Read Ebook: A Body of Divinity Vol. 3 (of 4) Wherein the doctrines of the Christian religion are explained and defended being the substance of several lectures on the Assembly's Larger Catechism by Wilson James P James Patriot Annotator Ridgley Thomas

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OF THE THIRD VOLUME.

Heb. x. 38. 229

Chap. vi. 4-6. 232

Chap. x. 29. 234

QUEST. XC. Of the Privileges and Honours of the saints at the last day 382

ANSW. The members of the invisible church, by Christ, enjoy union and communion with him in grace and glory.

ANSW. The union which the elect have with Christ, is the work of God's grace, whereby they are spiritually and mystically, yet really and inseparably joined to Christ, as their head and husband, which is done in their effectual calling.

What this union with Christ is. The scripture often speaks of Christ's being, or abiding in his people, and they in him; and assigns it as an evidence of their interest in the blessings he has purchased for them: and, indeed, it is from hence that all internal and practical godliness is derived.

This privilege argues infinite condescension in him, and tends to the highest advancement of those who are the subjects thereof. Now that we may understand what is intended thereby, let us take heed that we do not include in it any thing that tends to extenuate it on the one hand; or to exalt those who are made partakers of it above the station or condition into which they are brought thereby, on the other.

Moreover we must take heed that we do not, in explaining this union between Christ and believers, include more in it than what belongs to creatures infinitely below him, to whom they are said to be united: therefore we cannot but abhor the blasphemy of those who speak of an essential union of creatures with God; or, as though they had hereby something derived to them in common with Christ the great Mediator.

But passing by this method of accounting for the union between Christ and believers, there are two senses in which it is taken in scripture; one is, that which results from Christ's being their federal head, representative, or surety; having undertaken to deal with the justice of God in their behalf, so that what he should do, as standing in this relation to them, should be placed to their account, as much as though it had been done by them in their own persons: this is what contains in it their concern in the covenant of grace, made with him in their behalf; of which something has been said under a foregoing answer; and it is the foundation of their sins being imputed to him, and his righteousness to them; which will be farther considered, when we treat of the doctrine of justification under a following answer.

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ANSW. Effectual calling is the work of God's almighty power and grace; whereby, out of his free and special love to his elect, and from nothing in them moving him thereunto, he doth, in his accepted time, invite and draw them to Jesus Christ by his word and Spirit, savingly enlightening their minds, renewing, and powerfully determining their wills; so as they, although in themselves dead in sin, are hereby made willing and able, freely to answer his call, and to accept and embrace the grace offered and conveyed therein.

ANSW. All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.

The reason why we choose to insist on this common call, in the first place, is because it is antecedent, and made subservient to the other in the method of the divine dispensation; inasmuch as we are first favoured with the word and ordinances, and then they are made effectual to salvation.

Offers of grace, and invitations to come to Christ, are words used by almost all who have treated on this subject: though some, of late, have been ready to conclude, that these modes of speaking tend to overthrow the doctrine we are maintaining; for they argue to this purpose; that an overture, or invitation, supposes a power in him to whom it is given to comply with it. Did I think this idea necessarily contained in these words, I should rather choose to substitute others in the room of them: however, to remove prejudices, or unjust representations, which the use thereof may occasion, either here or elsewhere, I shall briefly give an account of the reason why I use them, and what I understand thereby. If it be said, This mode of speaking is not to be found in scripture; this, it is true, should make us less tenacious of it. Nevertheless, it may be used without just offence given, if it be explained agreeably thereunto. Therefore let it be considered,

When an offer, or invitation to accept of a thing, thus objectively presented to us, is made, it always supposes the valuableness thereof; and how much it would be our interest to accept of it; and that it is our indispensable duty so to do; which are the principal ideas that I intend, in my sense of the word, when I speak of offers of grace in the gospel, or invitations to come to Christ. Nevertheless, taking them in this sense, does not necessarily infer a power in us to accept them, without the assistance of divine grace: thus it may be said, that Christ came into the world to save sinners; and that he will certainly apply the redemption, which he has purchased, to all, for whom this price was given; and also, that a right to salvation is inseparably connected with faith and repentance; and that these, and all other graces are God's gifts; and that we are to pray, wait, and hope for them, under the ministry of the word; and if we be, in God's own time and way, enabled to exercise these graces, this will be our unspeakable advantage: and therefore it cannot but be our duty to attend upon God in all his holy institutions, in hope of saving blessings: these things may be done; and consequently the gospel may be thus preached, without supposing that grace is in our own power: and this is what we principally intend by gospel-overtures or invitations.

Nevertheless we cannot approve of some expressions subversive of the doctrine of special redemption, how moving and pathetic soever they may appear to be; as when any one, to induce sinners to come to Christ, tells them, that God is willing, and Christ is willing, and has done his part, and the Spirit is ready to do his; and shall we be unwilling, and thereby destroy ourselves? Christ has purchased salvation for us: the Spirit offers his assistances to us; and shall we refuse these overtures? Christ invites us to come to him, and leaves it to our free-will, whether we will comply with, or reject these invitations: he is, at it were, indeterminate, whether he shall save us or no, and leaves the matter to our own conduct; we ought therefore to be persuaded to comply with the invitation. This method of explaining offers of grace, and invitations, to come to Christ, is not what we intend when we make use of these expressions.

Gross enormous crimes may hereby be avoided: this appears in many unconverted persons, who not only avoid, but abhor them; being induced hereunto by something in nature that gives an aversion to them. And it may be farther argued, from the liableness of those who commit them, to punishment in proportion to their respective aggravations; which must either suppose in man, a power to avoid them: or else, the greatest degree of punishment would be the result of a necessity of nature, and not self-procured by any act of man's will; though all suppose the will to be free, with respect to actions that are sinful. It would be a very poor excuse for the murderer to allege, that he could not govern his passion, but was under an unavoidable necessity to take away the life of another. Shall the man that commits those sins, which are contrary to nature, say, That his natural temper and disposition is so much inclined thereunto, that he could, by no means, avoid them? If our natural constitution be so depraved and vitiated, that it leads us, with an uncommon and impetuous violence, to those sins that we were not formerly inclined to: whence does this arise, but from the habits of vice, being increased by a wilful and obstinate continuance therein, and many repeated acts which they have produced? and might not this, at least, in some degree, have been avoided? We must distinguish between habits of sin, that immediately flow from the universal corruption of nature, and those that have taken deeper root in us, by being indulged, and exerting themselves, without any endeavours used, to restrain and give a check to them.

And if it be supposed that our natures are more habitually inclined to sin than once they were, might we not so far use the liberty of our wills, as to avoid some things, which, we are sensible, will prove a temptation to those particular acts thereof; whereby the corruption of nature, that is so prone to comply with it, might be in some measure, restrained, though not overcome: this may be done without converting grace; and consequently some great sins may be avoided. To deny this, would be not only to palliate, but open a door to all manner of licentiousness.

Moreover, as for those promises which are made to us, if we would release ourselves from the chains of sin, and the account given, how much God would rejoice in our being set free, when the thing is, in itself, impossible; this is no otherwise true than as it contains a declaration of the connexion there is between conversion and salvation, or freedom from the slavery of sin, and God's conferring many spiritual honours and privileges on those who are converted; not that it does, in the least, denote that it is in our own power to convert ourselves: but that this may be more clearly understood, we shall consider it with relation to the two branches before mentioned, and so speak of God, either as commanding, calling, and inviting men to do what is out of their power, namely, to repent, and believe; or else, as holding forth promises of that salvation which they shall not attain; because these graces are out of their power, which contains the substance of what is usually objected against the doctrine we are maintaining, by those who are on the other side of the question; who suppose that this method of procedure is illusory, and therefore unbecoming the divine perfections. And,

That the gospel contains a declaration, that God designs to save a part of this miserable world; and, that in subserviency thereunto, he has given them a discovery of Christ, as the object of faith, and the purchaser and author of salvation.

He does not therein give the least intimation to any, while in a state of unregeneracy, that they shall be enabled to believe: and, as the consequence thereof, be saved. Their names, characters, or places of abode, or their natural embellishments, who shall attain this privilege, are no where pointed at in scripture; nor is the book of God's secret purpose, concerning election to eternal life, opened, so as that any one can discern his name written in it, before he be effectually called; for we have no warrant to look any farther than God's revealed will, which assigns no evidence of our interest in the saving blessings of the gospel, till they are experienced by us, in this effectual call.

He gives none the least ground to expect, or lay claim to salvation, till they believe; and as faith and salvation are both his gifts, he puts them upon seeking, and desiring them, in their respective order; first grace, and then glory.

But the question is, whether there be a sufficiency of power, or ability in man; so that without the internal efficacious grace of God, determining and inclining the will, to make a right improvement of it, it may be sufficient to the salvation of those to whom it is given? This is what we cannot but deny. Now, that the external means of grace are not rendered effectual to the salvation of all who are favoured with them, is evident; because, as was but now observed, many neglect and contemn the gospel: and as to others who improve it, so that the means of grace become effectual, it must be enquired; what it is that makes them so? How comes it to pass, that the preaching thereof is styled, to some, a savour of life, to others, a savour of death? The answer which the Pelagians give to this, is, that they, in whom it is effectual, render it so, by their improving the liberty of their will; so that they choose what is represented in the gospel, as eligible, and refuse the contrary. And if the question be asked, who maketh thee to differ from another? they have, when disposed to speak agreeably to their own scheme, this answer ready at hand, I make myself to differ; that is as much as to say, I have a natural power of improving the means of grace, without having recourse to God for any farther assistance, in a supernatural way.

It may easily be observed, that this supposition is greatly derogatory to the glory of God; and renders all dependance on him, both to will and to do, unnecessary: It supposes that we have sufficient ability to work those graces in ourselves that accompany salvation; otherwise it is not sufficient to salvation; and therefore it is contrary to all those scriptures which speak of them as the work, or the effect of the exceeding greatness of the power of God: which leads us to consider,

They sometimes indeed, use the word conversion, and speak of the power and grace of God herein; and that they may not seem to detract from the glory thereof, they profess themselves to adore and magnify God as the author of this work; but all this amounts to no more than nature acting under the influence of common providence. Something, indeed, they ascribe to God; but much less than what we think the scripture does.

That which they ascribe to him therein, is,

Moreover, since, it is plain, all this may be done, and yet persons remain in an unconverted state, and the gospel-call be ineffectual, they suppose there is something to be performed on man's part, which gives a sanction to, and completes the work: accordingly he must rightly use and improve the power of reasoning, which God has given him, by diligently observing and attending to his law; and he must persuade himself, that it is highly reasonable to obey it; and must also duly weigh the consequence of his compliance or refusal, and endeavour to affect himself with the consideration of promised rewards and punishments, to excite his diligence, or awaken his fears; and must make use of those motives that are proper to induce him to lead a virtuous life; and when he is brought to conclude this most eligible, then he must add hereunto, the force of the strongest resolutions, to avoid occasions of sin, perform several necessary duties, and associate himself with those whose conversation and example may induce him to be virtuous; he must attend on the word preached, with intenseness of thought, and a disposition to adhere, with the greatest impartiality, to what is recommended to him therein, as conducive to his future happiness: by this means he is persuaded; and from thence proceed those acts of grace, which afterwards, by being frequently repeated, arrive to a habit, which, if it be not lost by negligence, stupidity, and impenitency, or adhering to the temptations of Satan, being brought into a state of conversion, he is in a fair way to heaven, which, notwithstanding this, he may of by apostasy, since the work is to be carried on by him, as it was at first begun, by his own conduct.

This account of effectual calling or conversion, supposes it to be little more than a work of common providence; and all the grace they seem to own, is nothing more than nature exerting itself under the conduct of those reasoning powers which God has given it. None pretend to deny that our reasoning powers are herein to be exerted and improved; or that those arguments, which tend to give conviction, and motives to enforce obedience, must be duly attended to: neither do we deny that there is a kind hand of providence seen in over-ruling our natural tempers and dispositions, in giving a check to that corruption that is prevalent in us; and in rendering our condition of life, some way or other conducive to a farther work, which God designs to bring about. We also assert, that providence greatly favours us in bringing us under the means of grace, or casting our lot in such places where we have the advantages of the conversation and example of others, who are burning and shining lights in their generation; nor is it less seen in adapting a suitable word to our condition, or in raising our affections, while attending to it: but all this falls very short of effectual calling, as it is a display of God's power and grace. This work is no more than natural; whereas conversion is a supernatural work. Hitherto we may be led by common grace; but effectual calling is a work of special grace; the effect of this is only a change of life: but we assert, and have scripture ground for it, that there is in that a change of heart. This scheme supposes the very principle and spring of grace to be acquired by man's improving his natural powers, under the conduct of God's providence: whereas, we suppose, and shall endeavour to prove, under a following head, that it is not acquired, but infused, and is the effect of divine power. This supposes the work to be brought about by moral suasion; and that the understanding, taking in the arguments that are made use of in an objective way, the will is induced to compliance, by choosing that which is good, and refusing that which is evil: whereas, we assert, that the will of man is bowed and subjected to Christ, its enmity overcome; and accordingly we are said to be made willing in the day of his power.

But since that which bears the greatest share in this work, according to them, is the will and power of man, determining itself, by proper motives and arguments, to what is good; which supposes, that it acts freely therein. This may give us occasion to consider the nature of human liberty; we do not deny, in general, that man is endowed with a free will, which exerts itself in things of a lower nature, to that which we are speaking of, for this is as evident, as that he is endowed with an understanding: we shall therefore, in speaking concerning the liberty of the will of man, Consider what are the essential properties of liberty, without which, an action would cease to be free. And, How far the power of man's free-will may be extended, with a particular view to the matter, under our present consideration.

The arguments which they who attempt to support this notion of liberty, insist on, are taken from the ideas which we generally have of a person's acting freely; as for instance, if a man performs any of the common actions of life, such as walking, sitting, standing, reading, writing, &c. freely, he may do the contrary.

But to this I answer, That there is a vast difference between asserting, that many of the actions of life are arbitrary or indifferent, so that we might do the contrary; and saying that indifferency is essential to liberty; for that which is essential to an action must belong to every individual action of the same kind. Thus concerning their notion of liberty, whom we oppose.

But on the other hand, that which we acquiesce in, is, that its essential property or nature, consists in a person's doing a thing without being laid under a natural necessity to do it; or doing it of his own accord, without any force laid on him. Others express it by a person's doing a thing out of choice, as having the highest reason to determine him so to do. This is that notion of liberty which we cannot but approve of; and we are now to shew,

How far the power of man's free-will may be extended, with a particular view to the matter under our present consideration. Here let it be observed,

That man acts freely in those things which are agreeable to his nature, as an intelligent creature, all will allow. Moreover, we consider the understanding and will, as both concurring in actions that are free, and that one of these is subservient to the other; as for instance, we cannot be said to desire, delight in, choose, or refuse a thing unless we have some idea of it, as an object, which we apprehend meet to be desired or rejected.

Again, if it be farther enquired; whether the will necessarily follows the dictates of the understanding, so that the grace of God takes its first rise from thence? that which I would say in answer thereunto is, That the understanding, indeed, represents things spiritual and heavenly to us, as good and desirable, and worthy of all acceptation; and gives us an undeniable conviction, that all the motives used in scripture, to choose and embrace them, are highly probable; but yet it does not follow from hence, that the will of man is always overcome thereby; and the reason is, because of that strong propensity and inclination that there is in corrupt nature to sin, which bids defiance to all those arguments and persuasions that are used to the contrary, till we are brought under the influence of a supernatural principle, implanted in the soul in effectual calling.

And that this may appear, let it be premised, that it is not inconsistent with God's dealing with men as intelligent creatures, endowed with liberty of will, for him to exert this power, since special providence, or efficacious grace, does no more destroy man's natural powers, by its internal influence, enabling and exciting them to do what is supernaturally good, than common providence's being conversant about the free actions of men, makes them cease to be free; only the former exerts itself in a different and superior way, producing effects much more glorious and excellent.

This being supposed, we shall, without pretending fully to explain the manner of the divine agency, which is principally known by its effects, endeavour to shew,

Concerning this principle of grace let it be observed, that it is infused and not acquired. The first principle or spring of good actions, may, with equal reason, be supposed to be infused into us, as Christians, as it is undoubtedly true, that the principle of reasoning is infused into us as men: none ever supposed that the natural power of reasoning may be acquired, though a greater facility or degree thereof is gradually attained; so that power, whereby we are enabled to put forth supernatural acts of grace, must be supposed to be implanted in us; which, were it acquired, we could not, properly speaking, be said to be born of God.

I am sorry that I am obliged, in this assertion, to appear, at least, to oppose what has been maintained by many divines of great worth; who have, in all other respects, explained the doctrine of regeneration, agreeably to the mind and will of God, and the analogy of faith. It may be, the principal difference between this explication and theirs is, that they speak of regeneration in a large sense, as including in it, not barely the implanting the principle, but the exciting it, and do not sufficiently distinguish between the principle, as implanted and deduced into act; for, I readily own, that the latter is by the instrumentality of the word, though I cannot think the former so; or, it may be, they consider the principle as exerted: whereas I consider it as created, or wrought in us; and therefore can no more conclude, that the new creation is wrought by an instrument, than I can, that the first creation of all things was.

The principle of grace being implanted, the acts of grace in those who are adult, immediately ensue; which implies a change of our behaviour, a renovation of our lives and actions; which may properly be called conversion.

Having explained what we mean by regeneration, under our last head, it is necessary, in this, to consider how it differs from conversion; in which I shall take leave to transcribe a few passages from that excellent divine, but now mentioned. "Regeneration is a spiritual change; conversion is a spiritual motion; in regeneration there is a power conferred; conversion is the exercise of this power; in regeneration there is given us a principle to turn; conversion is our actual turning: in the covenant, the new heart, and God's putting the Spirit into them, is distinguished from their walking in his statutes, from the first step we take, in the way of God, and is set down as the cause of our motion: in renewing us, God gives us a power; in converting us, he excites that power. Men are naturally dead, and have a stone upon them; regeneration is a rolling away the stone from the heart, and a raising to newness of life; and then conversion is as natural to a regenerate man, as motion is to a lively body: a principle of activity will produce action. The first reviving us is wholly the act of God, without any concurrence of the creature; but, after we are revived, we do actively and voluntarily live in his sight. Regeneration is the motion of God in the creature; conversion is the motion of the creature to God, by virtue of that first principle; from this principle all the acts of believing, repenting, mortifying, quickening, do spring. In all these a man is active; in the other, he is merely passive." This is what we may call the second step, which God takes in effectual calling; and it is brought about by the instrumentality of the word. The word before this, was preached to little or no purpose; or, it may be, was despised, rejected, and disregarded; but now a man is enabled to see a beauty, and a glory in it, all the powers and faculties of the soul, being under the influence of that spiritual life implanted in regeneration, and inclined to yield a ready and cheerful obedience to it; and this work is gradual and progressive; and as such, it is called the work of sanctification; of which more under a following answer, and is attended with repentance unto life, and all other graces that accompany salvation; and in this respect we are drawn to Christ by his word and Spirit, or by his Spirit making use of his word, our minds savingly enlightened, our wills renewed, and determined to what is good, so that hereby we are made willing and able freely to answer the call of God, and to accept of, and embrace the grace offered and conveyed therein; as it is expressed in the answer we are explaining.

The first thing in which that change, which is wrought in effectual calling, manifests itself is, in our understandings' being enlightened to receive the truths revealed to us in the word of God; and accordingly we see things with a new and different light; behold a greater beauty, excellency and glory in divine things, than ever we did before: we are also led into ourselves, and convinced of sin and misery, concluding ourselves, by nature, to be in a lost and undone condition; and then the soul sees the glory of Christ, the greatness of his love, who came to seek and save those that were lost, who is now precious to him, as he is said to be to them that believe; and pursuant hereunto the will, being determined, or enabled so to do, by the Spirit of God exciting the principle of grace, which he had implanted, accepts of him on his own terms; the affections all centre in, and desire to derive all spiritual blessings from him; Thus the work of grace is begun in effectual calling, which is afterwards carried on in sanctification.

We might also take occasion, under this head, to observe, what we often meet with in practical discourses and sermons, concerning preparatory works, or previous dispositions, which facilitate and lead to the work of conversion. Some assert, that we must do what we can, and by using our reasoning powers and faculties, endeavour to convert, or turn ourselves, and then God will do the rest, or finish the work which we have begun: and here many things are often considered as the steps which men may take in the reformation of their lives, the abstaining from gross enormities, which they may have been guilty of, thinking on their ways, and observing the tendency of their present course of life, and setting before themselves those proper arguments that may induce them to repent and believe; and then they may be said to have prepared themselves for the grace of God, so that it will ensue hereupon. And if there be any thing remaining, which is out of their power, God has engaged to succeed their endeavours, so that he will bring them into a state of regeneration and conversion.

This method of accounting for the work of grace, is liable to many exceptions, particularly as it supposes man to be the first mover in his own conversion, and the divine energy to be dependent upon our conduct; the contrary to which, is not only agreeable to scripture, but the divine perfections; as well as to the doctrine we have been maintaining, concerning effectual calling's, being a divine work in the most proper sense thereof. But that we may impartially consider this matter, and set, what some call a preparatory work, in a just light, let it be observed,

As for that instance, in which persons are supposed to prepare themselves for that grace which God gives in answer to prayer, by performing that duty, as though he had obliged himself to give whatever they ask for, relating to their own salvation; this cannot be the sense of the scripture but now mentioned, or any other, to the like purpose; unless it be understood of the prayer of faith, under the influence of the Holy Spirit; but this supposes regenerating grace; and therefore it is foreign to the argument, in which man is considered as preparing himself for the grace of God, and not as expecting farther degrees of grace, upon his being inclined, by the Spirit of God, to seek them.

The same reply might be given to their sense of several other scriptures brought to maintain the doctrine of preparatory works, performed by us, as necessarily inferring our obtaining the special grace of God. But I shall close this head with a few hints taken from that excellent divine before mentioned. "Man cannot prepare himself for the new birth: he hath, indeed, a subjective capacity for grace, above any other creature in the inferior world; and this is a kind of natural preparation, which other creatures have not; a capacity, in regard of the powers of the soul, though not in respect of the present disposition of them. He hath an understanding to know, and when it is enlightened, to know God's law; a will to move and run, and when enlarged by grace, to run the ways of God's commandments; so that he stands in an immediate capacity to receive the life of grace, upon the breath and touch of God, which a stone doth not; for in this it is necessary, that rational faculties should be put as a foundation of spiritual motions. Though the soul be thus capable, as a subject, to receive the grace of God, yet it is not therefore capable, as an agent, to prepare itself for it, or produce it. It is capable to receive the truths of God; but, as the heart is stony, it is incapable to receive the impressions of those truths. Though some things, which man may do by common grace, may be said to be preparations, yet they are not formally so; as that there is an absolute, causal connexion between such preparations, and regeneration; they are not disposing causes of grace: grace is all in a way of reception by the soul, not of action from the soul: the highest morality in the world is not necessary to the first infusion of the divine nature: if there were any thing in the subject that was the cause of it, the tenderest, and softest dispositions would be wrought upon; and the most intelligent men would soonest receive the gospel. Though we see them sometimes renewed, yet many times the roughest tempers are seized upon by grace. Though morality seems to set men at a greater nearness to the kingdom of God, yet, with all its own strength it cannot bring it into the heart, unless the Spirit open the lock: yea, sometimes it sets a man farther from the kingdom of God, as being a great enemy to the righteousness of the gospel, both imputed and inherent; and other operations upon the soul, which seem to be nearer preparations; such as convictions, &c. do not infer grace; for the heart, as a field, may be ploughed by terrors, and yet not planted with any good seed; planting and watering are preparations, but not the cause of fruit; the increase depends upon God:" thus this learned author. And he also farther proves, that there is no obligation on God, by any thing that may look like a preparation in men; and adds, that if any preparations were our own, and were pure, which they are not: yet they cannot oblige God to give supernatural grace: which leads us,

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