Gospel Truth Stated and Vindicated, Chapter 10
CHAP. X. Of the Free Offer of Christ to Sinners, and of Preparatory Qualifications.
TRUTH. CHrist is freely offered to be a Head and Saviour to the vilest Sinners, who will knowingly assent to the Truth of the Gospel, and from a Conviction of their Sin and Misery out of Christ, are humbled, and truly willing to renounce all their Idols and Sins; denying their own carnal Self and Merits, and accept of Christ as offered in the Gospel; relying on him alone for Justification, Sanctification, and Eternal Life.
Reader, Observe, 1. Christ is freely offered to the vilest Sinners, for their acceptance of him according to the Gospel. 2. He is not offered so, as if any Sinner might have a Saving Interest in him, till they are willing to deny themselves, renounce all Sins and Idols; and do accept of, and rely on him as a full Saviour, according to the Terms of the Gospel. There cannot be an Acceptance of Christ, without a Renouncing of Sin and Idols, and Denying carnal Self, and our own Merits, as Opposites to him: And on the other hand, to renounce Sin and Idols, and deny our selves, will not avail us, without an acceptance of Christ, and relianceon him. 3. I mention some things that are antecedently necessary to our renouncing of Sin and Idols, and to our acceptance of, and reliance on Christ; as Knowledge, Assent, Conviction of Sin and Misery, and some Humblings of Soul, which must attend all true Convictions: These are Preparatory Qualifications; not that an Interest in Christ always follows these, but they dispose the Soul to a hearty acceptance of Christ, in opposition to all rival Opposites, and are necessary thereto in some degree. 4. The declared Design of the Offers of Christ to Sinners, is, That they may be thus willing to accept of Christ, and so partake of an Interest in him.
ERROUR. Christ is offered to Blasphemers, Murtherers, and the worst of Sinners; that they remaining ignorant, unconvinced, unhumbled, and resolved in their purpose to continue such, they may be assured they have a full Interest in Christ; and this by only concluding in their own Minds upon this Offer, That Christ is theirs.
Proved that this is Dr. Crisp's Opinion.
I need give no Proof of it but this; That it's a declared Point, which he oft strives to prove, That all the Elect are actually united to Christ before they Believe, yea, before they are Born; as you'll see in the next Chapter. So that all the design of these Offers, is only to manifest to Men, That Christ was theirs before; as he tells us, p. 100. Is not Unbelief a Bar to have a part in Christ? He Answers; It is a Bar to hinder the manifestation of Christ in the Spirit; but it is not a Bar to hinder one from having a part in Christ.
Obj. But the Doctor seems to insist on Mens coming to Christ, and closing with him; as p. 206. No Consideration in the world can so aggravate a Man's Condition, would he make his condition as bad as the Devils themselves; yet if there be but a Coming, there can be no Consideration, in the highest pitch of sinfulness, for Christ to reject him. And p. 202. Whatever thou art, suppose a Drunkard, a Whoremaster, a Swearer, a Blasphemer, a Mad-man in Iniquity; couldst thou but Come to Christ, I say, Come, only Come, it is no matter if there be no Alteration in the world in thee when thou dost come to Christ.
A. 1. But Coming, or Believing, is no other, in the Doctor's Judgment, than an Inward Persuasion or Concluding that Christ is ours: And this is not in order to an Interest, but to our Knowing it.
P. 106. The Dr. saith, I must tell you, There is no better way to know your Portion in Christ, than upon the general tender of the Gospel, to conclude absolutely, he is yours, &c. Say to your selves, (and let not this be contradicted, seeing Christ hath reached out himself to Sinners as Sinners,). My part is as good as any Man's: Set down thy rest here; question it not, but believe it, &c. Venture thy Soul upon it, without seeking for further Security. But some will say, He doth not belong to me. Why not to thee? he belongs to Sinners, as Sinners; and if there be no worse than Sinfulness, Rebellion and Enmity in thee, he belongs to thee, as well as to any in the World.
A. 2. Not Believing, or not Coming to Christ, is nothing with the Doctor; but not Concluding within one's self that Christ is mine.
Pag 203. It would be welcome to them to be certainly satisfied that his Blood is their Ransom, and that their Sins are blotted out thereby; but they dare not yet close with Christ, they dare not set up their rest there, they dare not sit down with any such Conclusion, but still there is something or other that remains, that must be removed out of the way before they can make this certain Conclusion, Christ is their Christ. Now my Errand is to this sort of People, whose hearts tell them, If it could clearly appear, that without danger to them, they may say Christ is their Salvation, and sit down with this, &c. but they dare not, something or other is wanting, they dare not lay hold on Christ, and it's Presumption for them to sit down satisfied that Christ is their Christ. See p. 36, 44, 432, 490.
Wherein the Difference is not.
1. It is not, Whether there is in Christ a sufficiency of Merit and Grace to save the worst of Sinners? 2. Nor, Whether Christ is offered to the worst Sinners, if they will accept of him on the Terms of the Gospel? 3. Nor, Whether the worst Sinners are often the Objects of God's Effectual Calling, in order to an Interest in Christ? 4. Nor, Whether there may not be Knowledge, Assent, Convictions, Humblings, and feigned Resolves, and yet a Soul fail of an Interest in Christ, for want of true Conversion, though they are hopeful Signs? All these I affirm. 5. Nor, Whether the degrees of Convictions and Humblings be equal in all? This I deny. 6. Nor, Whether Preparatory Qualifications do merit True Grace? Yea Or Faith or Repentance do merit an Interest in Christ? This I deny, and say, That their whole Use depends on Christ's Ordination. 7. Nor, Whether a Soul may neglect to accept of Christ as Prophet Priest and King, because they feel not that degree of these Humblings and Convictions which they desire and expect? This I deny. 8. Nor, Whether these Preparatory Qualifications be the Work of the Spirit by Common Grace? This I affirm. 9. Nor, Whether their immediate Influence be to prepare the Soul for a true consenting Acceptance, which they are hereby less averse to, and more disposed for? This I affirm; though Dr. Owen adds, No Man that wants these, is a Subject capable of Justification. See Treat. of Justif. p. 109.
Wherein the real Difference is.
1. Whe…her Coming to Christ, is an Inward Persuasion that Christ is mine? This the Doctor affirms, and I deny. Of which see Chap. IX. Of Saving Faith.
2. Whether Christ is offered to Sinners, with a design that they may conclude they have a Saving Interest in him, before they are regenerated by the Spirit, and savingly believe? This the Doctor affirms, and I deny.
3. Whether the Soul of a Sinner, as to its habitual Disposition and Purpose, is under the reigning power of Enmity, Rebellion and Filthiness, till after it hath a Saving Interest in Christ? This the Doctor affirms, and I deny; affirming this Disposition is altered in our Effectual Vocation; and there can be no true Coming to Christ for Pardon, and especially for Sanctification, without that purpose.
4. Whether some degrees of Convictions, and Humiliation of Soul, be necessary Prerequisites to the Soul's true Acceptance of Christ for Pardon? This the Doctor denies, and I affirm.
The Truth Confirmed.
The main Question is decided by what I have spoken of Saving Faith: For if Coming be not this Persuasion, and Saving Faith be necessary to our Interest in Christ, there remains little to prove. Of this last see ch. 11. Of Union, and ch. 8. Only consider, That Christ cannot be offered to be ours on any lower Terms than such as by which he actually becomes ours by the Gospel-Grant.
It remains then, that I briefly prove the Truth, as contained in the Third and Fourth Questions.
1. The Soul of a Sinner, as to its habitual Disposition and Purpose, is not under the reigning power of Enmity, Rebellion and Filthiness, till after it hath a Saving Interest in Christ. You see I speak not of Degrees of Sanctification, nor Change of Practice; but of a Disposition of Heart, and Purpose of Mind. This Truth appears,
1. Effectual Vocation makes this Change in the Habitual Disposition of the Heart; and this Vocation is necessary to our Interest in Christ. The Elders at the Savoy, and the Assembly, agree, Decl. and Conf. ch. 10. a. 1. That this Call lies, in enlightning their Minds spiritually and savingly to understand the things of God; taking away their Heart of Stone, and giving them an Heart of Flesh; renewing their Wills, and by his Almighty Power determining them to that which is good; effectually drawing them to Jesus Christ, yet so, as they come most freely, being made willing by his Grace. And a. 2. Until being quickned and renewed by the Holy Spirit, he is thereby enabled to answer this Call, and embrace the Grace offered and conveyed in it.
Thou seest what a great Change is made on the Heart and Mind by Effectual Calling; and that our Answer to this Call, (which lies in a Consent answerable to this Change in the Faculties) is the Means of our Interest in the offered Grace; which is Christ, and his Benefits. It's a Call to Life, see Joh. 5. 25. The Dead shall hear the Voice of the Son of God, and they that hear shall live. It's a Call to Holiness, 1 Thes. 4. 7. Hence called a Holy Calling, 2 Tim. 1. 9. A Call to Light, 1 Pet. 2. 9. If any doubt whether our Vocation be a Means to our Interest in Christ, see 1 Cor. 1. 9. God is faithful, by whom you are Called into the fellowship of his Son Jesus Christ, our Lord.
2. How inconsistent with Vocation, Regeneration, and Conversion, are Hearts of such vile Disposition? Is this a Heavenly Calling? Heb. 3. 1. What would it avail to make such a Calling sure? 2 Pet. 1. 10. Is this being Born not of the Will of the Flesh, but of the Will of God? Joh. 1. 13. Doth the new Birth, or Circumcision of the Heart agree herewith?
3. That cannot be a true Faith, or Acceptance of Christ, which consists with such vile Dispositions, and is void of a Purpose to be otherwise. Can he be said to accept of Christ, who, as the Doctor saith, Hath a Knife in his Hand, and Thoughts in his Heart to murther Christ, and that without so much as laying down his Arms? P. 210. What is rejecting Christ, if this be not? What is saying, We will not have him to reign over us? Do not we prefer our Lusts before him? And can we thus marry him? Nay, What a carnal selfish thing is Believing? a meer using Christ for our own Safety in our Abominations, which we resolve shall rule over us, without one Desire to be rid of them.
2. Some Degrees of Convictions and Humiliations of Soul, are necessary Prerequisites to the Soul's true Acceptation of Christ for Pardon. We find, it's the Weary and heavy laden that Christ invites to come to him for Rest, Mat. 11. 28. I came not to call the Righteous (that is, the Conceited and Secure) but Sinners to Repentance, Luk. 5. 31. 32.
The Converts recorded in the Word, found such a Work on them, those were pricked in their Hearts, and cried, What shall we do? Act. 2. 37. The Gaoler felt the same humble Concern, Act. 16. 30. Paul knew what this Trembling was, Act. 9. 6. So Zacheus and the Prodigal, Luk. 15. 14, 15. Where the Word Even begins to take Effect, the Man is convinced of all, and judged of all. The Secrets of his Heart, are made manifest: falleth down on his Face, &c. 1 Cor. 14. 24, 25. It's a meet Order, that Man should in some degree pay this Homage to God, and thus resent his Apostacy, to God's Glory whom he hath provoked. Yea, These are absolutely Necessary to bring a Man to be willing to close with Christ. Were there no Weight, no Remorse, no Sense of Sin or Misery Christ would not be regarded, much less complied with: Yea, to come to Christ, cannot be an Act of the Will, it thus having a contrary Biass, and the practical Judgment determining against it.
TESTIMONIES.
You have already heard the Sence of the Assembly and Elders at the Savoy. You may see in Larg. Catech. Q. What is justifying Faith? They tell us, That the Sinner is convinced of his Sin and Misery, who receiveth Christ. And in the Directory for Visitation of the Sick, they are for propounding Christ and his Merits to penitent Believers, and Endeavours are to be first used to humble the Sick under the Sense of his Guilt, and the Wrath of God, &c.
Doctor Owen tells us, There is nothing in this whole Doctrine, that I will more firmly adhere to, than the Necessity of Convictions, previous to true Believing. Of Justif. P. 133. The Necessity of them; yea, Antecedency of them to true Faith and Pardon, he proves P. 98 99. as also Displicency, Sorrow, Fear, a Desire of Deliverance, with other necessary Effects of true Convictions. P. 102, 103. And he tells us, The Belief of the Pardon of our own Sins is not proposed to Men in the first Preaching of the Gospel, as that which they are first to believe. And P. 140. Neither is it possible there should be any Exercise of this Faith unto Justification, but where the Mind is prepared, disposed, and determined unto universal Obedience.
Mr. Norton of New England proveth at large, That there are certain preparatory Works between the Carnal Rest of the Soul in the State of Sin, and effectual Vocation; or Christ in his ordinary Dispensation of the Gospel, calleth not Sinners as Sinners, but Sinners, i. e. qualified Sinners, immediately to believe. These are his own Words, which he proves, Orthod. Evang. from P. 129. to 140.
The Ground of the Doctor's Mistake.
Because they that truly come to Christ, shall have an Interest in Christ; therefore he thinks, whoever can perswade himself that he hath an Interest in Christ doth come to him; because sometimes the worst Sinners are made the Subjects of Preparatory Works, and of effectual Calling, as God's act on them; therefore he thinks, that these Sinners are invited to conclude, they have an Interest in Christ, before they do at all answer that Call. But his greatest Cause of Mistake is, that he thinks the worst Sinners, if elect, have as much Interest in Christ, as the greatest Saint. Therefore indeed they need no more Faith than to know it, and that must be by a firm Perswasion that he is theirs, because Christ calls Sinners to Repentance, therefore Christ is theirs while impenitent.