourselves before him, as not only guiltless, but meritorious beings.
Peter. Some who profess to hold that believers are justified by the righteousness of Christ, deny, nevertheless, that his obedience itself is imputed to them: for they maintain that the scripture represents believers as receiving only the benefits, or effects of Christ’s righteousness in justification, or their being pardoned and accepted for Christ’s righteousness sake.—But it is not merely for the sake of Christ, or of what he has done, that believers are accepted of God, and treated as completely righteous; but it is IN him as their Head, Representative, and Substitute; and by the imputation of that very obedience which as such he performed to the divine law, that they are justified.
James. I have no doubt but that the imputation of Christ’s righteousness presupposes a union with him; since there is no perceivable fitness in bestowing benefits on one for another’s sake where there is no union or relation subsisting between them. It is not such a union, however, as that THE ACTIONS OF EITHER BECOME THOSE OF THE OTHER. That “the scriptures represent believers as receiving only the benefits or the effects of Christ’s righteousness in justification,” is a remark of which I am not able to perceive the fallacy: nor does it follow that his obedience itself is not imputed to them. Obedience itself may be and is imputed, while its effects only are imparted, and consequently received. I never met with a person who held the absurd notion of imputed benefits, or imputed punishments; and am inclined to think there never was such a person. Be that however as it may, sin on the one hand and righteousness on the other, are the proper objects of imputation; but that imputation consists in charging or reckoning them to the account of the party in such a way as to impart to him their evil or beneficial effects.
Peter. The doctrine for which I contend as taught by the apostle Paul, is neither novel, nor more strongly expressed than it has formerly been by authors of eminence.
James. It may be so. We have been told of an old protestant writer who says, that “In Christ, and by him, every true Christian may be called a fulfiller of the law:” but I see not why he might not as well have added, Every true Christian may be said to have been slain, and, if not to have redeemed himself by his own blood, yet to be worthy of all that blessing, and honour, and glory, that shall be conferred upon him in the world to come.—What do you think of Dr. CRISP’S Sermons? Has he not carried your principles to an extreme?
Peter. I cordially agree with WITSIUS, as to the impropriety of calling Christ a sinner, truly a sinner, the greatest of sinners, &c. yet I am far from disapproving of what Dr. CRISP, and some others, meant by those exceptionable expressions.
James. If a Christian may be called a fulfiller of the law, on account of Christ’s obedience being imputed to him, I see not why Christ may not be called a transgressor of the law, on account of our disobedience being imputed to him. Persons and things should be called what they are. As to the meaning of Dr. CRISP, I am very willing to think he had no ill design: but my concern is with the meaning which his words convey to his readers. He considers God in charging our sins on Christ, and accounting his righteousness to us, as reckoning of things as they are. (p. 280.) He contends that Christ was really the sinner, or guilt could not have been laid upon him. (p. 272.) Imputation of sin and righteousness, with him, is literally and actually A TRANSFER OF CHARACTER; and it is the object of his reasoning to persuade his believing hearers that from henceforward Christ is the sinner, and not they. “Hast thou been an idolater, says he; a blasphemer, a despiser of God’s word, a profaner of his name and ordinances, a thief, a liar, a drunkard—If thou hast part in Christ, all these transgressions of thine become actually the transgressions of Christ, and so cease to be thine; and thou ceasest to be a transgressor from the time they were laid upon Christ, to the last hour of thy life: so that now thou art not an idolater, a persecutor, a thief, a liar, &c.—thou art not a sinful person. Reckon whatever sin you commit, when as you have part in Christ, you are all that Christ was, and Christ is all that you were.”
If the meaning of this passage be true and good, I see nothing exceptionable in the expressions. All that can be said is, that the writer explicitly states his principle and avows its legitimate consequences. I believe the principle to be false.—(1.) Because neither sin nor righteousness are in themselves transferable. The act and deed of one person may affect another in many ways, but cannot possibly become his act and deed.—(2.) Because the scriptures uniformly declare Christ to be sinless, and believers to be sinful creatures.—(3.) Because believers themselves have in all ages confessed their sins, and applied to the mercy-seat for forgiveness. They never plead such an union as shall render their sins not theirs, but Christ’s; but merely such a one as affords ground to apply for pardon in his name, or for his sake; not as worthy claimants, but as unworthy supplicants.
Whatever reasonings we may give into, there are certain times in which conscience will bear witness, that notwithstanding the imputation of our sins to Christ, we are actually the sinners; and I should have thought no good man could have gravely gone about to overturn its testimony. Yet this is what Dr. Crisp has done. “Believers think, says he, that they find their transgressions in their own consciences, and they imagine that there is a sting of this poison still behind, wounding them: but, beloved, if this principle be received for a truth, that God hath laid thy iniquities on Christ, how can thy transgressions, belonging to Christ, be found in thy heart and conscience?—Is thy conscience Christ?” p. 269.
Perhaps no man has gone further than Dr. CRISP in his attempts at consistency; and admitting his principle, that imputation consists in a transfer of character, I do not see who can dispute his conclusions. To have been perfectly consistent, however, he should have proved that all the confessions and lamentations of believers, recorded in scripture, arose from their being under the mistake which he labours to rectify; that is, thinking sin did not cease to be theirs, even when under the fullest persuasion that the Lord would not impute it to them, but would graciously cover it by the righteousness of his Son.—— ——
John. I think, brother Peter, you expressed at the beginning of our conversation, a strong suspicion that brother James denied the substitution of Christ, as well as the proper imputation of sin and righteousness. What has passed on the latter subject would probably tend either to confirm or remove your suspicions respecting the former.
Peter. I confess I was mistaken in some of my suspicions. I consider our friend as a good man; but am far from being satisfied with what I still understand to be his views on this important subject.
John. It gives me great pleasure to hear the honest concessions of brethren, when they feel themselves in any measure to have gone too far.
Peter. I shall be glad to hear brother James’s statement on substitution, and to know whether he considers our Lord in his undertaking as having sustained the character of a Head, or Representative; and if so, whether the persons for whom he was a substitute were the elect only, or mankind in general.
James. I must acknowledge that on this subject I feel considerably at a loss, I have no consciousness of having ever called the doctrine of substitution in question. On the contrary, my hope of salvation rests upon it; and the sum of my delight, as a minister of the gospel, consists in it. If I know any thing of my own heart, I can say of my Saviour as laying down his life for, or instead of sinners, as was said of Jerusalem by the captives—If I forget THEE, let my right hand forget: If I do not remember THEE, let my tongue cleave to the roof of my mouth!
I have always considered the denial of this doctrine as being of the essence of Socinianism. I could not have imagined that any person whose hope of acceptance with God rests not on any goodness in himself but entirely on the righteousness of Christ, imputed to him as if it were his own, would have been accounted to disown his substitution. But perhaps, my dear brother, (for such I feel him to be, notwithstanding our differences,) may include in his ideas of this subject, that Christ was so our head and representative, as that what he did and suffered, we did and suffered in him.—If no more were meant by this, resumed James, than that what he did and suffered is graciously accepted on our behalf as if it were ours, I freely, as I have said before, acquiesce in it. But I do not believe, and can hardly persuade myself that brother Peter believes, the obedience and sufferings of Christ to be so ours, as that we can properly be said to have obeyed and suffered.
Christ was and is our head, and we are his members: the union between him and us, however, is not in all respects the same as that which is between the head and the members of the natural body: for that would go to explain away all distinct consciousness and accountableness on our part.
As to the term representative, if no more be meant by it than that Christ so personated us as to die in our stead, that we, believing in him, should not die, I have nothing to object to it. But I do not believe that Christ was so our representative, as that what he did and suffered, we did and suffered; and so became meritorious, or deserving of the divine favour.—But I feel myself in a wide field, and must entreat your indulgence while I take up so much of the conversation.
Peter and John. Go on, and state your sentiments without apology.
James. I apprehend then that many important mistakes have arisen from considering the interposition of Christ under the notion of paying a debt. The blood of Christ is indeed the price of our redemption, or that for the sake of which we are delivered from the curse of the law: but this metaphorical language, as well as that of head and members, may be carried too far, and may lead us into many errors. In cases of debt and credit among men, where a surety undertakes to represent the debtor, from the moment his undertaking is accepted, the debtor is free, and may claim his liberty, not as a matter of favour, at least on the part of the creditor, but of strict justice. Or should the undertaking be unknown to him for a time, yet as soon as he knows it, he may demand his discharge, and, it may be, think himself hardly treated by being kept in bondage so long after his debt had been actually paid. But who in their sober senses will imagine this to be analagous to the redemption of sinners by Jesus Christ? Sin is a debt only in a metaphorical sense: properly speaking, it is a crime, and satisfaction for it requires to be made, not on pecuniary, but on moral principles. If Philemon had accepted of that part of Paul’s offer which respected property, and had placed so much to his account as he considered Onesimus to have “owed” him, he could not have been said to have remitted his debt; nor would Onesimus have had to thank him for remitting it. But it is supposed of Onesimus that he might not only be in debt to his master, but have “wronged” him. Perhaps he had embezzled his goods, corrupted his children, or injured his character. Now for Philemon to accept of that part of the offer, were very different from the other. In the one case he would have accepted of a pecuniary representative; in the other of a moral one; that is, of a mediator. The satisfaction in the one case would annihilate the idea of remission; but not in the other. Whatever satisfaction Paul might give to Philemon respecting the wound inflicted upon his character and honour as the head of a family, it would not supersede the necessity of pardon being sought by the offender, and freely bestowed by the offended.
The reason of this difference is easily perceived. Debts are transferable; but crimes are not. A third person may cancel the one; but he can only obliterate the effects of the other; the desert of the criminal remains. The debtor is accountable to his creditor as a private individual, who has power to accept of a surety, or if he please, to remit the whole, without any satisfaction. In the one case he would be just; in the other merciful: but no place is afforded by either of them for the combination of justice and mercy in the same proceeding. The criminal, on the other hand, is amenable to the magistrate, or to the head of a family, as a public person, and who, especially if the offence be capital, cannot remit the punishment without invading law and justice, nor in the ordinary discharge of his office, admit of a third person to stand in his place. In extraordinary cases, however, extraordinary expedients are resorted to. A satisfaction may be made to law and justice, as to the spirit of them, while the letter is dispensed with. The well-known story of Zaleucus, the Grecian law-giver, who consented to lose one of his eyes to spare one of his son’s eyes, who by transgressing the law had subjected himself to the loss of both, is an example. Here, as far as it went, justice and mercy were combined in the same act: and had the satisfaction been much fuller than it was, so full that the authority of the law, instead of being weakened, should have been abundantly magnified and honoured, still it had been perfectly consistent with free forgiveness.
Finally: In the case of the debtor, satisfaction being once accepted, justice requires his complete discharge: but in that of the criminal, where satisfaction is made to the wounded honour of the law, and the authority of the lawgiver, justice, though it admits of his discharge, yet no otherwise requires it than as it may have been matter of promise to the substitute.
I do not mean to say that cases of this sort afford a competent representation of redemption by Christ. That is a work which not only ranks with extraordinary interpositions, but which has no parallel: it is a work of God, which leaves all the petty concerns of mortals infinitely behind it. All that comparisons can do, is to give us some idea of the principle on which it proceeds.
If the following passage in our admired Milton were considered as the language of the law of innocence, it would be inaccurate—
“——Man disobeying,
He with his whole posterity must die: Die he, or justice must; unless for him Some other able, and as willing, pay The rigid satisfaction, death for death.”
Abstractedly considered, this is true; but it is not expressive of what was the revealed law of innocence. The law made no such condition, or provision; nor was it indifferent to the law-giver who should suffer, the sinner, or another on his behalf. The language of the law to the transgressor was not thou shalt die, or some one on thy behalf; but simply thou shalt die: and had it literally taken its course, every child of man must have perished. The sufferings of Christ in our stead, therefore, are not a punishment inflicted in the ordinary course of distributive justice; but an extraordinary interposition of infinite wisdom and love: not contrary to, but rather above the law, deviating from the letter, but more than preserving the spirit of it. Such, brethren, as well as I am able to explain them, are my views of the substitution of Christ.
Peter. The objection of our so stating the substitution of Christ, as to leave no room for the free pardon of sin, has been often made by those who avowedly reject his satisfaction; but for any who really consider his death as an atonement for sin, and as essential to the ground of a sinner’s hope, to employ the objection against us, is very extraordinary, and must, I presume, proceed from inadvertency.
James. If it be so, I do not perceive it. The grounds of the objection have been stated as clearly and as fully as I am able to state them.
FULLER
Footnote 40:
חשב; λογιζομαι.
Footnote 41:
1 Sam. i. 13. Neh. xiii. 13. 1 Cor. iv. 1. 2 Cor. x. 11. Rom. viii. 18.
Footnote 42:
2 Sam. xix. 19. Ps. xxxii. 2. 2 Tim. iv. 16.
Footnote 43:
Num. xviii. 27-30. Job xiii. 24. Rom. ii. 26. Philem. 18.
Footnote 44:
Expository Discourses on Gen. xv. 1-6. Also Calvin’s Inst. bk. iii. ch. xi. § 7.
Footnote 45:
Inst. bk. iii. ch. xi. § 2.
Footnote 46:
p. 510.
Footnote 47:
Lev. xvi. 21.
Footnote 48:
Lev. i. 4, 5.
Quest. LXXII., LXXIII.
QUEST. LXXII. What is justifying Faith?
ANSW. Justifying faith is a saving grace, wrought in the heart of a sinner, by the Spirit and word of God; whereby he, being convinced of his sin and misery, and of the disability in himself, and all other creatures, to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness therein held forth, for pardon of sin, and for the accepting and accounting of his person, righteous in the sight of God for salvation.
QUEST. LXXIII. How doth faith justify a sinner in the sight of God?
ANSW. Faith justifies a sinner in the sight of God; not because of those graces which do always accompany it, or of those good works that are the fruits of it; nor as if the grace of faith, or any act thereof, were imputed to him for justification; but only as it is an instrument, by which he receiveth and applieth Christ and his righteousness.
We choose first to speak to the latter of these two answers, in which faith is considered as that whereby a sinner is justified, before the former of them, inasmuch as it seems better connected with what has been before insisted on, in explaining the doctrine of justification. And in considering the account we have of justifying faith, there are two things, which may be taken notice of, in this answer.
I. It is observed, that though there are other graces which always accompany faith and good works, that flow from it; yet none of these are said to justify a sinner in the sight of God.
II. How faith justifies, or what it is to be justified by faith.[49]
I. That though there are other graces which always accompany faith, and good works that flow from it; yet none of these are said to justify a sinner in the sight of God. There is an inseparable connexion between faith, and all other graces; which, though it be distinguished, is never separate from them. They are all considered as fruits of the Spirit, Gal. v. 22, 23. thus the apostle reckons up several other graces that are connected with faith, and proceed from the same Spirit, such as love, peace, joy, long-suffering, gentleness, goodness, meekness, temperance: and the same apostle commends the church at Thessalonica for their work of faith; and considers this as connected with a labour of love, and patience of hope in our Lord Jesus Christ, 1 Thess. i. 3. And the apostle Peter exhorts the church, to which he writes, to add to their faith virtue, and to virtue knowledge, to knowledge temperance, to temperance patience, to patience godliness, to godliness brotherly kindness, and to brotherly kindness charity, 2 Pet. i. 5, 6, 7. which supposes that all these graces ought to be connected together. And the apostle James calls it a dead faith, James ii. 17. which has not other works or graces joined with it; and, indeed, these graces are not only connected with it, but flow from it, or are the fruits thereof: thus we read of the heart’s being purified by faith, Acts xv. 9. that is, this grace, when acted in a right manner, will have a tendency, in some degree, to purge the soul from that moral impurity, which proceeds out of the heart of man, and is inconsistent with saving faith: and elsewhere we read of faith as working by love, Gal. v. 6. that is, exciting those acts of love, both to God and man, which contain a summary of practical religion. It is also said to overcome the world, 1 John v. 4. and it enables Christians to do or suffer great things for Christ’s sake, of which the apostle gives various instances in the Old Testament saints, Heb. xi. But, notwithstanding the connexion of other graces with faith, and those works which flow from it, we are never said, in scripture, to be justified thereby; not by love to God; nor by any act of obedience to him, which can be called no other than works: whereas, when the apostle speaks of our justification by faith, he puts it in opposition to works, when he says, that a man is justified by faith, without the deeds of the law, Rom. ii. 28.
Object. To this it is objected, that the apostle here speaks concerning the ceremonial law, which he excludes from being the matter of our justification, and not the moral law, or any evangelical duty, such as love and sincere obedience, which, together with faith is the matter of our justification.
Answ. To this it may be replied, That when the apostle speaks of our justification by faith, without the deeds of the law, he does not hereby intend the ceremonial law; for those whom he describes as justified persons, are said to be, in a following verse, not only Jews, but Gentiles, that were converted to the Christian faith; the former, indeed, were under a temptation to seek to be justified by the ceremonial law, and so to conclude that they had a right to eternal life; because of their being distinguished from the world, by the external privileges of the covenant which they were under, many of which were contained in, or signified by that law: but the Gentiles had nothing to do with it, and therefore never expected to be justified by the ceremonial law; accordingly, when the apostle speaks of justification by faith without the deeds of the law, he cannot hereby be supposed to intend the ceremonial law. And if we look a little farther into the context, we shall find, by his method of reasoning, that he excludes all works in general, and opposes faith to them; for he argues, that we are justified in such a way, as tends to exclude boasting; but he that insists on any works performed by himself, as the matter of his justification, cannot do this any otherwise than in a boasting way, valuing himself, and founding his right to eternal life, upon them. We are not therefore justified by them, but by faith; that is, we are justified in such a way as that, while we lay claim to the greatest privileges from Christ, we are disposed to give him all the glory, or to renounce our own righteousness at the same time that we have recourse to his righteousness for justification, by faith.
But that it may farther appear, that our justification by faith, is opposed to justification by works, either those that accompany or flow from it, we may apply what has been before suggested, in considering the matter of our justification to this argument. If we consider the demands of justice, or what it may in honour reckon a sufficient compensation for the dishonour that has been brought to the divine name by sin, or what may be deemed a satisfactory payment of the outstanding debt of perfect obedience, which was due from us, or punishment, which we were liable to, according to the sanction of the divine law; we may easily infer, that no obedience, performed by us, though including in it the utmost perfection, that a fallen creature is capable of attaining, is a sufficient satisfaction; and if there can be no justification without satisfaction, then we cannot be justified thereby. Therefore it is a vain thing for persons to distinguish in this case, between works done before and after faith, as though the former only were excluded from being the matter of our justification; or to say, as some do, that we are not indeed justified by obedience to the moral law, but by our obeying the precepts which our Saviour has laid down in the gospel, such as faith, and repentance, &c. which they call obedience to the gospel as a new law: but let it be considered, that these evangelical duties are supposed to be performed as the result of a divine command, which has the formal nature of a law, whether they be contained in the moral law or no; therefore, when we are justified by faith in opposition to the works of the law, this must be opposed to obedience of any kind performed by us.
And this also appears from the nature of faith, to which justification, by the works of the law, is opposed; for faith is a soul-humbling grace, and includes in it a renouncing of all merit, or inducement taken from ourselves, as a reason why God should bestow on us the blessings we stand in need of; it trusts in Christ for righteousness, and in him alone, and therefore turns itself from any thing that may have the least tendency to eclipse his glory, as the only foundation of our justification: therefore, when we are said to be justified by faith, and not by the works of the law, the meaning is, we are justified in such a way as tends to set the crown upon Christ’s head, acknowledging him to be the only fountain from whence this privilege is derived.
It follows from hence that our justification cannot be founded on our repentance; though this is often maintained by those who are on the other side of the question, who suppose, that justification contains in it nothing else but forgiveness of sin; and if offences are to be forgiven by men, upon their repentance, or confessing their fault, then forgiveness may be expected from God, on our repentance: and some use a very unsavoury way of speaking, when they say, that our tears have a virtue to wash away our sins; and that they may give farther countenance to this opinion, they refer to that scripture, in which it is said, Repent, that your sins may be blotted out, Acts iii. 19. and others of the like nature; by which we are not to suppose, that the apostle means, that forgiveness of sin is founded on our repentance, as the matter of our justification in the sight of God; but that there is an inseparable connexion between our claim to forgiveness of sin, (together with all the fruits and effects of the death of Christ, whereby this blessing was procured) and repentance; so that one is not to be expected without the other; and though men are to forgive injuries in case the offender acknowledges his fault, and makes sufficient restitution; this they may do, inasmuch as the offence is only committed against a creature; and especially if the offence be of a private nature. But supposing this should be applied to juridical and forensick cases, will any one say, that the prince is obliged to forgive the criminal who is under a sentence of condemnation, because he is sorry for what he has done, or confesses his fault? Would this secure his honour as a law-giver? And if hereupon the offender were to be discharged from his guilt, would not this be a defect in the administration of the legislature? How then can this be applied to forgiveness, expected at the hand of God; in which justice, as well as mercy, is to have the glory that is due to it; and we are not only to be acquitted, but justified, or pronounced guiltless, since our acknowledgment of our offence cannot be reckoned a sufficient satisfaction to the justice of God?
Object. It is objected, by those on the other side of the question, that though repentance be not in itself a sufficient compensation to the justice of God for the crimes which we have committed; yet God may, by an act of grace, accept of it, as though it had been sufficient[50]. This they illustrate by a similitude taken from a person’s selling an estate of a considerable value, to one who has no money to buy it, provided he will pay a pepper-corn of acknowledgment. Thus, how insignificant soever, repentance, or any other grace, which is deemed the matter of our justification, be in itself, it is by an act of favour, deemed a sufficient price.
Answ. In answer to this I would observe, that the objection, which was before brought against the doctrine we have been maintaining, concerning the imputation of Christ’s righteousness, namely, that it was a putative righteousness, a not judging of things according to truth, and the like, seems to be of no weight when it affects their own cause; otherwise we might turn their argument against themselves, and ask them; whether this be for God to judge according to truth, when that is accepted as a sufficient payment, by his justice, which is in itself of no value? But passing this by, we may farther observe, that this is wholly to set aside the necessity of satisfaction, as the Socinians do; and therefore it is no wonder that they make use of this method of reasoning. As for others who do not altogether deny this doctrine, yet think that a small price may be deemed satisfactory for sin committed. That which may be replied to it, is, that if justification, as tending to advance the glory of divine justice, in taking away the guilt of sin, depends upon a price paid that is equivalent to the debt contracted; and nothing short of a price of infinite value can be reckoned an equivalent thereunto, then certainly that which is performed by men, cannot be deemed a sufficient payment, or accepted of as such.
It is a vain thing for persons to pretend that there is a difference between satisfying God, and satisfying his justice; or, that to satisfy God is to pay a price, be it never so small, that he demands; whereas, satisfying justice is paying a price equal to the thing purchased; since we must conclude, that God cannot deem any thing satisfactory to himself, that is not so to his justice. Therefore, this distinction will not avail, to free their argument from the absurdity that attends it.
We might here observe, that as some speak of pardon of sin’s being founded on our repentance; others speak of our justification as being by the act of faith, or by faith considered as a work, and in defending justification by works, as though it were not opposed to justification by faith (the contrary to which has been before proved) they argue, that we are often said, in scripture, to be justified by faith; but this faith is a work; therefore it cannot be denied but that we are justified by works. To which it may be replied, that it is one thing to say, that we are justified by faith, that is, a work, and another thing to say, that we are justified by it as a work; or, it is one thing to say, that we are justified for our faith, and another thing to say, that we are justified by it; which will more evidently appear under the following head, which we proceed to consider; namely,
II. What it is for us to be justified by faith, or how faith justifies. None can, with the least shadow of reason, deny, that justification by faith, is a scripture-mode of speaking, though some have questioned, whether the apostle’s words, being justified by faith, we have peace with God through our Lord Jesus Christ, gives countenance to the doctrine of justification by faith; for they observe, that by putting a stop immediately after the word justified, the sense would be, that they who are justified by Christ’s righteousness, have peace with God by faith, through the Lord Jesus Christ: but though this will a little alter the reading of the text; yet it will not overthrow the doctrine of justification by faith, as contained therein. For if we understand our having peace with God, as importing, that peace which they have a right to, who are interested in Christ’s righteousness, and not barely peace of conscience: then it will follow, that to have this peace by faith, is, in effect, the same as to be justified by faith; and this farther appears, from the following words, by whom also we have access by faith into this grace, wherein we stand. The grace wherein we stand, is that grace which is the foundation of our justification, and not barely peace of conscience: when we are therefore said to have access by faith unto this grace, it is the same as for us to be justified by faith.
Moreover, this is not the only place in which we are said to be justified by faith; for the apostle says elsewhere, We are justified by the faith of Jesus Christ, Gal. ii. 16. or by faith in Jesus Christ, and again, the just shall live by faith, Rom. i. 17. which, agreeably to the context, must be understood of their being justified by faith; in which sense the apostle particularly explains it elsewhere, Gal. iii. 11. and in another place he speaks of the righteousness of God which is by faith of Jesus Christ, Rom. iii. 22. and also of a believer’s waiting for the hope of righteousness by faith, Gal. v. 5. We must not therefore deny that justification is by faith; but rather explain the sense of those scriptures that establish this doctrine, agreeably to the mind of the Holy Ghost therein.
There are various methods taken to explain the doctrine of justification by faith; particularly one that we think subversive of justification by Christ’s righteousness: the other, that which is contained in the answer which we are explaining.
1. As to the former of these, namely, that which is inconsistent with the doctrine of justification by Christ’s righteousness. This is maintained by those who plead for justification by works; and consequently, they say, that we are justified by faith, and all other graces; which they call the conditions of our justification in the sight of God; and indeed to be justified by faith, according to them, is little other than to be justified for faith: whether they reckon it a meritorious condition or no, they must own it to be a pleadable condition; otherwise it would have no reference to justification; and if it be taken in this sense, our justification depends as much upon it, as though it had been meritorious. This is the account which some give of justification; and to prepare the way for this opinion, they suppose, that the terms of salvation, in the gospel, which are substituted in the room of those which were required under the first covenant made with Adam, are faith, repentance and sincere obedience, instead of perfect; and that God in justifying a penitent, believing sinner, pursuant to the performance of these conditions, declares his willingness, that there should be a relaxation of that law which man was at first obliged to obey; and accordingly, that sincerity is demanded by him instead of perfection, or substituted in the room of it; this they call the new law, or others style it a remedial law: so that instead of being justified by Christ’s yielding perfect obedience, or paying the out-standing debt, which we were obliged, by reason of the violation of the first covenant, to pay, we are to be justified by our own imperfect obedience.
But that which may be objected to this method of reasoning, is, that it is inconsistent with the holiness of the divine nature, and the glory of the justice of God, detracts from the honour of his law, and is, in effect, to maintain that we are justified without satisfaction given. For though these terms of our justification, and acceptance in the sight of God, may be falsely styled a valuable consideration; yet none will pretend to assert, that they are an infinite price; and nothing short of that (which is no other than Christ’s righteousness) is sufficient to answer this end. I am sensible, that they who lay down this plan of justification, allege in defence thereof; that though these terms of acceptance are of small value in themselves; yet God, by an act of grace, reckons the payment of a small debt equivalent to that of a greater, as has been before observed. And they speak of faith and repentance as having a value set upon them by their reference to the blood of Christ[51], who merited this privilege for us, that we should be justified in such a way, or upon these conditions performed: they call them indeed easier terms, or conditions, and include them all in the general word sincerity, instead of perfection. But they are nevertheless somewhat divided in their method of explaining themselves, inasmuch as some suppose these conditions to be wholly in our own power, without the aids of divine grace, as much as perfect obedience was in the power of our first parents; whereas others ascribe a little more to the grace of God, according as they explain the doctrine of effectual calling; though they do not suppose, that these conditions are altogether out of our own power; and they so far lay a foundation for the sinner’s glorying herein, as that, they suppose, our right to justification and eternal life is founded on them.
I cannot but think this method of explaining the doctrine of justification to be subversive of the gospel, and that it is highly derogatory to the glory of God to assert that he can dispense with the demand of perfect obedience, and justify a person on easier terms; which is little better than what the apostle calls make void the law: this, says he, we are far from doing by faith, or by our asserting the doctrine of justification by faith in Christ’s righteousness; but we rather establish it hereby: and to say that God sets such a value on our performing these conditions of the new covenant, as that they are deemed equivalent to Christ’s performing perfect obedience for us, this reflects on his glory, as set forth, to be a propitiation for sin, to declare God’s righteousness in the remission thereof; and detracts from the obligation which we are laid under to him, for what he did and suffered in our behalf, for our justification.
Moreover, to assert that God sets this value on our performances, pursuant to Christ’s merit; or that they are highly esteemed by him, because they are tinctured with his blood; this is contrary to the design of his death, which was, not that such an estimate might be set on what is done by us; but rather, that the iniquities that attend our best performances may be forgiven; and that (though, when we have done all, we are unprofitable servants,) we may be made accepted in the Beloved; and having no justifying righteousness of our own, may be justified, and glory in that which he hath wrought out for us.
And as for the supposition, that faith, repentance, and new obedience, are not only conditions of justification, but easy to be performed: this plainly discovers, that they who maintain it, either think too lightly of man’s impotency and averseness to what is good, and his alienation from the life of God, or are strangers to their own hearts, and are not duly sensible that it is God that works in his people both to will and to do, of his own good pleasure.
The only thing that I shall add, in opposition to the doctrine of justification by works, is, that whatever is the matter or ground of our justification in the sight of God, must be pleadable at his bar; for we cannot be justified without a plea, and if any plea, taken from our own works, be thought sufficient, how much soever the proud and deluded heart of man may set too great a value upon them; yet God will not reckon the plea valid, so as to discharge us from guilt, and give us a right and title to eternal life on the account thereof; which leads us to consider,
2. The method taken to explain this doctrine in the answer before us, which we think agreeable to the divine perfections, and contains a true state of the doctrine of justification by faith. We before considered justification as a forensic act, that we might understand what is meant by our sins being imputed to Christ our Head and Surety, and his righteousness imputed to us, or placed to our account. And we are now to speak of this righteousness as pleaded by, or applied to us, as the foundation of our claim to all the blessings that were purchased by it. Here we must consider a sinner as bringing in his plea, in order to his discharge; and this is twofold.
(1.) If he be charged by men, or by Satan, with crimes not committed, he pleads his own innocency; if charged with hypocrisy, he pleads his own sincerity. Thus we are to understand several expressions in scripture to this purpose; as for instance, when a charge of the like nature was brought in against Job, Satan having suggested that he did not serve God for nought; and that if God would touch his bone and his flesh, he would curse him to his face: and his friends having often applied the character they give of the hypocrite to him, and so concluding him to be a wicked person, he says, God forbid that I should justify you; that is, that I should acknowledge your charge to be just; till I die, I will not remove mine integrity from me: my righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live, Job xxvii. 5, 6. that is, I never will own what you insinuate, that my heart is not right with God. And David, when complaining of the ill-treatment which he met with from his enemies and persecutors, who desired not only to tread down his life upon the earth, but to lay his honour in the dust; to murder his name as well as his person, he prays, Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me, Psal. vii. 8. What could he plead against maliciousness and false insinuations, but his righteousness or his integrity? And elsewhere, when he says, The Lord rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me: For I have kept the ways of the Lord; his judgments were before me. I was also upright before him, and have kept myself from mine iniquity, 2 Sam. xxii. 21, &c. seq. it is nothing else but an intimation, that how much soever he might be charged with the contrary vices, he was, in this respect, innocent: and though God did not justify him at his tribunal, for this righteousness; yet, in the course of his providence, he seemed to approve of his plea, so far as that whatever the world thought of him, he plainly dealt with him as one who was highly favoured by him; or whom, by his dealings with him, he evidently distinguished from those whose hearts were not right with him. It is true, some who plead for justification by our own righteousness, allege these scriptures as a proof of it, without distinguishing between the justification of our persons in the sight of God, and the justification of our righteous cause; or our being justified when accused at God’s tribunal, and our being justified, or vindicated from those charges that are brought against us at man’s.
(2.) When a person stands at God’s tribunal, as we must suppose the sinner to do, when bringing in his plea for justification in his sight; then he has nothing else to plead but Christ’s righteousness; and faith is that grace that pleads it: and in that respect we are said to be justified by faith, or in a way of believing. Faith doth not justify by presenting or pleading itself, or any other grace that accompanies or flows from it, as the cause why God should forgive sin, or give us a right to eternal life; for they have not sufficient worth or excellency in them to procure these blessings. Therefore, when we are said to be justified by faith, it is by faith, as apprehending, pleading, or laying hold on Christ’s righteousness; and this gives occasion to divines to call it the instrument of our justification. Christ’s righteousness is the thing claimed or apprehended; and faith is that by which it is claimed or apprehended; and, agreeably to the idea of an instrument, we are said not to be justified for faith, but by it. Christ’s righteousness is that which procures a discharge from condemnation for all for whom it was wrought out; faith is the hand that receives it; whereby a person has a right to conclude, that it was wrought out for him. Christ’s righteousness is that which has a tendency to enrich and adorn the soul; and faith is the hand that receives it, whereby it becomes ours, in a way of fiducial application: and as the righteousness of Christ is compared, in scripture, to a glorious robe, which renders the soul beautiful, or is its highest and chief ornament; it is by faith that it is put on; and, in this respect, as the prophet speaks, its beauty is rendered perfect through his comeliness, which is put upon him, Ezek. xvi. 14. so that Christ’s righteousness justifies, as it is the cause of our discharge; faith justifies as the instrument that applies this discharge to us; thus when it is said, the just shall live by faith, faith is considered as that which seeks to, and finds this life in him; the effect is, by a metonymy, applied to the instrument; as when the husbandman is said to live or to be maintained by his plough, and the artist to live by his hands, or the beggar by his empty hand that receives the donative. If a person was in a dungeon, like the prophet Jeremiah, and a rope is let down to draw him out of it, his laying hold on it is the instrument, but the hand that draws him out, is the principal cause of his release from thence; or, that we may make use of a similitude that more directly illustrates the doctrine we are maintaining, suppose a condemned malefactor had a pardon procured for him, which gives him a right to liberty, or a discharge from the place of his confinement, this must be pleaded, and his claim be rendered visible; and after that he is no longer deemed a guilty person, but discharged, in open court, from the sentence that he was under. Thus Christ procures forgiveness by his blood; the gospel holds it forth, and describes those who have a right to claim it as belonging to him in particular: and hence arises a visible discharge from condemnation, and a right to claim the benefits that attend it. If we understand justification by faith, in this sense, we do not attribute too much to faith on the one hand, nor too little to Christ’s righteousness on the other.
And we rather choose to call faith an instrument, than a condition of our justification, being sensible, that the word condition is generally used to signify that for the sake whereof, a benefit is conferred, rather than the instrument by which it is applied; not but that it may be explained in such a way, as is consistent with the doctrine of justification by faith, as before considered. We do not deny that faith is the condition of our claim to Christ’s righteousness; or that it is God’s ordinance, without which we have no ground to conclude our interest in it. We must therefore distinguish between its being a condition of forgiveness, and its being a condition of our visible and apparent right hereunto. This cannot be said to belong to us, unless we receive it; neither can we conclude that we have an interest in Christ’s redemption, any more than they for whom he did not lay down his life, but by this medium. We must first consider Christ’s righteousness as wrought out for all them that were given him by the Father; and faith is that which gives us ground to conclude, that this privilege, in particular, belongs to us.
This account of the use of faith in justification, we cannot but think sufficient to obviate the most material objections that are brought against our way of maintaining the doctrine of justification, viz. by Christ’s righteousness, in one respect, and by faith in another. It is an injurious suggestion to suppose that we deny the necessity of faith in any sense, or conclude, that we may lay claim to this privilege without it; since we strenuously assert the necessity, on the one hand, of Christ’s righteousness being wrought out for us, and forgiveness procured thereby; and, on the other hand, the necessity of our receiving it, each of which is true in its respective place. Christ must have the glory that is due to him, and faith the work, or office that belongs to it.
Thus we have considered Christ’s righteousness as applied by faith; and it may be also observed, that there is one scripture, in which it is said to be imputed by faith, as the apostle Paul, when speaking concerning Abraham’s justification by faith, in this righteousness, says, It was imputed to him for righteousness; and adds, that it was not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe, Rom. iv. 22, 23, 24. in which scripture, I conceive, that imputation is taken for application; and accordingly the meaning is, the righteousness of Christ is so imputed, as that we have ground to place it to our own account, if we believe; which is the same with applying it by faith.[52]
And whereas the apostle speaks elsewhere of faith’s being counted for righteousness, ver. 5. it must be allowed, that there is a great deal of difficulty in the mode of expression. If we assert that the act of believing is imputed for righteousness, as they who establish the doctrine of justification by works, or by faith as a work, we overthrow that which we have been maintaining: and if, on the other hand, we understand faith, for the object of faith, viz. what was wrought out by Christ, which faith is conversant about, and conclude, (as I conceive we ought to do,) that this, is imputed for righteousness, this is supposed, by some, to deviate too much from the common sense of words, to be allowed of: but if there be such a figurative way of speaking used in other scriptures, why may we not suppose that it is used in this text under our present consideration? If other graces are sometimes taken for the object thereof, why may not faith be taken, by a metonymy, for its object? Thus the apostle calls those whom he writes to, his joy, that is, the object, or matter thereof, Phil. iv. 1. And in the book of Canticles, the church calls Christ her love, Cant. iv. 8. that is, the object thereof. And elsewhere, hope is plainly taken for the object of it, when the apostle says, Hope that is seen, is not hope: for what a man seeth, why doth he yet hope for? Rom. viii. 24. By which he plainly intends, that whatever is the object of hope, cannot be in our present possession: and Christ is farther styled, The blessed hope, Tit. ii. 13. that is, the person whose appearance we hope for. And Jacob speaks of God as the fear of his father Isaac, Gen. xxxi. 53. that is, the person whom he worshipped with reverential fear; in all which cases the phraseology is equally difficult with that of the text, under our present consideration. Thus concerning Christ’s righteousness, as wrought out for us, and applied by faith; which is the foundation of all our peace and comfort, both in life and death; and therefore cannot but be reckoned a doctrine of the highest importance: we shall now consider some things that may be inferred from it. And,
[1.] From what has been said concerning justification, as founded in Christ’s suretyship-righteousness, wrought out for us, by what was done and suffered by him, in his human nature; and the infinite value thereof, as depending on the glory of the divine nature, to which it is united, we cannot but infer the absurdity of two contrary opinions, namely, that of those who have asserted, that we are justified by the essential righteousness of Christ as God[57]; and that of others, who pretend, that because all mediatorial acts are performed by Christ only as man: therefore the infinite dignity of the divine nature, has no reference to their being satisfactory to divine justice. This is what they mean when they say, that we are justified by Christ’s righteousness as man, in opposition to our being justified by his essential righteousness as God[58]: whereas, I think, the truth lies in a medium between both these extremes; on the one hand we must suppose, that Christ’s engagement to become a surety for us, and so stand in our room and stead, and thereby to pay the debt which we had contracted to the justice of God, could not be done in any other than the human nature; for the divine nature is not capable of being under a law, or fulfilling it, or, in any instance, of obeying, or suffering; and therefore, we cannot be justified by Christ’s essential righteousness, as God; and, on the other hand, what Christ did and suffered as man, would not have been sufficient for our justification, had it not had an infinite value put upon it, arising from the union of the nature that suffered with the divine nature, which is agreeable to the apostle’s expression, when he says, God purchased the church with his own blood, Acts, xx. 28.
[2.] From what has been said, concerning the fruits and effects of justification, as by virtue hereof our sins are pardoned, and we made accepted in the beloved, we infer; that it is not only an unscriptural way of speaking, but has a tendency to overthrow the doctrine we have been maintaining, to assert, as some do, that God is only rendered reconcileable by what was done and suffered by Christ. This seems to be maintained by those who treat on this subject, with a different view. Some speak of God’s being rendered reconcileable by Christ’s righteousness that they might make way for what they have farther to advance, namely, that God’s being reconciled to a sinner, is the result of his own repentance, or the amendment of his life, whereby he makes his peace with him; which is to make repentance or reformation the matter of our justification, and substitute it in the room of Christ’s righteousness: therefore, they who speak of God’s being made reconcileable in this sense, by his blood, are so far from giving a true account of the doctrine of justification, that, in reality, they overthrow it.
But there are others, who speak of God’s being reconcileable as the consequence of Christ’s satisfaction, that they might not be thought to assert that God is actually reconciled by the blood of Christ, to those who are in an unconverted state, which is inconsistent therewith; therefore they use this mode of expression, lest they should be thought to give countenance to the doctrine of actual justification before faith; but certainly we are under no necessity of advancing one absurdity to avoid another: therefore, let it be here considered, that the scripture speaks expressly of God’s being reconciled by the death of Christ; and accordingly he is said to have brought him again from the dead, as a God of peace, Heb. xiii. 20. And elsewhere, he speaks of God’s having reconciled us to himself by Jesus Christ, 2 Cor. v. 18. and not becoming reconcilable to us. Again, When we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved, Rom. v. 10. that is, shall obtain the saving effects of this reconciliation by his life. And again, Having made peace through the blood of his cross, by him to reconcile all things to himself: and you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you holy and unblameable, and unreprovable in his sight, Col. i. 21, 22. Where he describes those who were reconciled as once enemies, and speaks of this privilege as being procured by the death of Christ, and of holiness here, and salvation hereafter, as the consequence of it; therefore it is such a reconciliation as is contained in our justification.
But though this appears very agreeable to the mind of the Holy Ghost, in scripture, yet it must be understood in consistency with those other scriptures, that represent persons in an unconverted state, as children of wrath, Eph. ii. 3. and being hateful, Tit. iii. 3. that is, not only deserving to be hated by God, but actually hated, as appears by the many threatnings that are denounced against them, and their being in a condemned state, that we may not give countenance to the doctrine of some, who, not distinguishing between God’s secret and revealed will, maintain that we are not only virtually, but actually justified before we believe; as though we had a right to claim Christ’s righteousness before we have any ground to conclude, that it was wrought out for us: but what has been already suggested concerning justification by faith, will, I think, sufficiently remove this difficulty.
The only thing that remains to be explained is; how God may be said to be reconciled by the blood of Christ, to a person who is in an unconverted state, and as such, represented as a child of wrath? for the understanding of which, let us consider, that so long as a person is an unbeliever, he has no ground to conclude, according to the tenor of God’s revealed will, that he is reconciled to him, or that he is any other than a child of wrath. Nevertheless, when we speak of God’s being reconciled to his elect, according to the tenor of his secret will, before they believe, that is in effect to say, that justification, as it is an immanent act in God, is antecedent to faith, which is a certain truth, inasmuch as faith is a fruit and consequence thereof: whereas, God does not declare that he is reconciled to us, or give us ground to conclude it; whereby we appear no longer to be children of wrath, till we believe. If this be duly considered, we have no reason to assert, that God is reconcileable, rather than reconciled by the death of Christ, lest we should be thought to maintain the doctrine of justification, or deliverance from wrath, as a declared act, before we believe. And to this we may add, that God was reconcileable to his elect, that is, willing to be reconciled to them before Christ died for them; otherwise he would never have sent him into the world to make reconciliation for the sins of his people: he was reconcileable, and therefore designed to turn from the fierceness of his wrath; and in order thereunto, he appointed Christ to make satisfaction for sin, and procure peace for them.
[3.] There is not the least inconsistency between those scriptures which speak of justification as being an act of God’s free grace, and others, which speak of it as being, by faith, founded on Christ’s righteousness; or between God’s pardoning sin freely, without regard to any thing done by us to procure it; and yet insisting on, and receiving a full satisfaction, as the meritorious and procuring cause of it. This is sometimes objected against what we have advanced in explaining the doctrine of justification, as being, in some respects, an act of justice, and in others, of grace; as though it were inconsistent with itself, and our method of explaining it were liable to an absurdity, which is contrary to reason; as though two contradictory propositions could be both true; namely, that justification should be an act of the strictest justice, without any abatement of the debt demanded, and yet of free grace, without insisting on the payment of the debt: but this seeming contradiction may be easily reconciled, if we consider that the debt was not paid by us in our own persons; which had it been done, it would have been inconsistent with forgiveness’s being an act of grace; but by our surety, and in that respect there was no abatement of the debt, nor did he receive a discharge by an act of grace, but was justified as our head or surety, by his own righteousness, or works performed by him; whereas, we are justified by his suretyship-righteousness, without works performed by us; and this surety was provided for us; as has been before observed; and therefore, when we speak of justification, as being an act of grace, we distinguish between the justification of our surety, after he had given full satisfaction for the debt which we had contracted; and this payment’s being placed to our account by God’s gracious imputation thereof to us, and our obtaining forgiveness as the result thereof, which can be no other than an act of the highest grace.
[4.] From what has been said concerning justification by faith, we infer, the method, order and time, in which God justifies his people. There are some who not only speak of justification before faith, but from eternity; and consider it as an immanent act in God in the same sense as election is said to be. I will not deny eternal justification, provided it be considered as contained in God’s secret will, and not made the rule by which we are to determine ourselves to be in a justified state, and as such to have a right and title to eternal life, before it is revealed or apprehended by faith: if we take it in this sense, it is beyond dispute, that justification is not by faith; but inasmuch as the most known, yea, the only sense in which justification is spoken of, as applied to particular persons, is, that it is by faith: therefore, we must suppose,
1st, That it is a declared act. That which is hid in God, and not declared, cannot be said to be applied; and that which is not applied, cannot be the rule by which particular persons may judge of their state. Thus, if we speak of eternal election, and say, That God has peremptorily determined the state of those that shall be saved, that they shall not perish; this is nothing to particular persons, unless they have ground to conclude themselves elected. So if we say that God has, from all eternity, given his elect into Christ’s hands; that he has undertaken before the foundation of the world, to redeem them; and that, pursuant hereunto, God promised that he would give eternal life unto them; or, if we consider Christ as having fulfilled what he undertook from all eternity, finished transgression, brought in everlasting righteousness, and fully paid the debt which he undertook; consider him as being discharged, and receiving an acquittance, when raised from the dead; and all this as done in the name of the elect, as their head and representative; and if you farther consider them, as it is often expressed, as virtually justified in him; all this is nothing to them, with respect to their peace and comfort; they have no more a right to claim an interest in this privilege or relation, than if he had not paid a price for them. Therefore, we suppose that justification, as it is the foundation of our claim to eternal life, is a declared act.
2d. If justification be a declared act, there must be some method which God uses, whereby he declares, or makes it known. Now it is certain, that he, no where in scripture, tells an unbeliever that he has an interest in Christ’s righteousness, or that his sins are pardoned, or gives him any warrant to take comfort from any such conclusion; but, on the other hand, such an one has no ground to conclude any other, concerning himself, but that he is a child of wrath; for he is to judge of things according to the tenor of God’s revealed will. Christ’s righteousness is nothing to him in point of application; he is guilty of bold presumption if he lays claim to it, or takes comfort from it, as much as he would be were he to say, some are elected, therefore I am. Nevertheless,
3d, When a person believes, he has a right to conclude, that he is justified, or to claim all the privileges that result from it; and this is what we call justification by faith, which therefore cannot be before faith; for that which gives a person a right to claim a privilege, must be antecedent to this claim; or, that which is the foundation of a person’s concluding himself to be justified, must be antecedent to his making this conclusion; and in this respect, all who duly consider what they affirm, must conclude that justification is not before faith.
[5.] From what has been said concerning the office or use of faith in justification, as it is an instrument that applies Christ’s righteousness to ourselves, we infer; that it is more than an evidence of our justification: we do not indeed deny it to be an evidence that we were virtually justified in Christ as our head and representative, when he was raised from the dead, in the same sense as it is an evidence of our eternal election: but this is equally applicable to all other graces, and therefore cannot be a true description of justifying faith. If we are justified by faith, only as it is an evidence of our right to Christ’s righteousness, we are as much justified by love, patience, and submission to the divine will, or any other grace that accompanies salvation; but they who speak of faith as only an evidence, will not say that we are justified by all other graces, in the same sense as we are justified by faith; and indeed, the scripture gives us no warrant so to do.
[6.] From what has been said concerning faith as giving us a right to claim Christ’s righteousness, we infer; that a person is justified before he has what we call, the faith of assurance; of which more hereafter: therefore we consider the grace of faith, as justifying or giving us a right to claim Christ’s righteousness, whether we have an actual claim or no. This must be allowed, otherwise the loss of this assurance would infer the suspension or loss of our justification, and consequently would render our state as uncertain as our frames, or our peace with God, through our Lord Jesus Christ, as liable to be lost as that peace and joy which we sometimes have in believing, and at other times are destitute of.
[7.] From what has been said concerning justifying faith’s being accompanied with all other graces, we infer; that that faith which is justifying, is also a saving grace, or a grace which accompanies salvation; but yet there is this difference between saving faith, as we generally call it, and justifying, in that the former respects Christ in all his offices, the latter considers him only in his Priestly office, or as set forth to be a propitiation for sin. And this leads us to consider the grace of faith in its larger extent, both with respect to its acts and objects, as contained in the former of the answers we are explaining: and therefore,
We are now to consider the nature of faith in general, or of that faith, which, as before explained, we call justifying. There are some things in this grace which are common to it with other graces; particularly, it is styled a saving grace, not as being the cause of our salvation, but as it accompanies, or is connected with it. Again, it is said to be wrought in the heart of a sinner, to distinguish it from other habits of a lower nature, which are acquired by us; and it is said to be wrought by the Spirit and Word of God; by his Spirit, as the principal efficient, who, in order thereunto, exerts his divine power; and by the word, as the instrument which he makes use of. The Word presents to us the object of faith; and it is God’s ordinance, in attending to which, he works and excites it.
Moreover, there are several things supposed or contained in this grace of faith, which are common to it, with other graces. As when a believer is said to be first convinced of sin and misery, and of his being unable to recover himself out of the lost condition in which he is, by nature; and the impossibility of his being recovered out of it by any other creature; in all these respects, faith contains in it several things in common with other graces; particularly with conversion, effectual calling, and repentance unto life. These things, therefore, we shall pass over as being considered elsewhere, and confine ourselves to what is peculiar to this grace mentioned in this answer; only some few things may be observed concerning it, as it is styled a saving grace, and wrought in the heart of man, by the Spirit and Word of God; and we shall add some other things, of which we have no particular account in this answer; which may contain a more full explication of this grace: in speaking to which, we shall observe the following method;
I. We shall consider the meaning of the word faith, in the more general idea of it.
II. We shall speak particularly concerning the various kinds of faith. And,
III. The various objects and acts of saving faith; especially as it assents to the truth of the promise of the gospel, and receives, and rests upon, Christ and his righteousness, held forth therein.
IV. We shall consider it as a grace that accompanies salvation, and wrought in the heart by the power of the Spirit, and instrumentality of the word.
V. We shall consider it as strong or weak, increasing or declining, with the various marks and evidences thereof.
VI. We shall speak of the use of faith in the whole conduct of our lives; as every thing we do in an acceptable manner, is said to be done by it.
VII. We shall shew how it is to be attained or increased, and what are the means conducive thereunto.
I. Concerning the meaning of the word faith, in the more general idea thereof. It is either an assent to a truth, founded on sufficient evidence; or a confiding or relying on the word or power of one, who is able and willing to afford us sufficient help or relief.[59]
1. As to the former of these, as it contains an assent to a truth proposed and supported by sufficient evidence. This is more especially an act of the understanding; and it is necessary, in order hereunto, that something be discovered to us, as the matter of our belief, which demands or calls for our assent; and that is considered either only as true, or else, as true and good: if it be considered only as true, the faith, or assent that is required thereunto is speculative; but if we consider it not only as true, but good, or, as containing something redounding to our advantage; then the faith resulting from it is practical, and seated partly in the understanding, and partly in the will; or, at least, the will is influenced and inclined to embrace what the understanding not only assents to as true, but proposes to us as that which if enjoyed would tend very much to our advantage.
As to this general description of faith, as an assent to what is reported, founded upon sufficient evidence, we may farther consider;[60] that it is not in our power to believe a thing, unless the judgment be convinced, and we have ground to conclude it to be true, and accordingly there must be something which has a tendency to give this conviction; and that it is what we call evidence: every thing that is reported is not to be credited; since it has very often no appearance of truth in it: and it is reasonable for the understanding, to demand a proof before it yields an assent; and if it be a matter of report, then we are to consider the nature of the evidence, whether it be sufficient, or insufficient to persuade us to believe what is reported; and according to the strength or credibility thereof, we believe, hesitate about it, or utterly reject it. If, according to our present view of things, it may be true or false, we hardly call it the object of faith; we can only say concerning it, that it is probable; if it be, on the other hand, attested by such evidence, as cannot, without scepticism be denied; hence arises what we call certainty, or an assurance of faith, supported by the strongest evidence.
Moreover, according to the nature of the evidence, or testimony, on which it is founded, it is distinguished into human and divine; both of these are contained in the apostle’s words, If we receive the witness of men, the witness of God is greater, 1 John v. 9. As for human testimony, though it may not be termed false, yet it can hardly be deemed any other than fallible, since it cannot be said concerning sinful man, that it is impossible for him to lie or deceive, or be deceived himself; but when we believe a thing on the divine testimony, our faith is infallible: it is as impossible for us to be deceived as it is for God to impart that to us, which is contrary to his infinite holiness and veracity. It is in this latter sense that we consider the word faith, when we speak of it as an act of religious worship, or included or supposed in our idea of saving faith; and so we style it a firm assent to every thing that God has revealed as founded on the divine veracity.
Let us now consider faith as it contains an assent to a thing, not only as true, but as good; upon which account we call it a practical assent, first seated in the understanding; and then the will embraces what the understanding discovers to be conducive to our happiness; we first believe the truth of it, and then regulate our conduct agreeably thereunto. As when a criminal hears a report of an act of grace being issued forth by the king, he does not rest in a bare assent to the truth thereof, but puts in his claim to it. Or, as when a merchant is credibly informed, that there are great advantages to be obtained by trading into foreign countries; he receives the report with a design to use all proper methods to partake of the advantage; as our Saviour illustrates it, when he compares the kingdom of heaven unto a merchant man seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought, Matt. xiii. 45. We have sufficient evidence to support our faith, that there is forgiveness of sin, through the blood of Christ; and that all spiritual blessings are treasured up in him, for the heirs of salvation: in this respect faith does not contain a bare speculative assent to the truth of this proposition; but it excites in us an endeavour to obtain these blessings in that way which is prescribed by him, who is the giver thereof.
2. Faith may be farther considered, as denoting an act of trust or dependence on him, who is the object thereof. This is very distinct from the former sense of the word: for though it supposes indeed an assent of the understanding to some truth proposed; yet this truth is of such a nature, as that it produces in us a resting or reliance on one who is able, and has expressed a willingness to do us good; and whose promise relating hereunto, is such, as we have ground to depend on. This supposes in him, who is the subject thereof, a sense of his own weakness or indigence, and in him that is the object of it, a fitness to be the object of trust, for his attaining relief: thus the sick man depends upon the skill and faithfulness of the physician, and determines to look no farther for help, but relies on his prescriptions, and uses the means that he appoints for the restoring of his health; or, as when a person is assaulted by one who threatens to ruin him, and is able to do it, as being an over-match for him, he has recourse to, and depends on the assistance of one that is able to secure and defend him, and thereby prevent the danger that he feared. Thus Jehoshaphat, when his country was invaded by a great multitude of foreign troops, being apprehensive that he was not able to withstand them; he exercises this faith of reliance on the divine power, when he says, We have no might against this great company, that come against us; neither know we what to do, but our eyes are upon thee, 2 Chron. xx. 12. And God is very often, in scripture, represented as the object of trust: so the church says, I will trust, and not be afraid; for the Lord Jehovah is my strength; and elsewhere, he that walketh in darkness and hath no light, Isa. xii. 2. that is, knows not which way to turn, is helpless and destitute of all comfort, is encouraged to trust in the name of the Lord, and stay upon his God, chap. l. 10. This is truly and properly a divine faith, and accordingly an act of religious worship; and is opposed to a trusting in man, and making flesh his arm, Jer. xvii. 5. and it supposes a firm persuasion, that God is able to do all that for us which we stand in need of; and that he has promised that he will do us good, and that he will never fail nor forsake them that repose their trust or confidence in him: with this view the soul relies on his perfections, seeks to him for comfort, and lays the whole stress of his hope of salvation on him, not doubting concerning the event hereof, but concluding himself safe, if he can say, that the eternal God is his refuge, and underneath are the everlasting arms, Deut. xxxiii. 27. This leads us,
II. To consider the various kinds of faith, as mentioned in scripture. Thus we read of a faith that was adapted to that extraordinary dispensation of providence, in which God was pleased to confirm some great and important truths by miracles; which is therefore styled a faith of miracles. There is also a faith that has no reference to a supernatural event, or confined to any particular age or state of the church, in which miracles are expected, but is founded on the gospel-revelation, which, how much soever it may resemble saving faith, yet falls short of it; and there is a faith which is inseparably connected with salvation.
1. Concerning the faith of miracles. This is what our Saviour intends, when he tells his disciples, That if they had faith as a grain of mustard-seed, they should say unto this mountain, Remove hence to yonder place, and it should remove; and nothing should be impossible unto them, Matt. xvii. 20. This is such a faith that many had, who were not in a state of salvation; as is plain from what our Saviour says, that many will say to him in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name have done many wonderful works? to whom he will profess I never knew you; and his commanding them to depart from him as having wrought iniquity, chap. vii. 22, 23. And the apostle Paul supposes, that a person might have all faith, that is, this kind of faith; so that he might remove mountains, 1 Cor. xiii. 2. which is a proverbial expression, denoting, that extraordinary and miraculous events might attend it; and yet, at the same time, be destitute of charity, or love to God, and consequently without saving grace; and so appear, in the end, to be nothing.
Some have questioned whether this faith of miracles was peculiar to the gospel-dispensation, in the time of our Saviour and the apostles, and so was not required in those who wrought miracles under the Old Testament dispensation; though others suppose, that, from the nature of the thing, it was always necessary that faith should be exercised, when a miracle was wrought; though it is true, we have little or no account of this faith, as exercised by those that wrought miracles before our Saviour’s time; and therefore, we cannot so peremptorily determine this matter; but according to the account we have thereof in the New Testament, there were several things necessary to, or included in this faith of miracles.
(1.) Some important article of revealed religion must be proposed to be believed; and in order thereunto, an explicit appeal made to God, in expectation of his immediate interposure in working a miracle for that end: every thing that was the object of faith, was not, indeed, to be proved true by a miracle, but only those things which could not be sufficiently evinced without it, so as to beget a divine faith in those who were the subjects of conviction. We never read that miracles were wrought to convince the world that there was a God, or a providence; or, to persuade men concerning the truth of those things that might be sufficiently proved by rational arguments: but when there could not be such a proof given without the finger of God being rendered visible by a miracle wrought, then they depended on such an instance of divine condescension; and the people who were to receive conviction, were to expect such an extraordinary event.
(2.) It was necessary that there should be a firm persuasion of the truth of the doctrine, to be confirmed by a miracle in him that wrought it, together with an explicit appeal to it for the conviction of those whose faith was to be confirmed thereby: and sometimes we read, that when miracles were to be wrought in favour of them, who before had a sufficient proof that our Saviour was the Messiah, it was necessary that they should have a strong persuasion concerning this matter, and that he was able to work a miracle; otherwise they had no ground to expect that the miracle should be wrought: in the former instance we read of Christ’s disciples working miracles for the conviction of the Jews, and exercising, at the same time, this faith of miracles; and in the latter a general faith was demanded, that our Saviour was the Messiah, before the miracle was wrought; in which sense we are to understand his reply to the man who desired that he would cast the Devil out of his son; If thou canst believe, all things are possible to him that believeth, Mark ix. 23. q. d. Thou hast had sufficient conviction that I am the Messiah, by other miracles, and consequently hast no reason to doubt but that I can cast the Devil out of thy son; therefore, if thou hast a strong persuasion of the truth hereof, the thing that thou desirest shall be granted: and elsewhere it is said, He did not many mighty works because of their unbelief, Matt. xiii. 58.
(3.) How much soever a person might exercise this strong persuasion, that a miracle should be wrought, which we generally call a faith of miracles; yet I cannot think that this event always ensued without exception. For sometimes God might refuse to work a miracle, that he might hereby cast contempt on some vile persons, who pretended to this faith of miracles; who, though they professed their faith in Christ as the Messiah, yet their conversation contradicted their profession, and therefore God would not put that honour upon them so as to work a miracle at their desire; much less are we to suppose, that he would work a miracle at any one’s pleasure, if they were persuaded that he would do so. Again, sometimes God might refuse to exert his divine power, in working a miracle, in judgment, when persons had had sufficient means for their conviction by other miracles, but believed not. And finally, when the truth of the Christian religion had been sufficiently confirmed by miracles, they were less common; and then we read nothing more of that faith which took its denomination from thence.
2. There is another kind of faith, which has some things in common with saving faith, and is sometimes mistaken for it, but is vastly different from it. This, in some, is called an historical faith; and in others, by reason of the short continuance thereof, a temporary faith. An historical faith is that whereby persons are convinced of the truth of what is revealed in the gospel, though this has very little influence on their conversation: such have right notions of divine things, but do not entertain a suitable regard to them; religion with them is little more than a matter of speculation; they do not doubt concerning any of the important doctrines of the gospel, but are able and ready to defend them by proper arguments: nevertheless, though, in words, they profess their faith in Christ, in works they deny him: such as these the apostle intends when he says; Thou believest that there is one God, thou dost well: the devils also believe and tremble, James ii. 19. And he charges them with a vain presumption, in that they expected to be justified hereby; whereas their faith was without works, or those fruits which were necessary to justify, or evince its sincerity; or to prove that it was such a grace as accompanies salvation; and therefore he gives it no better a character than that of a dead faith.
As for that which is called a temporary faith, this differs little from the former, unless we consider it, as having a tendency, in some measure, to excite the affections; and so far to regulate the conversation, as that which is attended with a form of godliness, which continues as long as this comports with, or is subservient to their secular interest: but it is not such a faith as will enable them to pass through fiery trials, or part with all things for Christ’s sake, or to rejoice in him, as their portion, when they meet with little but tribulation and persecution, in the world, for the sake of the gospel. This will evidently discover the insincerity thereof; for it will wither like a plant that is without a root: our Saviour speaks of it in the parable, of the seed that fell upon stony places, where they had not much earth, and forthwith they sprang up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root they withered away; which he explains of him, who heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but endureth for a while; for when tribulation or persecution ariseth, because of thy word, by and by he is offended, Matt. xiii. 5, 6. compared with ver. 20, 21. This parable had a particular relation to the Jews, who heard John the Baptist gladly, rejoicing in his light for a season; and seemed to be convinced, by his doctrine, concerning the Messiah, who was shortly to appear; but when they apprehended that his kingdom, instead of advancing them to great honours in the world, was like to expose them to tribulations and persecutions they were offended in him; and this is also applicable to all those who think themselves something, and are thought so by others, as to the profession they make of Christ and his gospel; but afterwards appear to be nothing, deceiving their own souls. This leads us,
3. To consider faith as a grace that is inseparably connected with salvation, which is called justifying faith, and also a saving grace, in this answer, in which the nature thereof is explained; and what may be farther said concerning it will be considered under the following heads, which we proposed to insist on in the general method before laid down; and therefore we shall proceed,
III. To speak concerning the various objects and acts of saving faith.
1. Concerning its objects. Every thing that is the object thereof, must take its rise from God; for we are now speaking concerning a divine faith; and inasmuch as saving faith supposes and includes in it an assent to the truth of divine revelation, we are bound to believe whatever God has revealed in his word; so that as all scripture is the rule of faith, the matter thereof is the object of faith: and as scripture contains an historical relation of things, these are the objects of faith, and we are to yield an assent to what God reveals, as being of infallible verity. As it is a rule of duty and obedience, we are bound to believe so as to adore the sovereignty of God, commanding to submit to his authority therein, as having a right to give laws to our consciences, and acknowledge ourselves his subjects and servants, under an indispensable obligation to yield the obedience of faith to him: as it contains many great and precious promises, these are the objects of faith, as we are to desire, hope for, and depend on the faithfulness of God for the accomplishment of them; and more particularly considering them as they are all, yea and amen, in Christ to the glory of God. As for the threatnings which relate to the wrath of God, due to sin, and warnings to fence the soul against it, and induce us to abhor and hate it; these are objects of faith, so far as that we must believe and tremble, and see the need we stand in of grace, which we receive by faith to enable us to improve them, that through the virtue of Christ’s righteousness we may hope to escape his wrath; and by his strength be fortified against the prevalency of corruption, that has proved destructive to multitudes.
But the principal object of faith is God in Christ, our great Mediator:[61] thus our Saviour says, Ye believe in God, believe also in me, John xiv. 1. This is sometimes styled coming to the Father by him; as it is elsewhere said, No man cometh unto the Father but by me: or else, coming to him as Mediator immediately, that in him we may obtain whatever he has purchased for us, and thereby may have access to God, as to our reconciled God and Father; and in so doing, obtain eternal life, as he expresses it; He that cometh to me shall never hunger; and he that believeth on me shall never thirst, chap. vi. 35. Which leads us to consider,
2. Those particular acts of saving faith, in which we have to do with Christ as Mediator, whereby we have access to God, through him: there are several expressions in scripture, by which these acts of saving faith are set forth, some of which are metaphorical; more particularly it is called a looking to him; thus he is represented, by the prophet, as saying, Look unto me, and be ye saved all the ends of the earth, Isa. xlv. 22. Sometimes by coming to him, pursuant to the invitation he gives, Come unto me all ye that labour, and are heavy laden, and I will give you rest, Mat. xi. 25. which coming is elsewhere explained, as in the scripture before-mentioned, by believing in him, John vi. 35. And as we hope for refreshment and comfort in so doing, it is set forth by that, metaphorical expression, of coming to the waters and buying wine and milk without money and without price, Isa. lv. 1. that is, receiving from him those blessings which tend to satisfy and exhilirate the soul, which are given to such as have nothing to offer for them; and sometimes it is represented by flying to him; or, as the apostle expresses it, flying for refuge to lay hold upon the hope set before us, Heb. vi. 18. as alluding to that eminent type thereof, contained in the man-slayer’s flying to the city of refuge, from the avenger of blood, and therein finding protection and safety: this is a description more especially of faith as justifying; in which respect it is elsewhere described, as a putting on the Lord Jesus Christ, Rom. xiii. 14. or the glorious robe of his righteousness, on which account we are said to be clothed with the garments of salvation, and covered with the robe of righteousness, Isa. lxi. 10. And when we are enabled to apprehend our interest in him by faith, together with the blessings that are the result hereof, we are said to rejoice in Christ Jesus. There are many other expressions by which this grace is set forth in scripture; but those acts thereof, which we shall more especially consider, are our receiving Christ, giving up ourselves to him, and trusting in, or relying on him.
(1.) Faith is that grace whereby we receive Christ. Thus it is said, as many as received him, to them gave he power to become the sons of God, even to them that believe on his name, John i. 12. This contains in it the application of an overture made by him; not barely of something that he has to bestow, which might contribute to our happiness, but of himself. Christ has many things to bestow upon his people; but he first gives himself; that is, he expresses a willingness to be their Prince and Saviour, their Prophet, Priest, and King; that being thus related, and adhering to him, they may be made partakers of his benefits, which are the result thereof; and accordingly the soul, by faith applies itself to him, and embraces the overture. Hereupon he is said to be ours; and, as the consequence thereof, we lay claim to those benefits which he has purchased for us, as our Redeemer. Christ is considered as the first promised blessing in the covenant of grace; and with him God freely gives his people all things that they stand in need of, which respect their everlasting salvation, Rom. viii. 32.
This supposes the person receiving him to be indigent and destitute of every thing that may tend to make him happy, brought into the greatest straits and difficulties, and standing in need of one who is able to afford relief to him. He has heard in the gospel, that Christ is able to supply his wants; and that he is willing to come and take up his abode with him; accordingly the heart is open to embrace him, esteeming him to be altogether lovely and desirable, beholding that excellency and glory in his person, that renders him the object of his delight, as he is said to be precious to them that believe, 1 Pet. ii. 7. looking upon him as God-man Mediator, he concludes, that he is able to save, to the uttermost, all that come unto God by him; and that all the treasures of grace and glory are purchased by him, and given into his hand to apply to those who have an interest in him: he expects to find them all in Christ, as the result of his being made partaker of him; and accordingly he adheres to him by this which is called an appropriating act of faith; whereby he that was before represented in the gospel, as the Saviour and Redeemer of his people, the fountain of all they enjoy or hope for, and by whom they have access to God, as their reconciled God and Father, is applied by the soul, to itself, as the spring of all its present and future comfort and happiness.[62]
(2.) Another act of faith is giving up ourselves to Christ. As, in the covenant of grace, God says, I will be to them a God, and they shall be to me a people, faith builds on this foundation; it first apprehends that he is able and willing to do them good, and make them happy in the enjoyment of himself; and with this encouragement the soul receives him, as has been but now observed; and pursuant hereunto devotes itself to him, as desiring to be amongst the number of his faithful Servants and followers. God sanctifies or separates them to himself as the objects of his discriminating grace and love; and they desire, as the consequence hereof, to give up themselves to him. Two things are supposed in this act of self-dedication.
1st, A firm persuasion and acknowledgment of his right to us; not only as the possessor of all things, which he has an undoubted right to as God, as the potter has a right to his clay, the Creator to the work of his hands; but that he has a right to us by purchase, as Mediator, in which respect faith, and in particular, that which we call saving, of which we are now speaking, has more especially an eye to him; Ye are not your own, says the apostle, for ye are bought with a price, 1 Cor. vi. 20. and therefore this act of faith is an ascribing to him that glory which he lays claim to by right of redemption: and as God has constituted him heir of all things, more especially of those who are called his peculiar treasure: so the believer gives up himself to him. Before this, the matter in dispute was, who is Lord over us? Whether we ought to be at our own disposal or his? Whether it be expedient to serve divers lusts and pleasures, or be subject to him as our supreme Lord and Lawgiver? But the soul is thoroughly convinced, by the internal efficacious work of the Spirit, that our great Mediator is made of God, both Lord and Christ; and that no one has a right to stand in competition with him; and that we owe not only what we can do, but even ourselves unto him; and as the result hereof, devotes itself to him by faith.
2d, This also supposes that we are sensible of the many blessings that he has in store for his people; and therefore we give up ourselves to him in hope of his doing all that for us, and working all that grace in us which is necessary to our salvation; but more of this will be insisted on, when we consider him as the object of trust. All that I shall add at present, under this head, is, that having this view of the person of Christ, as one who demands obedience, love and gratitude from us, we give up ourselves entirely, and without reserve, to him: thus the apostle says, They first gave their own selves to the Lord, 2 Cor. viii. 5. and exhorts the church to yield themselves unto God, as those that were alive from the dead, Rom. vi. 13. and, to present their bodies, that is, themselves, and not barely the lower or meaner part of themselves, a living sacrifice, holy and acceptable to God, which is their reasonable service, chap. xii. 1. and as the result hereof, we say by faith, Lord, truly I am thy servant, and desire to be so for ever; work in me what thou requirest, and then command what thou pleasest: I am entirely at thy disposal, do with me as seemeth good in thy sight; only let all the dispensations of thy providence be instances of thy love, and made subservient to my salvation.
This is represented as our solemn act and deed; whereby, with the most mature deliberation, we make a surrender of ourselves to him: the prophet speaks of it as though it were done by an instrument or deed of conveyance; and our consent to be his, is represented by a giving up our names to him; One shall say, I am the Lord’s, and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and sirname himself by the name of Israel, Isa. xliv. 5. This is done with the highest veneration, as an act of religious worship, and with the greatest humility, as being sensible that we give him nothing more than his own; that he is not profited hereby, but the advantage redounds entirely to us. We do it with judgment; as faith always supposes a conviction of the judgment, it considers those relations which Christ stands in to his people, and endeavours to behave itself in conformity thereunto: we are desirous hereby to give up ourselves to him as a Prophet, to be led and guided by him in the way of salvation; as a Priest, to give us a right to eternal life, as the purchase of his blood; as an Advocate to plead our cause; and as a King to give laws to us, and defend us from the insults of our spiritual enemies, and advance us to those honours which he has laid up for his faithful subjects. We give up ourselves to him to worship him in all his ordinances, in hope of his presence and blessing to attend them, in order to our spiritual and eternal advantage; and we do all this without the least reserve or desire to have any will separate from, or contrary to his.
(3.) Another act of faith consists in a fixed, unshaken trust and reliance upon him. This, as was before observed, is a very common and known acceptation of the word faith. As we depend on his promise, as a God that cannot lie, and give up ourselves to him, as one that has a right to us; so we trust him, as one whom we can safely confide in, and lay the whole stress of our salvation upon. This act of faith is more frequently insisted on in scripture than any other, it being a main ingredient in all other graces that accompany salvation; and there is nothing by which God is more glorified: it is not one single perfection of the divine nature that is the object thereof; but every thing which he has made known concerning himself, as conducive to our blessedness; we trust him with all we have, and for all that we want or hope for. This implies in it a sense of our own insufficiency and nothingness, and of his all-sufficient fulness. The former of these is what is sometimes styled a soul emptying act of faith; it is that whereby we see ourselves to be nothing, not only as we cannot be profitable to God, or lay him under any obligations to us, as those who pretend to merit any good at his hand, but as unable to perform any good action without his assistance; in this respect it says, surely, in the Lord have I righteousness and strength, Isa. xlv. 24. and there is nothing tends more to humble and abase the soul before him than this.
And hereby we are led to another act, which more immediately contains the formal nature of faith; in which it depends on the all-sufficiency of God, and his faithfulness to supply our wants, and bestow the blessings which he has promised: God the Father is the object of this trust or dependence, as the divine All-sufficiency is glorified, grace imparted, and the promises thereof fulfilled by him, through a Mediator; and Christ is the object thereof, as the soul apprehends him to be full of grace and truth; sees the infinite value of his merit, and his ability to make good all the promises of the covenant of grace, and thereby to render him completely blessed. When we trust Christ with all we have, or hope for, this supposes that there is something valuable which we either enjoy or expect; and that we are in danger of losing it, unless it be maintained by him, who has undertaken to keep his people by his power through faith unto salvation, 1 Pet. i. 5. and to perfect what concerns them. We have souls more valuable than the whole world, and we commit the keeping of our souls to him in well-doing as unto a faithful Creator, chap. iv. 19. and merciful Redeemer; being assured that none shall be able to pluck them out of his hand, John x. 28. and we also commit all the graces which he has wrought in us to him, to maintain and carry on to perfection. And since we are assured, that all the promises are in his hand, and that he has engaged to make them good to us, we are encouraged to trust him for all that we expect, namely, that he will conduct us safely and comfortably through this world, and at last receive us to glory; and in so doing, we have the highest satisfaction; or, as the apostle expresses it, We know whom we have believed, or trusted, and are persuaded that he is able to keep what we have committed unto him against that day, 2 Tim. i. 12. or the day of his second coming, when grace shall be consummate in glory.
These acts of faith are generally styled, by divines, direct; in which we have more immediately to do with Christ, as our great Mediator, or God the Father in him; and being, properly speaking, acts of religious worship, the object thereof must be a divine person. But there is another sense of the word faith; which, as it does not contain in it any act of trust or dependence, as the former does, so it has not God for its immediate object, as that has; and this is what we call the reflex act of faith, or the soul’s being persuaded that it believes; that those acts of faith which have God or Christ for their object, are true and genuine. This every one cannot conclude at all times, who is really enabled to put forth those direct acts of faith, that we have been speaking of; and it is the result of self-examination, accompanied with the testimony of the Holy Spirit to his own work.
Some indeed have questioned the propriety of the expression, when this is styled an act of faith; as supposing that nothing can be so called, but what hath a divine person for its object: but we have before considered that faith, in a sense different from that in which we have now explained it, may be conversant about divine things; therefore, as we may be said, by a direct act of faith, to trust in Christ; we may be persuaded, by this reflex act, that we do so: and this is more immediately necessary to assurance, together with that joy and peace which we are said to have in believing. But this we shall have occasion to insist on under a following answer.[63]
IV. We are now to consider this grace of faith as that which accompanies salvation, upon which account it is called a saving grace; and also, that it is wrought in the heart by the power of the Spirit, and by the instrumentality of the word. We do not suppose that every act of faith denominates a person to be in a state of salvation; for there is a bare assent to the truth of divine revelation, that may, in a proper sense, be styled faith; and there may be an external dedication to God, a professed subjection to him, which falls short of that faith which has been before described, as it does not proceed from a renewed nature, or a principle of spiritual life implanted in the soul. There may be a willingness and a desire to be saved, when the heart is not purified by faith; a hearing the word with gladness, rejoicing in the light that is imparted thereby, for a season, and doing many things pursuant thereunto, in some, who shall not be saved: but faith is often-times described as referring to and ending in salvation; thus we are said to believe to the saving of the soul, Heb. x. 39. and, to receive the end of our faith, even the salvation of our souls, 1 Pet. i. 9. This consists, more especially, in those acts of faith, that contain in them an entire subjection of all the powers and faculties of the soul to Christ, arising from the views which it has of his glory, and its experience of his almighty power, which is not only the way to, but the first fruits of everlasting salvation. This is such a receiving and resting on Christ for salvation, as has been before described.
And this grace is farther said to be wrought in the heart of a sinner, by the Spirit. We have before considered effectual calling, as a work of divine power, and proved, that the Spirit is the author of it;[64] and that they, who are effectually called, are enabled to accept of, and embrace the grace offered in the gospel; from whence it is evident, that faith is the fruit and consequence of our effectual calling; and therefore it must be a work of the almighty power and grace of the Holy Spirit. And, this it farther appears to be, from that account which we have thereof in several scriptures: thus the apostle Peter, describing those he writes to, as having obtained like precious faith, through the righteousness of God and our Saviour Jesus Christ; and also as having all things that pertain unto godliness, in which faith is certainly included, he ascribes this to the divine power, 2 Pet. i. 1. compared with the 3rd verse. And elsewhere we read of the exceeding greatness of the power of God exerted in them that believe, Eph. i. 19. And when the work of faith is carried on, or fulfilled in the souls of those in whom it was begun, it is considered as an effect of the same power, 2 Thess. i. 11. And, as all that grace, which is the effect of divine power, is ascribed to the Holy Ghost, when he is said hereby, as acting in subserviency to the Father and Son, to demonstrate his Personal glory: so the work of faith, in this respect, is represented as his work; upon which account he is called the Spirit of faith, 2 Cor, iv. 13.
But that which we shall more particularly consider is, that this grace of faith is wrought by the instrumentality of the word. We have before observed, that the principle of grace, implanted in regeneration, is the immediate effect of the divine power, without the instrumentality of the word; but when the Spirit works faith, and all other graces, which proceed from that principle, then he makes use of the word: thus the apostle says, Faith cometh by hearing, and hearing by the word of God, Rom. x. 17. As it is necessary, in order to our seeing any object, that the eye be rightly disposed and fitted for sight, and the object presented to it: so there are two things necessary to faith, namely, the soul’s being changed, renewed, quickened, and so prepared to act this grace; and the objects being presented to it, about which it is to be conversant; which latter is done by the word of God: so that the soul is first internally disposed to receive what God is pleased to reveal relating to the way of salvation by Jesus Christ before it believes; and this revelation is contained in the gospel, which is adapted to the various acts of faith, as before described.
1. As faith implies a coming to Christ, or receiving him; the word of God reveals him to us as giving an invitation to sinners, encouraging them thereunto; thus our Saviour says, If any man thirst, let him come unto me, and drink, John vii. 37. And, as a farther inducement to this, it sets forth the advantages that will attend it, to wit, that he will not reject them, how unworthy soever they be; as, he says, Him that cometh to me, I will in no wise cast out, John vi. 37. And there are many other privileges which he will bestow on them, namely, the blessings of both worlds, grace here, and glory hereafter, all which contain the very sum and substance of the gospel.
2. If we consider faith as including in it a giving up ourselves to Christ, to be intirely his; the word of God represents him as having an undoubted right to all who do so, inasmuch as they are bought with the price of his blood, given to him as his own, by the Father. And as they devote themselves to him, to be his servants, it sets before them the privileges which attend his service, as they are delivered from the dominion of sin, and a servile fear and dread of his wrath; lets them know the ease, pleasure, and delight that there is in bearing his yoke, and the blessed consequences thereof, in that as they have their fruit unto holiness, the end thereof shall be life everlasting, Rom. vi. 22.
3. As faith looks to Christ for forgiveness of sin, in which respect it is called justifying faith; so the word of God represents him to us, as having made atonement for sin; as set forth to be a propitiation to secure us from the guilt which we were liable to, and the condemning sentence of the law; as bearing the curse, and, as the consequence thereof, giving us a right to all the privileges of his children. It also represents this forgiveness as full, free, and irreversible; and the soul, by faith rejoices in its freedom from condemnation, and that right and title to eternal life, which is inseparably connected with it.
4. As faith includes in it a trusting or relying on Christ, the gospel represents him as an all-sufficient Saviour, able to save to the uttermost all that come unto God by him, Heb. vii. 25. and as faith trusts him for the accomplishment of all the promises, it considers him as having engaged to make them good, inasmuch as they are yea and amen in him, unto the glory of God, 2 Cor. i. 20. And therefore, he runs no risque, or is at no uncertainty as to this matter; for Christ’s Mediatorial glory lies at stake. If there be the least failure in the accomplishment of any promise; or any blessing made over to his people in the covenant of grace, which shall not be conferred upon them, he is content to bear the blame for ever: but this is altogether impossible, since he that has undertaken to apply the blessings promised, is faithful and true, as well as the Father that gave them; and this affords them strong consolation, who are fled for refuge, to lay hold on the hope set before them in the gospel, Heb. vi. 18. Thus Christ is set forth; and agreeably to this discovery made of him, faith takes up its rest in him, and therein finds safety and peace.
V. We shall now consider faith as strong or weak, increasing or declining, with the various marks and signs thereof. As habits of sin are stronger or weaker, the same may be said concerning habits of grace. It is one thing for them to be entirely lost; and another thing to be in a declining state: their strength and vigour may be much abated, and their energy frequently interrupted; nevertheless God will maintain the principle of grace, as we shall endeavour to prove under a following answer.[65] Grace is not always equally strong and lively; the prophet supposes it to be a declining, when he says, Revive thy work, O Lord, in the midst of the years, Heb. iii. 2. and our Saviour’s advice to the church at Sardis, implies as much, when he exhorts them to strengthen the things which remain, that are ready to die, Rev. iii. 2. and when he bids the church at Ephesus to remember from whence they were fallen, and repent and do their first works, chap. ii. 5. Some are said, as Abraham, to be strong in faith, giving glory to God, Rom. iv. 20. and others are reproved, as our Saviour does his disciples, at some times, when he says, O ye of little faith, Matt. vi. 30. As our natural constitution is not always equally healthy and vigorous, nor our condition in the world equally prosperous, the same may be said concerning the habits of grace; sometimes they are strong, and then, as the apostle says concerning his beloved Gaius, 3 John ver. 2. the soul prospereth, and we go from strength to strength, Psal. lxxxiv. 7. from one degree of grace to another; but, at other times, we are ready to faint in the day of adversity, and our strength is small, Prov. xxiv. 10. This cannot but be observed by all who are not strangers to themselves, or who take notice of the various frame of spirit, which are visible in those whom they converse with.
But if it be enquired; by what marks or evidences we may discern the strength or weakness of faith? though this will more evidently appear from what will be said under a following answer,[66] when we are led to speak concerning the reason of the imperfection of sanctification in believers; yet we shall not wholly pass it over in this place; and therefore, it may be observed, that the strength or weakness of faith, is to be judged of by that degree of esteem and value which the soul has for Christ, and the steadiness, or abatement of its dependence on him. The greater diffidence or distrust we have of self, and the more we see of our own emptiness and nothingness, the stronger is our faith; on the other hand, self-confidence, or relying on our own strength is a certain sign of the weakness thereof.
Again, strong faith is that which carries the soul through difficult duties; as the apostle says, I can do all things through Christ which strengtheneth me, Phil. iv. 13. Whereas weak faith is ready to sink under the discouragements that it meets with; the former is stedfast, unmoveable, always abounding in the work of the Lord, 1 Cor. xv. 58. the latter is like a reed shaken with the wind. Strong faith, as it is said of Job, Job i. 21. blesses God when he strips him of all earthly enjoyments, and rejoices that the soul is counted worthy to suffer shame for his name, Acts v. 41. and this carries him above those fears which have a tendency to deject and dishearten him: He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord, Psal. cxii. 7. Whereas, weak faith is borne down, with discouragements; he finds it hard to hold on in the performance of his duty, and sees mountains of difficulties in his way; whereby the soul is ready to conclude, that he shall not be able to get safely to his journey’s end. He does not rightly improve the consideration of the almighty power of God, and his faithfulness to his promise, in which he has engaged, that the righteous shall hold on his way; and he that hath clean hands shall wax stronger and stronger, Job xvii. 9. And when we sustain losses and disappointments in the world, or things go contrary to our expectation, then we are ready to say with the Psalmist, Hath God forgotten to be gracious? hath he, in anger, shut up his tender mercies? Psal. lxxvii. 9. and sometimes conclude, that we have no interest in the love of God, because the dispensations of his providence are afflictive, and fill us with great uneasiness. In this case fear looks upon every adverse providence, as it were, through a magnifying glass, and apprehends this to be but the beginning of sorrows; for it cannot say with the prophet, I will trust and not be afraid, chap. xii. 2. for in the Lord Jehovah is everlasting strength, chap. xxvii. 4.
Moreover, the strength or weakness of faith may farther be discerned by our enjoying, or being destitute of communion with God; our conversing with him in ordinances, or being deprived of this privilege. We may conclude our faith to be strong, when we can say as the apostle does, Our conversation is in heaven, or we live above: but when, on the other hand, we have too great an anxiety or solicitude about earthly things, and an immoderate love to this present world, this argues the weakness thereof. The difference between these two may also be discerned, by the frame of our spirit in prayer. When faith is strong, the soul has a great degree of boldness or liberty of access to the throne of grace; a greater measure of importunity and fervency, accompanied with an expectation of the blessings prayed for, by a secret and powerful intimation from the Spirit, as a Spirit of grace and supplication; from whence it infers, that he that excites this grace will encourage it, as he says not to the seed of Jacob, seek ye me in vain, chap. xlv. 19.
We might also add, in the last place, that strong faith may likewise be discerned, when it is accompanied with an assurance of an interest in Christ’s righteousness, and our right and title to eternal life founded thereon, or that God will guide us by his counsel, and afterwards receive us to glory, and a persuasion wrought in the soul by the Spirit, that nothing shall separate us from his love: whereas weak faith is attended with many doubts concerning our interest in Christ; sometimes fearing that our former hope was no other than a delusion, our present experiences not real, the ground we stand on sinks under us; and we are ready to conclude, that we shall one day fall by the hands of our spiritual enemies. When I speak of these doubts and fears, as an instance of weak faith, I do not say that they are ingredients in faith; for they are rather to be considered as a burden and incumbrance that attends it, so that though there be some good thing in us towards the Lord our God, or a small degree of faith, like a grain of mustard seed, these doubts proceed from the weakness thereof, as opposed to that which is strong, and would denote the soul to be in a happy and flourishing condition; which leads us,
VI. To speak concerning the use of faith in the whole conduct of our lives; as every thing that we do in an acceptable manner, is said to be done by it. It is one thing occasionally to put forth some acts of faith, and another thing to live by faith; which, as it is the most noble and excellent life, so nothing short of it can, properly speaking, be called a good life, how much soever many are styled good livers, who are wholly strangers to this grace. The apostle Paul speaks of this way of living, and considers it as exemplified in himself, when he says, The life which I now live in the flesh, I live by the faith of the Son of God, Gal. ii. 20. He speaks of it as his constant work, or that which ran through the whole business of life. Whether we are engaged in civil or religious duties, they are all to be performed by faith. Here we shall consider the life of faith;
1. As it discovers itself in all the common actions of life; in these we act as men: but that faith, which is the principal ingredient in them, and their chief ornament, denotes us to walk as Christians; and this we are said to do,
(1.) When we receive every outward mercy, as the purchase of the blood of Christ, as well as the gift of his grace; and consider it as a blessing bestowed by a covenant-God, who, together with outward things, is pleased to give himself to us; which infinitely enhances the value of the blessing, and induces us to receive it with a proportionable degree of thankfulness.
(2.) When we set loose from all the enjoyments of this world, not taking up our rest in them, as though they were our portion or chief good; and therefore, the esteem and value we have for them is very much below that which we have for things divine and heavenly. When we use them to the glory of God; and account the best outward enjoyments nothing, if compared with Christ; as the apostle says, I count all things but loss for the excellency of the knowledge of Christ, and do count them but dung, that I may win Christ, Phil. iii. 8. This act of faith will quiet our spirits under afflictions, and induce us to submit to the disposing providence of God; when our best outward enjoyments are removed, or we called to suffer the loss of all things for Christ’s sake, or by his sovereign will.
(3.) When all the success which we hope for in our secular employments, is considered as an instance of that care which Christ takes of his people, in which he over-rules and orders all things for his own glory, and their welfare; and therefore, we are persuaded that he will cause whatever we take in hand, to prosper, provided he sees that it is best for us; and if not, we are disposed to acquiesce in his will. This is such an instance of faith as will put us upon doing every thing in the name and to the glory of Christ, and fortify us against any disappointment that may attend our expectation, in every employment wherein we are engaged.
(4.) When outward blessings, instead of proving a snare and temptation, to draw off our hearts from Christ, are a means to bring us nearer to him, so that if our circumstances are easy and comfortable in the world, and we have more frequent opportunities offered to us, to engage in religious duties than others, we are accordingly inclined to embrace them; and when every thing we enjoy, as an instance of distinguishing favour from God, above what many in the world do, excites in us a due sense of gratitude, and an earnest desire and endeavour to use the world to his glory.
(5.) When adverse providences, which sometimes have a tendency to drive the soul from Christ, and occasion repining thoughts, as though the divine distributions were not equal, are made of use to bring us nearer to him, so that whatever we lose in the creature, we look for, and endeavour to find in him. And when, with a submissive spirit, we can say, that he does all things well for us, as we hope and trust that he will make even those things that run counter to our secular interests, subservient to our eternal welfare; and as the result hereof, endeavour to keep up a becoming frame of spirit, in such a condition of life, as has in itself a tendency to cast down the soul and fill it with great disquietude.
(6.) When we devote and consecrate all we have in the world to God, considering, that as we are not our own but his; so all we have is his; and when hereupon we are endowed with a public spirit, desirous to approve ourselves blessings to mankind in general, to the utmost of our power; and when we have done all, not only say with David, Of thine own we have given thee, 1 Chron. xxix. 14. but as our Saviour taught his disciples to say, We are unprofitable servants.
(7.) The life of faith discovers itself in the government of our affections, namely, as they are kept within due bounds, set upon right objects, and rendered subservient to promote Christ’s glory and interest. Hereby are we prevented from setting our affections immoderately on things of this world, when faith shews us that there are far better things to draw them forth, which deserve our highest love: it also prevents our being worldly and carnal, as though we were swallowed up with the things of sense, and had nothing else to mind, and religion were only to be occasionally engaged in; or, as though an holy, humble, self-denying frame of spirit were inconsistent with worldly business. Faith suggests the contrary; puts us upon making religion our great business, and engaging in secular affairs, rather as a necessary avocation from it, than that which is the chief end of living. It also puts us upon glorifying Christ in our secular concerns, as we manage them in such a way as he ordains; and hereby the soul is kept in a spiritual frame, while abiding with God in the calling whereunto he is called. This we attribute more especially to the grace of faith, not only as it is connected with, and (as will be observed under our next head) excites other graces; but as it has its eye constantly fixed on Christ as its object, and by this steers its course, and takes an estimate of the valuableness and importance of all the affairs of this life, by their subserviency to our salvation, and the advancement of his glory therein.
2. Faith discovers itself in the performance of all religious duties, and the exercise of all other graces therein. Thus we read of the prayer of faith, whereby a soul hath access to God as a father, in the name of Christ; firmly relies on the promises which are established in him, and has a liberty to plead with him, and hope of acceptance in his sight. Moreover, when we wait on God to hear what he has to impart to us in his word, faith having experienced some degree of communion with him already, and had some displays of his love, puts the soul upon desiring more, as the Psalmist says, My soul thirsteth for thee; my flesh longeth for thee, to see thy power and thy glory, so as I have seen thee in the sanctuary, Psal. lxiii. 1, 2. And whatever other ordinances of divine appointment, we are engaged in, we are hereby encouraged to hope for his presence, and draw nigh unto him herein, with a reverential fear and delight, in him: and it puts us upon the exercise of those graces which are necessary for the right performance of gospel worship in general.
These are not only joined with it, but may be said to be excited thereby; so that faith is, as it were, the principal of all other graces. Thus when the heart is drawn forth in love to Christ, it may be said, that faith worketh by love, Gal. v. 6. and when this love is accompanied with joy unspeakable and full of glory; this we have in a way of believing, and that which tends to excite the grace of love, is the view that faith takes of Christ’s mediatorial glory and excellencies, and the obligations we are under to love him, from his grace of love to us; and this is a strong motive, inducing us to express our love to him, by universal obedience, which is called, the obedience of faith, Rom. xvi. 26.
When we exercise the grace of repentance, and thereby hate and turn from all sin, and are, in a peculiar manner, sensible, as we ought to be, of the sin of unbelief; it is faith that gives us this sense thereof, as it is best able to see its own defects. When we confess sin, or humble ourselves before God for it, faith views it not only as a violation of the divine law, but as an instance of the highest ingratitude; and when we desire, in the exercise of repentance, to forsake sin, faith makes us sensible of our own weakness, and puts us upon a firm and stedfast dependence on Christ, to enable us thereunto; and when, in the exercise of this grace, our consciences are burdened with a sense of guilt and unbelief is ready to suggest, that our sins are so heinously aggravated, that there is no room to hope for pardoning mercy, faith relieves us against these despairing thoughts, and encourages us to wait for the mercy of God, who will abundantly pardon, Isa. lv. 7. and with whom there is forgiveness, that he may be feared, Psal. cxxx. 4.
And when we use endeavours to mortify sin, this is to be done by a fiducial view of Christ crucified; and when we encourage ourselves to hope that the indictment brought against us for it, was nailed to the cross of Christ; and that there is no condemnation to us, as being in him, Rom. viii. 1. and that, as the apostle says, Our old man is crucified with him, that the body of sin might be destroyed: that henceforth we should no longer serve sin, chap. vi. 6. all this is to be done by faith.
We might also observe, that the grace of patience is connected with, and we excited, thereunto by faith. The apostle, Heb. vi. 12. joins both these together, as supposing that faith affords a motive to patience; and elsewhere we read, not only of what faith enables us to do, but bear, in the account which we have, of the great things which the Old Testament saints did, and suffered by this grace: and therefore, whatever graces are exercised under the afflictions of this present life; faith excites in us a resignation to the will of God, and consider them as the chastisements of a merciful Father, and as bringing forth the peaceful fruit of righteousness unto them that are exercised thereby, chap. xii. 11. and we are encouraged to bear them with such a composed frame of spirit that they seem light, and not worthy to be compared with the glory that shall be revealed. This, faith has constantly in view, setting one against the other; whereby that which would otherwise be an hindrance to us in our way, is improved, by us, to our spiritual advantage; and we enabled, not only to go on safely, but comfortably, till we arrive at the full fruition of what we now behold at a distance, and rejoice in the fiducial expectation thereof: which leads us to the last thing proposed to be considered, concerning faith, namely,
VII. How it is to be attained or increased, and what are the means conducive thereunto. Though faith, in common with all other graces, be wrought in us by the power of God, yet we are far from asserting, that there is no duty incumbent on us, in the performing whereof, we are to hope and wait for the divine blessing, upon which all the success thereof depends. To deny this would give just occasion to charge the doctrine of efficacious grace, as though it led to security, or licentiousness; which many do without ground. Though grace and duty are very distinct, yet they are not inconsistent with each other; the former is God’s work, the latter our act.
As for those duties which are required of us, considered as expecting the divine grace and blessing to attend them; these are, a diligent waiting on God in all his ordinances; looking into the state of our souls, by impartial self-examination; calling to mind our past miscarriages, and what matter of humiliation we have for them in the sight of God, as also, our natural aversion and inability to do what is good; our need of Christ’s righteousness, to take away the guilt we have contracted, and of his strength, to subdue our corruptions, and enable us to plead earnestly with him for these privileges.
As for the unregenerate, they must pray and wait on him, for the first grace, and say, with Ephraim, Turn thou me, and I shall be turned, Jer. xxxi. 18. They must be earnest with him, that he would bestow upon them the grace of faith; which is styled, his gift; that he would remove every thing that is, at present, an obstacle, or hindrance to this grace, all the prejudices which corrupt nature has entertained against Christ, and the way of salvation by him; and that he would shine into their souls, to give them the knowledge of his glory in the face of Christ; reveal his arm, and incline them, by the internal working of his power, to receive the grace which is held forth in the gospel. These are duties incumbent on persons who are not called effectually, being destitute of regenerating grace.
But, on the other hand, they who have ground to conclude that they have experienced this grace, though, at present, they apprehend that their faith is weak, and on the decline; they must be found waiting on God, in his own way; and be importunate with him in prayer for the revival of his work, that so they may recover their former experiences; they must bless him for the privileges they once enjoyed, and be humbled for their past backslidings, whereby they have provoked him to withdraw from them, and say with the church, I will go and return to my first husband; for then was it better with me than now, Hos. ii. 7. and, as it says elsewhere, Take away all iniquity, and receive us graciously; so will we render the calves of our lips, chap. xiv. 2. They must lament the dishonour that they have brought to God; and consider how, by this means, they have grieved the Holy Spirit, wounded their own consciences, and made work for a bitter repentance and humiliation before God. They must be sensible, that it is the same hand which wrought grace in them at first, that must now recover them from their fallen state, and, by exciting the principle of grace implanted, bring them into a lively frame; and when he has done this, they must still depend upon him to maintain this frame of spirit, as considering that as the beginning so the progress of grace, is owing to him who is the author and finisher of faith; who worketh in us that which is pleasing in his sight, and carries on his own work unto perfection.
Footnote 49:
That faith is a holy duty is evident, because it never obtains, except where the bent, or bias of the mind has been changed by the Holy Spirit; yet it is like all the other works of man, imperfect, and might be stronger. That it is necessary in every action is clear, for whatsoever is not of faith is sin; both because it is the work of an enemy, and because it cannot be accepted, having no reference to Christ. Faith is always accompanied by other holy traits of character, as repentance, love, patience, humility, and the like. The reason of which is evident; for faith is an act of the renewed man, and all the other graces must accompany. But it is even less holy than love; “now abideth faith, hope, charity, (love)—the greatest of these is charity.” It is incapable of procuring by its righteousness our justification, because imperfect. If it were the holiness of the duty of faith, which justifies the man before God, we should read of a justification by love, patience, humility, or holiness in general. No such declaration occurs in the scriptures, but the reverse; “for by the deeds of the law shall no flesh be justified,” which is manifestly spoken not merely of the corporal energy, but of the action taken with the intention.
If the righteousness of the duty of faith justifies, there could be no propriety in saying that we are “justified by Christ,” or his righteousness; there would have been no need of a Saviour, and all the sacrifices of former days were useless.
If we are to depend upon the righteousness of our believing for our justification, the believing in Christ will be of no importance, because Christ is then not our Saviour; in proportion as our hopes are founded upon our own holiness, they are withdrawn from Christ.—This will also destroy the righteousness of faith, for if it be useless there can be no holiness in believing.
If the holiness consist not in the act of believing, but in the disposition of the believer, and if it is for this, that he is justified; salvation is then a debt, not grace; we have whereof to boast; we are justified by the deeds of the law; the offence of the cross has ceased; and Arians, Socinians, Unitarians, and Deists are seeking justification also in the same way.
That repentance, and holiness are necessary to salvation is true, because every man who is justified is also sanctified; and that faith, considered as a holy duty, is necessary in the same manner, is equally true; but faith is also useful in our justification, and in a manner, in which, it does not appear, that repentance and holiness can be.
To say that they are conditions of salvation is to speak ambiguously; that we cannot be saved without them, is as certain as that we cannot be justified, without being also sanctified; but to say, that by performing them a title to happiness is vested in us, is to rob Christ of his glory, and to put the crown on man’s head. Besides, the condition of holiness is not accomplished till death, and as the condition of our justification is not performed till then, we are never justified in life, which is plainly contrary to the scriptures.
Footnote 50:
This is what is generally styled, by a diminutive word, Acceptilatio gratiosa, which is an accepting a small part of a debt, instead of the whole; a sort of composition, in which, though the payment be inconsiderable, yet the debtor’s discharge is founded thereon, by an act of favour in the creditor, as though the whole sum had been paid.
Footnote 51:
These works they speak of as Tincta sanguine Christi.
Footnote 52:
“Abraham believed God and it was imputed or counted to him for righteousness.” This passage of Scripture is found with little variation also in the Epistle to the Galatians (iii. 6.) and in the Epistle of James (ii. 23.) and in each of the places it seems to have been introduced in support of its context from the first book of Moses. (xv. 6.)
Moses is giving at that place a visionary (as we suppose) correspondence between Jehovah and Abraham; in which the Lord promises to the patriarch to be his “shield and exceeding great reward,” and upon Abraham’s complaining that he was childless, his attention is directed to the stars, and he is told that it will be equally impracticable to number his posterity, and then follow the words “Abraham believed in[53] the Lord, and he counted it to him for righteousness.”
Here it is given as an old-testament proof of that which has been a little before asserted “that a man is justified by faith without the deeds of the law,” but because this doctrine would seem to make void the law, the apostle states this objection, then denies it with abhorrence, and introduces for his support Abraham’s justification before God, “if Abraham were justified by works he hath whereof to glory, but not before God; for what saith the scriptures? Abraham believed God, and it was counted unto him for righteousness.”
In the letter to the christians of Galatia he aims to bring them back from depending on their obedience to the moral and ceremonial laws, to a reliance upon Christ for salvation, he declares that “by the works of the law no flesh shall be justified” in the sight of God; and that christians are “dead to the law,” “seek to be justified by Christ,” and “live by the faith of the Son of God.” He asserts “if righteousness come by the law then Christ is dead in vain.” He charges the Galatians with folly. After having heard, seen, and experienced the doctrines of the Gospel, its extraordinary and ordinary spiritual powers, to go back to dead works would argue something like fascination. And then to show that the Gospel mode of justification by faith was not peculiar to the Gospel he quotes from the book of Genesis these words; “Abraham believed God, and it was accounted to him for righteousness.”
The apostle James reprehends such as profess to be believers and yet are not careful to maintain good works; such professions of faith are less credible than the fruits of holiness; “show me thy faith without thy works, and I will show thee my faith by my works.” Faith without works he pronounces to be dead, not merely inoperative, but destitute of a living principle. He then introduces Abraham’s example of offering up Isaac as a proof of his faith; this work being a manifest effect of his faith in God, justifies, in the sight of all men, his character as a believer, “and the scripture” he says “was fulfilled which saith Abraham believed God, and it was imputed unto him for righteousness.” The offering up of Isaac, having taken place several years after it had been said that “Abraham believed God,” was an undeniable evidence of the truth, and a fulfilment, of that scripture.
Abraham’s faith here mentioned has been understood as implying both the act of believing God’s promises and his yielding to the call of God by emigrating, &c.[54] which faith, and its fruits, though an imperfect righteousness, was, it is alleged, by the favour of God accepted as a justifying righteousness.
But the apostle here contrasts faith with works, and denies a justification before God to be attainable by our obedience, consequently his introduction of Abraham’s justification by his good deeds would have destroyed his own argument.
Others[55] understand Abraham to have been justified on the account of the mere act of believing: and this has been confined to his faith in the one promise of a numerous posterity.
That the Lord[56] “in judging Abraham will place on one side of the account his duties, and on the other his performances, and on the side of his performances he will place his faith, and by mere favour value it equal to a complete performance of his duty, and reward him as if he were a perfectly righteous person.”
Faith is the mind’s assent to external evidence; faith thus strictly considered as an act, is man’s act, as much so as any can be, and as the understanding at least in its application to the evidence must be accompanied by the consent of the will, here is every thing that is necessary to constitute a work, and accordingly it is commanded as a duty, the neglect of which is criminal. If it be thus that faith justifies the believer in the sight of God, then there is no propriety in saying we are not justified by works, and if it were possible still less in adducing the example of Abraham’s justification by that which was no more than a duty to prove that we cannot be justified by works, “Christ being the end of the law for righteousness to every one who believeth.” If man can be so justified boasting is not excluded he has whereof to glory.
But the design of the apostle was to show that Abraham himself one of the holiest of men with all his good deeds, and implicit obedience to divine commands was not justified for his own holiness or godliness, for that is the opinion he is combating, but by what he calls faith. When the things which we are required to believe are of a spiritual nature, the “carnal mind” requires to be freed from its prejudices before it will “receive them,” and because supernatural aid is necessary to such minds and all naturally possess them, such “faith” must unquestionably be “the gift of God” in a sense higher than that of every other species of faith exercised under the support of Divine Providence. If faith is a gift of God it merits nothing for us, can never create an obligation on Divine justice for remuneration, and so can never be a justifying righteousness.
In his epistle to the Galatians that which he terms a being “justified by faith” he also denominates a being “justified by faith in Christ” so that his justifying faith is not merely a belief of the truth of what God has spoken, but is connected in some manner with Christ, and that it is not the mere act of believing in Christ which is the ground of such justification is plain from this, that he expresses the same thing by the words, “being justified by Christ.” If it is true that we are justified by faith, and also justified by Christ, it must be meant in different senses, and to give effect to these words thus differently connected, it seems necessary to suppose the righteousness of Christ as the meritorious cause or ground of justification, and faith the instrumental. “To as many as received him to them gave he power to become the sons of God, even to as many as believed on his name,” or at least as the concomitant of it, where all other requisites exist as well as grace for its production.
It is not the holiness of his faith that is accounted for righteousness to him: faith is a holy duty but not more so than some others, and not so much so as love, “now abide faith, hope, love, and the greatest of these is love;” nor are christians ever said to be justified by love, joy, peace, patience, or by any other grace, except by faith. From whence it follows that it is not the holiness of faith for which the believer is justified, and yet that there is some property not common to any other grace or duty, which must be concerned in our justification; and no doubt it is because faith lays hold on him for whose sake alone we can be justified.
Or faith may be put for its object, as the words fear, hope, joy, and love are; God is our fear, our hope, &c. “Thy faith hath saved thee,” it was not her faith, but its object, Christ’s power, that healed her.
The seed which was promised embraced Christ, whose day Abraham saw afar off; so this faith had the Redeemer for its object. In the epistle to the Galatians there follow the quotation these words, “as many as are of faith are the children of Abraham,” these are called his spiritual seed, and believe in Christ, now if all who believe in Christ are thereby the children of Abraham, and Abraham their father or pattern of faith, his faith must have been of the same kind. There could have been little propriety in giving a faith of any other kind as a pattern to those who are to believe in Christ that they may be “justified by his blood.”
Footnote 53:
The quotations of Paul and James follow the lxx. in omitting the in.
Footnote 54:
Hammond.
Footnote 55:
Whitby. Macknight.
Footnote 56:
Macknight.
Footnote 57:
This opinion was propagated soon after the reformation, by Andr. Osiander, who lived a little before the middle of the sixteenth century.
Footnote 58:
This opinion was propagated soon after by Stancarus, in opposition to Osiander, whom Du Pin reckons amongst the Socinians, or, at least, that after he had advanced this notion, he denied the doctrine of the Trinity. [See Du Pin’s eccl. hist. sixteenth century, book iv. chap. 6.]
Footnote 59:
This is commonly called fiducia, and as such, distinguished from fides, by which the former is generally expressed.
Footnote 60:
In this respect faith is contra-distinguished from science; accordingly we are said to know a thing that is contained in an axiom, that no one, who has the exercise of his understanding, can doubt of, viz. that the whole is greater than the part; or, that a thing cannot be, and not be at the same time, &c. And every thing that is founded on a mathematical demonstration, is included in the word science; to which we may add occular demonstration. Now these things are not properly the object of faith, or the assent we give to the truth hereof, is not founded barely upon evidence, in which respect faith is distinguished from it; for which reason we call it an assent to a truth, founded on evidence.
Footnote 61:
Truth in the abstract is not the object of faith, but that which is true. The word of God when represented as the object of faith is not to be understood of words and letters, nor even of axioms and propositions, nor is the Divine veracity, though certainly confided in, the object of faith, or that which is assented unto. The promises which the old testament-believers had, and reposed in, were not the objects of faith, but the things which they saw afar off, and which were the ground of their rejoicing. When we are required to believe on Jesus Christ, it is not his human, not his Divine nature, not his person, nor even his mediatorial character which is the object of our faith; for any of these alone could be no ground of confidence of salvation, or hope, much less produce joy in the believer. Every thing essential to our salvation must be considered, as the object of our faith; the mercy of God, the love of Christ, the purpose and the act of offering, and accepting the sacrifice to Justice of our sins, and the warrant to us to fix our hope and trust in this atonement; the firm conviction of the truth of these things may be denominated faith.
Yet this conviction, or free assent of the understanding is not the faith, which accompanies salvation; if we can suppose it possible, that there should not be a corresponding impression made upon the will and affections. With the heart man believeth unto salvation. In this expression the heart is not put for the intellectual, but moral powers, and must not be understood as if the will assumed the office, peculiar to the understanding, of judging of evidence; but only that the assent of the understanding must be of such a kind, and to such a degree, as to produce a decisive co-operation of all the powers of the man, both of soul and body, to be saved in the way, and by the means discovered.
Such an effort for salvation supposes the bent, or bias of the mind to be inclined towards God, and his glory. And certain it is, that the work, or act of believing, depends so much upon the moral state of the man, that although he may assent to every article of faith, and desire an interest in the advantages of religion, he never believes with the heart in the sense above mentioned, until this charge has been wrought in him. On this account faith may well be denominated the work or gift of God, for he only, according to the scriptures can effect this change.
Yet it is not because there is any defect in the evidence of these important truths; nor because of any natural, that is physical, defect of the intellectual powers of man, that he does not believe the Divine revelation; but because his affections are pre-occupied, and his inclinations directed into another channel, whereby he is unwilling to apply himself unto these truths, and is prejudiced against the holiness, which is required, and the self denial that is necessary to attain the blessings of salvation.
Footnote 62:
Faith, according to the beloved disciple John, and the great St. Paul, is the belief of the truth; the believing that Jesus is the Christ; or a giving credit to the record that God gave of his Son. These definitions are all of the same import, and are all divine. Being dictated by the Spirit of God, they cannot be contradicted by any, although some have glossed upon them, till they have brought in a sense diverse from the inspired writers. This faith, when it is real, as distinguished from that uninfluential assent to the gospel, which crowds, who hear it, profess to have, is an effect of the divine influence in us; hence it is said to be of the operation of God; and that it is with the heart man believeth unto righteousness. As the righteousness by which the sinner is justified, is the sole work of Christ for him, so this is the work of the Holy Ghost in him, and no less necessary in its proper place; it being that, without which a sinner cannot apprehend, receive, and rest upon Christ for eternal life. By faith, as before observed, he becomes acquainted with the glories of the character of Jesus, the fulness of grace in him, and the suitableness and perfection of his righteousness; in consequence of this faith, he admires the Saviour’s personal excellencies, flies to him, ventures all upon him, and rejoices in him. These, to speak plainly, are all so many effects of faith. The sinner must have a view of the Saviour’s excellency, before he will admire it. He must be persuaded, that Christ is the only safe refuge, before he will fly to him. He must know that there is in Christ sufficient matter of consolation, before he will rejoice in him. Of all these he is entirely satisfied by faith in the testimony of God: subsequent to which is his coming, or flying to him, trusting in, or venturing all upon him, rejoicing in him, &c. e. g. Joseph’s brethren heard that there was corn enough in Egypt; they believed the report: this was faith; upon this they went down for a supply. Doubtless this was an effect of their faith; for had they not believed the tidings, they would never have gone. So a sinner must believe that Christ is a full and complete Saviour, before he will run or fly to him. Sense of misery, and faith in his sufficiency, are the main stimulus. Or, I am sick, I hear of an able physician, I believe him to be so, upon which I apply to him: my application to him, and my belief of his character, are as distinct as any two things can be: my trusting my life in his hands, is an effect of my believing him to be an able physician. This distinction is obvious in the sacred writings, as well as in the nature of things. He that cometh to God, must believe that he is. Here is a manifest distinction between coming and believing.
I apprehend that the same distinction should be observed, between believing in Christ, and receiving him. If so, it will follow, that “to receive Christ in all his offices, as a prophet, a priest, and a king,” is not properly faith, but an effect of it, and inseparably connected with it. It is certain that a man must believe that Jesus is the Christ, and that he sustains these offices, before he can or will receive him in this light. Christ came unto his own (meaning the Jews) but his own received him not. This refusing to receive him was not unbelief, but an effect of it. Hence should you be asked, why they did not receive him? The answer is ready, because they did not believe him to be the Christ. Nothing is more plain than that unbelief was the grand cause why they rejected him. On the other hand, nothing is more evident, than that receiving Christ, is an effect of believing in him. And should you ask the man who defines faith, “a receiving Christ in all his offices,” why he thus receives him? he himself will be obliged to observe this distinction; for the only just answer he can give you is, “because I believe he sustains them.”
Thus we see that faith is entirely distinct from the righteousness which justifies; at the same time it is indispensably necessary, answering great and good purposes. Under its influence the sinner flies to Jesus, the hope set before him, and trusts his immortal interest in his hands, being perfectly satisfied with his adorable character. Faith is also the medium of peace and consolation. You may with equal propriety attempt to separate light and heat from the sun, as peace of conscience, and joy in the Holy Ghost, from the faith of God’s elect. The degree of Christian consolation may be greater or less, according to the strength and influence of faith. At one time the believer may have an inward peace and tranquility, which is exceedingly agreeable. At another time he may be favoured with what St. Paul calls joy unspeakable and full of glory. At another, guilt may rob him of his comfort, and separate between him and his God. Such are his exercises in the present state of things. But he is far from making a righteousness of his frames, feelings, or experiences. The distinction between these he well understands. The righteousness by which he expects to be justified, is the work of Christ alone; the faith by which he is enabled to receive it, is of the operation of God; the consolations that he enjoys are from this glorious Christ, in believing, or through faith: all as different as A, B, and C. His dependence for acceptance with God is neither on his faith nor experiences, but on Christ alone. At the same time he cannot conceive it possible, for a poor, wretched, undone sinner to be enabled to believe in Christ for eternal life, and not rejoice. A view of the glories of his person, and the fulness and freeness of his grace, cannot fail of introducing strong consolation.
STILLMAN’S SERMONS.
Footnote 63:
See Quest. lxxx.
Footnote 64:
See page 39, ante.
Footnote 65:
See Quest. lxxix.
Footnote 66:
See Quest. lxxviii.
Quest. LXXIV.
QUEST. LXXIV. What is adoption?
ANSW. Adoption is an act of the free grace of God, in and for his only Son Jesus Christ; whereby all those that are justified, are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow-heirs with Christ in glory.
In speaking to this answer we shall consider,
I. The various senses in which persons are the sons of God; and particularly, how they are so called by adoption.
II. The difference between adoption as used by men, and as it is applied in this answer to God’s taking persons into this relation, as his children; from whence it will appear to be an act of his free grace.
III. We shall consider the reference the sonship of believers has to the superior and more glorious Sonship of Jesus Christ; and how it is said to be for his sake.
IV. The privileges conferred on, or reserved for them, who are the sons of God by adoption.
I. We shall consider the various senses in which persons are called the sons of God.
1. Some are called the sons of God, as they are invested with many honours or prerogatives from God, as a branch of his image: thus magistrates are called the children of the Most High, Psal. lxxxii. 6.
2. Others are called God’s children, by an external federal relation, as members of the visible church; in which sense we are to understand that scripture; wherein it is said, The sons of God saw the daughters of men, &c. Gen. vi. 2. And when Moses went into Pharaoh, to demand liberty for the Israelites, he was ordered to say, Israel is my son, even my first-born, Exod. iv. 22. This privilege, though it be high and honourable, by which the church is distinguished from the world; yet it is not inseparably connected with salvation; for God says, concerning Israel, when revolting, and backsliding from him, I have nourished and brought up children; and they have rebelled against me, Isa. i. 2. and many of those who are called the children of the kingdom shall be cast into utter darkness, where shall be weeping and gnashing of teeth, Matt. viii. 12.
3. The word is sometimes taken in a more large sense, as applicable to all mankind: thus the prophet says, Have we not all one father, hath not God created us? Mal. ii. 10. And the apostle Paul, when disputing with the Athenians, speaks in their own language, and quotes a saying taken from one of their poets, which he applies to the great God, as giving to all life and breath, and all things; upon which account men are called his off-spring, Acts xvii. 25. compared with 28.
4. They are called the sons of God, who are endowed with his supernatural image, and admitted to the highest honours and privileges conferred upon creatures: thus the angels are called the sons of God, Job xxxviii. 7.
5. Our Lord Jesus Christ is called the Son of God, in a sense not applicable to any other; as his Sonship includes in it his deity, and his having, in his human nature, received a commission from the Father, to engage in the great work of our redemption, as becoming surety for us; which is the foundation of all those saving blessings which we enjoy or hope for.
6. Believers are called the sons of God, by a special adoption; which is farther to be considered, as being the subject-matter of this answer. Adoption is a word taken from the civil law; and it was much in use among the Romans, in the apostles time, in which it was a custom for persons, who had no children of their own, and were possessed of an estate, to prevent its being divided or descending to strangers, to make choice of such who were agreeable to them, and beloved by them, whom they took into this political relation of children; obliging them to take their name upon them, and to pay respect to them, as though they were their natural parents; and engaging to deal with them as though they had been so; and accordingly to give them a right to their estates, as an inheritance. This new relation, founded in a mutual consent, is a bond of affection; and the privilege arising from thence is, that he who is, in this sense, a father, takes care of, and provides for the person whom he adopts, as though he were his son by nature; and therefore Civilians calls it an act of legitimation, imitating nature, or supplying the place of it: and this leads us to consider,
II. The difference between adoption, as used by men, and as it is applied in this answer, to God’s taking persons into this relation, as his children.
1. When men adopt, or take persons into the relation of children, they do it because they are destitute of children of their own to possess their estates; and therefore they fix their love on strangers: but God was under no obligation to do this: for if he designed to manifest his glory to any creatures, the holy angels were subjects capable of receiving the displays thereof; and his own Son, who had all the perfections of the divine nature, was infinitely the object of his delight, and, in all respects, fitted to be as he is styled, Heir of all things, Heb. i. 2.
2. When men adopt, they are generally inclined to do it by seeing some excellency or amiableness in the persons whom they fix their love upon. Thus Pharaoh’s daughter took up Moses, and nourished him for her own son, because he was exceeding fair, Acts vii. 20, 21. or, it may be, she was moved hereunto, by a natural compassion she had for him, besides the motive of his beauty; as it is said, The babe wept, and she had compassion on him, Exod. ii. 6. And Mordecai adopted Esther, or took her for his own daughter; for she was his uncle’s daughter, and was fair and beautiful, and an orphan, having neither father nor mother, Esther ii. 7. But when God takes any into this relation of children, they have no beauty or comeliness, and might justly have been for ever the objects of his abhorrance. Thus he says concerning the church of Israel, when he first took them into this relation to him, None eye pitied thee, but thou wast cast out in the open field, to the loathing of thy person: and when I passed by thee and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live, &c. Ezek. xvi. 5. It might indeed be said concerning man, when admitted to this favour and privilege, that he was miserable; but misery, how much soever it may render the soul an object of pity, it could not, properly speaking, be said to be a motive or inducement from whence the divine compassion took its first rise, as appears from the account we have of the mercy of God, as founded only on his sovereign will or pleasure; as he says, I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion, Rom. ix. 15. and also, from the consideration of man’s being exposed to misery by sin, which rendered him rather an object of vindictive justice than mercy. This therefore cannot be the ground of God’s giving him a right to an inheritance; and consequently adoption is truly said, in this answer, to be an act of the free grace of God.
3. When men adopt, their taking persons into the relation of children, is not necessarily attended with any change of disposition or temper in the persons adopted. A person may be admitted to this privilege, and yet remain the same, in that respect, as he was before: but when God takes his people into the relation of children, he gives them, not only those other privileges which arise from thence, but also that temper and disposition that becomes those who are thus related to him. This leads us to consider,
III. The reference which the sonship of believers has to the superior and more glorious Sonship of Jesus Christ; and how it is said to be for his sake. Here we must suppose that there is a sense in which Christ is said to be the Son of God, as the result of the divine decree, which contains in it an idea very distinct from his being a divine person; for that was not the result of the will of the Father; whereas it is said concerning him, I will declare the decree; the Lord hath said unto me, Thou art my Son, this day have I begotten thee, Psal. ii. 7. And elsewhere, he hath, by inheritance, obtained a more excellent name than the angels; and this is the consequence of God’s saying to him, thou art my Son, this day have I begotten thee: and, I will be to him a Father, and he shall be to me a Son, Heb. i. 4, 5. which plainly refers to Christ as Mediator. Now when we consider this mediatorial Sonship of Christ, if I may so express it, we are far from asserting, that Christ’s Sonship, and that of believers, is of the same kind; for, as much as he exceeds them as Mediator, as to the glory of his person and office, so much is his Sonship superior to theirs. This being premised, we may better understand the reference which the sonship of believers has to Christ’s being the Son of God as Mediator; and therefore let it be farther considered,[67]
1. That it is a prerogative and glory of Christ, as the Son of God, that he has all things which relate to the salvation of his elect, put into his hand; and therefore, whatever the saints enjoy or hope for, which is sometimes called in scripture their inheritance, agreeably to their character, as the children of God by adoption; this is considered as first purchased by Christ, and then put into his hand; in which respect it is styled his inheritance, he being constituted, pursuant to his having accomplished the work of redemption, heir of all things; and as such, has not only a right to his people, but is put in possession of all those spiritual blessings in heavenly places, wherewith they are blessed in him, Eph. i. 3.
2. From hence it follows, that the sonship of believers, and their right to that inheritance, which God has reserved for them, depends upon the sonship of Christ, which is infinitely more glorious and excellent. As God’s adopted sons, they have the honour conferred upon them, of being made kings and priests to him, Rev. i. 6. These honours are conferred by Christ; and, in order thereunto, they are first given to him to bestow upon them: thus he says, I appoint unto you a kingdom, as my Father hath appointed unto me, Luke xxii. 29. Christ is first appointed heir of all things, as Mediator; and then his people, or his children, are considered as heirs of God, as the apostle expresses it; and joint heirs with Christ, Rom. viii. 17. Not that they have any share in his personal or mediatorial glory; but when they are styled joint-heirs with him, we must consider them as having a right to that inheritance, which he is possessed of in their name as Mediator: and in this sense we are to understand those scriptures that speak of God’s being first the Father of our Lord Jesus Christ; and then, to wit, in him our Father; accordingly he says, I ascend unto my Father, and your Father, and to my God, and your God, John xx. 17. And elsewhere, God is styled the Father of our Lord Jesus Christ, and then the Father of mercies, or, our merciful Father, 2 Cor. i. 3. And elsewhere the apostle says, Blessed be the God and Father of our Lord Jesus Christ; who hath blessed us with all spiritual blessings, in heavenly places, in Christ; having predestinated us unto the adoption of children, by Jesus Christ, to himself, Eph. i. 3. compared with 5. and inasmuch as he designed to bring many sons to glory, as being made meet to be partakers of the inheritance of the saints in light; he first made the captain of their salvation perfect through sufferings, Heb. ii. 10. compared with Col. i. 12. In this respect our right to the inheritance of children, is founded in the eternal purpose of God, relating hereunto, and the purchase of Christ, as having obtained this inheritance for us.
IV. We are now to consider the privileges conferred on, or reserved for them who are the sons of God by adoption. These are summed up in a very comprehensive expression, which contains an amazing display of divine grace; as it is said, He that overcometh, shall inherit all things; and I will be his God, and he shall be my son, Rev. xxi. 7. It is a very large grant that God is pleased to make to them; they shall inherit all things. God is not ashamed to be called their God; and in having him, they are said to possess all things, which are eminently and transcendently in him; they have a right to all the blessings which he had designed for, and which have a tendency to make them completely happy: in this sense we are to understand our Saviour’s words in the parable; Son, thou art ever with me, and all that I have is thine, Luke xv. 31. Nothing greater than this can be desired or enjoyed by creatures, whom the Lord delights to honour. But, that we may be a little more particular in considering the privileges which God confers on, or has reserved for his children, it may be farther observed,
1. That they are all emancipated, or freed from the slavery which they were before under, either to sin or Satan; they who were once the servants of sin, are hereby made free from sin, and become the servants of righteousness, or become servants to God, Rom. vi. 17, 18, 22. have their fruit unto holiness, and the end everlasting life; the Son makes them free; and therefore they are free indeed, John viii. 36. Before this they are described as serving divers lusts and pleasures, Tit. iii. 3. and are said to be of their father the devil, and to do his works, or follow his suggestions, John viii. 44. ensnared, and taken captive by him at his will, 2 Tim. ii. 26. and, as the consequence hereof, are in perpetual bondage, arising from a dread of the wrath of God, and that fear of death impressed on their spirits, by him, who is said to have the power of death, Heb. ii. 14. this they are delivered from, which cannot but be reckoned a glorious privilege.
2. They have God’s name put upon them, and accordingly are described as his people called by his name, 2 Chron. vii. 14. This is an high and honourable character, denoting their relation to him as a peculiar people; and it is what belongs to them alone. Thus the church says, We are thine; thou never bearest rule over them, Isa. lxiii. 19. namely, thine adversaries; they were not called by thy name. They have also Christ’s name put on them, of whom the whole family in heaven and earth is named, Eph. iii. 15. which not only signifies that propriety which he has in them as Mediator, but their relation to him as the ransomed of the Lord, his sheep, whom he leads and feeds like a shepherd; and they are also styled his children, Behold I and the children which God hath given me, Heb. ii. 13. and indeed, when he is called a surety, or an advocate, or said to execute certain offices as a Saviour or Redeemer; these are all relative terms; and whatever he does therein, is in their name, and for their advantage; as it is said, of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. i. 31.
3. They are taken into God’s family, and dealt with as members thereof; and accordingly are styled fellow citizens with the saints, and of the household of God, Eph. ii. 19. And as the consequence hereof, they have protection, provision, and communion with him.
(1.) They have safe protection; as the master of a family thinks himself obliged to secure and defend from danger, all that are under his roof, whose house is, as it were, their castle; so Christ is his people’s defence, concerning whom it is said, A man shall be as an hiding place from the wind, and a covert from the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land, Isa. xxxii. 2. and, as the consequence hereof, it is added, My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places, ver. 18. They dwell on high; their place of defence is the munition of rocks, chap. xxxii. 16. He who has subdued their enemies, and will in his own time, bruise them under their feet, will take care that they shall not meet with that disturbance from them, which may hinder their repose or rest in him, or render their state unsafe, so as to endanger their perishing or falling from it.
(2.) They enjoy the plentiful provisions of God’s house, and therefore Christ is called their shepherd, Psal. xxiii. 1. not only as leading and defending them, but as providing for them; He shall feed his flock like a shepherd, Isa. xl. 11. As all grace is treasured up in him, and there is a fulness thereof, which he has to impart to the heirs of salvation, that is sufficient to supply all their wants; so they shall never have a reason to complain that they are straitened in him; the blessings of his house are not only exhilirating, but satisfying, and such as have a tendency to make them completely happy.
(3.) They are admitted to the greatest intimacy, and have sweet communion with Christ; the secret of the Lord is with them that fear him, Psal. xxv. 14. he deals with them as with friends, and in this instance in particular, (as he tells his disciples,) that all that he has heard of the Father, John xv. 15. that is, whatever he had a commission to impart for their direction and comfort, he makes known unto them, which must needs be reckoned a very great privilege. As the queen of Sheba, when beholding the advantages that they who were in Solomon’s presence enjoyed, could not but with an extasy of admiration, say, Happy are thy men; happy are thy servants, which stand continually before thee, that hear thy wisdom, 1 Kings x. 8. much more may they be happy who are admitted into his presence, in whom are hid all the treasures of wisdom and knowledge, Col. ii. 3.
(4.) Another privilege which they enjoy, is access to God, as a reconciled Father, through Christ; they have a liberty to come boldly to the throne of grace, that they obtain mercy, and find grace to help in time of need, Heb. iv. 18. Whatever their straits and difficulties are, God holds forth his golden sceptre, invites them to come to him, asks, What is thy petition? and gives them ground to hope that it shall be granted, so far as it may redound to his glory and their good. And, inasmuch as they are often straitened in their spirits, and unprepared to draw nigh to him; they have the promise of the Spirit to assist them herein; upon which account he is called the Spirit of adoption, whereby they cry Abba Father, Rom. viii. 15. This privilege is said to be a consequence of their being sons; Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father, Gal. iv. 6. By this means they have becoming conceptions of the Divine Majesty, a reverential fear of, and a love to him, earnest desires of communion with him, and of being made partakers of what he has to impart. They have a right to plead the promises; and in so doing, are encouraged to hope for the blessings contained therein.
(5.) As God’s children are prone to backslide from him, and so have need of restoring grace, he will recover and humble them, and thereby prevent their total apostacy: this he sometimes does by afflictions, which the apostle calls fatherly chastisements, and reckons them not only consistent with, but evidences of his love: Whom the Lord loveth, he chasteneth; and if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons, Heb. xii. 6, 8, 11. The apostle does not here speak of afflictions as considered absolutely in themselves, but as proceeding from the love of God, the design whereof is to do them good; and as they are adapted to this present state, in which they are training up for the glorious inheritance reserved for them in heaven, and need some trying dispensations, which may put them in mind of that state of perfect blessedness which is laid up for them: and they are rendered subservient to their present and future advantage, as the afflictions of this present time bring forth the peaceable fruits of righteousness to them; and when they are, in the end, perfectly freed from them, will tend to enhance their joy and praise; which leads us to consider another privilege, which is so great that it crowns all those that they are now possessed of, namely,
(6.) They shall, at last, be brought into God’s immediate presence, and satisfied with his likeness. The apostle calls the perfect blessedness of the saints, when raised from the dead, and so delivered from the bondage of corruption, and made partakers of the glorious liberty of the Sons of God, by way of eminency, the adoption, to wit, the redemption of their bodies; which signifies not only the full manifestation of their adoption, but their taking possession of their inheritance, which they are now waiting and hoping for, which is too great for the heart of man to conceive of in this present state; for the apostle says, Now are we the sons of God; and it doth not appear what we shall be: but we know, that when he shall appear we shall be like him; for we shall see him as he is, 1 John iii. 2. So that all the blessings which we have, either in hand or hope, the blessings of both worlds, which are conferred upon us from our first conversion to our glorification: these are privileges which God bestows on those who are his adopted children.
From what has been said concerning adoption, we may take occasion to observe, how, in some respects it agrees with, or may indeed, be reckoned a branch of justification, and in other respects it includes in it something that is an ingredient in sanctification. We have before observed, in treating on the former of these, viz. justification, that when God forgives sin, he confers on his people a right to life, or to all the blessings of the covenant of grace, in which are contained the promises that belong to the life that now is, and that which is to come. These are the privileges which God’s adopted children are made partakers of; and in this respect some divines suppose, that adoption is included in our justification.[68]
And if justification be explained, as has been before observed, as denoting an immanent act in God, whereby the elect are considered, in the covenant between the Father and the Son, as in Christ, their federal head; so they are considered as the adopted children of God, in Christ, and accordingly as they are described as chosen in Christ, unto eternal life, they are said to be predestinated unto the adoption of children, Eph. i. 6. which is a privilege to be obtained by Jesus Christ: in this respect all the elect are called Christ’s seed, that shall serve him, Psal. xxii. 30. whom he had a special regard to, when he made his soul an offering for sin, and concerning whom he had this promise made to him in the covenant, that passed between the Father and him, that he should see them, and the pleasure of the Lord, with respect to their everlasting salvation, should prosper in his hand, Isa. liii. 10. Now when Christ is considered as the head of the elect, who are in this sense called his sons, whom he has engaged to bring to glory, faith is the fruit and consequence of adoption; accordingly the apostle says, Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal. iv. 6.
But as justification is a declared act, and is said to be by faith, so adoption agreeing with it, is of the same nature; and accordingly we are said to be the children of God by faith, chap. iii. 26. that is, it is by faith that we have a right to claim this relation, together with the privileges which are the result thereof.
Moreover, as adoption includes in it a person’s being made meet for the inheritance, which God has reserved for him, and so is endowed with the temper and disposition of his children, consisting in humility, heavenly-mindedness, love to him, dependence upon him, and a zeal for his glory, a likeness to Christ; as the same mind is said to be in us, in some measure as was in him; in this respect adoption agrees with sanctification, which is what we are next to consider.
Footnote 67:
Vide Vol. I. page 279, in note.
Footnote 68:
Vid. Turrett. Theol. Elenct. Tom. 2. Loc. 16. § 7.
Quest. LXXV.
QUEST. LXXV. What is sanctification?
ANSW. Sanctification is a work of God’s grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit, applying the death and resurrection of Christ unto them, renewed in their whole man, after the image of God, having the seeds of repentance unto life, and of all other saving graces put into their hearts; and those graces so stirred up, increased and strengthened, as that they more and more die unto sin, and rise unto newness of life.
1. We shall shew what we are to understand by the word sanctify. This is sometimes considered as what has God for its object: thus he is said to sanctify himself, when he appears in the glory of his holiness, and gives occasion to the world to adore that perfection, which he is sometimes represented as doing, when he punishes sin in a visible and exemplary manner. Thus when God threatens to call for a sword, and plead against a rebellious people, with pestilence and with blood, he is said, by this means, to magnify and sanctify himself, so as to be known, to wit, as an holy God, in the eyes of many nations. And when he fulfils his promises, and thereby advances his holiness, as when he brought his people out of captivity, and gathered them out of the countries, wherein they had been scattered, he is said to be sanctified in them, Ezek. xxxviii. 21-23. And he is sanctified by his people, when they give him the glory that is due to his perfection, as thus displayed and magnified by him: thus God’s people are said to sanctify the Lord of hosts, when they make him the object of their fear and of their dread, Isa. viii. 13.
However, this is not the sense in which we are here to understand it, but as applied to men; in which respect it is taken in various senses, namely, for their consecration, or separation unto God; thus our Saviour says, when devoting and applying himself to the work, for which he came into the world; for their sakes I sanctify myself, John xvii. 19. But this is not the sense in which it is to be understood in this answer.
Moreover, it is often taken, in scripture, for persons being devoted to God, to minister in holy things: thus Aaron and his sons were sanctified, that they might minister unto him in the priest’s office, Exod. xxviii. 41. And it is sometimes taken for an external federal dedication to God, to walk before him as a peculiar people in observance of his holy institutions. Thus when Israel consented to be God’s people they are styled, holiness unto the Lord, Jer. ii. 3. the holy seed, Ezra ix. 2. and an holy nation, 1 Pet. ii. 9. And the church, under the gospel-dispensation, as consecrated, and professing subjection, to Christ, or separated to his service, and waiting for his presence, while engaged in all those ordinances, which he has appointed in the gospel, is described as called to be saints, Rom. i. 7. and they are hereby related to him, in an external and visible way. Neither is this the sense in which the word is taken in this answer; in which we are to understand sanctification as a special discriminating grace, whereby persons are not barely externally, but really devoted to Christ by faith: it is the internal beauty of the soul, whereby all the faculties being renewed, and a powerful, effectual change wrought therein; they are enabled to turn from sin unto God, and exercise all those graces, whereby they walk in holiness and righteousness before him, all the days of their lives, Luke i. 75. till this work, which is gradually carried on here, shall be brought to perfection hereafter.
2. It may farther be observed, that sanctification as described in this answer, may be considered as including in it several other graces, some of which have been already insisted on, namely, regeneration, effectual calling, and faith; and there is another grace connected with it, which will be particularly insisted on under the next answer, namely, repentance unto life; all which graces are said to be wrought by the powerful operation of the Spirit, in those who were, before the foundation of the world, chosen to be holy. Regeneration is styled, by some, initial sanctification, as all graces take their first rise from the principle which is therein implanted. Effectual calling, or conversion, is that whereby we are brought into the way of holiness, and internally disposed to walk therein. Faith is that grace whereby this work is promoted, as all holy actions proceed from it, as deriving strength from Christ, to perform them. And repentance is that whereby the work of sanctification discovers itself, in the soul’s abhorring, and flying from, every thing that tends to defile it; approves itself to God as one, who is of purer eyes than to behold iniquity without the greatest detestation. But inasmuch as these graces either have been, or will be particularly insisted on, in their proper place, we shall more especially consider sanctification as a progressive work, whereby it is distinguished from them, by which we daily consecrate, or devote ourselves to God; and our actions have all a tendency to advance his glory; and, by the Spirit, we are enabled more and more to die unto sin, and to live unto righteousness; so that it is not barely one single act of grace, but it contains in it the whole progress of the work of grace, as gradually carried on till perfected in glory: this is what we are to speak particularly to. And,
I. It includes in it a continual devotedness to God. As the first act of faith consists in a making a surrender of ourselves to Christ, depending on his assistance in beginning the work of obedience in the exercise of all Christian graces; so sanctification is the continuance thereof. When we are first converted, we receive Christ Jesus the Lord; and in sanctification we walk in him, and exercise a daily dependence on him in the execution of all his offices; make his word our rule, and delight in it after the inward man. How difficult soever the duties are that he commands, we take pleasure in the performance of them, make religion our great business, and in order thereunto conclude, that every thing we receive from him is to be improved to his glory. And as every duty is to be performed by faith; so what has been before observed concerning the life of faith, is to be considered as an expedient to promote the work of sanctification.
II. In the carrying on of this work we are to endeavour, to our utmost, to fence against the prevailing power of sin, by all those methods which are prescribed in the gospel, that so it may not have dominion over us; this is generally styled the work of mortification. The apostle speaks of our old man being crucified with Christ, and the body of sin destroyed, that henceforth we should not serve sin, Rom. vi. 6. and of our crucifying the flesh with the affections and lusts, and of our mortifying the deeds of the body through the Spirit, Gal. v. 24. that is, by his assistance and grace, which is necessary in order thereunto, Rom. viii. 13.
This is a very difficult work, especially considering the prevalency of corruption, and the multitude of temptations that we are exposed to; the subtilty and watchfulness of Satan, who walks about like a roaring lion, seeking whom he may devour; the treachery of our own hearts, that are so prone to depart from God; the fickleness and instability of our resolutions; the irregularity of our affections, and the constant efforts made by corrupt nature, to gain the ascendant over them, and turn them aside from God: this it does sometimes by presenting things in a false view, calling evil good, and good evil; representing some things as harmless and not displeasing to God, that are most pernicious and offensive, endeavouring to lead us into mistakes, as to the matter of sin or duty, and to persuade us, that those things will issue well which are like to prove bitterness in the end; and attempting to impose upon us, as though we were in a right and safe way, when, at the same time, we are walking contrary to God, and corrupt nature is gaining strength thereby. But this will be farther considered, when we speak concerning the imperfection of sanctification in believers[69]. Now this renders it necessary for us to make use of those methods which God has prescribed for the mortification of sin; and in order thereunto,
1. We must endeavour to maintain a constant sense of the heinous nature of sin, as it is contrary to the holiness of God, a stain that cannot be washed away, but by the blood of Jesus, the highest instance of ingratitude for all the benefits which we have received, a bitter and an only evil, the abominable thing that God hates; it is not only to be considered as condemning, but defiling, that hereby we may maintain a constant abhorrence of it; and that not only of those sins that expose us to scorn and reproach in the eye of the world, but every thing that is in itself sinful, as contrary to the law of God.
2. We must be watchful against the breakings forth of corrupt nature, observe the frame and disposition of our spirits, and the deceitfulness of sin, which has a tendency to harden us, and avoid all occasions of, or incentives to it, hating even the garment spotted by the flesh, Jude, ver. 23. abstaining from all appearance of evil, 2 Thess. v. 22. And to this we may add, that we are frequently to examine ourselves with respect to our behaviour in every state of life; whether sin be gaining or losing ground in us; whether we make conscience of performing every duty, both personal and relative? what guilt we contract by sins of omission, or the want of that fervency of spirit which has a tendency to beget a formal, dead, and stupid frame and temper of mind, and thereby hinder the progress of the work of sanctification? but that which is the principal, if not the only expedient that will prove effectual for the mortifying of sin is, our seeking help against it from him who is able to give us the victory over it. Therefore,
3. Whatever attempts we use against the prevailing power of sin, in order to the mortifying of it, these must be performed by faith; seeking and deriving that help from Christ, which is necessary in order thereunto. And therefore,
(1.) As the dominion of sin consists in its rendering us guilty in the sight of God, whereby the conscience is burdened, by reason of the dread that it has of that punishment which is due to us, and the condemning sentence of the law, which we are liable to; and as its mortification, in this respect, consists in our deliverance from that which makes us so uneasy, no expedient can be used to mortify it, but our looking by faith to Christ, as a propitiation for sin, whereby we are enabled to behold the debt which we had contracted, cancelled, the indictment superseded, and the condemning sentence repealed; from whence the soul concludes, that iniquity shall not be its ruin. This is the only method we are to take when oppressed with a sense of the guilt of sin, which is daily committed by us. It was shadowed forth by the Israelites looking to the brazen serpent, a type of Christ crucified, when stung with fiery serpents, which occasioned exquisite pain, and would, without this expedient, have brought immediate death: thus the deadly wound of sin is healed by the sovereign balm of Christ’s blood, applied by faith; and we, by his having fulfilled the law, may be said to be dead to it, as freed from the curse thereof, and all the sad consequences that would ensue thereupon.
(2.) As sin is said to have dominion over us, in that all the powers and faculties of our souls are enslaved by it, whereby, as the apostle expresses it, we are carnal, sold under sin, Rom. vii. 14. when we are weak and unable to perform what is good, and the corruption of nature is so predominant, that we are, as it were, carried down the stream, which we strive against, but in vain: in this respect sin is to be mortified, by a fiducial application to Christ, for help against it; and herein we are to consider him as having undertaken, not only to deliver from the condemning, but the prevailing power of sin; which is a part of the work that he is now engaged in, wherein he applies the redemption he purchased, by the powerful influences of the Holy Spirit, and the soul seeks to him for them. As it is natural for us, when we are in imminent danger of present ruin, or are assaulted by an enemy, whose superior force we are not able to withstand, to cry out to some kind friend, for help; or when we are in danger of death, by some disease which nature is ready to sink under, to apply ourselves to the physician for relief: thus the soul is to apply itself to Christ for strength against the prevailing power of indwelling sin, and grace to make him more than a conqueror over it; and Christ, by his Spirit, in this respect, enables us (to use the apostle’s words,) to mortify the deeds of body, Rom. viii. 13.
And, in order hereunto, we take encouragement, from the promises of God; and the connexion that there is between Christ’s having made satisfaction for sin, and his delivering those who are redeemed, from the power of it, as the apostle says, Sin shall not have dominion over you; for ye are not under the law, that is, under the condemning sentence of it, but under grace, chap. vi. 14. as having an interest in that grace which has engaged to deliver from sin: in both these respects we consider Christ not only as able, but as having undertaken to deliver his people from all their spiritual enemies, to relieve them in all their straits and exigences, and to bring them off safe and victorious. This is the method which we are to take to mortify sin; and it is a never-failing remedy. What was before observed, under the foregoing heads, concerning our endeavouring to see the evil of sin, and exercising that watchfulness against the occasions thereof, are necessary duties, without which sin will gain strength: nevertheless the victory over it is principally owing to our deriving righteousness and strength, by faith, from Christ; whereby he has the glory of a conqueror over it, and we have the advantage of receiving this privilege as applying ourselves to, and relying on him for it.
Having considered the way in which sin is to be mortified, agreeably to the gospel-rule; we shall, before we close this head, take notice of some other methods which many rest in, thinking thereby to free themselves from the dominion of sin, which will not answer that end. Some have no other notion of sin, but as it discovers itself in those gross enormities which are matter of public scandal or reproach in the eye of the world, who do not duly consider the spirituality of the law of God; such-like sentiments of moral evil, the apostle Paul had, before his conversion, as he says, I was alive without the law once, chap. vii. 9. compared with 7. and I had not known lust, except the law had said, thou shalt not covet. Sin did not appear to be sin, ver. 13. that is, nothing was thought sin by him, but that which was openly scandalous, and deemed so by universal consent; and therefore he says elsewhere, that touching the righteousness which is in the law, he was blameless, Phil. iii. 6. or, as Ephraim is represented, saying, In all my labour they shall find none iniquity in me that were sin, Hos. xii. 8. These persons think they shall come off well, if they can say, that they are not guilty of some enormous crimes; so that none can charge them with those open debaucheries, or other sins, that are not to be mentioned among Christians; or if, through any change in their condition of life, or being delivered from those temptations that gave occasion to them; or if there natural temper be less inclined to them than before, and, as the result hereof, they abstain from them, this they call a mortifying of sin; though the most that can be said of it is, that sin is only curbed, confined, and their natural inclinations to it abated, while it is far from being dead.
Others, who will allow that sin is of a far larger extent, and includes in it that which prevails in the heart, as well as renders itself visible in the life, or contains in it the omission of duties, as well as the actual commission of known sins; these often take a preposterous method to mortify it: if they are sensible of the guilt that is contracted hereby, they use no other method to be discharged from it, but by pretending to make atonement, either by confessing their sins, using endeavours to abstain from them, or by the performance of some duties of religion, by which they think to make God amends for the injuries they have offered to him thereby: but this is so far from mortifying sin, that it increases the guilt thereof, and causes it to take deeper root, and afterwards to break forth in a greater degree; or else tends to stupify the conscience, after which they go on in a way of sin, with carnal security, and without remorse.
Others think, that to mortify sin, is nothing else but to subdue and keep under their passions, at least, to such a degree that they may not, through the irregularity and impetuous violence thereof, commit those sins which they cannot but reflect upon with shame, when brought into a more calm and considerate temper of mind; and, in order thereunto, they subject themselves to certain rules, which the light of nature will suggest, and the wiser Heathen have laid down to induce persons to lead a virtuous life; and they argue thus with themselves, that it is below the dignity of the human nature, for men to suffer their passions to lead their reason captive, or to do that which betrays a want of wisdom as well as temper; and if by this means the exorbitancy of their passions is abated, and many sins, which are occasioned thereby, prevented, they conclude their lives to be unblemished, and sin subdued; whereas this is nothing else but restraining the fury of their temper, or giving a check to some sins, while sin in general remains unmortified.
As to the methods prescribed by some Popish casuists, of emaciating, or keeping under the body by physic, or a sparing diet, and submitting to hard penances, not only to atone for past sins, but prevent them for the future, these have not a tendency to strike at the root of sin, and therefore are unjustly called a mortifying of it. For though an abstemious regular way of living be conducive to answer some valuable ends, and without it men are led to the commission of many sins; yet this is no expedient to take away the guilt thereof; neither is the enslaving, captivating, and prevailing power of indwelling sin, that discovers itself in various shapes, and attends every condition and circumstance of life, sufficiently subdued hereby.
And those common methods that many others take, which are of a different nature, namely, when they resolve, though in their own strength, to break off their sins by repentance; or, if their resolutions to lead a virtuous life are weak, and not much regarded by them, endeavour to strengthen them, this will not answer their end, sin will be too strong for all their resolutions, and the engagements with which they bind themselves, will be like the cords with which Sampson was bound, which were broken by him like threads. If we rely on our own strength, how much soever we may be resolved to abstain from sin at present, God will make us sensible of our weakness, by leaving us to ourselves; and then, how much soever we resolve to abstain from sin, it will appear that it is far from being mortified, or subdued by us. Therefore we conclude, that this cannot be performed, but by going forth in the name and strength of Christ, who is able to keep us from falling; or, when fallen, to recover us; and this will be found, in the end, to be the best expedient for the promoting this branch of our sanctification; which leads us to consider,
III. That, in the farther carrying on of this work of sanctification, we are enabled to walk with God, or before him, in holiness and righteousness. We are first made alive in regeneration, and then put forth living actions, which some call vivification, as distinguished from that part of sanctification, which has been already considered, namely, mortification of sin.
This is what we may call leading an holy life, whereby we are to understand much more than many do, who suppose, that it consists only in the performance of some moral duties, that contain the external part of religion, without which there would not be the least shadow of holiness; and in performing those duties which we owe to men in the various relations which we stand in to them; or, at least, in keeping ourselves clear from those pollutions which are in the world through lust, 2 Pet. i. 4. The Pharisee, in the gospel, thought himself an extraordinary holy person, because he was no extortioner, nor unjust, nor adulterer; but fasted, paid tithes, and performed several works of charity; and many are great pretenders to it, who have no other than a form of godliness, without the power of it, or who are more than ordinarily diligent in their attendance on the ordinances of God’s appointment; though they are far from doing this in a right way, like those whom the prophet speaks of, who are said to seek God daily, and to delight to know his ways, as a nation that did righteousness, and forsook not the ordinance of their God; though at the same time, they are said to fast for strife and debate, and to smite with the fist of wickedness, Isa. lviii. 2. But, that we may consider several other things, which are contained in a person’s leading an holy life, let it be observed,
1. That our natures must be changed, and therefore sanctification always supposes and flows from regeneration: there must be grace in the heart, or else it can never discover itself in the life; the root must be good, or else the tree cannot bring forth good fruit; the spring of action must be cleansed, otherwise the actions themselves will be impure. Some persons, who are generally strangers to the internal work of grace, are very apt to insist much on the goodness of their hearts, and this is sometimes pleaded in excuse for the badness of their lives; whereas they never had a due sense of the plague and perverseness of their own hearts. Good actions must proceed from a good principle, otherwise persons are in an unsanctified state; and, as they must be conformable to the rule laid down in the word of God, and performed in a right manner, and to the glory of God as to the end designed thereby; so they must be performed by faith, whereby we depend on Christ for assistance and acceptance, as being sensible of our constant work and business, whereby we are said to walk with God, as well as live to him.
2. In order to our leading an holy life, we must make use of those motives and inducements thereunto, that are contained in the gospel; and to encourage us herein,
(1.) We are to have in our view that perfect pattern of holiness which Christ has given us; he has left us an example that we should follow his steps, 1 Pet. ii. 21. Whatever we find in the life of Christ, prescribed for our imitation, should be improved to promote the work of sanctification; his humility, meekness, patience, submission to the divine will, his zeal for the glory of God, and the good of mankind, and his unfainting perseverance in pursuing the end for which he came into the world, are all mentioned, in scripture, not barely that we should yield an assent to the account we have thereof in the gospel history; but that the same mind should be in us, which was also in him, Phil. ii. 5. or, as the apostle says, He that saith he abideth in him, ought himself also to walk even as he walked, 1 John ii. 6. And to this we may add, that we ought to set before us the example of others, and be followers of them, so far as they followed him: their example, indeed, is as much inferior to Christ’s as imperfect holiness is to that which is perfect; but yet it is an encouragement to us, that in following the footsteps of the flock, we have many bright examples of those, who through faith and patience, inherit the promises.
(2.) Another motive to holiness is the love of Christ, expressed in the great work of our redemption, and in that care and compassion which he has extended towards us in the application thereof, in all the methods he has used in the beginning and carrying on the work of grace, in which we may say, hitherto he hath helped us: this ought to be improved so as to constrain us, 2 Cor. v. 14. as he has hereby laid us under the highest obligation to live to him. And as love to Christ is the main ingredient in sanctification; so when by faith we behold him as the most engaging and desirable object, this will afford a constant inducement to holiness.
(3.) Another motive hereunto is our relation to God, as his children, and our professed subjection to him; as we gave up ourselves to him, when first we believed, avouched him to be our God, and, since then, have experienced many instances of his condescending goodness and faithfulness; as he has been pleased to grant us some degrees of communion with him, through Christ; and as he has given us many great and precious promises, and in various instances, made them good to us; and has reserved an inheritance for all that are sanctified in that better world, to which they shall be brought at last: this should induce us to lead a life of holiness, as the apostle says, Having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, chap. vii. 1.
From what has been said in explaining the doctrine of sanctification, we may infer,
[1.] The difference that there is between moral virtue, so far as it may be attained by the light of nature, and the improvement of human reason; and that holiness of heart and life, which contains in it all Christian virtues, and is inseparably connected with salvation. All who are conversant in the writings of some of the Heathen moralists will find a great many things that tend to regulate the conduct of life; and those precepts laid down, which, if followed, carry in them a great resemblance of the grace of sanctification; and herein some, who have been destitute of the light of the gospel, have very much excelled many who bear the Christian name: when we find a lively representation of the universal corruption and degeneracy of human nature, the disorder and irregularity of the affections, and man’s natural propensity to vice, rules laid down for the attaining of virtue, by which means men are directed how to free themselves from that slavery which they are under to their lusts, and advice given to press after a resemblance and conformity to God; this carried in it a great shew of holiness.
A late writer[70] has collected together several passages out of their writings, with a design to prove, that though they were destitute of gospel light, yet they might attain salvation; inasmuch as they use many expressions that very much resemble the grace of sanctification: as for instance, when one of them speaking concerning contentment in the station of life in which providence had fixed him, says, “A servant of God should not be solicitous for the morrow. Can any good man fear that he should want food? Doth God so neglect his servants, and his witnesses, as that they should be destitute of his care and providence? And he adds, Did I ever, Lord, accuse thee, or complain of thy government? Was I not always willing to be sick when it was thy pleasure that I should be so? Did I ever, desire to be what thou wouldest not have me to be? Am I not always ready to do what thou commandest? Wilt thou have me to continue here, I will freely do as thou willest? Or, wouldest thou have me depart hence, I will freely do it at thy command? I have always had my will subject to that of God; deal with me according to thy pleasure; I am always of the same mind with thee; I refuse nothing which thou art pleased to lay upon me; lead me whither thou wilt; clothe me as thou pleasest; I will be a magistrate or private person; continue me in my country, or in exile, I will not only submit to, but defend thy proceedings in all things.” We might also produce quotations out of other writings whereby it appears that some of the heathen excelled many Christians in the consistency of their sentiments about religious matters, with the divine perfections; as when they say, Whatever endowment of the mind has a tendency to make a man truly great and excellent; this is owing to an internal divine influence.[71] Others, speaking of the natural propensity which there is in man to vice, have maintained, that to fence against it, there is a necessity of their having assistance from God, in order to their leading a virtuous life; and that virtue is not attained by instruction, that is, not only by that means, but that it is from God; and that this is to be sought for at his hands, by faith and prayer: much to this purpose may be seen in the writings of Plato, Maximus Tyrius, Hierocles, and several others.[72]
The principal use that I would make hereof is, to observe that this should humble many Christians, who are far from coming up to the Heathen in the practice of moral virtue. And, as for the sentiments of those who deny the necessity of our having the divine influence in order to our performing the duties which God requires of us, in a right manner; these fall very short of what the light of nature has suggested to those who have duly attended to it, though destitute of divine revelation. When I meet with such expressions, and many other divine things, in the writings of Plato; and what he says of the conversation of his master Socrates, both in his life and death: I cannot but apply in this case, what our Saviour says to the scribe in the gospel, who answered him discreetly, Thou art not far from the kingdom of God, Mark xii. 34. These things, it is true, very much resemble the grace of sanctification; yet in many respects, they fall short of it; inasmuch as they had no acts of faith, in a Mediator, whom they were altogether strangers to, as being destitute of divine revelation.
It is not my design, at present, to enquire, whether they had any hope of salvation? this having been considered under a foregoing answer[73]. All that I shall here observe is, that some of the best of them were charged with notorious crimes, which a Christian would hardly reckon consistent with the truth of grace; as Plato, with flattering of tyrants, and too much indulging pride and luxury[74]; Socrates, with pleading for fornication and incest, and practising sodomy, if what some have reported concerning them be true[75]. But, without laying any stress on the character of particular persons, who, in other respects, have said and done many excellent things; it is evident, that whatever appearance of holiness there may be in the writings or conversation of those that are strangers to Christ and his gospel, this falls short of the grace of sanctification.[76]
There is a vast difference between recommending or practising moral virtues, as agreeable to the nature of man, and the dictates of reason; and a person’s being led in that way of holiness, which our Saviour has prescribed in the gospel. This takes its rise from a change of nature, wrought in regeneration, is excited by gospel-motives, encouraged by the promises thereof, and proceeds from the grace of faith, without which, all pretensions to holiness are vain and defective. What advances soever these may have made in endeavouring to free themselves from the slavery of sin, they have been very deficient, as to the mortification thereof; for being ignorant of that great atonement which is made by Christ, as the only expedient to take away the guilt of sin, they could not, by any method, arrive to a conscience void of offence, or any degree of hope concerning the forgiveness thereof, and the way of acceptance in the sight of God: and their using endeavours to stop the current of vice, and to subdue their inordinate affections, could not be effectual to answer that end, inasmuch as they were destitute of the Spirit of God, who affords his divine assistance, in order thereunto, in no other way than what is prescribed in the gospel; so that as without holiness no one shall see the Lord, this grace is to be expected in that way which God has prescribed; and every one that is holy is made so by the Spirit, who glorifies himself in rendering men fruitful in every good work, being raised by him, from the death of sin, to the life of faith in Christ; which is a blessing peculiar to the gospel.
[2.] Since holiness is required of all persons, as what is absolutely necessary to salvation, and is also recommended as that which God works, in those in whom the gospel is made effectual thereunto; we may infer, that no gospel-doctrine has the least tendency to lead to licentiousness. The grace of God may indeed be abused; and men, who are strangers to it, take occasion from the abounding thereof, to continue in sin, as some did in the apostle’s days, Rom. vi. 1. but this is not the genuine tendency of the gospel, which is to lead men to holiness. Whatever duties it engages to, they are all designed to answer this end; and whatever privileges are contained therein, they are all of them inducements thereunto: are we delivered out of the hands of our spiritual enemies? it is, that we should serve him in holiness and righteousness before him, all the days of our lives, Luke i. 74, 75. As for the promises, they are an inducement to us, as the apostle expresses it, to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. vii. 1. and every ordinance and providence should be improved by us, to promote the work of sanctification.
[3.] Let us examine ourselves, whether this work be begun, and the grace of God wrought in us, in truth? and if so, whether it be increasing or declining in our souls?
1st, As to the truth of grace, let us take heed that we do not think that we are something when we are nothing, deceiving our own souls, or rest in a form of godliness, while denying the power thereof, or a name to live, while we are dead; let us think that it is not enough to abstain from grosser enormities, or engage in some external duties of religion, with wrong ends. And if, upon enquiry into ourselves, we find that we are destitute of a principle of spiritual life and grace, let us not think, that because we have escaped some of the pollutions that are in the world, or do not run with others in all excess of riot, that therefore we lead holy lives; but rather let us enquire, Whether the life we live in the flesh, be by the faith of the Son of God, under the influence of his Spirit, with great diffidence of our own righteousness and strength, and firm dependence upon Christ? and as the result hereof, whether we are found in the practice of universal holiness, and hate and avoid all appearance of evil, using all those endeavours that are prescribed in the gospel, to glorify him in our spirits, souls, and bodies, which are his?
2d, If we have ground to hope that the work of sanctification is begun, let us enquire, whether it be advancing or declining? Whether we go from strength to strength, or make improvements in proportion to the privileges we enjoy? Many have reason to complain that it is not with them as in months past; that grace is languishing, the frame of their spirits in holy duties stupid, and they destitute of that communion with God, which they have once enjoyed; such ought to remember from whence they are fallen, and repent, and do their first works; and beg of God, from whom alone our fruit is derived, that he would revive the work, and cause their souls to flourish in the courts of his house, and to bring forth much fruit unto holiness, to the glory of his own name, and their spiritual peace and comfort.
As for those who are frequently complaining of, and bewailing their declensions in grace, who seem, to others, to be making a very considerable progress therein; let them not give way to unbelief so far as to deny or set aside the experiences which they have had of God’s presence with them; for sometimes grace grows, though without our own observation. If they are destitute of the comforts thereof, or the fruits of righteousness, which are peace, assurance and joy in the Holy Ghost, let them consider, that the work of sanctification, in this present state, is, at best, but growing up towards that perfection which is not yet arrived to. If it does not spring up and flourish, as to those fruits and effects thereof, which they are pressing after, but have not attained; let them bless God, if grace is taking root downward, and is attended with an humble sense of their own weakness and imperfection, and an earnest desire of those spiritual blessings which they are labouring after. This ought to afford matter of thankfulness, rather than have a tendency to weaken their hands, or induce them to conclude that they are in an unsanctified state; because of the many hindrances and discouragements which attend their progress in holiness.
Footnote 69:
See Quest. lxxviii.
Footnote 70:
See Whitby’s Disc. &c. page 541, in which he quotes Arrian, as giving the sense of Epictetus, Lib. 1. cap. 9. Lib. 3. cap. 5, 24, 26, 36, &c.
Footnote 71:
Vid. Cic. de natura Deorum, Lib. 2. Nullus unquam vir magnus fuit, sine aliquo afflatu divino.
Footnote 72:
See Gale’s court of the Gentiles. Book 3. chap. 1. and chap. 10. and Wits. de Occon. Fæd. 461-463.
Footnote 73:
See Vol. II. page 489. & seq.
Footnote 74:
Vid. G. J. Voss. de Hist. Græc. page 22.
Footnote 75:
See Gale’s court of the Gentiles, Part III. book 1, chap. 1, 2. which learned writer having, in some other parts of that work, mentioned several things that were praise worthy, in some of the philosophers, here takes occasion to speak of some other things, which were great blemishes in them; and, in other parts of this elaborate work, proves that those who lived in the first ages of the church, and were attached to their philosophy, were by this means, as he supposes, led aside from many great and important truths of the gospel; of this number Origen, Justin Martyr, and several others. And he further supposes, that what many of them advanced concerning the liberty of man’s will, as to what respects spiritual things, gave occasion to the Pelagians to propagate those doctrines that were subversive of the grace of God; and that the Arian and Samosatenan heresies took their rise from hence. See Part III. Book 2. chap. 1.
Footnote 76:
The natural knowledge of God and his goodness, gives some encouragement to guilty creatures to repent of their sins, and to return to God by a general hope of acceptance, though they had no promise of pardoning grace. And this was the very principle upon which some of the better sort of the Gentiles set themselves to practise virtue, to worship God, and endeavour to become like him.
I do not say, that natural religion can give sinful men a full and satisfying assurance of pardon upon their repentance; for the deepest degrees of penitence cannot oblige a prince to forgive the criminal: but still the overflowing goodness of God, his patience and long-suffering, notwithstanding their sins, may evidently and justly excite in their hearts some hope of forgiving grace: and I think the words of my text cannot intend less than this, that God has not left them without witness, when he gave them rain from heaven, when he satisfied their appetites with food, and filled their hearts with gladness. What was it that these benefits of their Creator bore witness to? Was it not that there was goodness and mercy to be found with him, if they would return to their duty, and abandon their own ways of idolatry and vice. Surely, it can never be supposed, that the apostle here means no more than to say, that the daily instances of divine bounty in the common comforts of life, assured them, that God had some goodness in him, and blessings to bestow on their bodies; but gave them no hope of his acceptance of their souls, if they should return and repent never so sincerely. The Ninevites themselves, when threatened with destruction, repented in sackcloth and ashes; for, said they, Who can tell but God will turn and repent, and turn away from his fierce anger, that we perish not? Nor were they mistaken in their hope, for God saw their works, that they turned from their evil way, and he repented of the evil that he had threatened, Jonah iii. 5-10. And there is yet a more express text to this purpose, Rom. ii. 4. Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? And if God leads us to repentance, by a sense of his goodness, surely he gives hope that our repentance shall not be in vain: and though, perhaps, I could not affirm it with boldness, and certainty by the mere light of reason, yet I may venture to declare, upon the encouragement of these scriptures, that if there should be found any sinner in the heathen world, who should be thus far wrought upon by a sense of the goodness of God, as to be led sincerely to repent of sin, and seek after mercy, God would find a way to make a discovery of so much of the gospel, as was necessary for him to know, rather than such a penitent sinner should be left under condemnation, or that a guilty creature should go on to eternal death in the way of repentance. Cornelius the Centurion, who feared God, who prayed to him daily, and wrought righteousness, according to the light of his conscience, had both an angel and an apostle sent to him, that he might receive more complete instruction in the matters of his salvation. Acts x. 1-6. and from 30-35.“ Dr. Watts.
Quest. LXXVI.
QUEST. LXXVI. What is repentance unto life?
ANSW. Repentance unto life, is a saving grace, wrought in the heart of a sinner, by the Spirit and word of God; whereby, out of the sight and sense, not only of the danger, but also of the filth and odiousness of his sins, and upon the apprehension of God’s mercy in Christ, to such as are penitent, he so grieves for, and hates his sins, as that he turns from them all to God, purposing and endeavouring, constantly to walk with him in all the ways of new obedience.
In speaking to this answer we shall consider the subject of repentance, viz. a sinful fallen creature; and that, though this be his condition, yet he is naturally averse to the exercise thereof, till God is pleased to bring him to it; which will lead us to consider, how the Spirit of God does this; and what are the various acts and effects thereof.[222]
1. Concerning the subjects of repentance. No one can be said to repent but a sinner; and therefore, whatever other graces might be exercised by man in a state of innocency, or shall be exercised by him, when brought to a state of perfection; yet there cannot, properly speaking, be any room for repentance: some, indeed, have queried whether there shall be repentance in heaven; but it may easily be determined, that though that hatred of sin in general, and opposition to it, which is contained in true repentance, be not inconsistent with a state of perfect blessedness, as it is inseparably connected with perfection of holiness; yet a sense of sin, which is afflictive, and is attended with grief and sorrow of heart, for the guilt and consequences thereof, is altogether inconsistent with a state of perfection; and these are some ingredients in that repentance which comes under our present consideration. Therefore we must conclude, that the subject of repentance is a sinner: but,
II. Though all sinners contract guilt, expose themselves to misery, and will sooner or later be filled with distress and sorrow for what they have done against God; yet many have no sense thereof at present, nor repentance, or remorse for it. These are described as past feeling, Eph. iv. 19. and hardened through the deceitfulness of sin, Heb. iii. 13. as obstinate, and having their neck as an iron sinew, and their brow as brass, Isa. xlviii. 4. And there are several methods which they take to ward off the force of convictions. Sometimes they are stupid, and hardly give themselves the liberty to consider the difference that there is between moral good and evil, or the natural obligation we are under to pursue the one, and avoid the other. They consider not the all-seeing eye of God, that observes all their actions, nor the power of his anger, who will take vengeance on impenitent sinners; regard not the various aggravations of sin, nor consider that God will, for those things, bring them to judgment. So that impenitency is generally attended with presumption; whereby the person concludes, though without ground, that it shall go well with him in the end; such an one is represented, as blessing himself in his heart, saying, I shall have peace, though I walk in the imagination; or, as it is in the margin, in the stubbornness of mine heart, to add drunkenness to thirst, Deut. xxix. 19. Or if, on the other hand, he cannot but conclude, that with God is terrible majesty, that he is a consuming fire, and that none ever hardened themselves against him, and prospered, and if he does not fall down before him with humble confession of sin, and repentance for it, he will certainly be broken with his rod of iron, and dashed in pieces, like the potter’s vessel, broken with a tempest, and utterly destroyed, when his wrath is kindled; then he resolves, that some time or other he will repent, but still delays and puts it off for a more convenient season, and though God gives him space to do it, repenteth not, Rev. ii. 21. Thus he goes on in the greatness of his way, till God prevents him with the blessings of his goodness, and brings him to repentance. And this leads us to consider,
III. That repentance is God’s work; or, as it is observed in this answer, wrought by the Spirit of God: whether we consider it as a common or saving grace, it is the Spirit that convinces or reproves the world of sin. If it be of the same kind with that which Pharaoh, Ahab, or Judas had; it is a dread of God’s judgments, and his wrath breaking in upon conscience, when he reproves for sin, and sets it in order before their eyes, that excites it. If they are touched with a sense of guilt, and hereby, for the present, stopped, or obliged to make a retreat, and desist from pursuing their former methods, it is God, in the course of his providence, that gives a check to them. But this comes short of that repentance which is said to be unto life; or which is styled a saving grace, which is wrought by the Spirit of God, as the beginning of that saving work, which is a branch of sanctification, and shall end in compleat salvation.
This is expressly styled in scripture, repentance unto life, Acts xi. 18. inasmuch as every one, who is favoured with it, shall obtain eternal life; and it is connected with conversion and remission of sins, which will certainly end in eternal salvation. Thus it is said, Repent and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, chap. iii. 9. and for this reason it is called a saving grace, or a grace that accompanies salvation, whereby it is distinguished from that repentance which some have, who yet remain in a state of unregeneracy. And it is called, Repentance to salvation, not to be repented of, 2 Cor. vii. 10. that is, it shall issue well; and he shall, in the end, have reason to bless God, and rejoice in his grace, that has made him partaker of it, who thus repents.
IV. We shall now consider the instrument or means whereby the Spirit works this grace.[77] Thus it is said to be wrought in the heart of a sinner, by the word of God, as all other graces are, except regeneration, as has been before observed: we must first suppose the principle of grace implanted, and the word presenting motives, and arguments leading to repentance; and then the understanding is enlightened and disposed to receive what is therein imparted. The word calls sinners to repentance, Matt. ix. 13. and therefore, when this grace is wrought, we are not only turned by the power of God, but instructed, Jer. xxxi. 19. by the Spirit’s setting home what is contained therein whereby we are led into the knowledge of those things which are necessary to repentance. As,
1. We have in the word a display of the holiness of the divine nature and law, and our obligation in conformity thereunto, to the exercise of holiness in heart and life, as God says, Be ye holy, for I am holy, Lev. xi. 44. And to this we may add, that it contains a display of the holiness of God in his threatenings, which he has denounced against every transgression and disobedience, which shall receive a just recompence of reward; and in all the instances of his punishing sin in those who have exposed themselves thereunto, that hereby he might deter men from it, and lead them to repentance: thus the apostle speaks of the law of God as holy, and the commandment holy, just, and good, Rom. vii. 12, 13. and of its leading him into the knowledge of sin, by which means it appeared to be sin, that is, opposite to an holy God, and, as he expresses it, became exceeding sinful.
2. Hereby persons are led into themselves; and by comparing their hearts and lives with the word of God, are enabled to see their own vileness and want of conformity to the rule which he has given them, the deceitfulness and desperate wickedness thereof, and what occasion there is to abhor themselves, and repent in dust and ashes; thus the apostle, in the place but now mentioned, speaks of himself as once alive without the law; but when the commandment came, sin revived and he died, and concludes himself to be carnal, sold under sin, Rom. vii. 9, 14. This is a necessary means leading to repentance.
And we may farther add, that God not only makes use of the word, but of his providences to answer this end; therefore he speaks of a sinning people, when carried away captive into the land of the enemy, as bethinking themselves, and afterwards repenting and making supplication to him therein, 1 Kings viii. 46, 47. And we read of sickness and bodily diseases as ordained by God, to bring persons to repentance; thus Elihu speaks of a person’s being chastened with pain upon his bed, and the multitude of his bones with strong pain; his soul drawing nigh to the grave, and his life to the destroyers, Job xxxiii. 19, 27. and then represents the person thus chastened, and afterwards recovered from his sickness, as acknowledging himself to have sinned, and perverted that which is right, and that it profited him not. And the apostle speaks of the goodness of God in the various dispensations of his providence, as leading to repentance, Rom. ii. 4. But these dispensations are always to be considered in conjunction with the word, and as impressed on the conscience of men by the Spirit, in order to their attaining this desirable end.
But that we may insist on this matter more particularly, we must take an estimate of repentance, either as it is a common or special grace; in both these respects it is from the Spirit, and wrought by the instrumentality of the word, applied to the consciences of men; but there is a vast difference between the one and the other in the application of the word, as well as in the effects and consequences thereof.
(1.) In them who are brought under convictions, but not made partakers of the saving grace of repentance; the Holy Spirit awakens, and fills them with the terrors of God, and the dread of his vengeance, by the law, by which is the knowledge of sin, and all the world becomes guilty before God, Rom. iii. 20. compared with 19. These are what we call legal convictions; whereby the wound is opened, but no healing medicine applied: the sinner apprehends himself under a sentence of condemnation, but at the same time cannot apply any promise which may afford hope and relief to him; groans under his burden, and knows not where to find ease or comfort, and dreads the consequence thereof, as that which would sink him into hell; God appears to him as a consuming fire, his arrows stick fast in his soul, the poison whereof drinketh up his spirits; if he endeavours to shake off his fears, and to relieve himself against his despairing thoughts, he is notwithstanding, described, as being like the troubled sea, when it cannot rest, which casts forth mire and dirt, Isa. lvii. 20. This is a most afflictive case; concerning which it is said, that though the spirit of a man will sustain his infirmity; yet a wounded spirit who can bear? Prov. xviii. 14.
Thus it is with some when convinced of sin by the law: but there are others who endeavour to quiet their consciences by using indirect methods, thinking to make atonement for it, and by some instances of external reformation, to make God amends, and thereby procure his favour, but to no purpose; for sin taking occasion, by the commandment, works in them all manner of concupiscence, Rom. vii. 8. And if they grow stupid, which is oftentimes the consequence hereof, their sense of sin is entirely lost, and their repentance ends in presumption, and a great degree of boldness in the commission of all manner of wickedness.
(2.) We shall now consider how the Spirit works repentance unto life, which is principally insisted on in this answer. This is said to be done by the word of God; not by the law without the gospel, but by them both, in which one is made subservient to the other. The law shews the soul its sin, and the gospel directs him where he may find a remedy; one wounds and the other heals; the law enters, as the apostle expresses it, that the offence might abound, Rom. v. 20. but the gospel shews him how grace does much more abound, and where he may obtain forgiveness, by which means he is kept from sinking under that weight of guilt that lies on his conscience. And it leads him to hate and abstain from sin, from those motives that are truly excellent; for which reason it is called evangelical repentance.
Now that we may better understand the nature thereof, we shall consider; how it differs from that which we before described, which arises only from that conviction of sin, which is by the law, which a person may have, who is destitute of this grace of repentance, which we are speaking of. Repentance, of what kind soever it be, contains in it a sense of sin: but if it be such a sense of sin, that the unregenerate person may have, this includes little more in it than a sense of the danger and misery which he has exposed himself to by sins committed. The principal motives leading hereunto, are the threatenings which the law of God denounces against those that violate it. Destruction from God is a terror to him; if this were not the consequence of sin, he would be so far from repenting of it, that it would be the object of his chief delight. And that guilt, which he charges himself with, is principally such, as arises from the commission of the most notorious crimes, which expose him to the greatest degree of punishment: whereas, repentance unto life brings a soul under a sense of the guilt of sin, as it is contrary to the holy nature and law of God, which the least, as well as the greatest sins, are opposed to, and contain a violation of. And therefore he charges himself, not only with open sins, which are detestable in the eyes of men; but secret sins, which others have little or no sense of; sins of omission, as well as sins of commission; and he is particularly affected with the sin of unbelief, inasmuch as it contains a contempt of Christ, and the grace of the gospel. And he is not only sensible of those sins which break forth in his life; but that propensity of nature, whereby he is inclined to rebel against God; so that this sense of guilt, in some respects, differs from that which they are brought under, who are destitute of saving repentance.
But that in which they more especially differ is, in that saving repentance contains in it a sense of the filth, and odious nature of sin, and so considers it as defiling, or contrary to the holiness of God, and rendering the soul worthy to be abhorred by him; so that as the sense of guilt excites fear, and a dread of the wrath of God, this fills him with shame, confusion of face, and self-abhorrence, which is inseparably connected with the grace of repentance; accordingly these are joined together, as Job says, I abhor myself, and repent in dust and ashes, Job xlii. 6. or, as when God promises that he would bestow this grace on his people, he says, Then shall ye remember your own evil ways, and your doings, that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations, Ezek. xxxvi. 31. As before this they set too high a value upon themselves, and were ready to palliate and excuse their crimes, or insist on their innocence, though their iniquity was written in legible characters, as with a pen of iron, and the point of a diamond, and to say with Ephraim, In all my labour they shall find none iniquity in me that were sin, Hos. xii. 8. or, as the prophet Jeremiah says, concerning a rebellious people, that though in their skirts were found the blood of the souls of the poor innocents; yet they had the front to say, Because I am innocent, surely his anger shall turn from me, Jer. ii. 34, 35. Notwithstanding, when God brings them to repentance, and heals their backslidings; they express themselves in a very different way; We lie down in our shame, and our confusion covers us; for we have sinned against the Lord our God, chap. iii. 25. Now this is such an ingredient in true repentance, which is not to be found in that which falls short of it: the sinner is afraid of punishment indeed, or, it may be, he may be filled with shame, because of the reproach which attends his vile and notorious crimes in the eyes of the world; yet he is not ashamed, or confounded, as considering how vile he has rendered himself hereby, in the eye of an holy God.
There is another thing which is farther observed in this answer, which is an ingredient in repentance unto life, in which respect it is connected with faith, inasmuch as he apprehends the mercy of God in Christ to such as are penitent; and this effectually secures him from that despair which sometimes attends a legal repentance, as was before observed, as well as affords him relief against the sense of guilt with which this grace is attended. The difference between legal and evangelical repentance, does not so much consist in that one represents sin, as more aggravated; nor does it induce him that thus repents, to think himself a greater sinner than the other; for the true penitent is ready to confess himself the chief of sinners. He is far from extenuating his sin, being ready, on all occasions, to charge himself with more guilt than others are generally sensible of: but that which he depends upon as his only comfort and support is the mercy of God in Christ, or the consideration that there is forgiveness with him, that he may be feared; this is that which affords the principal motive and encouragement to repentance, and has a tendency to excite the various acts thereof; which leads us to consider,
V. What are the various acts of this repentance unto life; or what are the fruits and effects produced thereby.
1. The soul is filled with hatred of sin. When he looks back on his past life, he bewails what cannot now be avoided; charges himself with folly and madness, and wishes (though this be to no purpose) that he had done many things which he has omitted, and avoided those sins, together with the occasions thereof, which he has committed, the guilt whereof lies with great weight upon him. How glad would he be if lost seasons and opportunities of grace might be recalled, and the talents, that were once put into his hand, though misimproved, regained! But all these wishes are in vain. However, these are the after-thoughts which will arise in the minds of those who are brought under a sense of sin. Sin wounds the soul; the Spirit of God, when convincing thereof, opens the wound, and causes a person to feel the smart of it, and gives him to know, that it is an evil thing, and bitter, that he has forsaken the Lord his God, Jer. ii. 19. This sometimes depresses the spirits, and causes him to walk softly, to set alone and keep silence, Lam. iii. 28. being filled with that uneasiness which is very afflictive to him. At other times it gives vent to itself in tears, as the Psalmist expresses it, I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears, Psal. vi. 6. In this case the only thing that gives him relief or comfort is, that the guilt of sin is removed by the blood of Christ, which tends to quiet his spirit, which would otherwise be swallowed up with overmuch sorrow.
And to this we may add, that sin is always the object of his detestation, even when there is an abatement of that grief, which, by the divine supports and comforts he is fenced against: he hates sin, not barely because of the sad consequences thereof, but as it is in itself the object of abhorrence; and therefore his heart is set against all sin, as the Psalmist says, I hate every false way, Psal. cxix. 104. This hatred discovers itself by putting him upon flying from it, together with all the occasions thereof, or incentives to it. He not only abstains from those sins which they who have little more than the remains of moral virtue are ashamed of, and afraid to commit, but hates every thing that has in it the appearance of sin, and this hatred is irreconcileable. As forgiveness does not make sin less odious in its own nature, so the experience that he has of the grace of God herein, or whatever measures of peace he enjoys, whereby his grief and sorrow is assuaged, yet still his hatred of it not only remains, but increases: and, as the consequence hereof,
2. He turns from sin unto God; he first hates sin, and then flies from it, as seeing it to be the spring of all his grief and fears, that which separates between him and his God. Thus Ephraim, when brought to repentance, is represented as saying, What have I to do any more with idols, Hos. xiv. 8. reflecting on his past conduct, when addicted to them, with a kind of indignation; so the true penitent, who has hitherto been walking in those paths that lead to death and destruction, now enquires after the way of holiness, and the paths of peace; as he has hitherto walked contrary to God, now he desires to walk with him; and having wearied himself in the greatness of his way, and seeing no fruit in those things whereof he is now ashamed; and being brought into the utmost straits, he determines to return to his God and Father. And in doing this he purposes and endeavours to walk with him in all the ways of new obedience, as the apostle exhorts those who had received good by his ministry, that with purpose of heart they would cleave unto the Lord, Acts xi. 23. This purpose is not like those hasty resolutions which unconverted sinners make when God is hedging up their way with thorns, and they are under the most distressing apprehensions of his wrath. Then they say as the people did to Joshua, We will serve the Lord, Josh. xxiv. 22. though they are not sensible how difficult it is to fulfil the engagements which they lay themselves under, nor of the deceitfulness of their own hearts, and the need they stand in of grace from God, to enable them so to do. This purpose to walk with God, does not so much respect what a person will do hereafter; but it contains a resolution which is immediately put in execution, and so is opposed to his former obstinacy, when determining to go on in the way of his own heart. Thus the prodigal son, in the parable, no sooner resolved that he would arise and go to his Father, Luke xv. 18, compared with 20. but he arose and went. True repentance is always attended with endeavours after new obedience, so that a person lays aside that sloth and indolence which was inconsistent with his setting a due value on, or improving the means of grace; and, as the result hereof, he now exerts himself, with all his might, in pursuing after those things, whereby he may approve himself God’s faithful servant; and hereby he discovers the sincerity of his repentance; which he does, or rather is enabled to do, by that grace, which at first began, and then carries on this work in the soul, whereby he has his fruit unto holiness, and the end thereof everlasting life, Rom. vi. 22.
From what has been said concerning repentance, we may infer,
(1.) That since it is a grace that accompanies salvation, and consequently is absolutely necessary thereunto, it is an instance of unwarrantable and bold presumption, for impenitent sinners to expect, that they shall be made partakers of the benefits which Christ has purchased, while they continue in a state of enmity, opposition, and rebellion against him; or that they shall be saved by him in their sins, without being saved from them; for he that covereth his sins shall not prosper; but whoso confesseth and forsaketh them, shall have mercy, Prov. xxviii. 13.
(2.) Since repentance is the work of the Spirit, and his gift, we infer, that whatever endeavours we are obliged to use, or whatever motives or inducements are given to lead us hereunto, we must not conclude, that it is in our own power to repent when we please; and therefore it should be the matter of our earnest and constant prayer to God, that he would turn our hearts, give us a true sight and sense of sin, accompanied with faith in Christ, as Ephraim is represented, saying, Turn thou me, and I shall be turned, Jer. xxxi. 18.
(3.) Let not those that have a distressing sense of their former sins, how great soever they have been, give way to despairing thoughts; but lay hold on the mercy of God in Christ, extended to the chief of sinners, and improve it to encourage them to hate sin, and forsake it from evangelical motives, which will have a tendency to remove their fears while they look on God, not as a sin-revenging Judge, but a reconciled Father, ready and willing to receive those who return to him with unfeigned repentance.
(4.) Since we daily commit sin, it follows from hence, that we stand in need of daily repentance: and this being a branch of sanctification, as sanctification is a progressive work, so is repentance. We are not to expect that sin should be wholly extirpated, while we are in this imperfect state; and therefore it is constantly to be bewailed, and, by the grace of God working effectually in us, avoided; that, as the result hereof, we may have a comfortable hope that that promise shall be fulfilled, They that sow in tears shall reap in joy, Psal. cxxvi. 5.
Footnote 222:
It has been, perhaps correctly, asserted that repentance is neither a duty discoverable by the law of nature, nor the written law of God; because it is unfit, that a law, appointing death for the violation of its precept, should also discover to the culprit a way of escape from its own penalty incurred.
But there existed purposes of mercy before the law was made; these have been revealed by a gracious Sovereign; the condition of men, as prisoners of hope possessing competent evidence of the compassion of the Lawgiver, points to repentance. Sacrifices in former ages discover not only a consciousness of guilt, but a glimmering hope at least, of pardon. It is possible that these were the offspring of tradition among the Gentiles, rather than the deductions of the light of nature. But in either way, sorrow for sin is a duty founded on the will of God.
It is therefore a duty, perfectly reasonable, and expressly revealed on the sacred page. The strength to perform it is from the King of Providence and Grace.
There is necessary in its production a discovery of guilt, liability to misery, and entire helplessness. The general belief, or profession of these truths, does not prove in event to be a cause adequate to produce a total change in a man’s views, pursuits, desires, aversions, labours, joys, and sorrows. There is necessary some deep sense, or strong conviction of guilt. This, with respect to its proximate cause, may originate in various ways; by reflecting on the Divine Sovereignty and Majesty; by a solemn contemplation of the excellency and loveliness of the moral perfection of Deity; by an affecting sight of his goodness and mercy to the individual in particular; by attending to the awful subject of Divine Justice, seen in the sufferings of Christ, or anticipated in the future judgment, and final sufferings of the damned. Such convictions are produced in great mercy to the individual, how dearly soever they cost him, whether the prostrated idols, on which the sensual affections were fastened, were companions, friends, relations, honour or wealth. Disease, approaching death, or any thing which shall dissolve the unhallowed attachment to earth, may by the Divine blessing produce this change, the glory of which will always really belong to Divine grace, which works unseen.
The bitterness of such sorrows is sometimes extreme, when he who wounded alone can cure. The effects of it are subsequently salutary, both to deter from sin and to strengthen the party’s faith.
The degrees of penitential sorrow are extremely various in different converts. He who has been convinced of gospel truths step by step, and has been in the same manner brought to the love and fear of God, and to a universal conscientiousness, may have grounds of peace and comfort equally safe, as he whose convictions have been the most sensible; for not their height but their fruits prove them to be genuine.
Footnote 77:
Grace here is put for repentance, and not the immediate influence on the soul.
Quest. LXXVII.
QUEST. LXXVII. Wherein do justification and sanctification differ?
ANSW. Although sanctification be inseparably joined with justification; yet they differ, in that God in justification, imputeth the righteousness of Christ, in sanctification his Spirit infuseth grace, and enableth to the exercise thereof; in the former sin is pardoned, in the other it is subdued; the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation, the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.
This answer being principally a recapitulation of what is contained in those that have been already insisted on, wherein the doctrine of justification and sanctification are particularly explained, we shall not much enlarge on it; but since there are some who suppose that one of these graces may be attained without the other; and others confound them, as though to be justified and to be sanctified implied the same thing; we shall briefly consider,
I. That which is supposed in this answer, namely, that sanctification and justification are inseparably joined together; and accordingly, no one has a warrant to claim one without the other: This appears in that they are graces that accompany salvation. When the apostle connects justification and effectual calling together, in the golden chain of our salvation, Rom. viii. 30. he includes sanctification in this calling. And elsewhere, when Christ is said to be made righteousness and redemption to us for our justification, he is, at the same time, said to be made wisdom and sanctification, 1 Cor. i. 31. and we are said to be saved by the washing of regeneration and renewing of the Holy Ghost, Tit. iii. 5. which is the beginning of the work of sanctification; that being justified by his grace, we should be made heirs according to the hope of eternal life; and speaking of some who were once great sinners, and afterwards made true believers, he says, concerning them, that they were washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. vi. 11. And when God promises to pardon and pass by the transgression of the remnant of his heritage, Micah vii. 18, 19. he also gives them ground to expect that he would subdue their iniquities; the former is done in justification, the latter in sanctification.
From the connexion that there is between justification and sanctification, we infer: that no one has ground to conclude that his sins are pardoned, and that he shall be saved while he is in an unsanctified state; for as this tends to turn the grace of God into wantonness, so it separates what he has joined together, and it is a certain evidence that they who thus divide them, are neither justified nor sanctified. Let us therefore give diligence to evince the truth of our justification, by our sanctification, or that we have a right and title to Christ’s righteousness, by the life of faith, and the exercise of all those other graces that accompany or flow from it.
II. We have, in this answer, an account of some things in which justification and sanctification differ, as,
1. In justification God imputes the righteousness of Christ to us; whereas, in sanctification the Spirit infuseth grace, and enableth to the exercise thereof. What it is for God to impute Christ’s righteousness hath been before considered; the only thing that we shall now observe is, that the righteousness whereby we are justified, is, without us, wrought out by Christ, for us; so that it is by his obedience, as the apostle expresses it, that we are made righteous, Rom. v. 19. and that which Christ did as our Surety, is placed to our account, and accepted by the justice of God, as though it had been done by us, as has been before observed: Whereas, in sanctification, the graces of the Spirit are wrought and excited in us, we are denominated holy, and our right to eternal life is evinced, though not procured.
2. In justification sin is pardoned, in sanctification it is subdued; the former takes away the guilt thereof, the latter its reigning power. Where sin is pardoned, it shall not be our ruin; but yet it gives us daily disturbance and uneasiness, makes work for repentance, and is to be opposed by our dying to it, and living to righteousness. This is therefore sufficiently distinguished from justification, which is also to be considered as a motive or inducement leading to it.
3. They differ, in that justification equally frees all believers from the avenging wrath of God, in which respect it is perfect in this life, so that a justified person shall never fall into condemnation; whereas, the work of sanctification is not equal in all, nor perfect in this life, but growing up to perfection. For the understanding of which, let us consider, that when we speak of justification as perfect in this life, or say, that all are equally justified, we mean, that where God forgives one sin, he forgives all; so that there is no condemnation to them which are in Christ Jesus, as the apostle says, chap. viii. 1. and he adds, Who shall lay any thing to the charge of God’s elect? it is God that justifieth; who is he that condemneth? it is Christ that died, ver. 33, 34. Were it not so, a person might be said to be justified, and not have a right to eternal life, which implies a contradiction; for though he might be acquitted, as to the guilt charged upon him by one indictment, he would be condemned by that which is contained in another.
We may from hence infer, that all justified persons have an equal right to conclude themselves discharged from guilt, and the condemning sentence of the law of God; though all cannot see their right to claim this privilege by reason of the weakness of their faith. As for sanctification, that, on the other hand, is far from being equal in all; since the best of believers have reason to complain of the weakness of their faith, and the imperfection of all other graces which are wrought in them by the Spirit. If it be enquired from whence this imperfection of sanctification arises, that is the subject of the following answer.
Quest. LXXVIII.
QUEST. LXXVIII. Whence ariseth the imperfection of sanctification in believers?
ANSW. The imperfection of sanctification in believers, ariseth from the remains of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit, whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.
In this answer we may consider,
I. That there is something supposed, namely, that the work of sanctification is imperfect in this life, or that there are the remnants of sin still abiding in the best of men.
II. In what the imperfection of sanctification more especially discovers itself; and in particular, what we are to understand by the lusting of the flesh against the Spirit. And,
III. The consequences hereof, to wit, their being foiled with temptations, falling into many sins, and being hindered in their spiritual services.
1. As to the thing supposed in this answer, that the work of sanctification is imperfect in this life: This must be allowed by all who are not strangers to themselves, as it is said, There is not a just man upon the earth that doth good and sinneth not, Eccl. vii. 20. fine gold is not without a mixture of some baser metal, or alloy; even so our best frames of spirit, when we think ourselves nearest heaven, or when we have most communion with God, are not without a tincture of indwelling sin, that is easy to be discerned in us. Whatever grace we exercise, there are some defects attending it, either with respect to the manner of its exerting itself, or the degree thereof; therefore perfection, how desirable soever it be, is a blessing which we cannot, at present, attain to: And if it be thus with us, when at the best, we shall find, that at other times, corrupt nature not only discovers itself, but gives us great interruption and disturbance, so that the work of sanctification seems to be, as it were, at a stand, and we are hereby induced to question the truth and sincerity of our graces; and if, notwithstanding this, we have sufficient ground to conclude, that our hearts are right with God; yet we are obliged to say with the apostle, that we are carnal, sold under sin; and that, when we would do good, evil is present with us, Rom. vii. 14. compared with 21. which is an undeniable argument of the imperfection of the work of sanctification.
The contrary opinion to this is maintained by many who pretend that perfection is attainable in this life; and to give countenance hereunto, they refer to some scriptures, in which persons are characterized as perfect men; and others wherein perfection is represented as a duty incumbent on us; as our Saviour says, Be ye perfect, even as your Father which is in heaven is perfect, Matt. v. 48. and the apostle, in his valedictory exhortation to the church, advises them to be perfect, as well as of one mind; as they expected that the God of love and peace should be with them, 2 Cor. xiii. 11.
But to this it may be replied, that these scriptures do not speak of a sinless perfection, but of such a perfection as is opposed to hypocrisy; as Hezekiah says concerning himself, that he had walked before the Lord in truth, and with a perfect heart, Isa. xxxviii. 3. Accordingly, the perfection of those who are thus described in scripture, is explained as denoting their uprightness. Thus Job is described, as a perfect and upright man, one that feared God and eschewed evil, Job i. 1. compared with 8. though he elsewhere disclaims any pretensions to a sinless perfection; as he expresses himself, If I say I am perfect, mine own mouth shall prove me perverse, chap. ix. 20. And when Noah is said to be perfect in his generation, this is explained as denoting that he was a just or an holy man, and one that walked with God, Gen. vi. 9.
As for other scriptures, which speak of perfection as a duty incumbent on us, they are to be understood concerning the perfection of grace, as to those essential parts thereof, without which it could not be denominated true and genuine, and not as respecting a perfection of degrees. True grace is perfect indeed, as it contains in it those necessary ingredients, whereby an action is denominated good in all its circumstances, in opposition to that which is so, only in some respects; and therefore it must proceed from a good principle, an heart renewed by regenerating grace; it must be agreeable to the rule which God has prescribed in the gospel, and be performed in a right manner, and for right ends: Thus a person may be said to be a perfect man, in like manner as a new-born infant is denominated a man, as having all the essential perfections of the human nature; though not arrived to that perfection, in other respects, which it shall afterwards attain to: Accordingly grace, when described, in scripture, as perfect, is sometimes explained as alluding to a metaphor, taken from a state of perfect manhood, in opposition to that of children: Thus the apostle speaks of some, whom he represents, as being of full age; where the same word is used[223], which is elsewhere rendered perfect; and these are opposed to others whom he had before been speaking of, as weak believers, or babes in Christ; Heb., v. 13, 14. And elsewhere he speaks of the church, which he styles the body of Christ, as arrived to a state of manhood, and so calls it a perfect man; having attained the measure of the stature of the fulness of Christ; still alluding to that stature which persons arrive to when they are adult; and these he opposes in the following words, to children, who, through the weakness of their faith, were liable to be tossed to and fro, and carried about with every wind of doctrine, Eph. iv. 13, 14. And in other places, where Christians are described as perfect, there is a word used, which signifies their having that internal furniture whereby they are prepared or disposed to do what is good: Thus the apostle speaks of the man of God being perfect[78], that is, throughly furnished unto all good works, 2 Tim. iii. 17. And elsewhere he prays, for those to whom he writes, that God would make them perfect in, or for every good work, to the end that they may do his will[79], which is such a perfection as is necessary to our putting forth any act of grace; and therefore it does not in the least infer that perfection which they plead for, whom we are now opposing.
And, indeed, it is not barely the sense they give of those scriptures that speak of persons being perfect, which they cannot but suppose may be otherwise understood, that gives them occasion to defend this doctrine; but the main thing on which it is founded, is, that God does not require sinless perfection of fallen man, inasmuch as that is impossible; and therefore he calls that perfection, which includes in it our using those endeavours to lead a good life, which are in our own power. This is agreeable to the Pelagian scheme, and to that which the Papists maintain, who make farther advances on the Pelagian hypothesis; and assert, not only that men may attain perfection in this life, but that they may arrive to such a degree thereof, as exceeds the demands of the law, and perform works of supererogation; which doctrine is calculated to establish that of justification by works.
But that which may be alleged in opposition hereunto, is, that it is disagreeable to the divine perfections, and a notorious making void the law of God, to assert that our obligation to yield perfect obedience, ceases, because we have lost our power to perform it; as though a person’s being insolvent, were a sufficient excuse for his not paying a just debt. We must distinguish between God’s demanding perfect obedience, as an out-standing debt, which is consistent with the glory of his holiness and sovereignty, as a law-giver; and his determining that we shall not be saved, unless we perform it in our own persons: and we also distinguish between his connecting a right to eternal life with our performing perfect obedience, as what he might justly insist on according to the tenor of the first covenant, as our Saviour tells the young man in the gospel, If thou wilt enter into life keep the commandments, Matt. xix. 16. and his resolving that we shall not be saved, unless we are able to perform it. The gospel purposes another expedient, namely, that they who were obliged to yield perfect obedience, and ought to be humbled for their inability to perform it, should depend on Christ’s righteousness, which is the foundation of their right to eternal life, in which respect they are said to be perfect, or compleat in him, Col. ii. 10. which is the only just notion of perfection, as attainable in this life: and, to conclude this head, it is very unreasonable for a person to suppose that God will abate some part of the debt of perfect obedience, and so to call our performing those works, which have many imperfections adhering to them, a state of perfection, which is to make it an easier matter to be a Christian than God has made it. Thus concerning the thing supposed in this answer, viz. that the work of sanctification is imperfect in this life.
But before we dismiss this head, we shall enquire, why God does not bring this work to perfection at once, which he could easily have done, and, as it is certain, will do, when he brings the soul to heaven. In answer to which, we shall consider in general, that it is not meet for us to say unto God, Why dost thou thus? especially considering that this, as well as many of his other works, is designed to display the glory of his sovereignty, which very eminently appears in the beginning, carrying on, and perfecting the work of grace: we may as well ask the reason, why he did not begin the work of sanctification sooner? or, why he makes use of this or that instrument, or means, to effect it rather than another? which things are to be resolved into his own pleasure: but since it is evident that he does not bring this work to perfection in this world, we may adore his wisdom herein, as well as his sovereignty. For,
1. Hereby he gives his people occasion to exercise repentance and godly sorrow for their former sins committed before they were converted. Perfect holiness would admit of no occasion to bring past sins to remembrance; whereas, when we sin daily, and have daily need of the exercise of repentance and godly sorrow, this gives us a more sensible view of past sins. When corrupt nature discovers itself in those that are converted, they take occasion hereby to consider how they have been transgressors from the womb; as David, when he repented of his sin in the matter of Uriah, at the same time that he aggravated the guilt of his crime, as it justly deserved, he calls to mind his former sins, from his very infancy, and charges that guilt upon himself which he brought into the world; Behold I was shapen in iniquity, and in sin did my mother conceive me, Psal. li. 5. And when Job considers God’s afflictive providences towards him, as designed to bring sin to remembrance, and desires that he would make him to know his transgression and his sin; he adds, Thou writest bitter things against me, and makest me to possess the iniquities of my youth, Job. xiii. 23, 26. sins committed after conversion were brought to mind, and ordered as a means to humble him for those that were committed before it. As for sins committed before conversion, they could not, at that time, be said truly to be repented of, since that would be to suppose the grace of repentance antecedent to conversion; therefore if the work of sanctification were to be immediately brought to perfection, this perfect holiness would be as much attended with perfect happiness, as it is in heaven, and consequently godly sorrow would be no more exercised on earth, than it is there; whereas God, in ordering the gradual progress of the work of sanctification, attended with the remainders of sin, gives occasion to many humbling reflections, tending to excite unfeigned repentance, not only for those sins committed after they had experienced the grace of God; but for those great lengths they ran in sin before they had tasted that the Lord was gracious; and therefore he does not bring the work of sanctification to perfection in this present world.
2. Another reason of this dispensation of providence, is, that believers, from their own experience of the breakings forth of corruption, together with the guilt they contract thereby, and the advantage they receive in gaining any victory over it, may be furnished to administer suitable advice, and give warning to those who are in a state of unregeneracy, that they may be persuaded to see the evil of sin, which, at present, they do not.
3. God farther orders this, that he may give occasion to his people to exercise a daily conflict with indwelling sin. He suffers it to give them great disturbance and uneasiness, that hereby they may be induced to endeavour to mortify it, and be found in the exercise of those graces which are adapted to an imperfect state, such as cannot be exercised in heaven; nor could they be exercised here on earth, were they to be brought into and remain while here in a sinless state; particularly there could not be any acts of faith, in managing that conflict, whereby they endeavour to stand their ground while exposed to those difficulties that arise from the perpetual lustings of the flesh against the spirit; which leads us to consider,
II. In what the imperfection of sanctification more especially discovers itself. This it does, not only in the weakness of every grace, which we are at any time enabled to act; and the many failures we are chargeable with in the performance of every duty incumbent upon us; so that if an exact scrutiny were made into our best actions, and they weighed in the balance, they would be found very defective; as appears from what has been said under the foregoing head, concerning perfection, as not attainable in this life.
But this more particularly appears, as it is observed in this answer, from the perpetual lustings of the flesh against the spirit. Thus the apostle speaks of, the flesh lusting against the spirit, and the spirit against the flesh, Gal. v. 19. and so of the contrariety of the one to the other; so that we cannot do the things that we would, and points out himself as an instance hereof, when he says, I know that in me, that is, in my flesh, dwelleth no good thing; for to will is present with me, but how to perform that which is good, I find not; the good that I would I do not, but the evil which I would not, that I do, Rom. vii. 18-23. and this reluctancy and opposition to what is good, he lays to the charge of sin that dwelt in him, which he considers as having, as it were, the force of a law; and in particular he styles it the law of his members warring against the law of his mind, which is the same thing with the lusting of the flesh, against the spirit: so that from hence it appears, that when God implants a principle of grace in regeneration, and carries on the work of sanctification in believers, he does not wholly destroy, or root out those habits of sin which were in the soul before this, but enables us to militate against, and overcome them by his implanting and exciting a principle of grace; and from hence arises this conflict that we are to consider.
Indwelling sin is constantly opposing; but it does not always prevail against the principle of grace. The event or success of this combat is various, at different times. When corrupt nature prevails, the principle of grace, though not wholly extinguished, remains unactive, or does not exert itself, as at other times; all grace becomes languid, and there appears but little difference between him and an unbeliever; he falls into very great sins, whereby he wounds his own conscience, grieves the holy Spirit, and makes sad work for a bitter repentance, which will afterwards ensue: but inasmuch as the principle of spiritual life and grace is not wholly lost, it will some time or other be excited, and then will oppose, and maintain its ground against, the flesh, or the corruption of nature; and, as the consequence hereof, those acts of grace will be again put forth, which were before suspended.
Having thus given an account of the conflict between indwelling sin and grace, we shall now more particularly shew, how the habits of sin exert themselves in those who are unregenerate, where there is no principle of grace to oppose them. And then, how they exert themselves in believers; and what opposition is made thereunto by the principle of grace in them; and how it comes to pass that sometimes one prevails, at other times the other.
1. We shall consider those violent efforts that are made by corrupt nature, in those who are unregenerate, in whom, though there be no principle of grace to enable them to withstand them; yet they have a conflict in their own spirits. There is something in nature, that, for a time, keeps them from complying with temptations to the greatest sins; though the flesh, or that propensity that is in them to sin, will prevail at last, and lead them from one degree of impiety to another, unless prevented by the grace of God. In this case the conflict is between corrupt nature and an enlightened conscience; and that more especially in those who have had the advantage of a religious education, and the good example of some whom they have conversed with, whereby they have contracted some habits of moral virtue, which are not immediately extinguished: it is not an easy matter to persuade them to commit those gross, and scandalous sins, which others, whose minds are blinded, and their hearts hardened to a greater degree by the deceitfulness of sin, commit with greediness and without remorse. The principles of education are not immediately broken through; for in this case men meet with a great struggle in their own breasts, before they entirely lose them; and they proceed, by various steps, from one degree of wickedness unto another[80]. A breach is first made in the fence, and afterwards widened by a continuance in the same sins, or committing new ones, especially such as have in them a greater degree of presumption. And this disposes the soul to comply with temptations to greater sins; whereas, it would be to no purpose to tempt him at first, to be openly profane, blaspheme the name of God, or cast off all external acts of religion, and abandon himself to those immoralities which the most notoriously wicked, and profligate sinners commit, without shame, till he has paved the way to them by the commission of other sins that lead thereunto.
That which at first prevents or restrains him from the commission of them, is something short of a principle of grace which we call the dictates of a natural conscience, which often checks and reproves him: his natural temper or disposition is not so far vitiated, at present as to allow of, or incline him to pursue any thing that is openly vile and scandalous; he abhors, and, as it were, trembles at the thoughts of it. Thus when the prophet Elisha told Hazael of all the evil that he would do unto the children of Israel, that he would set their strong holds on fire, slay their young men with a sword, dash their children, and rip up their women with child; when he heard this, he entertained the thought with a kind of abhorrence, and said, But what, is thy servant a dog, that he should do this great thing, 2 Kings viii. 12, 13. Yet afterwards, when king of Syria, we find him of another mind; for he was a greater scourge to the people of God than any of the neighbouring princes, and smote them in all the coasts of Israel, chap. x. 32.
Now that which prevents these greater sins, is generally fear or shame; their consciences terrify them with the thoughts of the wrath of God, which they would hereby expose themselves to; or they are apprehensive that such a course of life would blast their reputation amongst men, and be altogether inconsistent with that form of godliness which they have had a liking to from their childhood. But since these restraints do not proceed from the internal and powerful influence of regenerating grace, being excited by lower motives than those which the Spirit of God suggests, in them who are converted; since natural conscience is the main thing that restrains them, corrupt nature first endeavours to counteract the dictates thereof, and, by degrees, gets the mastery over them. When conscience reproves them, they first offer a bribe to it, by performing some moral duties, to silence its accusations for presumptuous sins, and pretend that their crimes fall short of those committed by many others; at other times they complain of its being too strict in its demands of duty, or severe in its reproofs for sin. And if all this will not prevail against it, but it will, notwithstanding, perform the office of a faithful reprover, then the sinner resolves to stop his ears against convictions; and if this will not altogether prevent his being made uneasy thereby, he betakes himself to those diversions that may give another turn to his thoughts, and will not allow himself time for serious reflection; and associates himself with those whose conversation will effectually tend to extinguish all his former impressions of moral virtue; and by this means, at last he stupifies his conscience, and it becomes, as the apostle expresses it, seared with a hot iron, 1 Tim. iv. 2. and so he gets, as I may express it, a fatal victory over himself; and from that time meets with no reluctancy or opposition in his own breast, while being past feeling, he gives himself over unto lasciviousness, to work uncleanness, and all manner of iniquity with greediness, Eph. iv. 19. which leads us to consider,
2. That conflict which is between the flesh and spirit, in those in whom the work of sanctification is begun. Here we shall first observe, the lustings of the flesh; and then the opposition that it meets with from that principle of grace which is implanted and excited in them, which is called the lusting of the spirit against it.
(1.) How corrupt nature exerts itself in believers, to prevent the actings of grace. Here it may be observed,
[1.] That that which gives occasion to this, is the Spirit’s withdrawing his powerful influences, which, when the soul is favoured with, have a tendency to prevent those pernicious consequences which will otherwise ensue. And God withdraws these powerful influences sometimes in a way of sovereignty, to shew him that it is not in his own power to avoid sin when he will; or that he cannot, without the aids of his grace, withstand those temptations which are offered to him to commit it. Or else, he does this with a design to let him know what is in his heart; and that he might take occasion to humble him for past sins, or present miscarriages, and make him more watchful for the future.
[2.] Besides this, there are some things which present themselves in an objective way, which are as so many snares laid to entangle him. And corrupt nature makes a bad improvement thereof, so that his natural constitution is more and more vitiated by giving way to sin, and defiled by the remainders of sin that dwelleth in him. The temptation is generally adapted to the corrupt inclination of his nature, and Satan has a hand therein. Thus if his natural temper inclines him to be proud or ambitious, then immediately the honours and applause of the world are presented to him; and he never wants examples of those, who, in an unlawful way, have gained a great measure of esteem in the world, and made themselves considerable in the stations in which they have been placed: if he is naturally addicted to pleasures, of what kind soever they be, then something is offered that is agreeable to corrupt nature, which seems delightful to it; though it be in itself, sinful: if he be more than ordinarily addicted to covetousness, then the profits and advantages of the world are presented as a bait to corrupt nature, and groundless fears raised in him, of being reduced to poverty, which, by an immoderate pursuit after the world, he is tempted to fence against. Moreover, if his natural constitution inclines him to resent injuries, then Satan has always his instruments ready at hand to stir up his corruption, and provoke him to wrath, by offering either real or supposed injuries; magnifying the former beyond their due bounds, or inferring the latter without duly considering the design of those whose innocent behaviour sometimes gives occasion hereunto, and, at the same time, overcharging his thoughts with them, as though no expedient can be found to atone for them. Again, if his natural constitution inclines him to sloth and inactivity, then the difficulties of religion are set before him, to discourage him from the exercise of that diligence which is necessary to surmount them. And if, on the other hand, his natural temper leads him to be courageous and resolute, then corrupt nature endeavours to make him self-confident, and thereby to weaken his trust in God. Or if he be naturally inclined to fear, then something is offered to him, that may tend to his discouragement, and to sink him into despair. These are the methods used by the flesh, when lusting against the spirit; which leads us to consider,
(2.) The opposition of the spirit to the flesh; or how the principle of grace in believers inclines them to make a stand against indwelling sin, which is called the lusting of the spirit against the flesh. The grace of God, when wrought in the heart in regeneration, is not an unactive principle; for it soon exerts itself, as being excited by the power of the Spirit, who implanted it; and from that time there is, or ought to be, a constant opposition made by it to corrupt nature; and that, not only as the soul, with unfeigned repentance, mourns for it, and exercises that self-abhorrence which the too great prevalence thereof calls for; but as it leads him to implore help from God, against it, by whose assistance he endeavours to subdue the corrupt motions of the flesh; or, as the apostle expresses it, to mortify the deeds of the body, Rom. viii. 13. that by this means they may not be entertained, or prove injurious and destructive to him.
And inasmuch as there is something objective, as well as subjective, in this work; since the power of God never excites the principle of grace without presenting objects for it to be conversant about, there are several things suggested to the soul, which, if duly weighed and improved, are a means conducive to its being preserved from a compliance with the corrupt motions of indwelling sin: these are of a superior nature to those made use of by an enlightened conscience, in unregenerate persons, to prevent their committing the vilest abominations, as was before considered; and indeed, they are such as, from the nature of the thing, can be used (especially some of them) by none but those in whom the work of grace is begun. Accordingly,
[1.] A believer considers not only the glorious excellencies and perfections of Christ, which he is now duly sensible of, as he is said to be precious to them that believe; but he is also affected with the manifold engagements, which he has been laid under to love him, and to hate and oppose every thing that is contrary to his glory and interest. The love of Christ constraineth him; and therefore he abhors the thoughts of being so ungrateful and disingenuous as he would appear to be, should he fulfil the lusts of the flesh: the sense of redeeming love and grace is deeply impressed on his soul; he calls to mind how he has been quickened, effectually called, and brought into the way of peace and holiness, and therefore cannot entertain any thoughts of relapsing or returning again to folly.
Here he considers the great advantage which he has received, which he would not lose on any terms. The delight and pleasure which he has had in the ways of God and godliness, has been so great, that corrupt nature cannot produce any thing that may be an equivalent for the loss of it. He is very sensible that the more closely he has walked with God, the more comfortably he has walked. And besides this, he looks forward, and, by faith, takes a view of the blessed issue of the life of grace, or those reserves of glory laid up for him in another world, which inclines him to cast the utmost contempt on every thing that has the least tendency to induce him to relinquish or abandon his interest therein.
[2.] He considers and improves those bright examples which are set before him, to encourage him to go on in the way of holiness; takes Christ himself for a pattern, endeavouring, so far as he is able, to follow him; walks as they have done, who have not only stood their ground, but come off victorious in the conflict, and are reaping the blessed fruits and effects thereof.
[3.] He also considers, as an inducement to him to oppose the corrupt motions of the flesh; that he has by faith, as his own act and deed, in the most solemn manner, given up himself to Christ entirely, and without reserve, and professed his obligation to obey him in all things, and to avoid whatever has a tendency to displease him. And therefore he reckons that he is not his own, or, at his own disposal, but Christ’s, whose he is, by a double right, not only as purchased by, but as devoted and consecrated to him; and therefore he says with the apostle, How shall we that are dead to sin, live any longer therein? Rom. vi. 2. He says to this purpose, I have given up my name to Christ; and I have not, since that time, seen the least reason to repent of what I did; I have not found the least iniquity in him, neither has he been an hard master; but, on the other hand, has expressed the greatest tenderness and compassion to me, to whose grace alone it is owing, that I am what I am. Shall I therefore abandon his interest, or prove a deserter at last, and turn aside into the enemies’ camp? Is there any thing that can be proposed as a sufficient motive hereunto? Such like thoughts as these, through the prevailing influence of the principle of grace implanted and excited by the Spirit, are an effectual means to keep him from a sinful compliance with the motions of the flesh, and to excite him to make the greatest resistance against them.
Thus we have considered the opposition that there is between the flesh and spirit, and how each of these prevail by turns; we might now observe the consequence of the victory obtained on either side. When grace prevails, all things tend to promote our spiritual peace and joy; we are hereby fortified against temptations, and enabled, not only to stand our ground, but made more than conquerors, through him that loved us. However it is not always so with a believer; he sometimes finds, that corrupt nature prevails, and then many sad consequences will ensue hereupon, which not only occasion the loss of that peace and joy which he had before; but expose him to many troubles, which render his life very uncomfortable; and this leads us to consider,
III. What are the consequences of the prevailing power of indwelling sin. When the flesh lusteth against the spirit, and God is pleased to withhold his grace, the soul is subjected to many evils, which are mentioned in the remaining part of this answer, as,
1. A believer is foiled with temptation. Satan gains ground against him by this means, and pursues the victory which the flesh has obtained against the spirit; hereupon his conflicts are doubled, arising not only from flesh and blood; but the rulers of the darkness of this world, Eph. vi. 12. as the apostle expresses it: now his difficulties encrease upon him, his enemies are more insulting, and he less able to stand his ground against them, his faith weakened, and his fears encreasing, so that he is perpetually subject to bondage; sometimes inclined to think that he shall one day fall, and whatever he formerly thought he had gained, he lost by the assaults of his spiritual enemies; and at other times, to question whether ever he had the truth of grace or no; in which case his spirit must needs be filled with the greatest perplexity, and almost overwhelmed within him. And he is destitute of that boldness or liberty of access to the throne of grace, and that comfortable sense which once he had of his interest in Christ, and finds it very difficult to recover those lively frames which he has lost, or to stand his ground against the great opposition made by corrupt nature, which still increases as faith grows weaker.
2. Another consequence hereof, is his falling into many sins. By which we are not to suppose that he shall be so far left as to fall into a state of unregeneracy, or lose the principle of grace that was implanted in regeneration: nevertheless, when this principle does not exert itself, and corrupt nature on the other hand, is prevalent, it is hard to say how far he will run into the commission of known and wilful sins. As for sins of infirmity, they cannot be avoided, when we are in the best frame: but in this case we shall find a person committing presumptuous sins, so that if we were to judge of his state by his present frames, without considering the former experiences which he has had of the grace of God, we should be ready to question, whether his heart were right with God.
And as for sins of omission, these generally ensue hereupon; he cannot draw nigh to God, with that frame of spirit, which he once had, and therefore is ready to say, What profit should I have if I pray unto him? Job xxi. 15. and sometimes concludes, that he contracts guilt by attempting to engage in holy duties. And to this we may add, that he is hindered in all his spiritual services, as it is farther observed in this answer: thus the apostle says, When I would do good, evil is present with me, Rom. vii. 21. He finds his heart disposed to wander from God, and his thoughts taken up with vanity; upon which account it may be truly said, that his best works are not only imperfect, but defiled in the sight of God, who searcheth the heart, and observes the various steps by which it treacherously departs from him, and can find no way to recover itself till he is pleased to revive his work, take away the guilt which he has contracted, recover him out of the snare into which he has fallen, and so cause the work of grace again to flourish in the soul, as it has once done.
We shall conclude with some inferences from what has been said concerning the imperfection of sanctification in believers, together with the reasons and consequences thereof.
1. Since sinless perfection is not attainable in this life, we should from hence take occasion to give a check to our censorious thoughts concerning persons or things, so as not to determine persons to be in an unconverted state, because they are chargeable with many sinful infirmities, which are not inconsistent with the truth of grace: some abatements are to be made for their being sanctified but in part, and having the remnants of sin in them; and indeed, the greatest degree of grace which can be attained here, comes far short of that which the saints are arrived to in heaven; accordingly the difference between a believer and an unregenerate sinner is not in that one is perfect, and the other imperfect; for when we consider the brightest characters given of any in scripture, their blemishes as well as their graces are recorded; so that none but our Saviour could challenge the world to convict or reprove them of sin. The apostle speaks of Elias, as a man subject to like passions as we are, James v. 17. and he might have instanced in many others. Therefore, when we are sensible of our own imperfections, we ought to enquire, whether the spots we find in ourselves, are like the spots of God’s children? or, whether these infirmities may be reckoned inconsistent with the truth of grace? which, if they be, though it affords matter for humiliation, that we are liable to any sinful failures, or defects; yet it will be some encouragement to us, and matter of thanksgiving to God, that notwithstanding this, our hearts are right with him. That we may be, in some measure, satisfied as to this matter, let it be considered,
[1.] That we must distinguish between a person’s being tempted to the greatest sins, which are inconsistent with the truth of grace; and his complying with the temptation. A temptation of this kind may offer itself, and at the same time grace may exert itself in an eminent degree, by the opposition that it makes to it, whether it arises from indwelling sin, or Satan.
[2.] When we read of some sins that are inconsistent with the truth of grace, such as those which the apostle speaks of, when he says, that 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, 1 Cor. vi. 9, 10. and elsewhere, the fearful and unbelieving, as well as those who are guilty of other notorious crimes, are said to have their part in the lake which burneth with fire and brimstone, Rev. xxi. 8. We must distinguish between those who are guilty of these sins in a less degree than what is intended, when they are said to exclude from the kingdom of heaven; and others being guilty thereof, in a notorious degree, with greater aggravations: Thus unbelieving fears in those who are called to suffer for Christ’s sake, if they do not issue in a denial of him, are not altogether inconsistent with the truth of grace, though they render a person guilty before God. And the least degree of covetousness, though it is not to be excused, yet it does not exclude from the kingdom of heaven; but the prevailing love of the world, or the immoderate pursuit of it in those who use unlawful means to attain it, or have a rooted habitual desire after it, more than Christ, or put it in his room, this is to be reckoned a mark of unregeneracy.
[3.] We must distinguish between sinful infirmities and allowed infirmities, or such who sin through surprize, as being assaulted by an unforseen temptation, when not being on their guard; and the same sin committed with deliberation; the latter gives greater ground to fear that a person is in a state of unregeneracy than the former.
We must also distinguish between sins committed and repented of, with that degree of godly sorrow which is proportioned to their respective aggravations; and the same sins committed and continued in with impenitency; the latter gives ground to conclude, that a person is in an unconverted state, though not the former. And the difference arises not barely from the nature of the crimes, for we suppose the sins in themselves to be the same; but from other evidences which a person has or has not of his being in a state of grace.
2. From what has been said concerning the opposition that there is between natural conscience and corrupt nature in the unregenerate, we may infer; that it is a great blessing to have a religious education, as it has a tendency to prevent many enormities, which others, who are destitute of it, run into: Accordingly they who have had this privilege ought to bless God for, and make a right improvement of it. But since those principles which take their rise from thence, are liable, without the grace of God prevent it, to be overcome and lost; let us press after something more than this, and be importunate with God, whose providence has favoured us thus far, that he would give us a better preservative against sin, or that the prevailing power thereof may be prevented by converting grace.
3. From the opposition that corrupt nature makes in believers to the work of grace, we may infer that the standing of the best of men, or their not being chargeable with the greatest sins, is not so much owing to themselves as to the grace of God, by which we are what we are, and therefore the glory thereof belongs intirely to him; and that we have reason, when we are praying against our spiritual enemies, to beg that God would deliver us from the greatest of them, namely, ourselves; and that he, who has a sovereignty over the hearts of all men, and can govern and sanctify their natural tempers and dispositions, would keep us from being drawn aside thereby. This should also induce us to walk watchfully, and to be always on our guard, depending on the grace of God for help, that indwelling sin may not so far prevail as to turn aside and alienate our affections from him.
4. From what has been said concerning the flesh and spirit prevailing by turns, we infer the uncertainty of the frame of our spirits, and what changes we are liable to, with respect to the actings of grace, or the comforts that result from it. This somewhat resembles the state of man as subject to various changes, with respect to the dispensations of providence; sometimes lifted up, at other times cast down, and not abiding long in the same condition: Thus we are enabled, at some times, to gain advantage over indwelling sin, and enjoy the comforts which arise from thence; at other times, when the flesh prevails, the acts of grace are interrupted, and its comforts, almost, if not entirely lost. What reason have we therefore to bless God, that though our graces are far from being brought to perfection, and our frames so various; yet he has given us ground to conclude, that grace shall not wholly be lost, and we are assured, that our state, as we are justified, is not liable to the same uncertainty, so that that which interrupts the progress of sanctification, does not bring us into an unjustified state, or render us liable to condemnation?