THE
SERMONS OF JOHN BRINE
The
Glory of the Gospel, Considered
by John Brine
(London: George Keith,
1762)
THE
GLORY OF THE GOSPEL, CONSIDERED
IN A SERMON PREACHED AT KETTERING
IN
NORTHAMPTONSHIRE, MAY 23, 1762.
Printed for GEORGE KEITH, in
Gracechurch-street: And Sold by
JOHN EYNON Printseller,
the Corner of Castle-Alley, by the Royal-
Exchange. 1762 [Price
Six-pence.]
According to the glorious Gospel of the blessed God.
THE Law, of which the Apostle
before speaks, is to be considered as a Prescription of Duty, or as a Covenant having
a penal Sanction annexed. As such, it is not made for the righteous Man, for
him who is made righteous by the Obedience of CHRIST, and is imprincipled
with Holiness, and also taught by divine Grace to live soberly, and
righteously, and godly, in this present World. Such a Person
is not under the Law, as a
Covenant, but he is under it as
a Prescription of Duty, being not without Law to God but under the Law to
Christ: according to the glorious Gospel of the blessed God. In
the Text three Things are to be observed,
I. GOD is blessed.
II. The Gospel is His.
III. It is glorious.
I. GOD is blessed.
1. He is blessed in himself. GOD is essentially and
infinitely happy. His Happiness cannot be increased by the Obedience and
Praises of his Creatures, nor can it be diminished by their Disobedience.
Eternal, invariable, and immense Delight, the supreme Being hath in his
infinitely glorious Perfections, which it is impossible should ever vary,
increase, or decline in Glory. He is GOD All-sufficient. The same from Everlasting to Everlasting, without
Variableness and Shadow of Turning. None can profit him, nor can any
injure him in his essential Glory.
2. GOD is the Fountain of Blessedness to Angels and Saints. The
Felicity of an intelligent Creature consists in the Knowledge and Adoration of
the Perfections of GOD, in the Enjoyment of a Sense of his Favour, and in a
Conformity to his holy Will. The Angels owe their invariable Happiness unto the
sovereign and free Favour of GOD
towards them; which resolved upon their
eternal Fruition of himself: in Consequence of which gracious
Decree, they are rendered impeccable
and immutably happy for evermore. And the Saints are recovered from Ruin,
and advanced to a State of inconceivable Blessedness in his immediate Presence,
as the pure Effect of his sovereign Kindness, Grace and Mercy to them. He let
them apart for himself; therefore, they shall be for ever with him.
Perfectly know him, humbly adore him; be like him, and enjoy a ravishing Sense
of his Favour unto Eternity. In his Presence is Fulness of Joy, and
at his right Hand are Pleasures forevermore.
II. The Gospel is His. It is not a human Contrivance, but of
divine Original. Which might be evinced by many Considerations. I shall mention
two only.
1. The Gospel is a Mystery. It is the Wisdom of God in a
Mystery (1 Corinthians 2:7.). A great Mystery (1 Timothy 3:16.). And
there are Riches of Glory in that Mystery. (Colossians 1:26.).
Now no Man can invent a proper Mystery. That is above the Capacity. not only of
Men, but of Angels also. It is impossible that any created Mind should coin a
Mystery. Absurdities may be invented; but Mysteries cannot, by any created
Being whatsoever. Finite Intelligence may discover that there are some mysterious
Truths, which respect the Nature of GOD; but such as result from his
Will, are absolutely undiscoverable by the Light of Nature. And all evangelical
Truths are of that Kind. For the Gospel is a System of Truths which Eye hath
not seen, nor Ear heard, and which have not entered into the
Heart of Man (1 Corinthians 2:9.) Hence it is evident, that the Gospel is
from Heaven, and not of Men. It could never have been known without
supernatural Revelation.
2. No natural Man in the World approves of the Gospel. For the
natural Man receiveth not the Things of
the Spirit of God, they are Foolishness to him, neither can he
know them, because they are spiritually discerned. The Prophets and
Apostles therefore were not the Inventors of the evangelical Scheme. It is most
unreasonable to imagine, that Men in their Wits, would unite In a Design to
frame and propagate a Set of Doctrines, which they knew would be displeasing to
the whole World; and thereby expose themselves to Ridicule, Contempt, and the
Hatred of all Classes of Persons, Rulers and Subjects, high and low, rich and
poor, learned and unlearned. The Deists are very Fools, if they really think,
that the Gospel is the Invention of those who published it to Mankind. For they
will never be able to advance any Thing., which may in the least degree render
it probable, that the Publishers of the Gospel agreed in palming a Forgery upon
Men. If any Number of Persons were to conspire in framing a Set of Doctrines,
doubtless they would be such as they thought might meet with Approbation in
those to whom they intended to publish them, and not such as they knew would be
distasteful to Men universally. Now, as the Prophets and Apostles were lure
that the Doctrines, which they were determined to publish, would not please,
but irritate; would not ingratiate them into Favour, but draw upon them the
keen Resentment of the Generality of those to whom they recommended those
Doctrines; it is Madness to conceit, that they were the Framers of them. This
Consideration with the former sufficiently evince, that the Gospel is of GOD, and
not of human Invention. Being of GOD, it most justly demands our
reverential Regard.
III. It is glorious. I know but little of its Glory.
Something of it will most clearly
appears by a just Definition of it. And I think it may be defined thus: The
Gospel is the Revelation of a gracious, holy, righteous, effectual,
and wise Provision of Salvation, made by God for some of the human
Race. Because it is the Revelation of a Provision of Salvation, it is
called the Gospel of our Salvation. That there is a Design in GOD to
pardon Sin, and save Sinners, cannot be known but by the Gospel. Nothing in
Nature nor in Providence can furnish guilty Men, with a Ground of Hope of being
pardoned and saved. Supernatural Revelation only can supply us with a
Foundation of Hope, as we are Creatures guilty, sinful, miserable and helpless.
1. It is a gracious Provision which GOD has
made for the Salvation of Sinners. Salvation is wholly of Grace. By which is
meant not the Benevolence and Goodness of GOD as Creator, who is good to
all, and his tender Mercies are over all his Works. Salvation
springs not from thence Absolutely free and sovereign Favour is intended by Grace,
from which the Salvation of Sinners takes its Rise, By Grace are ye saved.
Not of Works, lest any Man should boast (Ephesians 2:8, 9.). No
Subject of Salvation will have it to say, that it was fit GOD should pardon and save him, because of good Dispositions
in him, and obediential Acts performed by him. — Election to Salvation was of
the free Favour of GOD. Even so then, at this present Time also there
is a Remnant, according to the Election of Grace. — And if it be
by Grace, then it is no more of Works, otherwise Grace is no more
Grace. But if it be of Works, then it is no more Grace; otherwise
Work is no more Work (Romans 11:6, 7.). Grace and Works are Opposites in
the Business of Salvation.
They cannot be blended together
as con-Causes thereof. Nor is it partly of Grace and partly of Works. It is of
Grace, unto the utter Exclusion of Works, as a Cause thereof, that none may
have Ground for Boasting. The Choice of Men unto Salvation must be an Act of
pure Favour, without any Motive, in them; because Faith and all its Fruits, in
them are the Effects of that Choice. For they were chosen to Salvation, through
Sanctification of the Spirit, and the Belief of the Truth (2
Thessalonians 2:13.). GOD chose them that they might be holy (Ephesians 1:4.),
and not because he foresaw they so would be. Holiness therefore, being the
Fruit of Election, it could not be a Reason or Motive with GOD to form
such a Decree in Favour of its Objects. But it must be an Act of mere Good-will
and undeserved Goodness towards them. Again, Remission of Sin is of pure Grace.
There is a meritorious Cause of Pardon, viz. the Blood of CHRIST. But
the Cause of that Cause is the rich Grace of GOD, and therefore, divine
Grace is the Origin from which the Pardon of Sin springs.
A meritourious Cause in another,
detracts not in the least from the Glory of the Grace of GOD, as the
Cause of what is merited, by reason, that meritorious Cause is caused by his
Grace. In whom we have Redemption, through his Blood, even the
Forgiveness of Sin, according to the Riches of his Grace (<490107>Ephesians 1:7.). The Grace of the Father, and the Merit of
CHRIST’S Blood, both have Place in our Remission; and are perfectly
consistent. The Merit of the Blood of CHRIST is founded in the Grace of
the Father towards himself, as Man; and towards us, for whom it was shed; and
therefore, the Father’s Grace is the Origin from which our Pardon springs,
though it was properly merited by his Blood. I must say, that I am ashamed to
find any think, that Grace in GOD, and proper Merit in CHRIST, are inconsistent; and
therefore, take the Liberty to deny the Merit of a dear Redeemer. I cannot
refrain from laying, that such are very unskilful in divine Things, at least in
this Instance. Besides, the Justification of our Persons is of the Grace of GOD.
Infinite Love and immense Wisdom provided the infinitely valuable Righteousness
of CHRIST for us, whereby we are constituted righteous. Being
justified by his Grace. It is of GOD that we are in CHRIST, as
a Head, by reason whereof his Obedience to the Law becomes ours of Right, and
so it is a Gift by Grace unto us consequently, our Justification through the
Righteousness of CHRIST is wholly of divine Grace.
Farther, GOD in
infinite Goodness provided for our Regeneration and Sanctification. We are saved
and called with a holy Calling, not according to our Works; but
according to his own Purpose and Grace, which was given us in Christ,
before the World began (2 Timothy 1:9.). It is of his abundant Mercy that
he begets us again to a lively, Hope (l Peter 1:3.). Having loved
us with an everlasting Love, therefore, with Lovingkindness he
draws us (Jeremiah 31:3.). Our Vivification when dead in
Trespasses and Sins is the mere Effect of his rich Mercy and great Love.
(Ephesians 2:4, 5.). He doth not operate upon us to make us holy and meet to
be Partakers of the Inheritance of the Saints in Light, because of a
Pliableness in our Wills to concur with him in his Operations: For, our carnal
Mind is Enmity against God, it is not subject to his Law, neither
indeed can be (Romans 8:7.) Wherefore, it is not of him that willeth,
nor of him that runneth; but of God, that sheweth Mercy (Romans
9:16.). I add, our Preservation and safe Conduct through this imperfect and. militant
State, is wholly owing to the Grace of GOD. As he begins the good Work in
our Souls, he maintains and carries it on in us, otherwise we could not
possibly persevere in Holiness. Such is the Power of Sin in our Hearts. which
lusts against, and opposes the spiritual Part. And such are the Craft, Fury and
Violence of Satan our unwearied Enemy, also such are the Oppositions we meet
with in our Christian Course from the World. It is by divine Power the
Saints are kept through Faith unto Salvation. Once more: Future
Blessedness is the Provision of infinite Love and Grace. The Kingdom of eternal
Glory is the Gift of God’s good Pleasure (Luke 12:32.). It bears the
Denomination, of Grace, because it as the Effect thereof. And hope to the
End, for the Grace that shall be brought unto you at the Revelation of
Jesus Christ (1 Peter 1:13.). A Title to Heaven through the Righteousness
of CHRIST is of sovereign Grace, a Meetness for it is the Effect of
divine Grace, and our Preservation unto that blissful State, must be attributed
wholly to the Grace of GOD. He calls us unto his eternal Glory, in the
Character of the GOD OF ALL GRACE (1 Peter 5:10.), and in that Character, he conducts us to
it, and puts us into the actual Possession of it. Eternal Life is a free-Grace
Gift to all who enjoy it.
2. It is a holy Provision. The infinite Holiness of GOD shines
forth most gloriously in all the Parts
of our Salvation.
(1.) In our Pardon. Divine Mercy is manifested in the Remission
of Sin. But if GOD’s Displeasure against our Sins is not discovered, in order
to our Impunity, Pardon cannot be an Act of Holiness. Divine Purity, in
relation to moral Evil, is only seen in Resentment and Indignation against it,
not in the Act itself of remitting it to the Transgressor. Wherefore, it
became him, for whom are all Things, and by whom are all Things,
in bringing many Sons to Glory, to make the Captain of their
Salvation perfect through Sufferings (Hebrews 2:10.). If GOD had
pardoned guilty Men, without discovering his Displeasure in this Way against
their Crimes, it would have been at the Expense of the Glory of his Holiness.
For, to pardon of absolute Mercy, is not an Act of Holiness. But to remit Sin,
on the Foundation of a Discovery of proper Resentment against it, is both an
Act of Mercy and Holiness.
(2.) In the Constitution of our Persons, righteous GOD of his
infinite Mercy hath provided for us a Righteousness, which is commensurate to
the Law. CHRIST was made under the Law on our Account, and perfectly obeyed
it in all its Precepts. And of the divine Father, we are in Christ Jesus,
in Consequence of which, he is of God made Righteousness to us (1
Corinthians 1:30.). And therefore, it is agreeable to divine Purity and Holiness
to accept of and justify us. But the Act of Justification, without a
Righteousness answerable to the Requirements of the Law, would not have been an
Act of Holiness; on the contrary, it would have been an unholy Act, and
inconsistent with the infinite Purity of GOD.
(3.) The Holiness of GOD is manifested in our
Regeneration and Sanctification. Our new Creation is an eminent Display of
divine Purity. We are the Workmanship of Cod, created in Christ Jesus
unto good Works (Ephesians 2:10.). The Communication of Holiness to an
Unholy Creature, is an Act of Holiness. And therefore, GOD in
making us holy, displays his own Holiness. And as he doth this in order to our
future Enjoyment of Himself, it is a full Evidence,. that Holiness is
necessarily prerequsite to future Happiness: That without Holiness, no
Man shall see the Lord (Hebrews 12:14.).
(4.) GOD manifests his Holiness in our Preservation to the heavenly
State. As the Creation of a Principle of Holiness in us was a holy Act, so all
divine Influences upon us to maintain; and increase the Vigour of that
Principle, are Acts of Holiness. Spiritual Supplies of Grace, to Uphold and
confirm our Souls in the Practice of our Duty, in this militant State, are
Effects of rich Grace, and also glorious Displays of the Purity and Holiness of
the GOD of all Grace. Who will not fail of giving us more Grace,
until we arrive to Glory. He will give Grace, and Glory, and
no good Thing will he withhold from us (Psalm 84:11.).
(5.) GOD well eternally manifest his Holiness our Glorification.
Divine Purity shines forth in the gracious Decree, concerning our final and
complete Happiness, For, in that Decree, GOD determined to make us meet for
the Enjoyment of himself, by the sanctifying Influences of his Spirit. And our
Happiness hereafter will very much consist in the Perfection of our Holiness. GOD chose
us, that we might be holy before himself in Love as to be without
Blame (Ephesians 1:4.); that is, all Cause of Censure, and that for ever.
Now; divine Holiness is gloriously displayed in making unholy Creatures
perfectly holy, and immutably so. As the Impeccability of a Creature is the
Effect of sovereign Goodness; so it is an eminent, Display of the infinite
Purity of GOD.
3. It is a righteous Provision of Salvation. The Justice of GOD is
therein most gloriously manifested.
(1.) Sin is punished. GOD is infinitely merciful to our
Persons. He spares us; but not our Sins. Sin he resolved not to spare; but to
take full Vengeance, on it. With this View he decreed, that CHRIST should
bear our Guilt, and suffer the Penalty it demerited. Unto which the blessed JESUS readily
and fully consented. And on that Foundation, the Father laid on CHRIST, or
made to meet in him, the Iniquities of us all (Isaiah 53:6.). He made
him to be Sin for us, who knew no Sin (1 Corinthians 5:21.). And CHRIST bore
our Sins, in his own Body, on
the Tree (1 Peter 3:24.). Our Offences being imputed to him, he thereupon,
was made a Curse (Galatians 3:13.). And the Father awaked the Sword of
Justice against him, and sheathed it in his Bowels. Thus the Father spared him
not, but delivered him up for us all, though he was his own Son,
his only begotten Son (Romans 8:32.); and was infinitely beloved by
him:. Yet he would not deal tenderly with him, nor abate any thing of that
Penalty, which the Mass of Guilt that was charged on, him did demerit. Thus the
Soul of Christ was made an Offering for Sin (Isaiah 53:10.). Oh what an
amazing Display of divine Justice is in this Transaction! Greater Love to our Persons
is not discovered, than Vengeance against our Sins. The infinite Dignity of CHRIST’S Person,
put an infinite Value upon what he suffered; but the immense Greatness of his
Person did not cause the Father to make any Abatement of that Punishment, which
Justice directed to the Infliction of, for the Sins which he bore.
(2.) The Law is magnified. CHRIST, who is GOD and Man
united, became subject to it. He was made under the Law, and punctually obeyed
all the Precepts of it. He likewise suffered its Curse (Galatians
3:23.). An infinite Honour was done to the legal Constitution, by the Obedience
and Sufferings of the great Redeemer. And because thereof, the Father is well
pleased. The Lord is well pleased for his Righteousness Sake, be will
magnify the Law, and make it honourable (Isaiah 42:21.). This
Provision for the Honour of the Law, is an eminent Branch of the Glory of the
Gospel. The evangelical Constitution, far exceeds in Glory the legal; but it is
a Scheme calculated to render that Constitution far more glorious, than it
could have been without it. The Obedience and Sufferings of the son of GOD, are an
infinite Exaltation of the Glory of the divine Law.
(3.) The Justice of GOD is therin exercised, and all
its Demands are fully answered. Divine Justice righteously acted its Part, in
requiring perfect Obedience of the Sinner’s Surety, and tremendously in
the Infliction of Punishment upon him, in order, to our Pardon, Justification,
and eternal Salvation. GOD set forth his Son to be a
Propitiation through Faith in his Blood, to
declare his Righteousness for the Remission of Sins that are past, through
the Forbearance of God. To declare, at this Time his
Righteousness: that he might be just, and the Justifier of him
which believeth in Jesus. (Romans 3:24-26.) Rigorous Justice and
boundless Grace meet in this adorable Contrivance: Our Pardon is an Act of
Righteousness, as, well as an Act of Mercy. Our Justification is an Act of
Justice, as well as an Act of Grace, through the Obedience and Sacrifice of CHRIST.
4. That Provision which GOD hath made for our Salvation,
is effectual.
(1.) The Pardon of Sin is certain and sure. CHRIST by
his Sufferings and Death obtained eternal Redemption. The Benefit itself
he obtained, whatever is intended by it, or included in it. Not an Offer, or a
Proposal thereof. For, obtaining an Offer, or a Benefit, or a Proposal of
Terms, on which a Benefit may be enjoyed, is not obtaining the Thing itself.
This is so evident, that it is needless to attempt its Proof. Now Redemption,
which
CHRIST obtained, is the
Remission of Sin In whom we have Redemption through his Blood, even
the Forgiveness of Sins (Ephesians 1:7.). If it is not granted, that
Redemption is. the Forgiveness of Sins, I will never contend with any about its
Extent, whether it respects all, or some Men
only. For it is not a Matter of such Moment, as may justly require
Debate, if that is denied, It is of trifling Consideration, whether it is
limited, or of universal Extent, if it includes not the Pardon of Sin. Clear,
indeed, it is, that if Redemption does include the Pardon of Sin, it cannot be
of universal Extent, because Men universally are not pardoned, but some only.
Those, therefore, who are of Opinion, that Redemption is unlimited, are Obliged
to deny that the Pardon of Sin, or a Right to Impunity, was obtained by the
Death of CHRIST.
An Offer of Pardon, or a
Proposal of Forgiveness, on certain Terms, was obtained by the Sufferings of CHRIST; but
Pardon itself they think was not. A Right to Impunity they will not allow to be
the proper Effect of CHRIST’S Death. Whereby they overthrow the Doctrine of his
Satisfaction, and consequentially reflect on the Justice of GOD. For
they suppose that GOD put his Son to Death for the Crimes of Delinquents, and yet
inflicts the Punishment of eternal Death upon, such for whose Offences CHRIST suffered
Death as a Penalty, because they do not perform Conditions on which an Offer of
Pardon was made to them. It will, I think, be very difficult to reconcile this
with divine Justice. Can it consist with Justice to put an innocent Person to
Death, as the Substitute of an Offender, and put him to Death also for that
Crime, or those Crimes on Account whereof his Substitute suffered Death? Can
Justice direct to punish one who is innocent, in the Room and Stead of a guilty
Person, and to inflict Punishment on him likewise for the same Crimes? If it
cannot, GOD, who is infinitely just, will not inflict proper,
everlasting Punishment on any of those upon whose Account and in whose Stead he
most dreadfully punished his own Son, that they might escape with Impunity. The
Doctrine of the limited Extent of Redemption is now become very displeasing to
many Professors, and therefore it is to be feared that some who believe it, are
shy of letting it be known that they do believe it, left they should give
Umbrage to some Persons who cannot bear with an explicit Mention of it, nor
with such a Way of stating the momentous Doctrine of Atonement, as necessarily
supposes it. Hence too many superficial Discourses are delivered on that
important Subject; though we are told that CHRIST, in suffering, was the
Substitute of Sinners, and that he suffered Punishment for their Crimes, it cannot
be collected from what the Preacher faith, whether he believes, or does not
believe, that proper and full Satisfaction was made for Sin by CHRIST’S Death.
Why is such Caution used on this weighty Point? I fear it is because the
Preacher is unwilling to offend such who espouse the Opinion of the unlimited
Extent of CHRIST’S Death, or universal Redemption, which cannot possibly be
that Redemption whereof the Gospel is a Discovery: For that Redemption is the
Forgiveness of Sins. As therefore the Sins of some Men are not forgiven, Men
universally are not the Subjects of that Redemption which the Gospel reveals.
Why are we not plainly told, that CHRIST really put away Sin by
the Sacrifice of himself? that he finished Transgression and end of Sin, as
to its Guilt, by being cut off but not for himself; that he made Reconciliation
for Iniquity; that GOD is pacified, towards us for all that we have done;
and that when we were Enemies, we were reconciled to God by the Death
of his Son; that we are justified by the Blood of Christ, and
shall be saved from Wrath through him; that he redeemed us from the
Curse of the Law, being made a Curse for us; that the
Chastisement of our Peace was upon him, and by his Stripes we are healed;
that Peace was made for us by the Blood of his Cross? And why are we not
plainly told that these strong Expressions, concerning the Effects of the Death
of CHRIST, cannot dwindle into an Offer of Pardon, Or a
Proposal of Terms of Peace and Reconciliation, between GOD and our
Souls? If the Preacher really believes that JESUS CHRIST made
proper and full Atonement for Sin, by his Sufferings and Death, let him tell us
so, and that therefore a Right to Impunity is a certain Effect thereof, and
wholly arises therefrom, and is not suspended on Conditions to be performed by
us. This Doctrine formerly was cordially embraced, and zealously contended for,
by reformed Divines, but alas! A very melancholy Change hath taken Place
amongst us.
(2.) Effectual Provision is made for the Justification of
Sinners before GOD. For in the LORD we have Righteousness. CHRIST is
of GOD made unto us Righteousness, as a Benefit distinct from
Sanctification. And therefore, Righteousness is not included in Sanctification,
nor is Sanctification included in Righteousness. If Righteousness. was included
in Sanctification, CHRIST in being made Righteousness to us, he would be made
Sanctification to us therein; and if Sanctification was included in
Righteousness, in being made Righteousness to us, he would be made
Sanctification to us therein. In that Case, Righteousness and Sanctification
would not be distinct Benefits, but one and the same; which it is evident they
are not, because the Apostle speaks of them as distinct Benefits. Hence also it
is clear, that whatever is included in Righteousness is no Part of our
Sanctification; and that whatever is included in our Sanctification is no Part
of our Righteousness; consequently our Faith, Repentance, and Obedience, enter
not into our Righteousness, which CHRIST is of GOD made
unto us. Our internal and external Holiness taken together, are not that
Righteousness. Nothing whereof we are the Subjects, nor any Thing which we
perform, can be that Righteousness, or included in it. Our gracious
Dispositions and holy Actions cannot be that Righteousness, if it is a Benefit
distinct from Sanctification. The Righteousness of CHRIST is
imputed to us in order to our Justification, and Grace is conveyed to us from
him in order to our Sanctification. So that CHRIST is made
Sanctification to us by a Communication of Grace from him but he is made
Righteousness by the Imputation of his Righteousness to our Persons, who is the
LORD our Righteousness. And as our Sanctification is not
included in, nor any Part of that Righteousness which CHRIST is
made of GOD unto us, he is made Righteousness to us in order to our
Justification, and not in order to our Sanctification.
Now let us consider whether this
Provision of the Obedience or Righteousness of CHRIST, in order to our
Justification, is effectual or not. I cannot but apprehend, that it is
effectual for the Reasons following.
[1.] CHRIST’S Righteousness is absolutely perfect. He was as holy in his
Nature, and as unblemished in his Conduct, as the Law required he should be, under
which he was made upon our Account. He was holy, harmless, and
undefiled. A Lamb without Blemish, and without Spot. He did
no Sin, nor was Guile found in his Mouth. Will not Righteousness,
which in all Respects is commensurated to the Law in its Requirements, be
effectual of itself unto the Justification of those Persons for whom it was
wrought out, and unto whom it is imputed for that End? A complete Righteousness
needs not any Thing to be added to it, or connected with it, to answer the
important Purpose of Justification. Let us, therefore, never think of joining
our imperfect Righteousness, with the perfect Righteousness of CHRIST, in
the Business of our Justification before GOD. Nor imagine that our
imperfect Obedience will be available to the Acceptation of our Persons with GOD,
because of, or through the perfect Obedience of CHRIST. For, the Perfection
of his Obedience adds nothing to the Worth and Value of ours. Its Nature is not
changed by the Obedience of CHRIST. And therefore, if GOD can justify us, on the
Foundation of our own Obedience, consistent with his Truth, Holiness and
Justice, CHRIST’S Obedience to the Law for us was not necessary to our
Justification in his Sight.
[2.] The Duration of CHRIST’S Righteousness,
is an Evidence of its Sufficiency and Efficacy unto our invariable and endless
Justification. That which depends upon, and is in Virtue of a never-ceasing
Cause, will for ever continue. The Righteousness of CHRIST, on
which our Justification depends, and in Virtue whereof it is, will never alter
or cease. And
therefore, our Justification
must be invariable and endless. For an Effect cannot be variable and uncertain,
as to the Continuance of its Existence, which springs from an invariable and
perpetual Cause. Such is the Righteousness of CHRIST. It is everlasting,
can never change, nor possibly cease: Consequently everlasting Justification is
effectually secured by it.
[3.] The Value of CHRIST’S Obedience
can never be lessened. Its Value is infinite, by Reason of the immense Dignity
of his Person. And if it really is infinitely valuable, because he is GOD and Man
united, then surely it must be eternally available to our Justification. Can
any sober Man think that it became the Wisdom of GOD to
provide a Righteousness for us, of inconceivable Worth and Value, in order to
our Justification before him, and yet notwithstanding that Provision, our
Justification in his Sight is a Matter uncertain and precarious, or that which
may be or may not be? Such an Imagination is absurd.
[4.] Eternal Life is through the Righteousness of CHRIST as a
meritorious Cause. Grace reigns through Righteousness unto eternal Life.
The Reign of Death is through Sin, as a procuring Cause; and the Reign of Grace
unto eternal Life is through Righteousness, as a procuring Cause. For as the
Reign of Sin was unto Death, because it properly demerited it; so the Reign of
Grace through Righteousness is unto eternal Life, because that properly merited
it. The Apostle, agreeable to the Scope of his Discourse, in the Place,
considers Sin as a procuring Cause of Death, and Righteousness as a procuring
Cause of eternal Life. The Reign of Grace unto eternal Life cannot be through
the Justice or Righteousness of the Nature of GOD, without the Subsistence
of a Righteousness properly
deserving or meritorious of
eternal Life. And therefore, I cannot but conceive that we are to understand by
Righteousness the Obedience of CHRIST, as that through which Grace reigns, unto eternal Life. If
any should say, that the Term Merit is not extant in Scripture, I would
answer, as Pareus does. Although the Word Merit is never
extant, because neither the Hebrews nor the Greeks, have
any which properly answers to the Term Merit. — Yet the Word Peripoihsewv, Acquisition, comes up to the Sense of Merit; and
the Word peipoieisqai, to acquire, which Scripture frequently uses about the
Work of Salvation.f1 That which renders the Obedience of CHRIST meritorious,
is the Subsistence of his human Nature in his divine Person. For, as Witsius
lays, Whereas this is not the Obedience of a mere Man, but of
Christ God-Man, an, infinite Person, itself also is of
infinite Dignity or Worth; consequently, hath a just Proportion
unto the greatest Glory answerable to it, and so there is Merit in it,
which they call Merit of Condignity, such can agree unto no mere
Creaturef2 which is a farther Evidence that this Provision for our
Justification is effectual. A Righteousness, which is proportionate unto the
greatest Glory, will doubtless be for ever available to our Acceptance with GOD
(3.) Effectual Provision is made for our Sanctification. Grace
was given us in Christ before the World began in order to our holy
Vocation. It was the eternal Purpose of GOD to call us with a holy
Calling. Either he is able to make us holy, or he is not able. If he is not
able, then he purposed to do what he could not effect. To suppose which, is an
Impeachment of his Wisdom. The Purposes of a wise Agent exceed not his
Capacity. And can any Man persuade himself to think that the Designs of GOD, who is
infinitely wise, are above his Power? If GOD is able to make us holy, and
in Fact he does not, then he must have changed his Purpose if he once designed
it. To imagine which necessarily supposes that he is mutable. Hence it as
clear, that GOD never intended to regenerate, convert, and sanctify those
who are not regenerated, converted, and sanctified. On this important Point we
too often hear very superficial Discourses from such, who, if they believe the
Efficacy of divine Grace in its Operations on the Souls of Men, are not free it
should be known that they do believe it. For it cannot be inferred from What
they say, that GOD creates, infuses, or implants a Principle of Holiness in
Men, without which no Man whatever can become holy. Operations and Influences
on the carnal Mind, which is
Enmity again, It God, will never cause it to love him, nor bring
it into Subjection to the Law. The Grace of GOD effects
not this in the Regenerate, how should it therefore effect this in those who
are not regenerated? I will not say that Sanctification is precarious, a Thing
which may be or may not be; but that it is impossible unless a holy Principle
is created or infused into the Heart. No Operations, no Influences will ever
make us holy, without the Communication of a Principle of Holiness. No
Excitations, no Impulses, no Aids will ever cause the Flesh, which serves
the Law of Sin, to serve the Law of God. A Disposition in us to
serve the Law is habitual Holiness, and serving of the Law is practical Holiness.
The former is produced in us by the Power and Grace of GOD, in an
instantaneous Manner, without
the Concurrence of our Will or Opposition in it thereunto. Divine Grace
influences us unto the latter, upon the Production of the former. And
therefore, GOD works in us not only to will, but also to do, of his good Pleasure.
Consequently he fails not of effecting that in us which he graciously purposes
to effect.
(4.) The Perseverance of the Saints is effectually provided for.
They shall be holden up, for God is able to make them stand. They
are in the Hands of CHRIST, Who is able to keep them from falling. He is the
Fountain of their spiritual Life; and therefore it cannot become extinct. Because
he lives, they shall live also. Their Life is said to be hid with
Christ in God; which denotes both its Secrecy and Security. His Grace is
sufficient for them, and he will not fail to supply them in all their
Exigences. He declares, that it is his Father’s Will, that of all
which he hath given him, be should lose nothing. And he certainly
will execute the Father’s Will in this Matter, if all the Power and Grace which
he hath are sufficient to carry it into Execution. Let us heedfully attend to
what he saith in relation to this Thing. And he speaks thus: My Sheep hear
my Voice, and I know them; and they follow me: I give to
them eternal Life, and they shall never perish; neither shall any
pluck them out of my Hand. My Father, which gave them or, is
greater than all, and none is able to pluck them out of my Father’s Hand
(John 10:27-29.). These blessed Words afford such clear, full, and strong
Evidence in Favour of the Security and Certainty of the final Perseverance of
the Saints, as cannot be obscured by all the Wit and Sophistry of those who
disbelieve that precious Truth. Limborch says: The Meaning of the
Lord is not, that those who are his Sheep, through their own
Fault may not cease to be his Sheep: But that no Man, so long as
they are and continue his Sheep, can pluck them out of his Hand, and
by Force hinder their Salvations.f3 That is to say, if thro’
their own Fault they do not become Apostates, but by Care and Diligence
preserve themselves from Apostasy, and persevere to the End, they shall be
safe. What a wretched Perversion of the Text is this? The Love and Care, the
Grace and Power of CHRIST and of the Father, will effectually prevent their Apostasy.
They remain not in the Hand of CHRIST, because they continue to believe; but because they remain
in his Head, therefore they continue to believe, and certainly shall be saved;
not perish, but enjoy eternal Life. This leads me to observe,
(5.) Effectual Provision is made for our future Blessedness. I
think it is not necessary to enlarge on this Particular, For if the Truth of
the preceding Particulars is established, which I hope it is, the Glorification
of Believers cannot be precarious; that which may be or may not be, it is
impossible that any Link, in the golden Chain of Salvation, should be broken.
Moreover, whom God did predestinate, them he also called; and
whom be called, them he also justified; and whom he justified,
them he also glorified. Vocation, Justification, and Glorification, are
certain Effects of divine Predestination, through the Grace, Blood and
Righteousness of JESUS CHRIST.
5. It is an infinitely wise Provision which GOD hath
made for our Salvation. This in some measure appears from what is already said.
If it is a Provision gracious, holy, righteous and effectual,
the highest Wisdom illustriously shines forth thereto: And it is a Contrivance
most worthy of GOD. But if it is not such, there is no Wisdom in it. If the
Grace of GOD is not magnified; if his Holiness is not displayed; if his
Justice is not exercised therein, I am sure it is no Projection of his; and if
it is not effectual, it cannot have GOD for its Author: Because it is
impossible that infinite Wisdom should form a Scheme which is ineffectual.
Finite Wisdom may; but infinite Wisdom cannot. GOD is glorified in the Plan
of our Salvation. All the Parts of it spring from divine Sovereignty. Grace and
Holiness, Mercy and Justice, have an equal Share of Glory, and perfectly
harmonize therein. As rich boundless Grace is conspicuous in that Title, which
we have to Glory by Adoption: So Justice is manifested in that Right which we
have to eternal Life, through the Righteousness of CHRIST, it
being proportionate to the highest Felicity we are capable of enjoying. Right
to Heaven by Adoption does not supersede nor render unnecessary, that Right
which we have unto it through the Obedience of CHRIST.
ft1 Licet enim Vocabulum Meriti nufquam exstet; quia nec
Hebraei nec Graeci ullum habent, quod Merito proprie respondeat — tamen
adSensum Meriti accedit Vox Peripoihsewv, Acquisitio, &
Verbum peipoieisqai, acquirere. Quibus de Liverationis Opere frequenter utitur
Scriptura, in Romans Cap. V. p. 545.
ft2 Imo quum Obedientia haec non meri Hominis fit, sed Christi Qeanbrwpou, Personae infinitae, ipsa quoque infinitae Dignitatis est,
ccnsequenter justam Proportionem habet ad maximam Gloriam illi respondentem,
atque hactenus est Meritum, quod recant de condigno, quale in
nullam meram Creaturam cadit. OEcon. Foed. Lib. II. Cap. III. Sect. XXXIII.
ft3 Non maim mens Domini est, quod qui Ores ejus sunt, non
possint propria culpa desinere esse ipsius Oves: Sed quod nemo, quamdiu Ores
ejus sunt & manent, eas de manu ipsuis rapere possit, ac salutem per vim
impedire. Theolog-Christ. Lib. V. Cap. LXXXIV. Sect. 7.
Please direct your comments to Mike
Krall.