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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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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That the invitations of the gospel are not restricted to a few amongst a larger number who hear them, is clear, from various considerations.

The term evangel, or gospel, importing good tidings, evinces, that it is designed not to call the righteous, but sinners to repentance and salvation.

The blessings, which it announces, lead to the same conclusion; liberty is offered to the captives, and the opening of the prison to those who are bound; those who labour and are heavily laden, are invited to seek, and obtain rest: those who hunger and thirst after righteousness, are assured that they shall be filled; the riches of grace and of glory are promised to the poor in Spirit; sight is offered to the blind; and howsoever diseased, those who are afflicted are invited to come to the great Physician; and even those who are dead in sin are revived by his life-giving word. Such are the circumstances of the worst of men, who are consequently the objects of the mercies proffered in the gospel.

The unregenerate elect, who stand amongst those who will not be saved, are like them, possessed of prevailing inclinations to sin, and equally impotent to good: they are all equally guilty of an aversation of heart from God, and so possess in themselves nothing which can evidence a right to gospel blessings more than others.

If in the day of final account, the abominable crimes of Sodom and Gomorrha shall evince less guilt than the impenitency of Chorazin and Bethsaida; the aggravation of guilt, which the gospel produces, demonstrates that its messages are directed unto the worst of men, as well as others.

Those who are guided by the light of nature, are guilty, because they violate the rule of conscience: such as possessed the law of God were still more guilty, but sinners under the light of the gospel, who trample under foot the blood of Christ, and despise and reject the mercies of the gospel, are guilty in the highest degree. It is just that they should not receive the offered pardon, but remain under the condemnation of the law, the dominion of iniquity, the slavery of Satan, and be left in their beloved darkness until they sink in despair. Yet nothing but their own aversion rejects the invitation, or prevents their salvation: they are straitened in their own bowels, and are the causes of their own destruction. Thus salvation is offered in general, and God is just, though the application of it is plainly special.

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Vide Fuller's "Gospel worthy of all Acceptation."

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This work of God immediately upon the mind, is possible to him, who formed, sustains, and knows the secrets of the heart; if we are unconscious of our creation, support in existence, and the access of the Searcher of hearts to our minds, we may be unconscious of his influence to change them. If this were sensible, it might be a motive incompatible with the safety and moral government of beings, who at best, whilst here, are imperfectly holy.

The communication of the knowledge of saving truths immediately is unnecessary: we have the sacred scriptures, which are competent to make us wise unto salvation. The inspiration anciently given, is distinct from the change of bias, or disposition necessary to a preparation for heaven, might exist without, and is therefore inferior to it.

This influence is sight to the blind, hearing to the deaf, riches to the poor, health to the sick, and life to the dead. It is not incompatible with moral agency, for the holy disposition is as free in its operation, as the former sinful inclinations had been in theirs. The necessity of it to salvation, is no excuse for the impenitent; grace is not necessary to the vindication of Divine justice: the preponderancy of inclinations to evil is the essence of, not an apology for sin. It is very strange if, because a man is so intent upon sinning that nothing can change him but the almighty power of the Divine Spirit, he is on this very account innocent.--It does not render the preaching of the word unnecessary, for besides that it is commanded, and important to call men to repentance and faith, when the grace has been given, God also usually accompanies his ordinances with his Spirit's influences, and seems in most cases, to direct in his providence the blessings of his instructions to those whom he makes the subjects of his grace.

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"I have seen it objected, that to suppose a change effected in the heart of man, otherwise than by the power of moral means, is palpably absurd; as implying an evident impossibility in the nature of things. It has been said, by a divine of advanced age, and good sense; 'The moral change of the mind in regeneration, is of an essentially different kind from the mechanical change of the body, when that is raised from the dead; and must be effected by the exertion of a different kind of power. Each effect requires a power suited to its nature: and the power proper for one can never produce the other. To argue from one to the other of these effects, as the apostle has been misunderstood to do, in Eph. i. 20, is therefore idle and impertinent.--The Spirit of God is possessed of these two kinds of power, and exerts the one or the other, accordingly as he wills to produce a change of the moral or physical kind, in moral beings or inanimate matter.'

"Some sound and sensible divines, it must be granted, in order to guard against the notion of regeneration's being effected by moral suasion, have called it a physical work, and a physical change; but very needlessly, I apprehend, and with very evident impropriety. The change is moral: the work producing it, neither moral nor physical; but supernatural."

DR. SMALLEY

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This change is more important than all the gifts of providence, if man therefore be the author of it, he is his own greatest benefactor, and must have the highest glory. If the Holy Spirit acts no otherwise on the human soul, than by addressing motives, angelic natures do also this; and no more power is ascribed to the Searcher of hearts, than to them. Then also it will follow, that all professing christians are of the same kind; and that it was improperly said, that they "were not of us," who afterwards have "departed from us." Then also the advice to those who are in the visible church "to examine," and "prove themselves," whether Christ be "in them," is without meaning, or utility; because the thing to be inquired for is notorious, that is, their visible profession. And to "be born again," is but "to see the" visible "kingdom" of Christ: and so the proposition spoken to Nicodemus was merely identical.

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It does not result that the man, who is thus "made willing," is in such manner constrained as that his holiness, being the effect of compulsion, possesses no moral beauty; because he acts as freely as the evil man does; and even more so, for the latter is a slave to his preponderating evil inclinations. The believer chooses holiness, and though he has nothing to boast of before God, his good works may well justify him before men.

If it be yet objected, that this is a discouraging representation of the way of obtaining happiness; it may be answered, that it can discourage only those, who wish for happiness, at the same time that they more strongly incline to sensuality; and such ought to be discouraged in their vain expectations: but it is highly consolatory to such as prefer holiness and heaven; for it not only discovers to them, that God has wrought in them to will and to do, but that he is engaged for them, and will accomplish their salvation.

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ANSW. The communion in grace, which the members of the invisible church have with Christ, is, their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.

Having considered the vital union which the members of the invisible church have with Christ in their effectual calling, we are now led to speak concerning that communion in grace, which they have with him.

ANSW. Justification is an act of God's free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

ANSW. Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God's justice, in the behalf of them that are justified; yet, inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification, but faith; which also is his gift; their justification is, to them, of free grace.

Now that we may understand how a sinner may expect to be discharged at God's tribunal, let us consider the methods of proceeding used in human courts of judicature: herein, it is supposed, that there is a law that forbids some actions which are deemed criminal; and also, that a punishment is annexed to this law, which renders the person that violated it, guilty; and then persons are supposed to be charged with the violation thereof; which charge, if it be not made good, they are said to be justified, that is, cleared from presumptive, not real guilt: but if the charge be made good, and he that fell under it, liable to punishment; if he suffer the punishment he is justified, as in crimes that are not of a capital nature; or if he be any otherwise cleared from the charge, so that his guilt be removed, then he is deemed a justified person: and so the law has nothing to lay to his charge, with respect to that which he was before accused of. Thus when a sinner, who had been charged with the violation of the divine law, found guilty before God, and exposed to a sentence of condemnation, is freed from it, then he is said to be justified; which leads us to consider,

That justification consists of both these branches, we maintain against the Papists, who suppose that it includes nothing else but forgiveness of sin, which is founded on the blood of Christ; whereas, according to them, our right to life depends on our internal qualifications, or sincere obedience. And besides these, there are some Protestant divines, who suppose that it consists only in pardon of sin; and this is asserted, by them, with different views; some do it as most consistent with the doctrine of justification by works, which they plead for; whereas, others do it as being most agreeable to another notion which they advance, namely, that we are justified only by Christ's passive obedience; which will be considered under a following head. Again, there are others, whose sentiments of the doctrine of justification are agreeable to scripture, who maintain, that it includes both forgiveness of sins, and a right to life; but yet they add, that the former is founded on Christ's passive obedience, and the latter on his active: whereas, we cannot but think, that the whole of Christ's obedience, both active and passive, is the foundation of each of these; which will also be considered, when we come to speak concerning the procuring cause of our justification.

All that we shall observe at present, is, that these two privileges are inseparably connected; therefore, as no one can have a right to life, but he whose sins are pardoned; so no one can obtain forgiveness of sin, but he must, as the consequence hereof, have a right to life. As by the fall, man first became guilty, and then lost that right to life which was promised in case he had stood; so it is agreeable to the divine perfections, provided the guilt be removed, that he should be put in the same state as though it had not been contracted, and consequently, that he should not only have forgiveness of sins, but a right to life. Forgiveness of sin, without a right to eternal life, would render our justification incomplete; therefore, when any one is pardoned by an act of grace, he is put in possession of that which, by his rebellion, he had forfeited, he is considered, not only as released out of prison, but as one who has the privileges of a subject, such as those which he had before he committed the crime. Without this he would be like Absalom, when, upon Joab's intercession with David, the guilt of murder, which he had contracted, was remitted so far, as that he had liberty to return from Geshur, whither he was fled: nevertheless, he reckons himself not fully discharged from the guilt he had contracted, and concludes his return to Jerusalem, as it were, an insignificant privilege; unless, by being admitted to see the king's face, and enjoy the privileges which he was possessed of before, he might be dealt with as one who was taken into favour, as well as forgiven, 2 Sam. xiv. 2. which was accordingly granted. This leads us to consider these two branches of justification in particular. And,

There is a twofold debt which man owes to God; one he owes to him as a creature under a law; this is that debt of obedience, which he cannot be discharged from; and therefore, a justified person is, in this sense, as much a debtor as any other. There is also a debt which man contracts as a criminal, whereby he is liable to suffer punishment; this alone is removed in justification.

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