Sermon 12
An Antidote Against a Spreading
Antinomian Principle
the Royal- Exchange: And Sold by George Keith, at Mercers’
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“Do we then make void
the law through faith?
God forbid: yea, we establish the law,”
Romans 3:31.
All, who acknowledge that man is a lapsed creature, confess,
that it is not possible to obtain life, if a sinless and unerring obedience to
the will of our Maker is required of us to that end.
But,
it is the opinion of many, that men are to acquire a
right to life and happiness, by yielding obedience to a law less rigorous in its
commands than the law of innocency is,
viz. The Gospel.
That is not, in the apprehension of multitudes, a gracious
discovery of a right to impunity, and a title to life, by the blood and
righteousness of Christ; but is only a proposal of lower terms of life, by a
compliance with which we are to obtain for ourselves a right to both. And these
terms are faith, repentance, and sincere obedience.
This is the opinion of the
Socinians. This is also the persuasion of the
Arminians.
and the Baxterians assert the fame. It is not the inseparable connection
of faith and salvation, which they intend; but
they maintain, that it is a proper condition of
pardon and salvation; and that faith, with its fruits, is the matter of our
justifying righteousness before God, according to the Gospel; and that
that is it, from which our right to eternal blessedness results; that, as
Adam’s right to a continual
enjoyment of happiness would have arose from his obedience to the old law, so
our right to life arises from our obedience to this
new, and (as it is called)
remedial law. I am fully persuaded, that this opinion is not true:
and I would, first, offer some arguments to prove the negative; secondly,
answer the arguments for the affirmative.
First, the arguments against this opinion are many.
For those, who embrace this opinion, must be obliged to
grant, that some persons, who were guilty of the crimes mentioned, were,
notwithstanding, justified in the sight of God by their own works; and,
consequently, this law is far indeed from being a perfect one. If it is said,
that God forbids all evil, and requires all good, in practice, by this law, then
it will follow, that he justifies men, or accounts them righteous, in relation
to their own actions, whose conduct hath not been, such as his law requires it
should be; which looks very much like a contradiction. If God reckons a man
righteous on the ground of his behavior, how can he esteem him a sinner under
that consideration? Are there things consistent? Who can imagine they are? Is
one sort of righteousness commanded in point of duty? And is another, very
different from it, the matter of our justification? Then, surely we are
justified, without yielding such obedience as the law requires of us. It seems
to me, that no action can be accounted criminal, which is not preventive of our
justification, by our own works, according to that law, whereby we are to be
tried. And, therefore, this is such a law as I heartily disapprove of, and
cannot but reject with some degree of indignation as inconsistent with the
holiness of God. It so falls out. That some persons, who clamor most against
antinomianism, slide (it may be
insensibly) into antinomian
principles. This is certainly such; for it
vacates the moral law in its
sanction, and makes no sin damnable, but final unbelief.
The unregenerate mind is enmity against God; and it is
impossible to cause it to love God, and become subject to his Law. Every
regenerate person hath within himself sad and full evidence of the truth of
this. That which constantly lusteth against the Spirit, by reason of the
contrariety of its nature, by no influence whatever can be brought to act as the
Spirit does even in spiritual persons; much less is this possible in minds
wholly carnal. Until, therefore, it is proved, that grace, as a principle, is
not necessarily prerequisite to gracious, spiritual acts, (which yet has not
been done, and I am bold to say never will be) it must be concluded, that men
are not meet subjects of a law, requiring faith; repentance, and holy obedience,
as conditions of justification and everlasting salvation, if this is the facet,
nothing is more certain than their eternal ruin. The reason is, no helps and
influences: which, do not communicate a gracious principle, will ever be
effectual to the production of spiritual acts in men, whether elect, or
non-elect; and, consequently, the salvation of no man is possible, according to
this scheme. Baxterians, indeed, assert the certainty of the salvation of the
elect; but, as they allow not of the infusion of gracious habits, they leave
even the elect in a state of certain damnation. Men may talk, while they please,
about grace sufficient as afforded to all, and of grace effectual being given to
some; but, if grace doth not really produce a new principle of action, it is
sufficient for no man, nor will ever be effectual in any man. They who are in
the flesh, i.e., in an
unregenerate state, cannot please God. No assistance can enable them so to do.
Nor can the natural man be enabled to know the things of the Spirit of God. He
may by divine grace be made a spiritual man; but no influence upon him, while he
is a natural man, will render
him capable of understanding spiritual things. A man that is blind may have a
visive [pertaining to sight; Ed.] power given him; but he cannot be made to see
without such a power. And a man who is dead may be inspired with a principle of
life; but it is impossible by any operation upon him to cause him to act while
he is dead. Omnipotence can give being to intelligence where it is not; but
infinite power cannot produce reasonable acts, without a rational nature, for
that implies a contradiction. And God can, and of his sovereign mercy he doth,
produce a principle of love in minds which are enmity against him; but he cannot
cause enmity to love him, and delight in his Law.
I would here first take notice of a
great mistake, which lies at the bottom of this manner of rating the doctrine of
satisfaction, viz. it is taken
for granted, that it is just to require an innocent person to suffer corporal
punishment for delinquents, and their impunity notwithstanding remain uncertain;
and, if not secured by the performance of some conditions enjoined on them, then
punishment may be inflicted on them, though an innocent person hath suffered in
their room and stead. Such a procedure may take place in pecuniary punishments,
but not in corporal; because the suffering party in that case would be really
injured. In pecuniary punishments it is otherwise; because money paid may be
returned, (and in right it ought to be) if the delinquent is not actually
released. In corporal punishments this cannot be; and, therefore, the suffering
person sustains injury, if the delinquent, in whole stead he endured bodily
pains and penalties, is punished for those crimes, on account of which he
suffered. This is said on a supposition of an innocent person’s suffering for a
criminal, though it is not lawful for men to require it. Hence it is evident,
that our freedom from the obligation is not an
uncertain
and precarious matter, if
only what civilians call
acceptilation [gratuitous
discharge; Ed.]
is found in this transaction of the death of Christ
for sinners: but clear it is, that his sufferings were a
solution, or proper
payment, from whence real
satisfaction arises to the law and justice of God for our whole guilt.
1. All
our sins were imputed to him on the part of God, our righteous judge; and Christ
on his part took them all upon himself. His susception of our guilt was his
submission to the will of the Father, that he should bear it for us. He was made sin for us,
who knew no sin. And the Lord
laid on him the iniquity or us all.
2. He
was made a curse. That which we
are freed from, in consequence of his death, he was made, which is the law’s
curse; and, therefore, his punishment was that which the law
threatened, and unto which we were obnoxious.
3. Christ
endured a
painful sensation of God’s displeasure against sin.
4. An
infinite value attended his
sufferings, arising from the infinite dignity of his person.
Mr. Baxter
often observes in his writings, that Christ did not suffer the
idem,
i.e., the same that was due to us, because the law requires the
transgressor to suffer; but this was no more than a commutation of persons, and
not a change of the nature of the punishment. This is also contended frequently
for; because the law threatened eternal death, and the sufferings of Christ were
but short, and, therefore, not the same unto which we were liable. But this
infers no change in the nature of the punishment: it don’t follow, that it was
not the same in kind, because it was short in duration. His sufferings were
satisfactory, and, therefore, they ended; ours are not satisfactory, therefore
they are continued. Again, it is urged, that Christ did not suffer desperation;
and, therefore, his sufferings were not the same with ours.
Answ. Sufferings that are satisfactory can’t be
attended with desperation; but sufferings that are not satisfactory must be
attended therewith, by reason of their perpetuity, because not satisfactory. And
it is not merely from the nature of the sufferings of Christ, that they became
satisfactory; but from the dignity of his Person: nor is it from the nature of
our sufferings, that they are not satisfactory; but from the want of value in
them, through the meanness of our persons. To deny, that the sufferings of
Christ were in kind, that penalty which our sins demerited, enervates his
satisfaction, obscures the glory of divine justice in our remission, and it
infinitely detracts from the honor of the grace of God; but this must be denied,
in order to support the opinion of a conditional scheme of salvation.
Three things are observable in this affair.
1.
It became God to act thus in
bringing many sons to glory. The wonderful procedure was condecent and agreeable
to his perfections.
2.
It is honorable to his law. That is greatly
magnified and exalted. Far greater honor is done to the law by our Saviour’s
enduring the curse, than could ever be, by our suffering what it threatens.
3.
It is just to forgive sin on the foundation of
Christ’s sufferings and death. The justice of our remission springs not from our
faith, repentance, and obedience; but from the merit of the sacrifice of Christ.
God could not but make provision for the satisfaction of his law and justice in
the business of our salvation, by reason of the righteousness of his nature;
and, since satisfaction is given to both by the death of his Son, he cannot but
pardon and save all those for whose sins satisfaction is made; because contrary
acts cannot agree to justice, viz. to pardon and punish. If it is just to forgive sins for
which Christ suffered, it cannot be just to punish for those offences. The
opinion of the Gospel being a law requiring obedience as a condition of pardon,
and for want of it adjudging men to endless misery, overthrows the satisfaction
of Christ, and can never consist with the righteousness of God, which is only
displayed in pardoning of sin on that ground, and not in the infliction of
punishment on transgressors. According to this scheme, God punishes sin
twice, once in the sinner’s surety, and also in the sinner
himself; which justice can never direct unto. Right to impunity
immediately takes place upon satisfaction being made; and,
therefore, conditions cannot be enjoined on sinners for whom Christ died, which
will render their impunity precarious.
The death of our Saviour is, in itself,
effectual to these great ends, entirely without the existence of any good
dispositions in us, viz.
1.
The expiation of sin. His
blood cleanseth from all sin: he
purged our sins, and
put away sin, by the sacrifice of
himself: he finished
transgression, and made an end
of sin. As he bore our sins in
his own body on the tree, he bore them away from us: so that no charge
can be brought against us, as we are interested in his death. Hence is that
challenge of the Apostle: who shall lay
anything to the charge of God’s elect?
It is God that justifieth. Who
shall condemn? It is Christ that
died.
2.
Freedom from condemnation.
We are redeemed from the curse of the law: and
there is no condemnation to them,
who are in Christ Jesus.
3.
Security from penal suffering. Reconciliation is
made. Peace is made by the blood of the
cross of Christ and salvation from wrath follows pardon through his
blood. Faith is the evidence of our title to pardon; but the sacrifice of Christ
gave being to our right to impunity.
Mr. Baxter
often speaks of our righteousness, as
subordinate to the righteousness of Christ; but how can that be deemed a
subordinate righteousness, which gives right to life? That is a greater benefit
than the conditional grant of life: the righteousness of Christ obtained only
the latter for us, our own righteousness secures the former. And, therefore,
according to him, greater advantage accrues to us from our own obedience, than
springs from the righteousness of Christ: that is, if an actual right to life is
a greater benefit than merely a conditional grant of it is; whereof, I think,
that no man will ever doubt.
And,
such boasting there is ground
for in those who are saved, if the Gospel is a law; especially, if it is denied,
that the infusion of a gracious principle is prerequisite to acts of acceptable
obedience; which Mr. Baxter did
deny: and that denial is necessary to support his opinion of the possibility of
obtaining life by this new and
remedial law; which the late
Dr. Watts did not seem to be apprehensive of, and, therefore, granted
it, to the utter overthrow of what he endeavored to maintain concerning a
conditional provision of salvation, for the non-elect.
According to this scheme, the subjects of salvation may
affirm two things concerning themselves, 1. That their actual right to life is
the proper result of their own obedience. 2. That this obedience of theirs,
though facilitated by the grace of God, was not wholly owing unto that as the
cause thereof; but in part it was the effect of their own prudence, and care,
wisely to improve those advantages afforded unto them; while some others have
foolishly neglected so to do, and, therefore, failed of acquiring that right to
blessedness, which they, by acting a wiser part, have obtained for themselves.
Hence it is apparent, that heaven is not the gift of God’s good pleasure to
those who enjoy it but a prize won by their own care and industry, not indeed by
obedience to the law of innocence; but by the observance of a law of
milder terms, which God
condescended to give, when he might have insisted on a sinless obedience. The
constitution of this milder law
was an act of favor; but the enjoyment of the blessings it promises is matter of
due debt, its terms being
fulfilled; because the constitution of this law gives no title or claim to the
reward, that results from the subject’s obedience to it. And, therefore, as the
Apostle asserts, boasting is not
excluded by a law of works. Again, it is evident, according to this
scheme, that men may have it to say, that what they have done in obedience to
this law was not entirely owing to the efficiency of divine grace; because their
obedience sprang not from a supernatural principle communicated unto them of
God, but was performed by their natural powers,
as aided only by the grace of
God. If we could once persuade men to believe the absolute necessity of the
infusion of a new principle in order to perform acts of duty in an acceptable
manner, we should hear no more of this
conditional scheme of salvation; that is, if they will not embrace
inconsistencies: for salvation cannot be conditional, if what is required of men
in order to it, is the sole and entire work of God upon them. The reason of it
is evident; that cannot be a proper
condition of enjoying a benefit, which is absolutely given, and wrought
in the subject of it, by him who bestows that benefit: if you assert this, you
explain away the nature of a proper
condition. This is certainly the care with respect to faith, repentance,
and holy obedience; for God worketh in
us, both to will,
and to do, of his good
pleasure. If it is not thus, boasting is not excluded in the opinion of
the Apostle, who infers that
exclusion from God’s creating us in
Christ Jesus unto good works.
And, therefore, we conclude upon it, that this
new law-scheme is of men’s
devising, and that the salvation of none is a possible thing according to that
scheme; because it is supposed, that faith is not infused, but acquired with
divine help, which it can never be; for acts of grace cannot spring up in a mind
destitute of a gracious principle. A dead man cannot be assisted to act; he may
be made alive, and then act; but no influence upon him, which conveys not life,
will ever be productive of actions in him. This scheme, therefore, however
plausible it may seem to some, leaves even all mankind, elect and non-elect, in
a state of remediless woe and
misery; and the reason why, none will have ground of boasting is, if this scheme
is true, no man will be saved.
It is one thing to have to do with
men, in a way of dispute about acceptance with God, and another to have our
minds impressed with a sense of the solemnity of an appearance before the divine
tribunal: without the latter we may be able to object and wrangle, and frame
numerous evasions to elude the force of truth, and to spin out of our own brain
many cobweb arguments to
countenance error: but, when we are in our apprehensions placed at the bar of
God, and we have a prospect of our guilt, impurity, imperfection in all graces
and duties; when we see the majesty, purity, and omniscience of God, our
righteous Judge; other thoughts immediately arise in our minds concerning the
consequence of our trial at his judgment-seat on the foundation of our own
actions, than our minds entertain without this view, and consideration of our
condition, in spite of all the subtle and new-fangled
divinity, where-with disputing men may labor to furnish us, for our
encouragement and support in so awful a season. All
quaint distinctions,
all vain objections against
divine truth, all plausible
arguments in defense of error, on this solemn subject, vanish, and leave us in a
hopeless state. Nothing then, but the blood and righteousness of Christ, can
ingenerate in our poor souls the least expectation of pardon, peace, and
acceptation with our tremendous judge. We tremble at the thought of appearing
before God in our own fig leaf righteousness; and the language of our hearts is:
may I be found in Christ, not having
mine own righteousness, which is
of the law, but the
righteousness of Christ, the righteousness which is of God by faith.
Baxterians, indeed, say, that the elect shall
persevere and be saved: but, according to this scheme, no believer can possibly
know from the word of God, that he is elected; for it supposes, that the
non-elect may believe, repent, and turn unto God: and, of course, holiness
cannot evidence to any man his election of God. The reason is plain:
sanctification is not proper to
the elect. How well soever, therefore,
Paul is satisfied of the truth of his faith, and of the reality of his
holiness, it is impossible that he should be able to collect from thence the
certainty of his eternal salvation, because a non-elect person may have true
holiness, but fail of perseverance therein, and be eternally damned; of which
number notwithstanding all his exultation and triumph, he may be, for ought he
can possibly learn from the Gospel of Christ. Hence it is most clear, that this
new law-scheme is no proper
ground of that strong consolation, which God is abundantly willing that the
heirs of promise should enjoy: and, therefore, with some degree of boldness, I
dare pronounce, that it is utterly false, and no Gospel of Christ. Blessed be
God for that gracious and abundant provision which he hath made for our
everlasting consolation and good hope,
through grace, in the Gospel of
his Son: let us prize it, and never be so ungrateful to him, and so much wanting
to ourselves, as to embrace a scheme for truth, which must: necessarily deprive
us thereof, and leave us unavoidably at great uncertainties in relation to the
salvation of our precious and immortal souls, what degrees of holiness soever we
may know ourselves to be the subjects of now: for it seems, some true believers
may apostatize and perish for ever; and we have no possible way of knowing that
we are not of that number.
Love in God is not a
passion; but it is his holy, sovereign will to do good to men, or
make them happy, and a delight in their felicity. This his will can never alter,
no more than his nature can change. I am the Lord; I change
not; therefore,
ye,
sons of Jacob, are not
consumed. Nothing which can come within the compass of imagination, shall
ever make a separation between divine love and its objects. 2. All saving
benefits spring from the love of God, and are
certain effects of it: the gift of his Son, the gift of his
spirit, the bestowment of grace, which is effectual to regeneration, conversion,
and sanctification, yea, and eternal glory also. Hence lays the
Apostle: what shall we
say to these things? If God be
for as, who can be against us?
He that spared not his own Son,
but delivered him up for us all;
how shall he not with him also freely
give us all things — (ta panta, with the article)
all these things? Nothing can
prevail against the saints to their ruin and destruction, because God is for
them. No favor shall be wanting to them, that is necessary to their final
happiness; for, God having delivered up his Son for them, he will give them
whatever is included in vocation, justification, and glorification, for they are
the blessings, whereof the Apostle
before speaks, and unto which he manifestly refers, and concludes with
the greatest certainty upon the communication of, unto all those, for whom God
delivered up his own Son. If this
conditional scheme of salvation is true, then God loves some to whom he
doth not give effectual grace, in order to their conversion: then God loves some
to whom he doth not communicate grace to preserve them infallibly in a state of
holiness unto eternal glory; through the want of which they may finally and
totally apostatize, become the objects of his hatred, and eternal wrath and
vengeance.
But [their] things are entirely inconsistent with the nature
of those, precious promises, which God hath graciously condescended to express,
for the confirmation of the faith, peace, and strong consolation of believers;
whereby he intends to assure them of their safety, under their discouragements
and fears, while they are engaged in
sore and dreadful conflicts with sin and Satan. If those promises are not
designed for the confirmation of the faith of all believers, but only of those
who are chosen to salvation, let the authors of this
conditional scheme show us, if they are able, what is the
difference between an elect believer, and a non-elect saint, if any
distinguishing difference there be, by which the one may be known from the
other; that the elect believer may conclude upon his everlasting interest in the
love of God, and of his title to that grace, which promises of perseverance
express; and that the non-elect saint may not be guilty of such presumption, as
to imagine, that his interest in divine love will certainly be lasting, and that
he hath foundation to conclude upon a title to that strong consolation, which
God is abundantly willing that the heirs of promise should enjoy. Is the elect
believer sanctified, and the non-elect believer unsanctified? Is the elected
believer a subject of true faith in Christ and the non-elected believer
destitute of that grace?
Does the former truly love Christ, and the latter not? Does
one really repent of sin, chose holiness, and the other not? Is the delight of
the former in spiritual things, and hath the latter no pleasure therein? Or are
they the same as to these, and other particulars, that might be mentioned? If
they be, then there is no distinguishing difference between an elected believer
and a non-elect saint; they are both subjects of the same holiness, knowledge,
love, repentance, and everything else that is of a spiritual nature; and their
acts are the same about spiritual things: and, therefore, there is no
distinguishing criterion between them. Hence it follows, that the elect believer
can no more conclude upon his eternal security, than the non-elect saint can.
The consequence of which is, God fails of his intention, that those
who have fled for refuge to lay hold on the hope set before then,
should enjoy strong consolation;
for it seems, some, who have so done, may lose their interest in divine love,
become objects of God’s wrath and curse, and perish forever. Nor can any
believer whatever know, that this will not be his
dreadful case; and that
consolation cannot have any great strength in it, which is not built upon the
immutability of God’s counsel concerning our salvation, which to us, if this
scheme is true, must, through life, be an
impenetrable secret, though the
inspired writer tells us, that God hath shown it
by two immutable things,
wherein it is impossible for him to lie. But, blessed be God! This
conditional scheme of salvation
is as surely false, as his Gospel is certainly true.
Whatever the persons are, who believe, that adoption is
previous to, and is the cause of faith, the sentiment
is a doctrine according to godliness,
and can give no encouragement to
irreligious persons, because, as that is one reason of our
sanctification, no unsanctified man can have any evidence of his adoption, nor
the least ground to imagine from thence, that he may be happy hereafter without
being holy here. And, therefore, all such suggestions are
groundless, and
mere calumny cast upon an
evangelical truth. If the Holy Spirit is sent into the hearts of men, because
they are sons to God, then it is most certain, that all those, in whom he
operates, as a Comforter and Sanctifier, are the objects of adopting love. Now,
this relation to God can never cease, because it was by an
irrevocable act of the divine
will, that men were constituted his sons. This relation gives a right to grace
and glory: if children,
then heirs,
heirs of God, and
joint-heirs with Christ. And this is the privilege of every believer; for
all the saints are now the sons of God.
They are as near to him in relation, as they will be when in heaven. This
conditional scheme supposes,
that true believers may become
children of wrath, and not enjoy
the heavenly inheritance, woeful
tidings to spiritually humble souls!
Again, the saints are in union with Christ. He is their
Head, and they are his members. Christ is the husband of the Church, and she is
his bride. One believer hath the same reason to conclude upon his union with
Christ, as another; and, consequently, may infer from thence his interest in the
tender love, kindness, and care of the blessed Jesus, with as much certainty, as
any other Christian may; and hath the same reason for a persuasion of his
eternal security, arising from his union with Christ, and interest in his favor,
as any other saint can have. But, according to this
conditional scheme, real
saints, who are not elected, have no ground to conclude upon their
safety, because they may become apostates, lose their faith and holiness, their
union with Christ may cease, and they, who once were objects of the intense love
of Christ, may become objects of his terrible anger and vengeance. And what
saint in the world can know, that this will not be his
dreadful care? Not one amongst
them all. For there is the same faith, hope, love, repentance, and everything
else of a spiritual nature, in a non-elect saint, as an elected believer is the
subject of, or acts; and, consequently, the elect believer can no more enjoy an
assurance of his lasting union with Christ, and of future happiness, as a fruit
thereof, than the non-elect saint can be allured of both. This is
very melancholy doctrine for the
righteous, whom the Lord would not have
made sad! But it is entirely contrary to the Gospel, which is
a joyful sound, and glad
tidings of great joy, unto all the saints. Spiritual life is the effect
of a federal union with Christ,
our spiritual head; as condemnation and death in sin follow upon our
federal union with Adam,
our natural head, in consequence of his apostasy, the guilt of which devolves
upon us, as members of him, whom he represented. When we were not,
a real union subsisted between
us and Adam, our first head: and, when we had no existence, a
real union subsisted between us
and Christ, our second Head, who was constituted such to us in the covenant of
grace. And we derive from him, in consequence of that union, life, holiness, and
grace, in our regeneration. This union is not the effect, but is the cause of
faith; and this it is that secures, and will secure the continuance of the being
of it in our hearts. It is as proper to say, that our union with
Adam commences upon our becoming sinful and depraved, as it is to
affirm, that our union to Christ
commences upon believing: though some, who assert the latter, I suppose,
will not care to affirm the former. This doctrine supposes not the non-necessity
of holiness, but insures it; and, therefore, I am free to declare, that I am
always unmoved, when I hear it vilified, as
a licentious principle, which I
sometimes do. I only wish, that good men would leave reproaching divine truth.
If, therefore, any of them believe in Christ, repent, and
perform holy obedience, it will be without a divine purpose of their
sanctification and faith. But none of them never have, nor ever will believe:
for, the election hath obtained it,
and the rest,
i.e., the non-elect,
were blinded. This
new law-scheme, therefore, is
utterly false: it consists of principles no way profitable to men, in common,
though it is pretended to be calculated for the benefit of mankind universally.
— It is destructive of the comfort and joy of the saints. And is not conducive
to the glory of God; which will be shown in the next argument.
Gracious persons, in proportion to that sense they have of
their safety, in consequence of the designs and actings of divine favor about
and towards them, will admire and adore the sovereign goodness and mercy of God,
therein displayed; and that is their indispensable duty. But it is by no means
to be thought, that a regard to the glory of God is lost in that solicitous
concern, which at anytime they discover for their own safety: with others it is,
but with them it is not. Salvation they desire, but not upon terms any way
lessening to the glory of God, and of his infinite perfections. And, as they
discern, that God would never save sinners, but in a method most honorable to
himself, they acquiesce therein, as what is proper, wise, and fit. If, upon
enquiry, this conditional scheme appears to be calculated to bring most glory to
God in the salvation of sinners, I heartily acknowledge, that it ought, without
any hesitation, to be embraced as a certain and sacred truth; for sure I am,
that the ultimate end of God in saving men is his own glory.
Let us, therefore, carefully view this scheme, and embrace,
or reject it, as we shall find, that it is, or it is not, glorifying to God and
his perfections. Is it then for the divine honor to fix upon such a method to
save sinners, as is not effectual to the accomplishment of the end intended,
with respect to the far greater number of them, when it was in the power of God
to have secured that end, respecting them all? How is this to the glory of his
grace? Would not that have been more magnified, if the end had been ascertained,
when it was with God a very possible thing? The salvation of the non-elect was
as easy to God, as the salvation of the elect. A greater expense of grace and
power was not required, in order to it. Is it honorable to divine wisdom to form
a scheme that is not brought into execution, or to design an end which is not
accomplished? What can this proceed from, except a want of foresight, or a
defect of power, or a resolution in God not to do what he knew to be necessary
for him to do, if he would effectually bring to pass his own gracious
intentions? Is it to the glory of the justice of God to imagine, that its rights
are not secured, and its demands answered, by the sufferings and death of
Christ? And, if they be, is it for the honor of justice eternally to punish
those, for whose sins satisfaction was made? Nay, can it so much as comport with
justice to punish to the full the sinner’s surety, and eternally to damn the
sinner himself for the same offences? Surely it by no means can consist
therewith.
Is it to the glory of the grace of God to conceive, that
holiness, or a meetness for heaven, is not produced in men by a divine influence
upon them; but that, with some assistances only, they act in a holy manner,
without the communication of a holy principle? Is this that sovereign and
distinguishing goodness of God, which the scripture so much extols in the
regeneration and conversion of a poor sinner? It is no more that, than the wan
[pale; Ed.] light of the moon is comparable to the dazzling light of the sun.
Once more, I ask, is it to the glory of God, and the honor
of Christ, to leave our salvation to rest on conditions impossible to be
fulfilled? I suppose, all will conclude it is not, and that the supposition of
it is most absurd. But some will say, why is this strange enquiry made? What
foundation is there for it? I answer, however surprising and causeless this
question may seem to many, there is sufficient ground for my putting it. For it
is supposed, first, that the salvation of all depends on the performance of
certain conditions, viz. faith,
repentance, and persevering obedience. Farther, it is supposed, that God does
not give the grace of faith, etc.
to any man; but only affords to men some help, whereby they may acquire it,
which it is impossible for any man to do; because, without a principle of life
and action, which gracious habits are to the soul of a poor sinner, no acts of
faith, hope, and love, can possibly be produced in him. This must be granted,
until it is proved, that men are not dead in sin; which yet has not been proved,
nor ever will be. Upon the whole, this conditional scheme is not calculated to
bring glory to God, as it is far from securing salvation to men. On the
contrary, an unconditional scheme of salvation, enhances the glory of Father,
Son, and Spirit. The grace of the Father illustriously shines in the free and
sovereign election of men to eternal salvation. The compassion of the Son is
incomparably displayed, in the redemption of their persons by the invaluable
price of his own blood. And the kindness of the Spirit with an amazing luster,
discovers itself in the regeneration, conversion, sanctification, and
preservation of men. Farther, all the divine perfections in their full glory,
flame forth with an amazing and delightful refulgency [radiance; Ed.] in that
scheme. Infinite wisdom hath eternal honors accruing to it, which contrived the
happy method, so becoming God, and so secure for men. Justice sparkles in its
brightest rays, in our remission through the sacrifice of Christ. The riches of
divine grace are opened to the transporting view of Angels and men, in the gift
of Christ to us and for us, in the donation of the Holy Spirit, and in the
bestowment of grace upon us here, and of eternal glory hereafter. This pleasing
view fills the minds of the saints with holy wonder, joy, and adoration, now;
and the clearer prospects thereof, in heaven, will eternally fill them with
raptures, unknown to us at present. What then can be objected to a scheme so
wise, so righteous, and so secure for miserable and helpless sinners? Nothing at
all, either respecting God, who saves, or men, who are saved; but what springs
from ignorance, pride, self-love, etc. unhumbled minds have much to object to it, because, if this
scheme is true, then nothing can be ours, but shame, confusion, and
self-abasement, on account of our guilt, misery, and unworthiness; which are
hard things for our vile and proud nature to submit unto and acquiesce in. But
true it is, let men think of it as they please, either we must be willing to
enjoy heaven, merely on the ground of sovereign and distinguishing mercy, wholly
and alone through the mediation of Christ, and by an effectual work of the Holy
Spirit on our impure hearts, or we shall unavoidably sink down into the
bottomless pit, from which there is no redemption. And it is holy, wise, and
fit, that so it should be, however severe this may seem to men, who are
destitute of the grace of God.
Lastly. This
opinion is absolutely contrary to many express testimonies of Scripture. My
intended brevity prevents my taking into consideration a large number of texts,
which most evidently refute this doctrine. A few must suffice. I begin with
those words of the Apostle:
whom he did foreknow,
them he did predestinate to become
conformed to the image of his Son. This conformity to Christ is begun in
effectual vocation, and is completed in glorification. And those, who are
effectually called, shall be glorified. This is evident by what is subjoined:
moreover,
whom he did predestinate,
them he also called;
whom he called, them he also justified;
and whom he justified, them he also glorified. Two things are clearly
expressed in these words. First, the subjects of effectual calling are objects
of divine predestination unto a conformity to the image of Christ. Secondly,
glorification, which is the complement of that conformity, will succeed
vocation. Hence we may conclude, that none are effectually called, but such as
are predestinated to be conformed to the image of Christ; and that those, who
are so called, shall certainly be glorified. This
new law-scheme supposes the
direct contrary of both there, viz.
That some, who are not objects of predestination, may be effectually called; and
that some, who are so called; may not be glorified: both which are manifest
contradictions unto the precious truths these words with so much perspicuity
[clarity; Ed.] and force express. The same two things are clearly deducible from
what our Saviour asserts.
Ye
believe not,
because ye are not of my sheep.
My sheep hear my voice;
I know them;
they follow me; I give
to them eternal life; they shall
never perish etc. Clear it is from what is there affirmed, that those,
who hear the voice of Christ, and follow him, which all believers do, are his
sheep, shall enjoy eternal life, shall never perish, shall not be plucked out of
Christ’s hand, nor out of his Father’s hand; and that none, but such as are the
sheep of Christ, believe in him, hear his voice, and follow him. The contrary of
both is supposed in this scheme: that some may hear the voice of Christ, and
follow him, who are not of his sheep; and that some may so do, to whom Christ
will not give eternal life, who may perish for ever. Our Lord elsewhere asserts,
that the living water he gives,
i.e. grace,
shall be a well of water springing up
into everlasting life, in its subjects. According this scheme, in some it
may entirely fail, and its subjects may sink down into eternal death. Again, our
Lord declares, without any exception, that
he who heareth his word,
and believeth on him that sent him,
hath everlasting life,
and shall not come into condemnation;
but is passed from death unto life.
This scheme takes it for granted, that some, who hear the word of Christ, and
believe on him that sent him, may come
into condemnation, and suffer
the vengeance of eternal fire. Our blessed Saviour
acquaints us, that
this is the will of him that sent him,
that whosoever seeth the Son,
and believeth on him,
might not perish,
but have everlasting life.
This scheme supposes, that
some, who truly believe,
may perish,
and not have everlasting life.
And, consequently, its authors must either deny, that this is the will of God
concerning all such as believe, or affirm, that the divine will is not
accomplished in some. The former contradicts our Saviour: the latter evidently
supposes, that either the will of God
is mutable, or that his power is
insufficient to bring his purposes of grace concerning men into execution.
Farther, all believers are interested in the intercession of Christ; and what he
prays for in their behalf shall certainly be communicated to them. That all, who
believe are interested in the intercession of Christ, appears undeniably from
what he lays in relation thereunto. I pray not for these alone,
but for them also that shall believe in me through their word:
and he prays for their being with him,
that they may behold his glory.
And, therefore, from the prevalency of his intercession, we must conclude upon
the final happiness of all believers. But, according to this scheme, some, who
believe, may be with devils and damned
spirits, and never behold the
glory of Christ: let it also be observed, that the Apostle was
confident,
that the good work begun upon the Philippians
would be performed until the day of
Christ. But, according to this scheme, his confidence was without
foundation; for it is supposed, that faith, repentance, and obedience,
specifically the same,
and equal in degrees, may be in the non-elect, as are found in the elect;
and, therefore, to no man are they distinguishable. Hence it follows, that,
though it is apprehended, that the elect shall persevere, since none have a
possible way of knowing who they be, or of distinguishing them from the
non-elect, it must be rashness
in any man to be confident of the carrying on of this good work in any
particular believers. The conclusion of course must be this: that
the Apostle was an entire stranger to this scheme, and that it is not that
Gospel which he preached, but quite of another nature, no Gospel of Christ. That
Gospel, which he was commissioned to preach, furnished him with a solid
foundation of that confidence he expressed; and, therefore, he cannot be charged
with the least degree of temerity,
or undue boldness, in his
language relating to this matter. And, as this is the security of all believers,
it demands their gratitude, and adoration of divine goodness, which hath so
effectually provided for their eternal welfare. The more I think of, and examine
the nature of this scheme, the more dearly I discern, that it is calculated to
bring humble souls into great perplexities and discouragements; and that it can
only serve to countenance unhumbled minds, in a mistaken opinion of the
capacity, and the extent of their own depraved and corrupt faculties, to the
dishonor of God, and their own everlasting perdition,
if grace of no other kind is
given to them, to open their eyes, and sanctify their hearts, than what this
darling scheme, is an exhibition
of.
Before I consider the arguments in favor of this scheme, I
would premise there things, viz.
it is the Gospel which reveals life and
immortality, not the law. Again, the Gospel informs us of our title to
that happy state, and not the law, which is the righteousness of Christ imputed
to us. Besides, the Gospel acquaints us with our
meetness for that state, which
is our sanctification by the spirit of God. This is a doctrine not contained in
the law, though it requires purity of heart and holiness in life. Hence, at
judgment, Christ will condemn the
unsanctified, and pronounce the
sanctified, blessed, according to that
wise and
holy order, which God hath fixed
in our salvation, whereof the Gospel is a discovery, and not the law. Let but
the reader distinguish our title to glory, and our meetness for it, and it will
free him from mistakes on this important subject. This scheme confounds them,
and makes them one and the same; whereas they are distinct things. Our title to
heaven is supposed, but not expressed, in that invitation, which Christ will, at
judgment, give us to take possession of eternal glory, though our meetness for
it is therein expressed: and the want of a title to life is implied in that
sentence, which Christ will pass upon the wicked; but it is their want of a
meetness for it, that is expressed therein, and not their want of title: and,
therefore, it is the doctrine of justification, which our blessed Saviour
discourses of, in Matthew 25. From thence is clearly proved, that unholy persons
shall not enjoy the heavenly state; but it is not to be learned from that place,
what is our justifying righteousness, or our title to eternal life, because it
is our meetness for heaven that is there treated of, and not our title to it.
Secondly,
let us consider the arguments for this scheme.
Answ. 1. That term is sometimes used for doctrine, or
instruction. 2. For a fixed and stated order. Both which are true of the Gospel:
and, therefore, it is called a law. James
2:12. Isaiah 42:4. Romans
3:27.
Answ.
1. Disobedience intends not attending to it, which men ought to do, as a
revelation from God. 2. Despising it, as
foolish and
absurd. 3. Opposing the Gospel.
Neither of which proves that it consists of precepts.
Answ.
1. According as men are sanctified,
or unsanctifed,
so they will be, at judgment, glorified, or sentenced to hell,
agreeable to the declaration in the Gospel. For, 2. That declaration is
proper to the Gospel; the law
knows nothing of it. But, 3. This is not, as it is a law, but as it a discovery
of the wise and
holy order of our salvation.
Answ.
1. The Gospel supplies us with a perfect righteousness, that is the matter of
our justification. But, 2. It is the law, by which we are absolved from all sin
through the blood of Christ, and are justified by it in his righteousness.
Answ.
1. This argument takes for granted, what is not proved, but is the point in
question. 2. Right to Gospel benefits arises not from our acts, but from
Christ’s obedience and death.
Answ.
1. Many saints have long been in the enjoyment of heavenly glory,
viz. Abraham, Isaac,
Jacob, Job, David,
Isaiah, yea, all the Old-Testament
saints, and blessed Paul
and Peter,
etc. It is strange, that they must pass under a formal trial,
whether they were meet for
glory, who have been so long in the possession of it. 2. The living saints at
the coming of Christ will be changed in
a moment, in the twinkling of an
eye, i.e., their bodies
will be rendered immortal,
spiritual, and glorious,
their souls will be purged entirely from all sin, and they will be
caught up to meet their
triumphant, descending Lord; they will undoubtedly salute him with the higher
praises, and he will receive them with joy and delight. It is surprising, that
any should think, that they will after this be tried concerning the sincerity of
their faith. 3. They will be separated from the wicked, and placed at the right
hand of their dear Lord. 4. Christ will declare before angels, devils, and men,
that love they had for him, and that obedience they yielded unto him, which was
a meetness for eternal glory. In all which not the least countenance is given to
this new law-scheme.
Answ.
1. Christ, as a divine person, is a lawgiver. 2. As mediator, he revealed
evangelical truths, but gave no new law. 3. He hath the covenant of works in his
hand, as a judge; some he condemns by that, others he acquits on the ground of
his obedience and sacrifice. I confess, that I have met with more arguments in
number for this opinion; but some of them are
illogical, and others
coincide with those above
answered; and, therefore, I thought it unnecessary to mention them. If I might
be allowed to express a certain
truth, I should say, that some learned
men are very far from accuracy in disputation, how much soever they are
pleased to despise illiterate
persons.
