Part 9

In the former of these answers, we have an account of then demerit of sin; in the latter, we have the character and disposition of those who have ground to conclude that they shall be delivered from the wrath and curse of God due to it. We have already considered one sin as greater than another, by reason of several circumstances that tend to enhance the guilt of those who commit them: Nevertheless, there is no sin so small but it has this aggravation in it, that it is a violation of the law of God, and is opposite to his holiness; and therefore it cannot but render the sinner guilty in his sight; and guilt is that whereby a person is liable to suffer punishment in proportion to the offence committed: Therefore it follows, that there is no ground for that distinction which the Papists make between _mortal_ and _venial_ sins; whereof the former, they suppose, deserves the wrath and curse of God both in this and another world; but as for the latter, namely, _venial_ sins, they conclude that they may be atoned for by human satisfactions, or penances; and that they are, in their own nature, so small, that they do not deserve eternal punishment. This is an opinion highly derogatory to the glory of God, and opens a door to licentiousness, in a variety of instances; the contrary to which, is contained in the answer we are now explaining.

For the understanding whereof, let it be considered; that it is one thing for a sin to deserve the wrath and curse of God, and another thing for the sinner to be liable and exposed to it. The former of these arises from the heinous nature of sin, and is inseparable from it; the latter is inconsistent with a justified state. Nothing can take away the guilt of sin, but the atonement made by Christ; and that forgiveness or freedom from condemnation, which God is pleased to bestow as the consequence thereof, Rom. viii. 1, 33. It is this that discharges a believer from a liableness to the wrath and curse of God. Though one sin be greater than another, by reason of various circumstances that attend, or are contained in it, as was observed under the last answer: yet the least sin must be concluded to be objectively infinite, as it is committed against a God of infinite perfection, since all offences are great in proportion to the dignity of the person against whom they are committed. Thus the same sin that is committed against an inferior, or an equal, which deserves a less degree of punishment, if it be committed against a king, may be so circumstanced, as that it will be deemed a capital offence, and render the criminal guilty of high treason; though, at the same time, no real injury is done to, but only attempted against him. In like manner we must conclude, that though it be out of our own power to injure or detract from the essential glory of the great God; yet every offence committed against him is great, in proportion to his infinite excellency; and is therefore said to deserve his wrath and curse. Wrath or anger, when applied to God, is not to be considered as a passion in him, as it is in men; but denotes his will to punish sin committed, which takes its first rise from the holiness of his nature, which is infinitely opposite to it. And the degree of punishment that he designs to inflict, is contained in his law; which, as it denounces threatnings against those who violate it, the sinner is hereby said to be exposed to the curse or condemning sentence thereof, agreeably to the rules of justice, and the nature of the offence. This is what we are to understand, in this answer, by sin’s deserving the wrath and curse of God.

And this is farther considered, as what extends itself to this life, and that which is to come. Punishments inflicted in this life, are but the beginning of miseries; but they are sometimes inexpressibly great, as the Psalmist says, _Who knoweth the power of thine anger? even according to thy fear, so is thy wrath_, Psal. xc. 11. Sometimes there is but a very short interval between sin and the punishment; as in the case of Nadab and Abihu, Korah, and his company, Achan, and many others; whereas, at other times, it is long deferred; nevertheless, it will fall with great weight, at last, on the offender. Thus God sometimes punishes the sin of youth in old age; and when a greater degree of guilt has been contracted, writes bitter things against them, Job xiii. 26. But the greatest degree of punishment is reserved for sinners in another world; which is styled _the wrath to come_, 1 Thess. i. 10. But these things having been insisted on in some foregoing answers[15], we shall add no more on that head; but proceed to what is farther observed, viz. that this punishment cannot be expiated any otherwise than by the blood of Christ. This is fitly inserted after the account we have had of man’s liableness to the wrath of God, by reason of sin: for when we have an afflicting sense of the guilt we have exposed ourselves to, nothing else will afford us relief.

The next thing to be considered is, how it may be removed, or by what means the justice of God may be satisfied, and an atonement made for sin. This is said to be done no other way but by the blood of Christ, as has been considered elsewhere, under a foregoing answer; in which we endeavoured to prove the necessity of Christ’s making satisfaction, and the price that he paid in order thereto[16]. We have also considered the fruits and effects thereof, as it has a tendency to remove the guilt of sin, and procure for us a right to eternal life:[17] Therefore, we shall pass over the consideration thereof in this place; only we may observe, that, since this can be brought about by no other means but Christ’s satisfaction; it is not inconsistent with what is contained in the following words, if rightly understood by us, to assert that God requires of us, repentance, faith, and a diligent attendance on the outward means of grace; though we must not conclude them to be the procuring cause of our justification, or a means to expiate sin. They are certainly very much unacquainted with the way of salvation by Christ, as well as the great defects of their repentance and faith, who suppose, that God is hereby induced to pardon our sins, or deliver us from the wrath we have deserved thereby; nevertheless, we are not to think, that impenitent unbelieving sinners have a right to determine that they are in a justified state, or have ground to claim an interest in the benefits of Christ’s redemption. Therefore, these graces are necessary to evince our interest in what he has done and suffered for us, and they are inseparably connected with salvation; though they do not give us a right and title to eternal life, as Christ’s righteousness doth. We have, in two foregoing answers, given a particular account of repentance and faith. Concerning repentance, we have observed, that it is a special saving grace, wrought in us by the Holy Spirit, and have shewn in what way he works it; and also the difference between legal and evangelical repentance, as the former is often found in those who are destitute of the latter. We have considered the various acts of repentance unto life[18]; what the objects and acts of saving faith are; and how it differs from that which is not so; and the use of this grace, in the whole conduct of our lives, and how it gives life and vigour to all other graces, and enables us to perform duties in a right manner[19]. Therefore we shall not insist on this subject at present, but only speak of repentance and faith as means appointed by God, in order to our attaining compleat salvation.

The means conducive hereunto, are either internal or external; the former of these are inseparably connected with salvation; so that _none_, who repent and _believe, shall perish_, John iii. 16. These graces, together with all others, that accompany or flow from them, are the fruits and effects of Christ’s mediation; and therefore they are sometimes called saving graces. As they are wrought in the hearts of believers, and have a reference to salvation; they may be truly styled internal means of salvation; and, as such, they are distinguished from those outward and ordinary means of grace, by which God is pleased to work them. And these are the ordinances which we are diligently to attend on, in hopes of attaining those graces under them, till God is pleased to give success to our endeavours, and work grace under these means; the efficacy whereof, is wholly owing to his power, and is to be resolved into his sovereign will.

This may be fitly illustrated by what is said concerning the poor, _impotent_, _blind_, _halt_, and _withered_ persons, _waiting_ at the _pool of Bethesda_, for the _angels troubling the water_; after which, he that _first stepped in, was made whole_, John v. 2-4. Nevertheless, we do not find that every one who waited there embraced the first opportunity, and received a cure; for some were obliged to wait many years; and if they were made whole at last, they had no reason to think their labour lost. This may be applied to those who have the means of grace. Many sit under them who receive no saving advantage thereby, till God is pleased, in his accepted time, to work those graces which render these ordinances effectual to salvation. This blessed success attending them, is from God; he could, indeed, save his people without them, as he converted Paul, when going to Damascus, with a design to persecute the church there; being not only unacquainted with, but prejudiced against the means of grace. But this is not God’s ordinary method. He has put an honour on his own institutions, so as to render it necessary for us to pray, wait and hope for saving blessings, in attending on them. Thus when he promises to _put his Spirit_ within his people, and _cause them walk in his statutes_, he adds; yet _for this will I be enquired of by the house of Israel, to do it for them_, Ezek. xxxvi. 27, 37. accordingly we are commanded to _seek the Lord while he may be found, and to call upon him while he is near_, Isa. lv. 6. Hereby we testify our approbation of that method which he has ordained for the application of redemption; and by our perseverance therein, as determining not to leave off waiting till we have obtained the blessing expected, we proclaim the valuableness thereof, and subscribe to the sovereignty of God, in dispensing those blessings to his people, which they stand in need of, as well as pray and hope for them in his own time and way. Thus we are to wait on the means of grace.

And it is farther observed, that this is to be done with diligence; not in a careless and indifferent manner, as though we neither expected nor desired much advantage from them. This implies in it an embracing every opportunity, and observing those special seasons, in which God is pleased, in his gospel, to hold forth the golden sceptre of grace; as also our having earnest desires and raised expectations of obtaining that grace from him which he encourages us to wait and hope for[20]. Which leads us to speak particularly concerning those outward means, as contained in the following answer.

Footnote 15:

_See Vol. II. Quest. XXVIII, XXIX, and Vol. III. Quest. LXXXIX._

Footnote 16:

_See Vol. II. Quest. XLIV. Page 273-290._

Footnote 17:

_See Quest. LXX, LXXI. Vol. III. p. 66-96. and what was said under those answers, to explain the doctrine of justification._

Footnote 18:

_See Quest. LXXVI. Vol. III. p. 166._

Footnote 19:

_See Quest. LXXII., LXXIII. Vol. III. p. 98._

Footnote 20:

To affect to honour the mercy of God, by supposing this is sufficient for all our sins, however persevered in, is to disparage his truth which has proposed terms of mercy, connected our salvation with them, and pronounced them exclusive. It is to imagine that Deity shall change his purposes; it is an affront to his wisdom to suppose that after he has placed us in a state of probation and made us accountable, no retribution should be made. It indicates insincerity, and not a real regard for the divine glory, to set up such a substitute for the gospel scheme of salvation.

To excuse sin by alleging our impotency to good, is disingenuous; because the party can be conscious of no obstacle, unless his own inclinations to evil can be so denominated. This excuse casts the blame on God. To persist in sin under such pretences, is _to do evil that good may come_, which, the Apostle of the Gentiles declares renders condemnation just; it is to sin _that grace may abound_.

To defer the acceptation of offered mercy, and put off the work of repentance, is unwise, as it is heaping sorrows against the day of bitterness; it is imprudent, because it is to remain at enmity with Him upon whom we depend, and to be liable at every moment of this uncertain life to be involved in everlasting despair. It is evidence of a very sordid mind to prefer the base gratifications of the senses, to the refined pleasures of virtue, and the beauty, peace, and comforts of holiness.

If the procrastination proceed from a dread of the labour of acquiring the knowledge of the truth, this will be increased by every hour’s delay, as the mind becomes thereby the less susceptible of religious impressions. The time in which the work should be accomplished also becomes the shorter; like a traveler, who has mistaken his course, the impenitent has every step to tread back again, and his time is proportionally curtailed. The truths of natural science flatter our pride and ambition, but those of religion humble and crucify them; the latter, being opposed to the carnal mind, disgust; if such disgust produce a delay of conversion, the truths which have once excited such aversion will be more likely afterwards to do it, because the mind by once having rejected them has become more sensual, and opposed to moral good.

The cares and business of life not merely pre-occupy the mind, and exclude the thoughts of religion, but augment our addictedness to earthly objects, and render progressively the mind more insensible to lessons of piety. In old age avarice or sensuality are often at the highest pitch; the man has become more impatient and irritable, tenacious even of his errours, and averse to changes, no change can be looked for but the great one, when the messenger arrives, who brings a scythe in his hand.

To defer conversion till death, that its terrors may dissolve the charms of the world, besides the hazard of surprise, is unreasonable, as it supposes mercy when we have persisted in rebellion as long as we can; it is to expect that God’s Spirit shrill always strive with man; it is highly presumptuous; and it exposes also to self-deception, as religion in that late hour must be the effect of necessity, and destitute of the fruits and proofs of holiness.

Quest. CLIV.

QUEST. CLIV. _What are the outward means whereby Christ communicates to us the benefits of his mediation?_

ANSW. The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are, all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.

In explaining this answer, we shall consider,

I. What we are to understand by the ordinances, which are here styled outward and ordinary means of grace. The first idea contained in them is, that they are religious duties, prescribed by God, as an instituted method, in which he will be worshipped by his creatures; but that which more especially denominates them to be ordinances, is, the promise which he has annexed to them of his special presence, and the encouragement that he has given to his people in attending on them, to hope for those blessings that accompany salvation. As God works grace by, and under them, they are called means of grace; and because he seldom works grace without first inclining persons to attend on him therein, and wait for his salvation; therefore they are called the ordinary means of grace; and because they have not in themselves a tendency to work grace, without the inward and powerful influences of the Holy Spirit, accompanying them, they are distinguished from it, and accordingly styled the outward means of grace.

That which may be observed concerning the ordinances as thus described, is,

1. That they may be engaged in, pursuant to a divine appointment; therefore no creature hath a warrant to enjoin any modes of worship, pretending that this will be acceptable, or well-pleasing to God; since he alone, who is the object of worship, has a right to prescribe the way in which he will be worshipped. To do this would be an instance of profaneness and bold presumption; and the worship performed pursuant thereunto would be _in vain_; as our Saviour says concerning that which has no higher a sanction than _the commandments of men_, Matt. xv. 9. and whatever pretence of religion there may be therein, God looks upon such worshippers as well as those whose prescriptions they follow herein, with the utmost contempt, and will punish them for, rather than encourage them in it. Thus the prophet reproves Israel, as being guilty of defection from God, who engaged in that worship which he had not ordained, when he says, _The statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels, that I should make thee a desolation, and the inhabitants thereof an hissing. Therefore shall ye bear the reproach of my people_, Mic. vi. 16. And Jeroboam is often branded with this character, that _he made Israel to sin_, for instituting ordinances of divine worship, and _setting up calves in Dan and Bethel, making an house of high places, and priests of the lowest of the people_, and appointing sacred times, in which they should perform this worship; all which were of his own devising, and became a snare to the people, Exod. xx. 24. It is certain, that such appointments cannot be reckoned means of grace, or pledges of God’s presence; and it would redound to his dishonour, should he be obliged to communicate the benefits of Christ’s redemption hereby, to any who, (under a pretence of worshipping him in a way of their own devising,) offer the highest affront to him.

2. If God is pleased to reveal his will concerning the way in which we are to worship him, and hope for his presence, it is our indispensable duty to comply with it, and implore his acceptance of us herein; and be importunate with him, that he would put a glory on his own institutions, and grant us his special presence and grace, that we may be enabled to perform whatever duty he enjoins, in such a manner, that the most valuable ends may be answered, and our spiritual edification and salvation promoted thereby.

3. Though we consider the ordinances as instituted means of grace; yet, a bare attendance on them will not, of itself, confer grace, as is very evident from the declining state of religion, in those who engage in the external part of it, and attend upon all the ordinances of God’s appointment, and yet remain destitute of saving grace; who are stupid under the awakening calls of the gospel, and regard not the invitations given therein, to adhere stedfastly to Jesus Christ, whom in words they profess to own, though in works they deny him. This is a convincing evidence, that it is God alone, who appointed those ordinances, that can make them effectual to salvation. Thus concerning the nature of an ordinance, and in what respect it may be called an outward and ordinary means of grace. We are now,

II. To consider what are those ordinances by which Christ communicates to us the benefits of his mediation. These may be considered,

1. As engaged in by particular persons, as subservient to their spiritual welfare, in order to the beginning or carrying on the work of grace in their souls; such as meditation about divine subjects, self-examination, and all other duties, which are performed by them in their private retirement, in hope of having communion with God therein. Or,

2. There are other ordinances which God has given to worshipping assemblies, which are founded in that general promise, _In all places where I record my name, I will come unto thee, and I will bless thee_, Exod. xx. 24. Those mentioned in this answer, are the words, sacraments and prayer; of which the sacraments are particularly given to the churches; the word and prayer, to all who are favoured with the gospel-dispensation. And to these we may add, singing the praises of God; which, though it be not particularly mentioned in this answer, is, nevertheless, a duty wherein we may expect to meet with his presence and blessing; and accordingly is an ordinance which God makes effectual to promote our salvation. Therefore, before we enter on the subject-matter of the following answers, we shall speak something concerning this duty, as an ordinance which he has instituted; together with the way and manner in which it is to be performed. And,

(1.) We may enquire what ground we have to reckon it among the ordinances of God. This must not be taken for granted, but proved; because there are many who deny it to be so. That it was an ordinance enjoined to, and practised by the church, under the Old Testament-dispensation, appears from the many songs and psalms given, by divine inspiration, to be used by the church, in their solemn acts of worship; some of which were not only sung by particular persons; but the whole church is represented as joining therein with united voices. Thus when Pharaoh’s host was drowned in the red sea, it is said, _Moses and the children of Israel sang_ the song that was given by divine inspiration for that purpose, contained in Exod. xv. And when he was inspired with that song, in Deut. xxxii. he was commanded, in chap. xxxi. _to write it for them, and teach it to them, and put it in their mouths_; that they might sing it in their public worship; which he did accordingly, ver. 22. And from the days of David, when public worship was more settled than it had been before; and many things relating to the order, beauty and harmony thereof, brought into the church by divine direction, then there was an order of men called _Singers_, who were to preside over, and set forward the work. And there was also a book of psalms, given by divine inspiration, for the use of the church therein, that they might not be at a loss as to the subject-matter of praise in this ordinance; as may be inferred from the style thereof, the words being often put in the plural number; which argues, that they were to be sung, not by one person in the church, but by the whole congregation, in their solemn and public acts of worship; and accordingly we often find the whole multitude of them exhorted to sing the praises of God. Thus it is said in Psal. xxx. 4. _Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness._ And elsewhere, _Sing aloud unto God our strength. Make a joyful noise unto the God of Jacob. Take a psalm_, &c. _For this was a statute for Israel, and a law of the God of Jacob_, Psal. lxxxi. 1, 2, 3, 4. And sometimes the church are represented as exciting one another to this duty. Thus it is said, _O come let us sing unto the Lord; let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms_, Psal. xcv. 1, 2.