The Orthodox Evangelist, Treatise · Chapter 11
CHAP. XI. What is the firſt ſaving gift actually applied unto an Elect Soul.
THe Perſon of Jeſus Chriſt, Mediator, (together with his Spirit, whereof Faith is a principall part) is the firſt ſaving gift, actually applyed unto an elect perſon. All Beleevers have received both the Perſon of Chriſt, and the Spirit of Chriſt. The Perſon of Chriſt, Job. 1.12. Col. 2.6. 1 Joh. 5.12. Rom. 8.32. 1 Cor. 6.15. Heb. 3.14. The Spirit of Chriſt, Rom. 8.9, 10. 2 Cor. 13.5. They receive not his Perſon without his Spirit, nor his Spirit without his Perſon, but both his Perſon, and his Spirit together.
For the clearing of this Propoſition, conſider,
1 What the Perſon of Chriſt is?
2 What the Spirit of Chriſt is?
3 Why it is called the Spirit of Chriſt?
4 Why Faith is called a principal part of the Spirit of Chriſt?
5 What it is to receive the Perſon of Chriſt, and what it is to receive his Spirit?
6 The Arguments concluding the Propoſition.
By the Perſon of Chriſt we are to underſtand God (viz. What the Perſon of Chriſt is?The ſecond Perſon in the Trinity) and man, Mediator, in one, and that an increated Perſon.
By the Spirit of Chriſt,What the Spirit of Chriſt is? we are to underſtand the univerſal habitual created frame of inherent ſaving grace; The whole body of renewed ſaving qualities; The ſaving gifts of the Spirit; And hereby we know, that he abideth in us, by the Spirit which he hath given us, 1 Joh. 3.24. It is called life, Rom. 8.10. The Spirit is Life, becauſe of Righteouſneſſe; The Spirit of the command and promiſe is Life; The Divine Nature, 2 Pet. 1.4. i.e. The divine qualities of the mind, reſembling the Nature of God. The ſeed remaining, 1 Joh. 3.9. The Image of God conſiſting of righteouſneſſe and true holineſſe (i.e. Of conformity of the underſtanding, and will, or the ſpirit of obedience unto both Tables) Eph. 4.24. Col. 3.10. Created in the ſoul the ſecond time. The new man, Eph. 4.24. The new creature, 2 Cor. 5.17. Here diſtinguiſh between the increated Spirit which is the Author, the created tranſient gracious motion of the Spirit, which is the efficient cauſe, and ſaving grace, which is the permanent effect thereof.
It is called the Spirit of Chriſt,Why is it called the Spirit of Chriſt? Firſt, Becauſe the Holy Spirit (to which the work of ſaving grace is eminently aſcribed, notwithſtanding it be equally wrought by all the three Perſons of the Trinity) proceedeth not only from the Father, but alſo from the Son, Joh. 14.26. & 15.26. Gal. 4.6.
Secondly, Becauſe the motion of the Spirit upon the ſoul, is from Chriſt as a Head, the ſame individual action proceeds both from the three Perſons (whoſe works upon the creature are undivided) and from Chriſt as a Head. In the actions of Chriſt as a Head, the whole perſon acts in way of office; the Divine nature principally, the Humane nature inſtrumentally.
Thirdly, Becauſe Chriſt hath merited the effectual operation of the Spirit, Joh. 16.14, 15.
Fourthly, Becauſe the Spirit works according to the wil of Chriſt, Joh. 5.21.26. Joh. 15.26.
Fifthly, Becauſe the Spirit which we receive in meaſure, is the ſame in kind, with the Spirit, which Chriſt (as man) received out of meaſure, 1 Cor. 6.17.
The ſoule by faith receiveth the perſon really and objectively, but not perſonally, it were blaſphemy ſo to affirm that is,How the ſoul by faith receiveth the Perſon of Chriſt? foreign. it apprehends the Perſon of Chriſt, the immediate; object of faith, is Chriſt himſelf; the Divine nature is in the three Perſons eſſentially. The ſecond Perſon of the Trinity dwelleth in the Manhood perſonally. The Spirit is in the Beleever energetically, or operatively, that is, by its ſaving effects.
That by faith the ſoule receiveth the Perſon of Chriſt, appeareth thus; from the nature of Faith, whoſe very being conſiſts in receiving of Chriſt.
To receive Chriſt Jeſus as our Lord and Saviour, is of the form of faith, and principally differenceth it from other ſaving grace, wherewith, in reſpect of its next matter it agreeth, we may as well deny a man to be a reaſonable creature, as deny that the ſoul by faith receiveth Chriſt, hence faith is called a receiving of Chriſt, John 1.12. Col. 2.6. As therefore by the act of faith, the ſoule actively receiveth Chriſt, ſo by the habit of faith, the ſoul paſſively receiveth Chriſt.
This appears yet further from the nature of Relates;Fides per ſe eſt qualitas, ſed ratione reſpectus ad objectum, vecatur relatio. Keck. Log. Lib. 1. Sect. 1 cap. 12. faith, and the object of faith (that is Chriſt) are Relates: faith in it ſelfe conſidered is a quality, but in reſpect of Chriſt the object thereof it is a Relate. Relates neceſſarily affirm one the other, they are together, not onelyonly in time and nature, but in knowledge alſo; the one cannot be known without the other; as it is impoſſible to be a Son, without an actuall reſpect unto a Father; ſo it is impoſſible there ſhould be faith, without an actuall (I ſay not active) receiving of Chriſt.
As it is a truth, That he that hath the Son (that is, the Perſon of the Son) hath Life; ſo it is a truth, That he that hath Life, hath the Son, becauſe he that hath not the Son, hath not Life, Joh. 5.12. But every Believer as a Beleever hath Life; (for it were a ſtrange thing even in notion, to ſuppoſe a dead Beleever) Therefore every Beleever hath the Son; He that hath Chriſt for his Head, hath the Perſon of Chriſt; But every beleever hath Chriſt for his Head (becauſe every beleever is a member of Chriſt, now a member cannot be without a Head) therefore every beleever hath the Perſon of Chriſt. As when God actually makes us his people, he actually makes himſelfe our God; ſo when the Lord Chriſt actually makes us his people, he makes himſelf our Lord, and Head; But in vocation he makes us his people. It is a confeſſed truth that beleevers are not made partakers onelyonly of the gifts of Chriſt, but alſo of the Perſon of Chriſt.
It holds forth a ſweet correſpondence with that truth Col. 1.18. That in all things he (Chriſt) might have the preheminence, that we ſhould not be made partakers of any of his ſaving gifts before we are made partakers of his Perſon. How ſhall not he with him give us all things, Rom. 8.32. Not any ſaving thing given from him, without the gift of him.
The ſoule reſts not in ſaying Vocation is mine, Juſtification is mine, Sanctification is mine; but in ſaying Chriſt is mine. Ruth had refreſhing in Boaz his kindneſſe, Ruth 2.14. but not Reſt, chap. 3.1. untill ſhe had Boaz himſelf. It is a Harlots practice, firſt to have conjugal communion, and then to be united, and married to the Perſon; But we firſt muſt be married to the Perſon, and then have conjugal communion.
In Vocation we receive Chriſt, in union we are joyned with Chriſt in the ſame ſpiritual third Being, by communion we receive from Chriſt, and returne unto Chriſt, now being ours and united unto us.
By Vocation Chriſt is in us, by union Chriſt dwelleth in us, by communion he communicates the benefits of a Head unto us.
As we receive the Perſon of Chriſt objectively, ſo we receive the Spirit of Chriſt formally.What it is to receive the Spirit of Chriſt.
For the ſoul to receive the Spirit of Chriſt, is, for the ſoul ſo to be made partaker thereof, as to become the formal ſubject of that univerſal habitual created frame of inherent ſaving grace, or whole body of renewed ſaving qualities (of which before in the ſecond Particular) whereby we are made Evangelically conformable to the revealed will of God.
This body of renewed ſaving qualities is infuſed by the Spirit of grace, in receiving whereof the ſoul is paſſive, as a veſſel is a paſſive receiver of oyl powred thereinto.The Arguments concluding the Propoſition.
The habit of faith (due Reverence premiſed to any godly learned that may herein diſſent) ſeemeth not to be infuſed alone, before the other habits of ſaving grace. The univerſal frame of ſaving grace, or of the new creature, is infuſed into the ſoul at once as one general habit.
To affirme the preſence of faith, though but notionally (in ſigno rationis) i.e. for a moment of reaſon, though not for a moment of time, with the totall abſence of all other graces, implyeth theſe improbabilities, if not impoſſibilities.
1 It affirmes the Soule under that conception to be dead in part where Chriſt is, for where faith is, Chriſt is, as was ſhewed before; but where there is a totall abſence of all other graces, there the Soule is wholly dead, in reſpect of all the members of the Old man, unbelief excepted.
2 It affirmes Sin to reigne where Chriſt is, ſince where faith is Chriſt is, and where many graces are not, there the many contrary ſins reigne; except we ſhould ſuppoſe a middle eſtate of the Soule, wherein neither ſin nor grace reignes.
3 It affirmes the Soule to be both dead, and alive at the ſame inſtant, in eodem momento rationis; for this alſo neceſſarily followeth, in that it is alive in reſpect of faith, and dead in reſpect of the abſence of the life of all other graces, and preſence of the contrary reigning ſins.
4 It affirmes alſo the Old man, to be both alive and dead at the ſame inſtant; dead in reſpect of unbelief, alive in reſpect of his other members.
5 It affirmeth, that the Soule is both converted, and not converted in the ſame inſtant, or moment; converted becauſe it beleeves, not converted becauſe all ſinne reignes in it, except unbelief. Now all contraties (being repugnants in Nature) are uncapable of meeting together in the ſame ſubject, in their ſtrength, for a moment of reaſon, as well as for a moment of time.
6 It affirmes either that the habitual alteration of the Soule in all reſpects (that of its change from unbelief to faith excepted) is not converſion, which is againſt reaſon; or elſe that the Soule is active, in reſpect of this alteration, and conſequently in reſpect of ſo great a part of its converſion, which is ſo farre contrary to the generally received Doctrine of the paſſiveneſs of the Soule in converſion.
The Image of God in Adam (a part whereof was his faith in God, according to the nature of that Covenan:) was infuſed to him at once. Faith in Chriſt was not formally (though vertually) in the Angels, till after the habit of univerſal obedience, but we no where read that juſtifying faith was in any ſenſe infuſed into any, before the habitual frame of obedience.
The univerſal habit (as it were) of corruption ſeized upon the Soule at once, not firſt unbeleefe, then the principle of univerſall diſobedience; why may we not in like manner think, the whole frame of inherent ſaving grace is inſuſed into the Soule at once? Grace comes into the Soule as Life into Lazarus dead body, infuſed into, and giving life unto every part at once, or as Light into the Aire before Dark, which is illuminated all at once.
Obj. 1. If the univerſall frame of inherent ſaving Grace, the New Creature, or whole body of renewed ſaving qualities, be infuſed into the Soule at once, it would thence follow, that Sanctification ſhould precede Juſtification, but not ſo; therefore.
Anſ. Sanctification may be taken largely, or habitually, for the univerſal habitual frame of inherent ſaving grace; or ſtrictly, and practically, for the exerciſe of this grace; in the latter ſenſe, Sanctification followeth Juſtification, becauſe our actions cannot be accepted, until our perſons be accepted.
But in the former ſenſe, what hinders why Sanctification may not goe before Juſtification, ſince by Sanctification is underſtood only the habitual ſaving grace inſuſed into the Soule, together with faith in vocation, which the Reaſons before argue. Vocation precedes Juſtification, Rom. 8.30. 'tis manifeſt that this infuſed grace is ſanctifying grace. Faith by the Learned and godly Orthodox, is generally affirmed to be a part of Sanctification.
Sanctification in Scripture is ſometimes placed before Juſtification, 1 Pet. 1.2. through ſanctification of the Spirit, and ſprinkling of the blood of Chriſt, i. e. Juſtification, and ſometimes before the act of faith, 2 Theſ. 2.13.
Obj. 2. Acts 26.18. Wee are ſaid to bee ſanctified by faith, therefore Sanctification followes faith; if ſo, neither can faith be a part of Sanctification, nor can Sanctification be together (in order of Nature) with faith, nor can it be before Juſtification.
Anſ. Though Sanctification taken ſtrictly followes Faith, we cannot therefore conclude the ſame of Sanctification taken largely.
The reaſon of the miſtake of this Text, is the omiſſion of the Comma, or note of diſtinction, at the word Sanctified; which (ſaith Beza) ſeemeth to have deceived Eraſmus, the putting of the Comma in that place (according to the example of the Latine Tranſlators) joyns thoſe words [by faith] to the Verb [received] and not to the participle ſanctified; which being done, you have the ſenſe, as if you read the Verſe thus; That they may receive by faith in me, remiſſion of ſins, and an inheritance amongſt them that are ſanctified. Vide Calvin, & Beza in loc.This ſenſe is not only agreeable to the analagie of faith, but alſo to the antient Greek Copies, which (as Beza teſtifieth) are thus pointed: Likewiſe with the ſenſe of the like phraſe of Luke the Pen-man hereof, And to give you an inheritance among all them which are ſanctified, Act. 20.32.
This text then rightly underſtood, ſheweth the quality of thoſe perſons, that ſhal obtaine the inheritance, viz. that they are ſuch who are ſanctified, and the manner how ſuch qualified perſons heretofore received remiſſion of ſins, and hereafter ſhal receive the inheritance, viz. by faith, not by workes; but of the manner how they came to be ſanctified it ſpeakes not at all.
| Calvin doth not obſcurely inſinuate, Sanctification ſometimes to be uſed more generally, oft-times more ſpecially, and in reference to the more general uſe thereof hee ſpeakes thus; God ſanctifieth us, by effectual calling of us. | Quod ſi iſtae ſunt partes vel effectus Sanctificationis,Calvin, in 1 Pet. 1.2. aliter hic ſanctificatio capitur quam ſaepe apud Paulum, hoc eſt magis generaliter. Sanctificat ergo nos Deus efficaciter nos vocando. |
| Chamier maketh Faith a part of Sanctification; Faith it ſelfe (ſaith the ſame Author elſewhere) is by it ſelfe a part of Sanctification. | Agamus de Sanctificatione,Cham. Tom. 3. lib. 10. c. 3 S 1. & lib 22 c. 11.….5. & primo quidem de perfectione, deinde de partibus ejus nemp… fide & operibus. Eſt enim ſides ipſa per ſe pars Sanctificatien…s. |
The habit of Faith is not before, but a part of our Sanctification; Pemble of the nature and properties of grace and faith, p. 20. Ames, Reſp. ad Grevinch de praedeſt. c. 1.the habits of Grace are co-equal ſtemmes of one common root of inherent ſanctity. Pemble.
| Faith (ſaith Ames) is a part of inherent ſanctity, of the Image of God, according to which wee are renewed, a member of the new Man. | Sanctitat is internae, inhaerent is, inchoatae, vel naturae illius cujus participes ſumus Divinae, partem aliquam eſſe fidem, liquidius eſt ex Natura imaginis Dei, gratiae infuſae, gratiae gratum facientis, virtutis deni que Theol. ſpiritualis, quam ut iis quidquam opponatur. |
| For there is no man but acknowledgeth Faith it ſelfe to be a part of our Sanctification.Twiſſ. de permiſſ. l. 2. cr. 4. Sect. 5. Spanhem. exercit. de grat. univerſali, Annot. in S. 13. Doct. Twiſſe. | Nam & fidem ipſam Sanctificationis noſtrae partem eſſe nemo non agnoſcit. |
| Sanctification is taken ſtrictly, as it is diſtinguiſhed from internal vocation, or in its Latitude, whereof (that is, of Sanctification in its Latitude) Faith cannot be denied to bee an effect. Spanhemius. | Quae verò à nobis de Sanctificatione dicta fuêre, de Sanctificatione ſtrictè ex uſu Scholarum ſie dicta, prout à vocatione interna diſtinguitur, intelligenda ſunt; ſed de Sanctificatione ſumpta in ſua Latitudine, cujus fidem effectum eſſe negari nequit, &c. Fides eſt primus acius, & primus fructus ſpiritus Sanctificantis. |
The infuſed habit of Sanctification,Rhetorf. Survey of Antinomianiſme, c. 60. by order of Nature, goeth before Juſtification, Rhetorf.
As the affirmative is no way prejudicial to the analogy of faith, tendeth to the exalting of Chriſt, the abaſing of man, making the Soule not only paſſive in the receiving of faith; but in the receiving the habits of all ſaving grace (that is in reſpect of their whole converſion, nor only of part thereof;) ſo there appeares no concluding reaſon for the contrary.