There is the same reason for it in this case as it was in respect to the Apostle Paul, and the people of Galatia. He had planted the Gospel among them; but afterwards there came some and told them, except they were circumcised and kept the law of Moses, they could not be saved. This made the Apostle afraid that he had bestowed upon them labor in vain. Yet he tried to bring them back to seek for justification in Christ, and told them that the new persuasion they were in came not from Him that called them. Hence we see that though it was God who gave them faith, and justified them thereby, yet the Apostle’s ministry was made use of to recover them from their error. So it is the duty of ministers to further the faith of others; as it is possible for some, according to the Scripture, to shut up the Kingdom of Heaven against men, which is open to all believers.
When Paul and Silas were asked by a man what he should do to be saved, the answer was, “Believe on the Lord Jesus Christ, and thou shalt be saved and thy house.” Here is no mention of works or obedience; neither was there when our Saviour uttered another remarkable saying: “Verily, verily, I say unto you, he that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.” And why did our Lord make this declaration? We may conclude it was for the same reason that his Apostle wrote to the same purport: “These things have I written on you that believe on the name of the Son of God, that ye may believe on the name of the Son of God.” His words were spoken, and these were written, that believers might know that they had eternal life.
For however reviving such a faith is, considering the difficulty there is in maintaining it, a positive declaration that such a faith is life, helps them to preserve it, as the last words quoted from St. John do declare. And faith is criterion by which a man may judge of his own state in a more sure and better manner than he can by any obedience, which falls greatly short of perfection. For the comfort of Christians, then, was all Holy Scripture written, as well as to bring them to the knowledge of Jesus Christ; and when they believe in him hereafter they will not be ashamed nor confounded.
One of the Prophets says, They shall not make haste – they will not run to hide themselves in the rocks and mountains, and in the tops of the ragged rocks; all which declarations and the like, indicate great fear, and show that under spiritual death they have a dread of God; and this must be removed by a belief in His reconciliation, and in no other manner. For damnation means condemnation, and this is opposed to life; for some will be raised to life, and some to damnation, or everlasting shame and contempt. The condemnation will be in the sinner’s own breast. This he can be delivered from, only by a belief in that satisfaction which the Son of God hath made for his numerous offences.
Our blessed Lord came not to condemn the world, but that the world through him might be saved. And he has told us again and again how that is to be—by believing in him, that is, by believing in him we have life; and as we trust in him he will save us.
Yet however strange it might seem, there are multitudes who do not receive the offered salvation. Some will not, and some cannot. The Scriptures are not easily understood. A man must labor like one who diggeth for hid treasure, to understand the fear of the Lord and to find the knowledge of God. Various constructions are put upon them; some consider salvation in this view, some in that.
Some reckon the great atonement was made for a few only; some consider it as made for all men. The former say it was absolute; the later say it was conditional. These differences become a hinderance to salvation; a hinderance to the great work of God: “For this is the work of God, that you believe on him who he hath sent.”
But since I have mentioned the Atonement, it may be proper to observe further: They who think Christ died only for a few, believe he died for them absolutely. They are convinced from Scripture that he made an absolute atonement, and that God was reconciled to all for whom he did die; but as the greater part perish, he must have died only for a few.
The others lay down another principle, and yet make their conclusion for the very same reason. They say, it is certain that he died for all; but it could only be conditionally, because the greater part perish.
Now the truth seems to lie right between these opinions, and we must reject the same reason which they both give. The truth seems to be that he made an absolute atonement, and that for all men, without any condition on their part, so as to effect the virtue of this atonement. Many passages in Scripture prove that he died for all men; and none that mention his death look anything like a conditional atonement. This opinion is taken up because of the question, Why then do any perish? it not being discerned how any can be miserable if an absolute unconditional atonement has been made. But if this can be made plain, the difficulty will vanish.
Although we should suppose that God was reconciled to the whole race, on the death of his Son, it does not follow that none will be miserable. Because the atonement of itself makes no alteration in the heart of man, no, not in one of the elect. Christ’s dying for sin produces no change; does not qualify any man for heaven, nor even escape wrath. But a faith in that atonement may and does deliver us from the fear of God, and make us fit for heaven.
Now if we only suppose that under spiritual death there may be a great sense of sin and a fear of God’s wrath, like that of Adam who fled and hid himself; a man who does not believe that God is reconciled, may be in as great torment as if he was an enemy not be appeased.
When we consider the greatness of the Supreme Being, his power, holiness, and all his glorious perfections, we may easily conceive an offending creature to be extremely miserable when the purity of the Divine Law which he hath broken, and these perfections come to be unveiled. Besides his exclusion from that bliss which others enjoy, and which he thinks he might have shared in will become an additional torment. There shall be weeping and gnashing of teeth, said our Saviour, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. A shame also will arise from having his sins laid open and exposed to the view of all. Hence we see that our Lord Jesus Christ may have made an absolute atonement, and that for all mankind; and yet that the greater part may perish and be miserable. And that he has done it, the resurrection is at once a proof. They are raised from the dead. Because the penalty of the law hath been paid; and they will be raised, and by virtue of that atonement and that alone.
Christ hath atoned for all, but all are not heirs. He has purchased all. They are all bought with a price, even them that bring upon themselves swift destruction, denying the Lord that bought them. But all are not heirs of glory. Therefore here is the place to introduce conditions. If ye believe, if ye persevere, if through obedience ye continue in the faith, ye will be happy; not that Christ hath atoned for you if you do so and so, for that he hath already done, whether you believe or no: as it is written. “If we be dead with him, we shall also live with him; if we deny him, he also will deny us. If we believe not, yet he abideth faithful, he cannot deny himself.”
I come now in the 2d. Place to show how good Works or Obedience are necessary to Salvation, and that consistently with what hath been already said upon this subject. It hath been said, that, according to this doctrine, if a man only believes, he shall be saved, let him live as he will. But this is a wrong conclusion. No man can trust in the Lord and at the same time be living in sin; and no man can continue in faith without a certain degree of obedience; because sin hardens the heart, and introduces unbelief. Every imperfection will not destroy our faith, but deliberate sins will; and till we are humbled by repentance, it will not return. If we cannot continue in the faith without suitable good works or a certain degree of obedience, then this obedience is quite necessary to our final salvation.
But that I may not be supposed to have advanced this at random, and as it is very material, I will point out some Scriptures which confirm it.
St. Paul in writing to Timothy, says: “This charge I commit unto thee, son Timothy, according to the Prophecies which went before on thee, that though by them mightest war a good warfare, holding faith and a good conscience; which some having put away, concerning faith have made shipwreck.” Here we see that faith is shipwrecked, or destroyed, by putting away a good conscience, which is done only by sin.
The Apostle also to the Hebrews writes: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called, to-day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.” Now, confidence means a confiding—a confiding trust. And this they are told they must hold steadfast to the end. And for this purpose they are exhorted to beware of an evil heart of unbelief; and to take care that they are not hardened through the deceitfulness of sin.
But not only does obedience continue us in the faith, but repentance prepared our heart for it. Yet faith is still the great means of life—as it is written in 3d St. John’s Gospel. Not only our Lord himself said it, but John the Baptist also declared: “He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.” The wrath of God abideth on a man till he believeth on the Son, and then he has life, and not before.
To conclude. We find it expressly said, that he that believeth on him, our Lord Jesus Christ, hath everlasting life; and that a similar declaration was made, that such as believed on him might know that they had life, and that they might believe on his name.
And when we have this truth laid before us, we should not hinder its effects by blending any other matter with it that does not belong to it. And as we are weak creatures, we should pray to God to help us to this faith; for it is he which enables us to believe.
We read of a man that prayed to Christ to help his unbelief. And the Apostle Paul prayed to God for the Ephesians, that they might be strengthened with might by his Spirit in the inner man, that Christ might dwell in their hearts by faith. So also we have a fragment of one of the holy Fathers, wherein he desires the prayers of other Christians that he might be justified by this faith. All which may be an inducement to us also to pray for this gift where we have it not, and for an increase and continuance of it when we have it. Yet we should also read the Scriptures as the way wherein it comes, or else by hearing them read and expounded. I have not entered into a definition of a saving faith; for if I should fail in that, I might do harm. The only express definition of it in Scripture, we have in Hebrews.
There it is called – the substance of things hoped for; or as some expound it – the substantial expectation of things not seen: and this I think cannot amount to less than a firm persuasion of being saved, and partaking of the heavenly inheritance. And the account there given of several that had died in the faith shows, that they having seen the promises afar off, were persuaded of them and embraced them, and confessed that they were strangers and pilgrims on the earth. And as they desired a better country, God was not ashamed to be called their God; and had prepared for them a city.
May we be enabled to imitate their faith, and enjoy all those good things which God hath laid up for them that love him.
Now to God, the Father, God the Son, and God the Holy Ghost, be ascribed all the glory, power, might, majesty, and dominion, both now and for evermore. Amen.
THE END.
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APPENDIX EIGHT
The Wisdom of George Washington
The following quotations from Washington are arranged in outline form. They represent the many facets of his life, and illustrate the principles by which he lived his life, and the wisdom by which he reached his unwavering decisions. Also, note that an important quotation is found at the head of each chapter throughout this book.
I. Character and Education
II. Virtue and Vice, Personality and Emotions
III. Family
IV. Government and Leadership
V. Military and Patriotism
VI. Business and Finances
VII. Politics and Media
VIII. Slavery
Unless otherwise noted all the quotations are from the Writings of George Washington edited by John C. Fitzpatrick and found online at http://etext.lib.virginia.edu/washington/fitzpatrick/
I. CHARACTER AND EDUCATION
