Sermon 16
The Causes of Salvation and Vocation
Considered
in a Sermon Preached on Lord’s Day Dec. 22, 1751,
to the Church Assembling in Crispin-Street, Spital-Fields
Whereof The Late Reverend Mr. William Bentley was Pastor
Published at Their Own Request
Printed by Daniel Nottage, for John Ward, at the King’s Arms, in
Cornhill, against the Royal-Exchange:
And Sold by George Keith, at Mercers’ Chapel,
at a Print-Shop, on the North Side of the Royal-Exchange,
[Price Six-Pence.]
To the Church assembling in Crispin-Street beloved brethren
in our common Lord,
Your desire of this publication is an evidence that you
approve of the doctrine delivered in the discourse. As I am persuaded, upon the
most serious and deliberate enquiry, which I have been able to make, that
nothing is advanced, but what strictly agrees with Scripture, and, as to the
substance of it, hath been the common faith of Christians, I was willing to
comply with your request; not with the least expectation, that the principles
pleaded for, or my manner of treating on them, will meet with a favorable
reception from any considerable number of professors. My acquaintance with the
prevailing sentiments and polite taste of the present age will not permit me to
hope for either. But, if the perusal of what you candidly heard, when delivered
from the pulpit, may be of any service to establish you in the important truths,
which are the subject: of this sermon, that, with me, will much over-balance the
highest contempt, which the adversaries of those glorious truths may be pleased
to cast upon it.
For, if I am not absolutely a stranger
to myself, (which I would not be) I am desirous to assert and defend evangelical
principles, and confirm the faith of the Saints therein. My persuasion that you
wish for success in every such attempt emboldens me to acquaint
you, that I have prepared an answer to a pamphlet
on the subject of Atonement, wherein the fundamental doctrine of the
satisfaction of Christ is entirely explained away. That piece had not been so
long, as it has, without notice taken of it, if I had not entertained hopes,
that some person, better qualified for such a service, would have undertook it.
There are some remarks upon it just now published: but, as the author of that
performance is very far from answering my wishes on that momentous doctrine, I
shall not suppress what I have drawn up in answer to it: and, probably, I may
acquaint the reader with some of my reasons for my conduct in relation to this
matter. You have my condolence in your present situation; and I shall rejoice in
an opportunity to congratulate you on the happy occasion, of a supply with a
pastor every way qualified to build you up on your most holy faith.
I am yours to serve in the Gospel of Christ,
J.B.
“Who
hath saved us, and called us with an holy calling, not according to our own
works; but according to his own purpose and grace, which was given us in Christ
before the world began,”
2 Timothy 1:9
The
zeal of the Apostle Paul for the propagation of the Gospel, and his
indefatigable endeavors to spread the interest of Christ drew upon him the keen
resentment of such, who were adversaries to both. In consequence of which, he
was exposed to penury, reproach, and violent persecution. But what he suffered,
for the sake of the Gospel, did not make him, in the least degree, ashamed of
it: because he knew, that it is the power of God unto salvation to every one who
believes: and, that therein is revealed the righteousness of God, from faith to
faith. He exhorts Timothy to show the same resolution and fortitude, in the
discharge of that important service whereunto he was called in the
·
First. Two acts of God
towards, or upon us, are expressed: who hath saved us and called us, etc.
·
Secondly. A negative
assertion, in respect to those acts: not according to our works.
·
Thirdly. A positive
assertion: but according to his own purpose and grace, which was given us in
Christ before the world began.
First. Two acts of God towards, or upon us, are expressed, in
the text.
I. Who hath saved us. This leads us to consider our state. To
enquire what salvation includes in it. And to show, that salvation is effected:
or that those things are accomplished, which salvation comprises, as it is here
to be understood.
1st. Our state is wretched and deplorable. We have destroyed
ourselves, and are obnoxious unto the greatest misery: we are wretched, and
poor, and miserable, and blind, and naked.
(1.) We are chargeable with original guilt. By one man, sin
entered into the world, and death by sin: death passed upon all men, for that
all have sinned, or, in whom all have sinned, (Rom. 5:12). By one man’s
disobedience, many were made sinners, (Rom. 5:19). Adam, from whom we descend,
was constituted our representative; his act of transgression, therefore, was not
his act, as a private, but a public person: and we sinned in him, and fell with
him, in his apostasy. In consequence of which,
(2.) We derive a corrupt nature from him. That which is born
of the flesh, is flesh: and that which is born of the Spirit, is spirit, (John
3:6). It is not difficult to understand what is meant by flesh; for, as it
stands opposed to that which is born of the Spirit, it must mean corrupt and
evil dispositions of mind. And, consequently, every natural descendant of Adam,
in his conception and birth, becomes the subject of depraved habits. David
confesses his early depravation: behold, I was shapen in iniquity, and in sin
did my mother conceive me, (Ps. 51:5). This confession respects not the sin of
his parent, but his own: besides, it is as ridiculous to say, that David’s
mother sinned in conception, as to affirm, that she sinned in digesting her
food, the former being natural and involuntary, as well and as much as the
latter.
(3.) We have contracted much guilt. We were naturally under
the dominion of sin: servants to it, and it bore the sway in us. Our omissions
of duty have been many, and we performed no branch of it, in that holy manner
which the law requires; in numerous instances, have acted directly contrary to
the command of God. All have sinned and come short of his glory: we have all had
our conversation in times past, in the lust of our flesh, fulfilling the desires
of the flesh, and of the mind; and were by nature children of wrath, even as
others, (Eph. 2:3). For we ourselves also, were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, living in malice and envy,
hateful, and hating one another, (Titus 3:3). The eruptions of lust have been
more and greater in some, than in others; but all have acted a criminal part,
and not been subject to the law, the rule of action. So that every man is far,
very far, from being innocent in his behavior.
(4.) We are condemned by the law. Cursed is very one, who
continueth not in all things written in the book of the law to do them, (Gal.
3:10). Every deviation from the rule of our duty, and the improper performance
of it, subjects us unto the law’s curse; and, therefore, as our offences are
innumerable, we must needs be in a very deplorable condition, in consequence of
our multiplied transgressions. So many as are our sins, are the curses due unto
us on account of them.
(5.) We are obnoxious to divine vengeance. There is no
exemption in this case. For, what things soever the law saith, it saith to them
that are under it, that every mouth may be stopped, and all the world may become
guilty before God, (Rom. 3:19). If any man pleads his innocence, he necessarily
rejects Christ, as a Saviour, and renounces that salvation, which the Gospel
reveals through his blood and righteousness, and openly declares that his
condition is such, as makes it unnecessary for him to crave the exercise of
pardoning mercy in his favor. All men are worthy of death, of eternal death,
which is the wages of sin, as the gift of God is eternal life. These hints are
sufficient, if we have a capacity of spiritual discernment, to convince us of
our wretched and miserable state and condition in some measure. This is the sad
state of us all: I and each of you are naturally in this perishing condition.
2nd. Salvation, as it is here to be understood, implies the
following particulars.
(1.) Non-imputation of sin. This necessarily enters into, and
is a considerable branch of salvation, for no deliverance from deferred penalty
can be without it .God was in Christ reconciling the world unto himself, not
imputing their trespasses unto them, (2 Cor. 5:19). Redemption supposes the
pardon of sin: in whom we have redemption through his blood, even the
forgiveness of sins, (Eph. 1:7). The imputation of sin is followed with
condemnation, and the infliction of punishment, and, consequently, salvation
implies a discharge from guilt.
(2.) Redemption from the curse of the law. This is a
consequence of the former. For, as the imputation of guilt is necessarily
attended with, or brings us under an obnoxiousness to the law’s curse: so the
remission of our sins supposes a right unto freedom from condemnation. There is
no condemnation to them who are in Christ Jesus, (Rom. 8:1). It cannot, with any
propriety, be said that we are saved, if we have no right to freedom from those
menaces, whereunto our crimes justly exposed our persons.
(3.) Deliverance from divine wrath, or security from
suffering the vindictive displeasure of God. Our misery is an obnoxiousness to
suffering his terrible anger and vengeance, and, therefore our salvation must
imply an actual right unto deliverance from his fiery indignation, which would
devour us.
(4.) A right to life and blessedness. If we are left without
a title to happiness, our salvation is incomplete: for, that not only is
deliverance from evil, or the suffering of punishment; but it is the fruition of
good, and, therefore, a right to eternal life is no less included in the idea of
salvation, than a right unto an exemption from suffering punishment is therein
contained. That, being justified by his grace, we might be made heirs, according
to the hope of eternal life, (Titus 3:7).
3rd. God hath saved us; or our salvation, as it is inclusive
of these things, is effected already.
(1.) Sin is expiated. According to
ancient promise and prophecy, Christ hath finished transgression, and made an
end of sin, (Dan. 9:24) in its guilt: he hath removed our transgressions from
us, as far as the east is from the west, (Ps. 103:12). And those contrary points
will sooner meet, than the persons of God’s people and their sins will meet in
judgment, to their condemnation. Once in the end of the world hath he appeared
to put away sin, by the sacrifice of himself, (Heb. 9:26). When the iniquity of
(2.) Redemption from the law’s curse is obtained fully and
effectually. Christ hath redeemed us from the curse of the law, being made a
curse for us, (Gal. 3:13). The penal death of our Saviour, procured for us a
right unto a freedom from condemnation; if not, we shall never have such a
right, but must forever lie under the dreadful malediction of the covenant of
works, and perish under that curse.
(3.) Exemption from suffering
punishment. Right unto this is the certain and immediate effect of his
sufferings and death. If it is not, then, if ever, we have such a right, that
must be the fruit and effect of something else, and not of his penal death: what
that can be, let us be informed. Until we are, we shall conclude with the
Apostle: much more then being justified by his blood, we shall be saved from
wrath through him (
(4.) Right to life is also what exists. Christ hath brought
in an everlasting righteousness for us, which is the foundation of our claim to
future blessedness: that, being justified by his grace, we might be made heirs,
according to the hope of eternal life. As our breach of the law subjected us to
death, so our Saviour’s obeying it for us, as our surety, gives us a proper
title and claim to life and happiness, without the intervention of anything,
which can be named.
Before I proceed farther, I beg leave to observe,
[1.] Salvation precedes, and is the foundation of calling. We
are saved in order to, or that we may be called. Our vocation is among those
things, which were promised to Christ, in our behalf, when he undertook to
effect the work of our redemption: when thou shalt make his soul an offering for
sin, be shall see his seed, (Isa. 53:10); i.e. he shall see them regenerated,
sanctified, and made meet for heaven, and in the possession of it. As this was
promised, upon his stipulating to offer himself a sacrifice for our sins: his
performance of that engagement, procured for us a right to grace and glory.
Hence it is evident, that our vocation follows upon the impetration of our
salvation by his death and sacrifice.
[2.] It is certainly false, that what Christ obtained for us,
was an offer of pardon and salvation: or a declaration and promise from God,
that he would pardon and save us, upon our performing such, or the other
conditions. The virtue, efficacy, and merit of the Redeemer’s blood and
righteousness are not dependent on anything in us; they result entirely from the
nature of his sufferings, obedience, and the dignity of his person, and,
therefore, of themselves, without the performance of any conditions by us, are
available to procure for us what benefits were promised to us by the divine
Father, upon his undertaking, as our surety, to obey the law and suffer its
curse: and, consequently, it is false, that Christ obtained for us only a
proposal, or verbal grant of salvation; and we are not left to acquire for
ourselves a right to pardon, peace, and eternal blessedness, which many affirm
we are.
[3.] God is the origin, as Christ is the meritorious cause of
salvation. It is of him, that we are in Christ Jesus, who of God is made unto us
wisdom, righteousness, sanctification, and redemption, (1 Cor. 1:30). The Father
drew the plan of our salvation. It springs from his infinite love, and all the
branches of it were fixed and settled, in his infinitely wise and eternal
counsels. But more of this, by and by.
II. Hath called us with an holy calling
1st. This call is internal and effectual. It is not to be
understood of an invitation, or external call, given to us in the Gospel to
repent and reform, as many, in our times, interpret it. This vocation is an
internal work upon us. And it is the same as the Apostle expresses in these
words: being confident of this very thing, that be which hath begun a good work
in you, will perform it until the day of Jesus Christ: (Phil. 1:6). It is
begetting us again. Quickening of us when dead in trespasses and sins. And it is
creating us in Christ Jesus unto good works. Therefore, something is produced in
us, except there may be a regeneration without anything being generated. Unless
quickenings may be, without a communication of life. And, unless a creating act
may take place, when nothing is produced, or brought into being; neither of
which can reasonably be supposed. It is effectual: thy people shall be willing
in the day of thy power, (Ps. 110:3). Every man that hath heard, and hath
learned of the Father, cometh unto Christ, (John 6:45). None remain unwilling,
when divine power is exerted to make willing. And no man refuses to come to
Christ, or believe in him, who receives gracious instruction from, and is drawn
by the Father.
2nd. It is a holy calling. It may be fitly so represented;
for,
(1.) It is an implantation of a holy principle in the mind,
but not an expulsion of sin. The subjects of this vocation are the workmanship
of God created in Christ Jesus unto good works. The Author and end of this work
evince the holiness of its nature. And it is a meetness for heaven, and,
therefore, it must be good, pure, and holy. But it is not an expulsion of sin.
It deprives sin of its dominion, but leaves it its being in the heart. If any
man seriously thinks, that he hath nothing of sin in him, it is a sad evidence,
that he is destitute of holiness, and hath in him nothing but sin. If we say
that we have no sin, we deceive ourselves, and the truth is not in us (1 John
1:8). This may be of use to guide us, as a rule, in the examination and trial of
our hearts. For, on one hand, when we search for evidences of grace in
ourselves, we are not to expect to find a freedom from the being and actings of
sin in us, and, therefore, we should not conclude, that we have no grace,
because we have sin: which some are sometimes tempted to think of themselves, on
account of their imperfection: and, on the other hand, we must not imagine, that
we are regenerate persons, without we have some evidence of holiness in us; for,
though the being of corruption consists with the truth of grace in the heart,
that can evidence to none his regeneration. As an excellent divine observes, the
being of cockle in a field is no proof that wheat is there: so corruption cannot
evidence to us the being of grace in our souls. We may have the lust of the
Saints, and have none of their graces. We may possess their deformities, and be
wholly destitute of their beauties. This brings me to observe,
(2.) All the actings of our minds, according to this
principle, are holy and spiritual. The regenerate part of a believer delights in
the law of God, and serves it. And, therefore, we may know from what principle
the acts of our minds spring, by a proper consideration of their nature: whether
they arise from the flesh, or from the spirit. All vain imaginations: all
irregular thoughts: all disorderly and inordinate desires: all evil tendencies
in our affections, take their rise from the flesh in us. And every pure,
spiritual act, springs from the heavenly principle in our souls. The want of a
due attention unto this hath sometimes been the occasion of great perplexities
and distressing fears, to truly humble and holy persons. And let us carefully
remember this, that whatever we think of ourselves, and what opinion soever
others may have of us; we are no farther holy, than this spiritual principle is
exercised in our minds, upon objects of a spiritual nature, to which it is
congruous. This, it may be, will furnish many of us with just cause of great
humiliation, and convince us, that we have sad reason to cry out; oh, our
leanness, our leanness, the treacherous dealers have dealt treacherously!
Secondly. Neither salvation, nor calling, is according to our
works.
Grace and works are set in opposition, whenever the causality
of our salvation is treated of. They cannot be, therefore, con-causes of it, if
it is of grace, then it is no more of works, otherwise grace is no more grace:
if it be of works, then it is no more of grace, otherwise work is no more work.
It is not of works, lest any man should boast, (Rom. 11:6, Eph. 2:9). Men have
always endeavored to establish the doctrine of salvation, by works, at least, in
part; and on this subject they have expressed themselves variously, but much the
same thing is meant. It ought to be observed that language is entirely
arbitrary, and, therefore, variable, and may be changed according to the
inclination of writers. But principles are eternal things, whether true or
false. That which was once a truth will for ever remain such, and that which
once was false can never become true. But a change in the mode of language,
whereby doctrines are expressed, sometimes is taken for an advancement of new
thoughts, or the striking out of new light, upon subjects, natural, and,
supernatural. Whereas no new ideas are brought forth, and presented to view;
they are no other than old thoughts put into a new dress, which makes not the
least alteration in their nature; they are still the very same they always were,
whether true or false. And, therefore, it is an evidence of weakness and vanity
in those men, who seem willing to have it thought, that they make new and
farther discoveries, when they convey only old notions, put into a later and
more fashionable garb, according to the fancy and humor of the age, wherein they
happen to live. Thus it hath fallen out on the subject under our present
consideration: sometimes it hath been said, that works are a proper condition of
salvation, on which it is suspended: or it is by sincere obedience, in
opposition to feigned: or there is a congruity and fitness, in repentance and
obedience, to entitle us to the saving benefits of Christ: or, as the modish
authors of our times speak, real, i.e. personal holiness, or personal worth,
renders us fit objects of pardoning mercy, and of the complacency or moral
approbation of God, which, they say, it was absolutely impossible that the
obedience and sacrifice of Christ could do.
Now it is easy to observe, that the same thing is contended
for, in these various forms of speech, viz. That salvation and happiness are the
proper fruits of our repentance and obedience, and not effects obtained for us
by the righteousness and sacrifice of Christ. For, it seems, the whole efficacy
of his obedience and sacrifice, in the business of remission and acceptation
with God, is wholly dependent on, and in pursuance of a divine decree, that so
it shall; it results from our good dispositions and worthy actions. This is a
renunciation of the whole Gospel. We are told, that the grace of God confers,
and the death of Christ procured for us, antecedent blessings, and that this is
the grand point, which the apostle Paul, with so much reasoning, proves,
particularly, in his epistle to the Romans. Well, what are these antecedent
blessings? Are they pardon, peace, reconciliation, acceptance with God,
regeneration, sanctification, and a right to future blessedness? No. What are
they then? They are nothing more than God’s telling us, that he will pardon and
save us, if we render ourselves, by a suitable temper and becoming behavior, the
fit objects of his moral approbation. The divine declaration, that God will save
us, if we fit ourselves for salvation, is said to be owing to the sacrifice of
Christ; but our right to salvation results from that fitness in us, and not from
his sacrifice. And, God’s acquainting us, that he will save us, upon that
fitness being found in us, is an act of favor, and is to be ascribed to his
grace; but our title to salvation arises from that fitness in us to be pardoned
and saved. Men may dispute, while they please; but the truth is, it is salvation
itself that is the thing intended by the Apostle, and not a declaration, that
God will pardon and spare us: and he designs good works, call them what you
will, when he excludes them as a cause of salvation. If, therefore, any works
save us, they must not be good, but sinful works.
I. Neither is according to the desert of our works. It ought
to be observed, that, by works, obedience is intended, or actions which are
materially good. For, surely, no man can be so stupid as to imagine, that a
direct violation of the law merits the divine regard, and entitles the offender
to benefits: and, therefore, works must mean duties performed, and not sins
committed, now, salvation is not according to the desert of that obedience,
which men endeavor to yield to the law of God. For, though duty is good,
materially considered, yet it hath the nature of sin in it, by reason of the
vitiosity of the person who performs it. And so he demerits punishment, even in
duty, not as he attends to duty; but as he performs it not, in that holy manner
which the law requires him to do it. And if the best actions of men render them
worthy of censure, because of the wrong manner of their performance, it is
senseless to imagine, that they merit the favor of God, or thereby qualify
themselves for the reception of benefits from him. How then can it be thought,
that salvation, or vocation, is according to the desert of our works?
II. Neither is according to the nature of our works such as
we are in our natural dispositions, such are all our actions, as to their kind.
I do not mean, in respect to the matter of our actions: or that they are
materially sinful. But what I intend is, that whatever we do, is, in its kind,
or as it is acted by us, congruous to the governing disposition of our souls. So
that, in doing what is materially good, we are evil, and all our actions have
the nature of sin in them. Such as the spring of action is, such must the action
be, evil, if that is evil, though not materially, yet as proceeding from a
corrupted principle and fountain. No action that is properly good, can be
performed by a person, who is destitute of good principles, any more than sweet
streams can flow from a bitter fountain, which is impossible. The carnal mind is
enmity against God, it is not subject to his law, neither, indeed, can be, (Rom.
8:7). And, without faith it is impossible to please God, (Heb. 11:6). It must be
concluded, therefore, that salvation is not according to the desert, or nature
of our works. And this leads me to observe two things, with respect to our
vocation.
III. It is an act of pure grace or free love. For, prior to
this work upon us, we are not the subjects of any good dispositions, nor are
capable of performing service, in an acceptable manner. And, consequently, our
vocation is the mere effect of the grace and mercy of God. Not by works of
righteousness, which we have done, but of his mercy hath he saved us by the
washing of regeneration, and the renewing of the Holy Ghost, (Titus 3:5). But
God who is rich in mercy, for his great love wherewith he loved us, even when we
were dead in trespasses and sins, quickened us together with Christ, (Eph. 2:4,
5, 6). Blessed be the God and Father of our Lord Jesus Christ, who of his
abundant mercy hath begotten us again to a lively hope, by the resurrection of
Christ from the dead, (1 Peter 1:3).
IV. Grace specifically differs from the best thing that is in
a natural man. An unregenerate person may be humble, modest, affable in his
temper and behavior; he may maintain strict probity [godliness; Ed.] and honor,
attend unto religious duties, and have what is lovely and amiable, as the young
man of whom we read in the Gospel, concerning whom it is said, that our Lord
loved him, i.e. approved of his virtuous and just behavior. But grace is of a
nobler nature, than the most excellent thing that is found in an unregenerate
person. Regeneration is not a work upon dispositions which are in us previous
unto itself, but the implantation of principles in us, which are entirely new.
And, therefore, it is represented, as giving us a new heart, and a new spirit
within us. This it is which distinguishes us from persons unregenerate, and
makes us truly excellent. Hence the Saints are said to be the excellent in the
earth, in whom is all Christ’s delight. The fruits of the Spirit are in none,
before they are born of the Spirit. Grace is not the excitation or drawing forth
of natural principles into act, by influences and impulses from God; but it is a
new nature created in the soul. For which reason it is said: if any man be in
Christ, he is a new creature; old things are passed away, and all things are
become new, (2 Cor. 5:17). So that, there is no congruity between grace and
those principles, which are in us before its production. Nor is it communicated
to us, because of any fitness in us for it, or because we are disposed to
receive it, or act agreeably unto it. Faith, hope, love, fear, humility,
meekness, and all other gracious principles, differ specifically from all that
is in us, while we are in an unregenerate state. Nor is it possible, by any
operation whatever, to cause an unregenerate mind to believe, hope, love God, or
reverence and adore him, and yield a holy spiritual obedience unto him. The
mention which some make of a divine influence, in regeneration, means no more,
than stirring up natural principles unto holy acts; which is far from [the]
truth, and is absurd, for enmity cannot be made to love; that involves a
contradiction. But, by the allowance of a divine influence to excite corrupt
nature unto gracious acts, many are imposed upon, and persuaded to think, that
it is ancient truth which is meant; but it is entirely a mistake, which might be
easily discerned, if too many among us were not foolishly credulous, and
disposed to entertain a favorable opinion of some sort of men, who court their
esteem. I am sure it is high time for us to be upon our guard, if we design to
retain the truth of the Gospel. For no small number make sad improvement, of
those modes of speaking on evangelical doctrines, which are now much come into
fashion.
But I go on to consider,
Thirdly. The positive assertion in the text: God hath saved
us, and called us with an holy calling, according to his own purpose and grace,
which was given us in Christ, before the world began.
I. Purpose intends the decree of God, which is called, the
counsel of his will, (Eph. 1:11); because of the wisdom which is displayed
therein, and because it is his good pleasure, or the pure result of his
sovereign will; he formed the plan and model of our salvation, in his infinite
and eternal mind, and fixed upon all the adorable methods, whereby it was
accomplished. He willed not to impute sin to us: God was in Christ reconciling
the world unto himself, not imputing their trespasses to them. His intention
was, that Christ should come under the law, obey it, and bring in for us an
everlasting righteousness. He decreed, that our blessed Lord should bear our
sins, and become an atoning sacrifice for them, that we might go unpunished, or
escape that dreadful wrath and vengeance, whereunto we were obnoxious: and his
law and justice sustain no loss by our pardon and impunity. Again, he formed a
design and resolution to communicate holiness unto us, or to regenerate and
sanctify us, and make us meet for the fruition of himself.
II. This is his own purpose, properly his; for it is the
effect of his own love without any external motive and inducement. And it is his
own contrivance, peculiar to himself. He only could determine in what way it
became him to recover us from ruin, and bring us to glory. So wonderful is the
method of our pardon and salvation, that the nature of it evinces it to be the
contrivance, not of finite, but infinite wisdom. Whether holiness,
righteousness, and justice, or kindness, grace, and mercy, are more
illustriously displayed therein, we are not able to say, but must eternally
adore the infinitely wise provision, which is made in the scheme of our
salvation, for the astonishing discovery and exercise of each, in entire harmony
and agreement: mercy and truth meet together: righteousness and peace kiss each
other, in the affair of our redemption.
(1.) Salvation is according to this purpose. The Father, in
pursuance of his own decree and Christ’s undertaking, laid our iniquities upon
him: and made him to be sin for us. Agreeably to his everlasting counsels, when
the fulness of time was come, he sent forth his son made of a woman, made under
the law, to redeem us that were under the law, that we might receive the
adoption of sons, (Gal. 4:4, 5). Our Saviour’s being made a curse for us, to
redeem us from condemnation, was according to this gracious purpose. And the
expiation of our guilt, by his susception of it, and atoning for it, was the
accomplishment of the decree of the Father, who eternally resolved upon our
remission. The whole order of salvation, in all its branches, and in relation
unto all its subjects, is according to that plan, which was formed in the divine
mind. For it is of the Father that we are in Christ Jesus, and he makes him unto
us, wisdom, righteousness, sanctification, and redemption. Hence all that our
Saviour did and suffered, was the fulfillment of the Father’s will, and the
discharge of that work, which he gave him to do: I came down from heaven, not to
do mine own will, but the will of him that sent me. I have finished the work,
which thou gavest me to do. Our salvation, therefore, or our right to pardon,
freedom from condemnation, and title to life, arising from the obedience, and
sufferings, and death of our blessed Lord, is according to the wise, the
gracious, and sovereign will and counsel of the Father. And, herein he abounded
towards us, in all wisdom and prudence.
(2.) Vocation is according to this purpose of God. The
subjects of it are the objects of his eternal choice unto salvation. God hath
from the beginning chosen you to salvation through sanctification of the Spirit,
and the belief of the truth, (2 Thess. 2:13). Calling, therefore, is the
accomplishment of God’s gracious decree concerning us. And hence, we are said to
be called according to his purpose: we know that all things work together for
good to them who love God, to them who are the called according to his purpose.
Since it was the determination of God to regenerate, sanctify, and make us meet
for heaven, or to call us unto his eternal glory: calling doubtless is
effectual. For God did not purpose to work that in us, which he could not
effect; nor could he design to produce holiness in us by his powerful influence
upon us, if he knew our nature and make to be unfit, or improper, to be operated
upon by his infinite power. And, consequently, this vocation is effectual. God
intended what he knew himself able to produce: he purposed to convey to us what
he knew we were capable of receiving, though not of acquiring, even with helps
and assistances afforded to us. Capable we are of being wrought upon, by
infinite power; but capable we are not of being helped to see, because we are
destitute of a visive power; capable we are not of being assisted to act,
because we have not life, a principle of action. Capable we are not of being
enabled to love God and holiness, because we are enmity against God, and all
real holiness. But we are capable of receiving, by infusion, light, life, and a
principle of love, though we are darkness, are in a state of death, and are
enmity itself against God. It was the purpose of God to give us new hearts and
new spirits, as his promise evinces; and, when a new heart and a new spirit is
given, we are capable of being assisted to act in a holy spiritual manner, but
not before: anymore than a man can be assisted to see, without a visive power,
or be enabled to act without life, or a principle of action, or than enmity can
be assisted to love. As the purpose of God took place, in our redemption: so it
shall be accomplished, in vocation, in all its objects. And this work must be
effectual in everyone, who is the subject of it.
III. Salvation and vocation are according to “grace,” which
was given us in Christ before the world began.
(1.) That sometimes means the goodness, free love, and
kindness of God.
Thus in these words: by grace are ye
saved, (Eph. 2:8). The sovereign and unmerited favor of God, is the origin of
our salvation. That is the fountain of all the branches of our recovery and
happiness. Election to salvation was not of works, but of grace. The
constitution of Christ to be our head, mediator, and Saviour was an act of free
favor. The gift of Christ to us, and for us, was an amazing instance of rich and
glorious grace. God so loved the world, that he gave his only begotten son,
(John 3:16). It was an illustrious act of grace in God to deliver him up to
suffering and death for us. God commended his love towards us, in that, while we
were yet sinners, Christ died for us, (
(2.) The effects of divine love, which may be called grace,
because they spring from it. And, those effects, are all spiritual, and eternal
blessings: or grace and glory, which we receive from God in this world, and
shall enjoy in the next. The God and Father of our Lord Jesus Christ blessed us
with all spiritual blessings, in heavenly places, in Christ. There is no
spiritual blessing, which is not included in this act of the divine Father. It
comprehends all and every one, adoption, pardon, peace, acceptation, grace for
our sanctification, and preservation in this state, and everlasting blessedness,
in the immediate presence of God, hereafter.
2nd. This grace, or these spiritual blessings, were given us
in Christ. This supposes that relation, or union, which subsisted between Christ
and us, when this act of the Father was put forth. He was our head and
representative, and we were included in him, and represented by him. And,
therefore, what was given to him for us, as standing in the capacity of a
representative head, with the strictest propriety, may be said to be given to us
in him. And this act of the Father was a real grant, promise, and donation of
grace, in that comprehensive sense, which is above explained.
3rd. This grant, or donation of all spiritual blessings, was
before the world began: that is to say, in eternity, or before the commencement
of time. For this phrase is used to express the everlasting date of that to
which it is applied: in hope of eternal life, which God, that cannot lie,
promised before the world began. And the same idea is expressed by another
phrase, which is much like to this, viz. Before the foundation of the world: God
blessed us with all spiritual blessings in heavenly places, in Christ: according
as he hath chosen us in him before the foundation of the world, (Eph. 1:4). The
act of blessing us with all spiritual blessings, is, therefore, of the same date
with our election, which is eternal. Our non-existence is no objection at all to
this conferring of a right upon us to those blessings, anymore than it is to our
election. For, if they who are not, may be chosen, they who do not at present
exist, may have a right conferred upon them unto benefits, in one who represents
them. If any shall say, this is a collation of right upon nothing, since they
were not: I would say, God chose nothing, since they did not exist, who are
supposed to be the objects of the divine choice. Our reception of divine
blessings necessarily supposes our personal existence; but the conferring of a
right upon us to those blessings, no more requires, or supposes, our present
existence, than the divine election of our persons to eternal salvation
requires, or supposes, our present existence. I confess, that I have been
somewhat surprised, to hear some very intelligent persons object, in this
manner, unto what is now pleaded for, and am persuaded, that, if they thoroughly
examined, into the nature, force, and consequence of objections of this sort,
they would be convinced, that they are by no means to be admitted. If our faith
in heavenly mysteries is to be directed by, and accommodated unto, rules, which
pass for learning among men; I am satisfied, that it must be very incomplete,
and in many other particulars much corrupted, as well as in this instance we
have now before us.
In order to set this doctrine in as clear a point of light as
I can, I would propose to consideration the following things:
(1.) Christ was constituted a head to
us, in eternity, by the divine Father, with his own consent. I suppose it will
be granted, that the covenant of grace and peace, wherein the business of our
salvation was settled, provided for, and secured, was entered into, in eternity,
by the Father, and Jesus Christ, our mediator and surety. That covenant was not
made or entered into with him in a private but public capacity; or, therein he
was appointed to be, and, in the repute of the Father, he then was, the head and
representative of all the chosen people of God. And, consequently, the covenant
of grace not only had relation unto, or concerned them, and respected their
final happiness; but it was made with them in him, as their representative in
that transaction. I have always much approved of what the assembly of divines
say on this subject, viz. that the covenant of grace was made with Christ, as a
head, and with all the elect, in him, as his seed. Our Saviour was set up from
everlasting, from the beginning, or ever the earth was, (Prov. 8:23): which
respects the Father’s designation and appointment of him to be our mediator and
head, unto which he consented, and became invested with that office, though his
human nature did not then subsist, wherein he was, in the time agreed on between
the Father and himself, to do and suffer for us, all that which, in this
covenant he stipulated to do and suffer, in order to our security, in
subordination to the glory of all the divine perfections. Upon this designation
of the Father, and his own undertaking to be our mediator and head, he became
such in the divine repute, and represented us, notwithstanding his human nature
then subsisted not, and though we were not then personally existent. The
promises, therefore, which the Father made to him in this covenant, that had
respect to us, or which express the privileges and blessings, which are to be
received and enjoyed by us, are to be considered as made to us in him, as our
representative. If Christ was then constituted a head, it must be concluded,
that he then had members, who were considered in him, or who were his body, and
in union with him; for he was not a head without members. And it must be
observed, that both the natures of Christ are included in this his relation to
us as a head: and, as the present subsistence of his human nature was not
necessary unto his becoming a head to the Church of the first-born, whose names
are written in heaven, so our personal existence was not necessary unto our
becoming his members. The certain future subsistence of his human nature was a
sufficient foundation for his headship to us; and the certain future existence
of our persons, was a sufficient ground, for our becoming members of him. If
this reasoning is not allowed of, for my part, I am not able to discern how it
was possible, that our Saviour should be a head unto the
(2.) The Father promised and gave, or made a grant of, all
those favors and blessings unto us in Christ, which are comprised in our full
salvation. The covenant of grace contains in it every saving benefit: and,
therefore, David says concerning that covenant, this is all my salvation, and
all my desire, (2 Sam. 23:5). There is one grand promise of the Gospel, which is
comprehensive of everything that is conducive unto, and wherein our final
felicity consists, viz. the promise of eternal life. This promise was made in
eternity: in hope of eternal life, which God, that cannot lie, promised before
the world began, (Titus 1:2). Pardon of sin, and all that is therein
included—the acceptation of our persons—grace for our regeneration,
sanctification, and preservation in this world—and that glory which we shall
possess in the next, were promised by the Father to Christ, our head, from
everlasting, or before the world began, and unto us in him, as our
representative, in those federal transactions which passed between the divine
Father and himself, as standing in the capacity of mediator. What he did and
suffered, in order to our salvation, in his mediatorial capacity, was in the
fulness of time; but his investiture with the mediatorial office was before the
commencement of time: and whatever spiritual blessings we now receive by faith,
and all that blessedness which we shall partake of in the future state, were
given us, in Christ, in this everlasting covenant.
(3.) Right to grace and glory, or unto all spiritual
blessings, arose from this divine grant and promise of them to us in Christ, our
head. As by a deed of conveyance a child unborn may become heir unto an estate,
or as right to an inheritance arises to one not yet born by virtue of a deed of
conveyance, so right to pardon, peace, freedom from condemnation, acceptation
with God, and unto grace and eternal glory, arises from the divine promise and
grant of those blessings to us in Christ, our head, in the everlasting covenant.
And this grant was made to Christ on conditions required to be performed by him,
and which he stipulated to fulfill. His performance of these conditions,
therefore, confirms our right unto those blessings, and ascertains our reception
of them. They are free gifts to us; but on the part of our Saviour they are
debt, or he hath procured them for us by doing and suffering the will of the
fathers; on condition of which this grant of them was made to him, as our surety
and head. Hence he makes a demand of glory in behalf of his people: Father, I
will, that they also, whom thou hast given me, be with me where I am, that they
may behold my glory, which thou hast given me, (John 17:24). This right is not
known to us, is not actionable or pleadable by us, until we receive grace from
God to make as meet for heaven; but the federal transactions of the Father and
Christ invested us with a right to all spiritual blessings, though we knew it
not, nor could plead it.
IV. Salvation and vocation are according to grace, which was
given us in Christ “before the world began.”
1st. Salvation is according to that grace. The bestowment of
spiritual blessings upon us in Christ did not prevent our apostasy, and ruin, in
consequence thereof. Adam was the head and representative of the elect as well
as of the non-elect, and they are equally chargeable with his offence: they, no
less than the rest, derive a corrupt nature from him, and nothing differs from
them in the natural dispositions of their minds; they are children of wrath by
nature, even as others; and their deportment is of the same rebellious nature
against God, as is the behavior of the non-elect; and, therefore, they come
under a legal charge of sin, are under the sentence of the law’s curse, and are
obnoxious unto, and worthy of, eternal death: consequently, the grant of
spiritual blessings unto them in Christ, as their spiritual, federal head, did
not prevent their ruin and misery by sin; but it was a gracious and effectual
provision for their recovery out of that miserable condition, where into they
are involved by guilt, original, and that which they themselves contract. The
nature, terms, or articles, and promises of the covenant of grace most evidently
suppose our misery, as we are included in, and are transgressors of, the
covenant of works: and it is no contradiction to affirm, that, according to the
latter, we are lost, undone, and miserable, and that, according to the former,
we are safe, secure, and saved; because with our natural head we are included in
the covenant of works, and in our spiritual head we are included in the covenant
of grace, and both at the same time. This cannot be denied, without denying that
the Church was related unto Christ, as a head, when the covenant of grace was
made with him; which is, perhaps, what some may be inclined to deny; but they
cannot do it, without destroying the proper foundation of the imputation of sin
to Christ, and of the imputation of his righteousness unto the Church of God.
Our salvation is according unto the gracious promises made unto Christ, our
head, in this covenant. Agreeably to the mutual transactions of the Father and
our Redeemer in the covenant of grace, he assumed our nature into union with
himself, came under the obligation of the covenant of works, obeyed that law for
us, and so brought in an everlasting righteousness. The Father imputed our guilt
to him; he took it upon himself, or consented to bear it, and endured that
punishment, which, according to the constitution of the law, was due to us, as
transgressors of it. Thus he bare our guilt, and bare it away from us, and out
of the sight of God, as a Judge. Redemption, therefore, or the remission of sin,
peace, and reconciliation, are according unto that grace, which was promised,
given, and granted to us, in Christ, in the everlasting covenant; so also is the
justification of our persons through the righteousness of Christ, the mediator
of that covenant. And, agreeably unto what was stipulated between the Father and
the Son from everlasting, our persons, while in a state of unregeneracy, are
preserved from many dangers, which would be of fatal consequence to us, and we
are recovered from, or out of, it may be, some very threatening sicknesses and
disorders; and so we are, in the dispensations of providence, preserved until
the time appointed for our partaking of the grace and blessings of that
covenant, wherein is the whole of our salvation, and all our desire, as
spiritual persons. Hence we may learn, that none, who are included in the
covenant of grace, are taken out of the world, before they receive grace from
God to prepare them for the fruition of himself, nor can die in a state of
unregeneracy. And, therefore, it is a vain objection, which some have made to
the doctrine of our right to salvation and happiness by virtue of a divine grant
in the everlasting covenant, that, if we die unregenerate, we could not be
admitted to heaven; for the objection supposes what is not supposable, nor can
be; because, as this grant entitles us to eternal life, so it gives us a right
unto, and ensures our partaking of, grace and holiness, as a meetness for the
enjoyment of it. The promise of eternal life, which was made by God, who cannot
lie, before the world began, as it gave us an unalienable right unto that state
of complete happiness, so it secured to us a participation of that purity and
holiness, which are necessary, as a preparative for the possession of that
future blessedness, and fully proves the great impropriety and impertinence of
this objection to our right unto salvation and everlasting life, prior to faith
in Christ. Sanctification is necessary to, and must precede, the enjoyment of
heavenly bliss: for without holiness no man shall see the Lord. But right to
eternal life as previous unto our sanctification, and secures it.
2nd. Vocation is according unto grace, which was given us in
Christ, before the world began.
(1.) Those only are the subjects of this divine work, to whom
grace was given in the everlasting covenant: and, who those persons are, it is
easy to determine: they are the elect, no more nor other than they are called to
God’s eternal glory. Election to salvation is the ground and foundation of
regeneration and sanctification. This gracious decree is the fountain of all
that purity and holiness, which men receive as a meetness for heaven: God hath
from the beginning chosen you to salvation, through sanctification of the
Spirit. Love to God is the fruit and effect of divine love to us. We love him,
because he first loved us. Heavenly attraction springs from an interest in the
favor of God: I have loved thee with an everlasting love; therefore, with loving
kindness have I drawn thee. Vocation is the execution of the decree of election;
and, therefore, they are parallel, and exactly of the same extent. Some suppose,
that the influence of the Spirit of God upon men, in order to salvation, is of
wider compass than election is: that influence, therefore, and those effects,
whatever they be, which it produces, cannot evidence to any their election of
God: and, consequently, none can possibly know, that their names are written in
heaven, or that they are chosen to salvation, let their convictions, repentance,
trust, and obedience be what they may: which is a sufficient proof of the
falsehood of this supposition; for it is not consistent with the will of God,
which is that the heirs of promise should have a proper foundation for strong
consolation. If any of those who embrace this opinion have such consolation, I
am sure, their experience is not founded upon, but contradicts, their
principles. Besides, this opinion supposes, that men who have no supernatural
principle in them, may be assisted to act spiritually, which is impossible. That
which opposes grace, cannot be excited unto act of holiness, by any impulse
whatever.
(2.) Calling is the communication of that grace unto us,
which was given us in Christ, before the world began. It was the pleasure of the
Father that all fulness should dwell in Christ: that, of his fulness, we might
receive, and grace for grace, (Col. 1:19). The donation of grace to us, in
Christ our head, invested us with a right unto a participation of it. And
regeneration is the bestowment or actual conveyance of that to us, which he
received and had in keeping for us, as the mediator of the covenant of grace.
Vocation, therefore, is according to that grace, unto which we had a previous
right, by virtue of a divine grant and promise, in the everlasting covenant,
(John 1:16.)
(3.) That grace, which was given us in Christ, is very
comprehensive. For, it includes those spiritual blessings which we receive now,
and shall enjoy hereafter. Grace bears the name of glory: but we all with open
face, beholding in as a glass the glory of the Lord, are changed into the same
image, from glory to glory, (2 Cor. 3:18), i.e. from one degree of grace to
another. And glory is called grace: and hope to the end, for the grace that is
to be brought unto you at the revelation of Jesus Christ, (1 Pet. 1:13). It is
so called, because it springs from the free grace of God. Grace is the same in
kind with glory, and is the beginning of everlasting life: he that believeth
hath everlasting life, not only in title, but also in the seed and beginning of
it. So much grace, therefore, as you have in your hearts, so much you have of
heaven. And, if you are now partakers of grace, you shall enjoy future bliss:
for the Father hath given power to Christ over all flesh, that he might give
eternal life to as many as he hath given him (John 17:2).
