I. What is salvation?
II. What is that faith whereby we are saved, and
III. How we are saved by it?
I. 1. And, first, let us enquire, 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, put this beyond
all question. _Ye_ are _saved_. It is not something at a distance: it
is a present thing; a blessing, which through the free mercy of God, ye
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.
2. 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 _inlighteneth every
one that cometh into the world, shewing_ 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 awhile forget, or at least deny, that ever they
had them at all.
3. 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 procured for us, (commonly
termed the _meritorious 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
a _rejoicing in_ hope _of the glory of God_, with joy _unspeakable and
full of glory_.
4. 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 unto
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 honour, 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_.
5. 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_.
6. But it is seldom long, before they are undeceived, finding sin was
only suspended, not destroyed. Temptations return and sin revives,
shewing 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_: yea, perhaps, _thrusting sore at them, that they_ may
_fail: but the Lord is_ their _help_.
7. How exactly did _Macarius_, fourteen hundred years ago, describe
the present experience of the children of God? “The unskilful (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 again.――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 burnt
up.”
8. 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 go 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
worshipping him in spirit and in truth: while we take up our cross, and
deny ourselves every pleasure, that does not lead us to God.
9. It is thus that we wait for entire sanctification, for a full
salvation from all 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 filling the heart, taking up the whole
capacity of the soul. It is love _rejoicing evermore, praying without
ceasing, in every thing giving thanks_.
II. But what is that _faith_ through _which we are saved_? This is the
second point to be considered.
1. Faith in general is defined by the apostle ♦Ἔλεγχος πραγμάτων οὐ
βλεπομένων _An evidence_, a divine _evidence and conviction_ (the word
means both) _of things not seen_: not visible, not perceivable either
by sight, 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 St. _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 _opened_
and _enlightened_, we see the things which the natural _eye hath not
seen, neither the ear heard_. We have a prospect of the invisible
things of God: we see the _spiritual world_, which is all round about
us, and yet no more discerned by our natural faculties, 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.
2. Taking the word in a more particular sense, faith is a divine
evidence and 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_.
3. “But is this the _faith of assurance_, or _faith of adherence_?” The
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 so, and a child-like 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 child-like confidence in
God, till he knows, he is a child of God. Therefore confidence, trust,
reliance, adherence, or whatever else it be called, is not the first,
as some have supposed, but the second branch or act of faith.
4. 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 enquiry. 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.
III. 1. 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.
2. “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 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_ and _directly_ necessary to
justification. It remains, that faith is the only condition, which is
_immediately_ and _proximately_ necessary to justification.
3. “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, for 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 the one of those great truths does exceedingly
illustrate the other. Exactly as we are justified by faith, so are we
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.
4. “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 them, 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 favour 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?”
5. 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 to justification. It is incumbent on all that
are justified, to be zealous of good works. And these 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 favour
of God.
What is the inference we must draw herefrom? 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.
6. 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 antecedent 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 favour of God,
or any _fear that hath torment_. It is properly a conviction wrought by
the Holy Ghost, of the _sin_ which still _remains_ in our heart, of the
φρόνημα σαρκός· _the carnal mind_, which “does still _remain_,” as our
church speaks, “even in them that are regenerate:” altho’ 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_.
Sometimes, unless we continually watch and pray, it lusteth to pride,
sometimes to anger, sometimes to love of the world, love of ease, love
of honour, 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
pretences, we are ever _departing_, more or less, _from the living_ God.
7. 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, were he _extreme 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 any thing meritorious in them, yea so far from
being able to stand, in sight of the divine justice, that for those
also we should be guilty before God, were it not for the blood of the
covenant.
8. Experience shews, that together with the 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 aright, or to perform one good
action, but thro’ his free, almighty grace first preventing us, and
then accompanying us every moment.
9. “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.
10. Secondly, All works of mercy, whether they relate to the bodies
or souls of men: such as feeding the hungry, cloathing the naked,
entertaining the stranger, visiting those that are in prison, or
sick, or variously-afflicted: such as the endeavouring to instruct
the ignorant, to awaken the stupid sinner, to quicken the lukewarm,
to confirm the wavering, to comfort the feeble-minded, to succour the
tempted, or contribute in any manner to the saving of souls from death.
This is the repentance, and these the fruits meet for repentance, which
are necessary to full sanctification. This is the way wherein God hath
appointed his children to wait for compleat salvation.
11. 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.
12. 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 talents which God
has given us; yea, in improving them all, so that when our Lord cometh,
he will _receive_ his _own with increase_.
13. But to return. Tho’ 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.
14. “But what is that faith whereby we are sanctified, saved from
sin and perfected in love?” It is a divine evidence and conviction,
1. That God hath promised it in the holy scripture. Till we are
throughly 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 your_
God _with all your heart, and with all your soul_. 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?
15. It is a divine evidence and 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 fill it with all holiness, yet
this creates no difficulty in the case, seeing _with_ God _all things
are possible_. And surely no one ever imagined 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_.
16. 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 is his will. And he cannot want or stay for any more
_worthiness_ or _fitness_ in the persons he is pleased to honour. We
may therefore boldly say, at any point of time, _Now is the day of
salvation_. To-day, _if ye will hear his voice, harden not your hearts.
Behold! All things are now ready! Come unto the marriage!_
17. 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 doth_ 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 cleanseth us from
all sin_.
18. “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; in all those
_good works_ whereunto thou art _created anew in Christ Jesus_. There
is 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
unto this day. If you seek it by faith, you may expect it _as you are_:
and if as you are, then expect it now. It is of importance to observe,
that there is an inseparable connexion between these three points,
expect it _by faith_, expect it _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.”