Latest / Wisdom of the Ages Library / 44 - The Scripture Way of Salvation - Sermons on Several Occasions

Transcript

44 - The Scripture Way of Salvation - Sermons on Several Occasions · Wisdom of the Ages Library

• The scripture way of salvation. Ye are saved through faith Ephesians two eight. Nothing can be more intricate, complex, and hard to be understood than religion as it has been often described. And this is not only true concerning the religion of the Heathens, even many of the wisest of them, but concerning the religion of those also who were in some sense Christians yea, and men of great name in the Christian world, men who seem to be pillars thereof. Yet how easy to be understood, how plain and simple a thing is the genuine religion of Jesus Christ, provided only that we take it in its native form, just as it is described in the Oracles of God. It is exactly suited by the wise creator and governor of the world to the weak understanding and narrow capacity of man in his presence state. How observable is this both with regard to the end it proposes and the means to attain that end. The end is, in one word, salvation. The means to attain it faith. It is easily discerned that these two little words, I mean, faith and salvation include the substance of all the Bible. The marril as it were of the whole scripture. So much the more should we take all possible care to avoid all mistake concerning them, and to form a true and accurate judgment concerning both the one and the other. Let us then seriously inquire what is salvation? What is that faith whereby we are saved? And how are we saved by it? And first let us inquire what is salvation? The salvation which is here spoken of is not what is frequently understood by that word, the going to heaven eternal happiness. It is not the soul's going to paradise termed by our Lord Abraham's bosom. It is not a blessing which lies on the other side death, or, as we usually speak, in the other world. The very words of the text itself puts this beyond all questions. Ye are saved. It is not something at a distance. It is a present thing, a blessing which, through the free mercy of God you are now in possession of. Nay, the words may be rendered, and that with equal propriety ye have been saved, so that the salvation which is here spoken of might be extended to the entire work of God from the first dawning of grace in the soul till it is consummated in glory. If we take this in its utmost extent, it will include all that is wrought in the soul by what is frequently termed natural conscience, but more properly preventing grace, All the drawings of the Father, the desires after God, which, if we yield to them, increase more and more. All that light, wherewith the Son of God enlighteneth everyone that cometh into the world, showing every man to do justly, to love mercy, and to walk humbly with his God. All the convictions which his Spirit, from time to time works in every child of man, although it is true the generality of men stifle them as soon as possible, and after a while forget or at least deny that they ever had them at all. But we are at present concerned only with that salvation which the Apostle is directly speaking of, and this consists of two general parts, justification and sanctification. Justification is another word for pardon. It is the forgiveness of all our sins, and what is necessarily implied therein our acceptance with God, the price, whereby this hath been pro cured for us. Commonly termed the meratorious cause of our justification is the blood and righteousness of Christ, or, to express it a little more clearly, all that Christ hath done and suffered for us till he poured out his soul for the transgressors. The immediate effects of justification are the peace of God, a peace that passeth all understanding and rejoicing in hope of the glory of God, with joy unspeakable and full of glory. And at the same time that we are justified, yea, in that very moment, sanctification begins. In that instant we are born again, born from above, born of the Spirit. There is a real as well as a relative change. We are inwardly renewed by the power of God. We feel the love of God shed abroad in our heart by the Holy Ghost, which is given on to us, producing love to all mankind and more especially to the children of God, expelling the love of the world, the love of pleasure, of ease, of honor, of money, together with pride, anger, self, will, and every other evil temper, in a word, changing the earthly, sensual, devilish mind into the mind which was in Christ. Jesus. How naturally do those who experience such a change imagine that all sin is gone, that it is utterly rooted out of their heart and has no more any place therein? How easily do they draw that inference? I feel no sin, therefore I have none. It does not stir, therefore it does not exist. It has no motion, therefore it has no being. But it is seldom long before they are undeceived, finding sin was only suspended, not destroyed. Temptations return, and sin revives, showing it was but stunned before, not dead. They now feel two principles in themselves, plainly contrary to each other, the flesh lusting against the spirit, nature opposing the grace of God. They cannot deny that, although they still feel power to believe in Christ and to love God, and although His Spirit still witnesses with their spirits that they are children of God, yet they feel in themselves sometimes pride or self will, sometimes anger, or unbelief. They find one or more of these, frequently stirring in their heart, though not conquering, yet perhaps thrusting sore at them, that they may fall, But the Lord is their help. How exactly did Macarius fourteen hundred years ago. Describe the present experience of the children of God. The unskillful or unexperienced. When grace operates presently, imagine they have no more sin, whereas they that have discretion cannot deny that even we who have the grace of God may be molested. For we have often had instances of some among the brethren who have experienced such grace as to affirm that they had no sin in them. And yet after all, when they thought themselves entirely freed from it, the corruption that lurked within was stirred up anew, and they were well nigh burned up. From the time of our being born again, the gradual work of sanctification takes place. We are enabled by the spirit to mortify the deeds of the body of our evil nature. And as we are more and more dead to sin, we are more and more alive to God. We so on from grace to grace, while we are careful to abstain from all appearance of evil, and are zealous of good works, as we have opportunity doing good to all men. While we walk in all His ordinances blameless, therein worshiping Him in spirit and in truth, while we take up our cross and deny ourselves every pleasure that does not lead us to God. It is thus that we wait for our entire sanctification, for a full salvation from our sins, from pride, self, will anger, unbelief, or, as the Apostle expresses it, go on to perfection. But what is perfection? The word has various senses. Here it means perfect love. It is love excluding sin, love feeling the heart, taking up the whole capacity of the soul. It is love rejoicing evermore, praying without ceasing, in everything, giving thanks. But what is faith through which we are saved? This is the second point to be considered. Faith in general is defined by the Apostle a pragmaton elecchaus ou blepomenum, an evidence, a divine evidence. In conviction, the word means both of things not seen, not visible, not perceivable, either by or by any other of the external senses. It implies both a supernatural evidence of God and of the things of God, a kind of spiritual light exhibited to the soul, and a supernatural sight or perception thereof. Accordingly, the scripture speaks of God's giving, sometimes light, sometimes a power of discerning it. So, Saint Paul, God who commanded light to shine out of darkness, hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ. And elsewhere. The same apostle speaks of the eyes of our understanding being opened by this twofold operation of the Holy Spirit. Having the eyes of our soul both open and enlightened, we see the things which the natural eye hath not seen, neither the year heard. We have a prospect of the invisible things of God. We see the spiritual world, which is all around about us, and yet no more discerned by our natural faculty than if it had no being. And we see the eternal world piercing through the veil which hangs between time and eternity, clouds and darkness. Then rest upon it no more, but we already see the glory which shall be revealed. Taking the word in a more particular sense, faith is a divine evidence in conviction, not only that God was in Christ, reconciling the world unto himself, but also that Christ loved me and gave himself for me. It is by this faith whether we term it the essence, or rather a property thereof that we receive Christ, that we receive him in all his offices as our prophet, priest and king. It is by this that he is made of God unto us wisdom and righteousness and sanctification and redemption. But is this the faith of assurance or faith of adherents? This scripture mentions no such distinction. The apostle says, there is one faith and one hope of our calling, one Christian saving faith, as there is one Lord in whom we believe, and one God and Father of us all. And it is certain this faith necessarily implies an assurance, which is here only another word for evidence, it being hard to tell the difference between them. That Christ loved me and gave himself for me. For he that believeth with the true living faith, hath the witness in himself, the spirit, witnesseth with his spirit that he is a child of God, because he is a son God, hath sent forth the spirit of his son into his heart, crying abba Father, giving him an assurance that he is soul and a childlike confidence in him. But let it be observed that in the very nature of the thing, the assurance goes before the confidence. For a man cannot have a childlike confidence in God till he knows he is a child of God. Therefore, confidence, trust, reliance, adherents, or whatever else it be called, is not the first, as some have supposed, but the second branch or act of faith. It is by this faith we are saved, justified, and sanctified, taking that word in its highest sense. But how are we justified and sanctified by faith? This is our third head of inquiry. And this being the main point in question, and a point of no ordinary importance, it will not be improper to give it a more distinct and particular consideration. And first, how are we justified by faith? In what sense is this to be understood? I answer? Faith is the condition and the only condition of justification. It is the condition. None is justified but he that believes. Without faith, no man is justified, and it is the only condition. This alone is sufficient for justification. Every One that believes is justified, whatever else he has or has not. In other words, no man is justified till he believes. Every man, when he believes, is justified. But does not God command us to repent? Also yea, and to bring forth fruits meet for repentance, to cease, for instance, from doing evil and learn to do well. And is not both the one and the other of the utmost necessity, insomuch that if we willingly neglect either, we cannot reasonably expect to be justified at all. But if this be so, how can it be said that faith is the only condition of justification. God does undoubtedly command us both to repent and to bring forth fruits meet for repentance, which if we willingly neglect, we cannot reasonably expect to be justified at all. Therefore, both repentance and fruits meet for repentance are in some sense sense necessary to justification. But they are not necessary in the same sense with faith, nor in the same degree, not in the same degree. For those fruits are only necessary conditionally if there be time and opportunity for them. Otherwise a man may be justified without them, as was the thief upon the cross, if we may call him so. For a late writer has discovered that he was no thief, but a very honest and respectable person. But he cannot be justified without faith. This is impossible. Likewise, let a man have ever so much repentance or ever, so many of the fruits meet for repentance. Yet all this does not at all avail. He is not justified till he believes, but the moment he believes, with or without those fruits, yea, with more or less repentance, he is justified. Not in the same sense. For repentance and its fruits are only remotely necessary necessary in order to faith. Whereas faith is immediately necessary to justification. It remains that faith is the only condition which is immediately and approximately necessary to justification. But do you believe we are sanctified by faith? We know you believe that we are justified by faith, But do not you believe and accordingly teach that we are sanctified by our works? So it has been roundly and vehemently affirmed that these five and twenty years. But I have constantly declared just the contrary, and that in all manner of ways, I have continually testified, in private and in public, that we are sanctified as well as justified by faith. And indeed that one of those great truths does exceedingly illustrate the other. Exactly as we are justified by faith, so we are sanctified by faith. Faith is the condition and the only condition of sanctification, exactly as it is of justification. It is the condition. None is sanctified, but he that believes. Without faith, no man is sanctified, And it is the only condition. This alone is sufficient for sanctification. Every One that believes is sanctified, whatever else he has or has not. In other words, no man is sanctified till he believes. Every man, when he believes, is sanctified. But is there not a repentance consequent upon, as well as a repentance previous to justification. And is it not incumbent on all that are justified to be zealous of good works? Yea? Are not these so necessary that if a man willingly neglect him, he cannot reasonably expect that he shall ever be sanctified in the full sense that is perfected in love? Nay, can he grow at all in grace in the loving knowledge of our Lord Jesus Christ? Yea? Can he retain the grace which God has already given him? Can he continue in the faith which he has received? Or in the favor of God? Do not you yourself allow all this and continually assert it? But if this be so, how can it be said that faith is the only condition of sanctification. I do allow all this and continually maintain it as the truth of God. I allow there is a repentance consequent upon as well as a repentance previous two justification. It is incumbent on all that are justified to be zealous of good works. And they are so necessary that if a man willingly neglect them, he cannot reasonably expect that he shall ever be sanctified. He cannot grow in grace in the image of God, the mind which was in Christ Jesus. Nay, he cannot retain the grace he has received. He cannot continue in faith or in the favor of God. What is the inference we must draw here from? Why that both repentance rightly understood, and the practice of all good works works of piety, as well as works of mercy, now properly so called, since they spring from faith, are in some sense necessary to sanctification. I say repentance rightly understood, for this must not be confounded with the former repentance. The repentance consequent upon justification is widely different from that which is anticidant to it. This implies no guilt, no sense of condemnation, no consciousness of the wrath of God. It does not suppose any doubt of the favor of God, or any fear that hath torment. It is properly a conviction brought by the Holy Ghost of the sin which still remains in our heart, of the Phronima sarcos, the carnal mind, which does still remain as our Church, speaks even in them that are regenerate, although it does no longer reign, it has not now dominion over them. It is a conviction of our proneness to evil, of an heart bent to backsliding, of the still continuing tendency of the flesh to lust against the spirit. Unless we continually watch and pray, it lusteth to pride, sometimes to anger, sometimes to love of the world, love of ease, love of honor, or love of pleasure, more than of God. It is a conviction of the tendency of our heart to self will, to atheism or idolatry, and above all to unbelief, whereby, in a thousand ways and under a thousand pretenses, we are ever departing more or less from the Living God. With this conviction of the sin remaining in our hearts. There is joined a clear conviction of the sin remaining in our lives, still cleaving to all our words and actions. In the best of these, we now discern a mixture of evil, either in the spirit, the matter, or the manner of them, something that could not endure the righteous judgment of God. Where he extremed to mark what is done amiss, where we least suspected it, we find a taint of pride or self will, of unbelief or idolatry, so that we are now more ashamed of our best duties than formerly of our worst sins. And hence we cannot but feel that these are so far from having anything meritorious in them, yea, so far from being able to stand in the sight of the divine justice, that for those also we should be guilty before God, were it not for the blood of the Covenant. Experience shows that, together with this conviction of sin remaining in our hearts and cleaving to all our words and actions, as well as the guilt which on account thereof we should incur were we not continually sprinkled with the atoning blood, one thing more is implied in this repentance, namely a conviction of our helplessness, of our utter inability to think one good thought or to form one good desire, and much more, to speak one word, to write, or to perform one good action. But through His free, almighty grace, first preventing us and then accompanying us every moment. But what good works are those the practice of which you affirm to be necessary to sanctification. First all works of piety, such as public prayer, family prayer, and praying in our closet, receiving the supper of the Lord, searching the scriptures by hearing, reading, meditating, and using such a measure of fasting or abstinence as our bodily health allows. Secondly, all works of mercy, whether they relate to the bodies or souls of men, such as feeding the hungry, clothing the naked, entertaining the stranger, visiting those that are in prison or sick or variously afflicted, such as the Endeavoring to instruct the ignorant, to awaken the stupid sinner, to quicken the lukewarm, to confirm the wavering, to comfort the feeble minded, to succor the tempted, or contribute in any manner to the saving of souls from death. This is the repentance, and these the fruits eat for repentance, which are necessary to full sanctification. This is the way wherein God hath appointed his children to wait for complete salvation. Hence may appear the extreme mischievousness of that seemingly innocent opinion that there is no sin in a believer, that all sin is destroyed root and branch. The moment a man is justified. By totally preventing that repentance, it quite blocks up the way to sanctification. There is no place for repentance in him who believes there is no sin, either in his life or heart. Consequently, there is no place for his being perfected in love, to which that repentance is indispensably necessary. Hence, it may likewise appear that there is no possible danger in thus expecting full salvation. For suppose we were mistaken, Suppose no such blessing ever was or can be attained, Yet we lose nothing. Nay, that very expectation quickens us in using all the teal us which God has given us, yea, in improving them all, so that when our Lord cometh, he will receive his own with increase but to return. Though it be allowed that both this repentance and its fruits are necessary to full salvation, yet they are not necessary, either in the same sense with faith, or in the same degree. Not in the same degree. For these fruits are only necessary conditionally if there be time and opportunity for them. Otherwise a man may be sanctified without them, but he cannot be sanctified without faith. Likewise, let a man have ever so much of this repentance, or ever so many good works, Yet all this does not at all avail. He is not sanctified till he believes. But the moment he believes, with or without those fruits, yea, with more or less of this repentance, he is sanctified, not in the same sense. For this repentance and these fruits are only remotely necessary, necessary in order to the continuance of his faith, as well as the increase of it. Whereas faith is immediately and directly necessary to sanctification, it remains that faith is the only condition which is immediately and proximately necessary to sanctification. But what is that faith? Whereby we are sanctified save from sin and perfected in love. It is a divine evidence in conviction. First, that God hath promised it in the Holy Scripture. Till we are thoroughly satisfied of this, there is no moving one step further, And one would imagine there needed not one word more to satisfy a reasonable man of this than the ancient promise. Then will I circumcise thy heart and the heart of thy seed to love the Lord, thy God with all thy heart, and with all thy soul, and with all thy mind. How clearly does this express the being perfected in love? How strongly imply the being saved from all sin? For as long as love takes up the whole heart, what room is there for sin? Therein it is a divine evidence in conviction. Secondly, that what God hath promised he is able to perform. Admitting therefore that with men it is impossible to bring a clean thing out of an unclean, to purify the heart from all sin, and to till it with all holiness, yet this creates no difficulty in the case, seeing with God all things are possible. And surely no one ever imagine it was possible to any power less than that of the Almighty. But if God speaks, it shall be done, God saith, let there be light, and there is light. It is thirdly a divine evidence and conviction that He is able and willing to do it now, and why not is not a moment to him the same as a thousand years. He cannot want more time to accomplish whatever it is his will, and he cannot want or stay for any more worthiness or fitness in the persons he is pleased to honor. We may therefore boldly say, at any point of time, now is the day of salvation. Today, if you will hear his voice, harden not your hearts. Behold, all things are now ready. Come on to the marriage to this confidence that God is both able and willing to sanctify us. Now there needs to be added one thing more, a divine evidence and conviction that He do with it in that hour. It is done. God says to the inmost soul, according to thy faith, be it unto thee. Then the soul is pure from every spot of sin. It is clean from all unrighteousness. The believer then experiences the deep meaning of those solemn words. If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ, his son clensest Us from all sin. But does God work this great work in the soul gradually or instantaneously? Perhaps it may be gradually wrought in some I mean in this sense, they do not advert to the particular moment wherein sin ceases to be. But it is infinitely desirable, were it the will of God that it should be done instantaneously, that the Lord should destroy sin by the breath of his mouth in a moment, in the twinkling of an eye. And so he generally does, a plain fact of which there is evidence enough to satisfy any unprejudiced person. Thou therefore, look for it every moment, look for it in the way above described, and all those good works whereunto thou art created a you in Christ Jesus. There in then no danger. You can be no worse if you are no better for that expectation. For were you to be disappointed of your hope, still you lose nothing. But you shall not be disappointed of your hope. It will come and will not tarry. Look for it then, every day, every hour, every moment, why not this hour, this moment. Certainly you may look for it now if you believe it is by faith, and by this token you may surely know whether you seek it by faith or by works. If by works you want something to be done first before you are sanctified, you think I must first be or do thus or thus, then you are seeking it by works onto this day. If you seek it by faith, you may expect it as you are, and expect it now. It is of importance to observe that there is an inseparable connection between these three points, expected by faith, expected as you are, and expect it now. To deny one of them is to deny them all. To allow one is to allow them all. Do you believe we are sanctified by faith? Be true then to your principle, and look for this blessing just as you are, neither better nor worse as a poor sinner that has still nothing to pay, nothing to plead. But Christ died. And if you look for it as you are, then expect it. Now stay for nothing? Why should you? Christ is ready, and he is all you want. He is waiting for you. He is at the door. Let your inmost soul cry out, come in come in thou heavenly guest, Nor hence again remove, but sup with me, and let the feast be everlasting love. End of Section forty four