Moreover, we never read of God’s glorifying his mercy but in Christ; first, in bringing sinners nigh to him, by his blood, and then in applying redemption purchased by his Spirit: thus the apostle says, God was in Christ reconciling the world unto himself, 2 Cor. v. 19. and then he adds, as an expedient to give sinners a ground of hope, that they have an interest in this privilege, that, in the gospel, he sends an embassy to them, to beseech them, as they value their own souls, to be reconciled to God, by complying with the gospel-overture, and repeating of, and desisting from their rebellion against him. And, when he is represented as the Father of mercies, and the God of all comfort, he is, at the same time, styled, the God and Father of our Lord Jesus Christ, chap. i. 3. to denote, that this mercy is displayed in and through a Mediator; and therefore our hope of attaining it, must be founded in our interest in him, which cannot be considered otherwise, than as including in it the grace of faith. Are they, who have a right to expect salvation, called heirs of God, and joint-heirs with Christ? Rom. viii. 17. They are farther described, as conformed to his image, ver. 29. Have they a right to the inheritance of the saints in light? they are characterized as made meet for it, Colos. i. 12. and when the apostle exhorts persons to look for the mercy of God unto eternal life, he intimates that this would be a presumptuous expectation, were it separate from their keeping themselves in the love of God, Jude, ver. 21.
2. Others have no foundation for their expectation of salvation, but by extenuating sin; and are hardly persuaded to confess themselves to be sinners, how vile soever their conversation be: thus it is said, concerning Ephraim, The balances of deceit are in his hand, he loveth to oppress; yet he refused to acknowledge this, and says, In all my labours they shall find none iniquity in me, that were sin, Hos. xii. 7, 8. and, when the prophet Jeremiah exhibits a charge against a degenerate age, and tells them, Thou hast taught the wicked ones thy ways, also in thy skirts is found the blood of poor innocents; what abominable stupidity were they guilty of, when they reply to this, Because I am innocent, surely his anger shall turn from me, Jer. ii. 33-35.
Sometimes they build their hope of salvation, though they cannot exculpate themselves from the charge of sin, on the bare supposition, that some others are greater sinners than themselves: thus the Pharisee pleases himself, that he was not guilty of some notorious sins: that he was no extortioner, or adulterer, nor even as the Publican, whom he looks upon with great contempt, Luke xviii. 11. or if they are forced to conclude themselves to be among the number of the vilest and most notorious sinners, yet they presume that God will not punish them eternally for this, but will make some allowance for the propensity of human nature to sin, or the force of those temptations, which they have not been able to withstand; or, if they are liable to any extraordinary afflictions in this life, they suppose that these are sufficient to compensate for all the sins that they have committed, and therefore their miseries shall not be extended beyond it; so that, that which lies at the root of this presumptuous hope, is a secret denial of the infinite demerit of sin, or that it deserves eternal punishment. Now, that we may shew the vanity of that expectation, which has no other foundation than this, let us consider,
(1.) That to extenuate sin, is an argument that persons are unacquainted with themselves, know not the plague of their own hearts; and therefore it is the most destructive fallacy that men can put on themselves; and it is a sad token that they are given up to judicial blindness: but, when God shall charge sin on the conscience, or, as the Psalmist speaks, reprove them, and set their iniquities in order before their eyes, Psal. l. 21. which he will do, at one time or other, they shall appear to have been self-deceived, and the ground of their hope of salvation, sink under them.
(2.) To suppose that sin does not deserve eternal punishment, is an affront to the holiness of God and a disbelief of those threatenings which are denounced against it. It is, in effect, to deny that sin is objectively infinite, which cannot be done, without denying, in effect, that God is a God of infinite perfection; it is a flying in the face of his justice, and charging him with mal-administration; to such it may be said, as Elihu says to Job, Wilt thou condemn him that is most just? Job xxxiv. 17. or, as God speaks, to reprove and humble him, Wilt thou also disannul my judgment? Wilt thou condemn me that thou mayest be righteous? chap. xl. 8. But since the eternity of the punishment of sin is particularly insisted on, under a following answer,[[250]] we shall add no more on that head at present; only let it be considered, that this method of reasoning has a tendency to banish all religion out of the world; and it is never made use of, but by those who make no pretensions to it.
3. If it be reckoned preposterous for any one to found his hope of salvation on the extenuating of his sins, others have a more plausible pretence, when they expect to be saved, because they perform some works that are materially good, though these are not only destitute of the grace of faith, but strangers to the way of salvation by Jesus Christ. If they perform some moral duties, or abstain from some gross enormities, much more if they have a form of godliness, and are reckoned to be religious persons by the world, and, in many instances, are useful to those with whom they converse, they are ready to conclude, that they do, as it were, merit eternal life thereby, and God, for this, becomes a debtor to them; the former sort above-mentioned have too light thoughts of sin; these set too great a value on their duties, which is contrary to what our Saviour says, When ye shall have done all those things which are commanded you, say, We are unprofitable servants, Luke xvii. 10. I would not have it thought that hereby I design to depreciate any moral duties, or virtues, which have in them a degree or excellency, in proportion to their nature: but the only thing that I intend hereby is, that good works which do not proceed from a right principle, and are not performed for right ends, if there be not an internal principle of grace implanted in regeneration, nor faith in Christ, as the main spring thereof, or, if they be put in the room of Christ’s righteousness, and so made the foundation of our justification, or right to eternal life, they are not accepted by God; and that hope of salvation, which is founded thereon, is vain, and unwarrantable.
4. There are others, who, as it is expressed in this answer, frame their lives according to the light of nature, or the law of that religion which they profess, and doubt not, but in so doing, they shall be saved. This presumption is defended by many, who call themselves Christians, who suppose, that a person may be saved in any religion, whether true or false: these do not stick to say, that, if they lived at Rome, they would embrace the Popish doctrines; or, if in Turkey, they would profess the Mahometan faith; or, had they been born in India, among the Pagans, they should have ground to conclude that they are in a safe way to heaven. This opinion certainly reflects dishonour on the Christian name; and it savours so much of scepticism, that these must be supposed to conclude, that there is nothing certain in religion; or, as to the different modes thereof, that these are only a political engine, a mere human invention, which stands upon no other basis, but tradition, and has nothing else to propagate it, but implicit faith. This is the notion which they, who set themselves against divine revelation, entertain concerning religion in general; or, if there be any thing in it that escapes their reproach and censure, it is only such maxims as are founded in the laws of nature, viz. that we ought to do to others as we would have them do to us, govern our passions, that they may not be outrageous, and disturb not only our own peace, but that of all civil societies; and that we must not offer injuries, or violence, to those whom we converse with; but rather be gentle, good-humoured, kind, and compassionate to them, and abstain from those enormities, which are abhorrent to nature. This they suppose to be sufficient to denominate any one a good man, who need not entertain any doubt of his own salvation: but this is to set aside all revelation, and disbelieve the demonstrative evidence which we have of the truth of the Christian religion, and it is to cast contempt on that, as unnecessary, which has in it the greatest excellency. It also contains a denial of that which is experienced by all true believers, namely, that revealed religion has the greatest tendency to dispose them to glorify God, and to do good to men; these sensibly find, that they have the greatest comfort, and most solid ground of hope, in a firm adherence thereunto: and laying all the stress of their salvation on what is revealed in the gospel; and desiring to adhere stedfastly, by faith, to Christ, as the only way of salvation.
II. It is farther observed, in this answer, that there is salvation in no other but in Christ. The scripture is very full and express to this purpose; Thus it is said, Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved, Acts iv. 12. and elsewhere the apostle says, Other foundation can no man lay, than that is laid, which is Jesus Christ, 1 Cor. iii. 11. On him the church is built; he is the only Mediator between God and man, the only Redeemer, who purchased salvation for those who shall be made partakers of it: He laid the foundation-stone of this glorious fabric, and therefore we must conclude, that the carrying on of this work belongs to him, till the top-stone is laid, and the work brought to perfection; upon which account he is styled, The Author and Finisher of faith, Heb. xii. 3. Accordingly we may observe,
1. That faith, and all other graces that accompany salvation, have a peculiar reference to Christ: Thus we are said to obtain precious faith through his righteousness, 2 Pet. i. 1. and he is said to dwell in the hearts of his people by faith, Eph. iii. 17, and to increase their faith, Luke xvii. 5. and he is also the Object of faith, as he says, Ye believe in God; believe also in me, John xiv. 1. and this grace is frequently described as a coming to him, chap. vi. 35. and it is such a coming as implies more than an attendance on his ordinances; for it is connected with salvation, which is the meaning of that metaphorical expression, in which it is said, that such shall never hunger nor thirst; by which we are to understand that all their desires shall be fulfilled, and they shall be satisfied with that perfect blessedness, which he will make them partakers of. Besides, it is such a coming to Christ, as is the effect of God’s almighty power; therefore he says, No man can come to me, except the Father which hath sent me draw him, ver. 44.
This will farther appear, if we consider that salvation is founded on Christ’s executing his three offices of Priest, Prophet, and King. The first of these he executes in our behalf; not in us, but for us, whereby faith, and all other graces, are purchased; whereas, in the execution of his other two offices, namely, his Prophetical and Kingly, especially when it is rendered effectual to salvation, his people are the subjects in whom they are executed; the work performed is internal, and the consequence of it is the soul’s giving that glory to him, that is the result thereof; and this cannot be done, without our knowing him to be a Mediator, and, as such, ordained and qualified to execute them. This cannot be known without divine revelation.