Chapter I: Part 1

A Body of Divinity

A BODY OF DIVINITY:

WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND
DEFENDED.

BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY’S LARGER
CATECHISM.

BY THOMAS RIDGLEY, D. D.

WITH NOTES, ORIGINAL AND SELECTED,
BY JAMES P. WILSON, D. D.

IN FOUR VOLUMES.

_VOL. III._

FIRST AMERICAN, FROM THE THIRD EUROPEAN EDITION.

PHILADELPHIA:

PRINTED BY AND FOR WILLIAM. W. WOODWARD, CORNER OF CHESNUT AND SOUTH
SECOND STREETS.

1815.

THE CONTENTS OF THE THIRD VOLUME.

QUEST. LXV, LXVI. Of the benefits which the invisible church enjoy by Christ.

_What these benefits are_, _Page_ 9

_Union with Christ, and Communion in grace and glory_ 10

_Union with Christ illustrated_ 11

_by a conjugal union in particular_ 12

_The elect united to Christ_ 13

_In their effectual calling_ 15

QUEST. LXVII, LXVIII. Of effectual calling.

The Gospel-call _described_ 16

_Its difference from effectual calling_ _ibid._

_How far improved without special grace_ 20

_A note_ 19

_Not saving without it_ 20

_Its efficacy depends on the power of God_ 39

_Its issue and consequence_ 26

_Offers of grace explained_ 16

_God’s design therein_ _ibid._

_Effectual calling_ 39

_A work of almighty power_ 40

_A work of grace_ 59

_Wrought by the Spirit_ 54

_This doctrine does not savour of enthusiasm_ 55

_Objections answered_ _ibid._

_His work internal and super-natural_ 57

_Objections answered_ 58

_God’s power and grace irresistible_ 61

_The seasons of effectual calling_ 63

_The state of man before and after it_ 28

_The_ Pelagians’ _notion of it_ 30

_Their account of conversion absurd_ 31

_The nature of human liberty_ 34

_In what respects the will acts freely_ 35

_In what not_ _ibid._

_Regeneration before faith_ 26

_How it differs from conversion_ _ibid._

_A note_ 38

_A principle of grace implanted therein_ 46

_A note_ 45

_Whether good works prepare for it_ 51

_Scriptures thought to prove this explained_ 52

_Man merely passive therein_ 48

_But active after it_ 49

QUEST. LXIX. Of Communion with Christ in _grace_ 65

QUEST. LXX, LXXI. Of Justification _ibid._

_Justification. Its importance_ 66

_Wherein it consisteth_ 67

_The privileges contained in it_ 69

_Pardon and eternal life connected_ 69

_Privileges attending it_ 72

_Its foundation_ 73

_Considered as an act of free-grace_ 74

_Note on righteousness_ 74

_Man cannot work out a righteousness for it_ 75

_Forgiveness of sin explained_ 70

_Christ our surety_ 77

_He suffered and obeyed as such_ 77

_Properties of a surety applied to him_ 78

_The Father accepted him as such_ 79

_What he did as a surety_ 81

_His righteousness imputed for our justification_ 86

_God provided a surety_ 95

_Note on imputation_ 85, 94

_We could not have provided one for ourselves_ 96

QUEST. LXXII, LXXIII. Of justifying Faith.

_Justifying faith, a note_ 98

_Justification is by Faith_ 99

_This not rightly explained by some_ 104

_Explained agreeably to scripture_ 106

_It cannot be before Faith; how_ 117

_It cannot be by works_ 101

_Not by repentance_ 101

_A full price required by justice_ 103

_Forgiveness free, notwithstanding_ 115

_God reconciled, not made reconcileable by Christ’s death_ 114

_Faith, its various kinds_ 121

_Of the Faith of miracles_ 122

_Of an historical Faith_ 124

_Of a temporary Faith_ 124

_Saving Faith explained_ 125

_Other graces are joined with it_ 99

_But that alone justifies_ _ibid._

_How it justifies a sinner_ 98

_A note_ 110

_It brings in a plea_ 107

_What it pleads_ _ibid._

_How imputed for righteousness_ 112

_Its various objects and acts_ 125

_A note_ 126

_By Faith we receive Christ_ 127

_And give up ourselves to him_ 129

_What this supposes_ 130

_A note_ 128

_Its assent and trust considered_ 119

_Of trust in Christ_ 121

_Its direct and reflex acts_ 132

_When strong, when weak_ 135

_Its use in the conduct of life_ 138

_How it works in common actions_ 138

_How in religious duties_ 140

_How it excites other graces_ 141

_How to be attained and increased_ 142

_How wrought by the word_ 134

QUEST. LXXIV. Of Adoption 148

_This Adoption differs from Man’s_ 145

_What is understood by sons of God_ 144

_Believers God’s sons in Christ_ 146

_Their privileges as such_ 147

_Privileges consequent upon Adoption_ 149

_How it agrees with justification_ 151

_How with sanctification_ 152

QUEST. LXXV. Of Sanctification 152

_The meaning of the word Sanctify_ 152

_In Sanctification the soul devoted to God_ 154

_And sin mortified_ _ibid._

_Proper means of mortification_ 155

_Wrong methods taken for it_ 159

_Vivification, what it imports_ 159

_Holiness, motives to it_ 160

_How it differs from moral virtue_ 161

_Heathens have, in some things, excelled Christians_ 163

_And yet were not sanctified_ _ibid._

_Practical inferences from Sanctification_ 165

QUEST. LXXVI. Of Repentance unto life 166

_Repentance what, a note_ 167

_The subjects of it_ 167

_It is the work of the Holy Spirit_ 169

_How wrought by the word_ 169

_It differs from a legal Repentance_ 172

_Its various acts_ 173

_Inferences from this doctrine_ 175

QUEST. LXXVII. Wherein Justification and Sanctification differ 176

QUEST. LXXVIII. Of the Imperfection of Sanctification in this life 178

_The proof of this Imperfection_ 179

_Why Sanctification not perfected at once_ 182

_Wherein this Imperfection appears_ 183

_The conflict of a renewed soul_ 186

_Of an enlightened conscience_ 184

_Of the spirit against the flesh_ 187

_How this is maintained_ 188

_Consequences when sin prevails_ 190

_Inferences from this Imperfection_ 192

QUEST. LXXIX. Of the saints Perseverance in Grace 194

_This doctrine explained_ 197

_Preferable to the contrary_ 195

_The Father and the Son glorified by it_ 216

_The saints kept by God’s power_ 199

_This doctrine proved_

_From God’s unchangeable love_ 201

_From the covenant of Grace_ 202

_From the promises_ 203

_An objection answered_ 204

_From the saints union to Christ_ 207

_From Christ’s intercession_ 209

_From the Spirit’s indwelling_ 210

_From_ 2 Tim. ii. 19. 217

_How the saints cannot sin_ 212

_The principle of Grace ever abides_ 213

_Shipwreck made of doctrines_ 218

_Not of the Grace of faith_ 219

_Objections answered, taken_

_From instances of apostacy_ 220

Solomon’s _case cleared_ 221

_He was a true penitent_ 222

_Therefore no apostate_ 224

_From the apostacy of_ Judas 225

_And of the_ Jewish _church_ 226

_From the parable of the debtor_ 238

_From_ Ezek. xviii. 24. 227

Heb. x. 38. 229

Chap. vi. 4-6. 232

Chap. x. 29. 234

2 Pet. ii. 20-22. 237

1 Cor. ix. 27. 240

_Inferences from the saints’ Perseverance_ 241

QUEST. LXXX. Of Assurance of Salvation 243

_What we are to understand by it_ 243

_It is attainable in this life_ 245

_Without extraordinary revelation_ 247

_The Spirit promised, to give it_ 250

_In an ordinary way_ 251

_How it arises from his witness_ 266

_This doctrine savours not of Enthusiasm_ 252

_To whom assurance belongs_ 253

_The means of attaining it_ 254

_Self examination a duty_ 256

_How to be performed_ _ibid._

_Rule for trying marks of grace_ 259

_Uncertain marks of grace_ 260

_True marks of grace_ 262

_What they must do who know not the time of their conversion_ 263

QUEST. LXXXI. Some true believers destitute of Assurance 268

_What Assurance essential to faith_ 270

_And what not so_ _ibid._

_Texts relating to this explained_ 271

_Assurance may be long waited for_ 272

_Lost by manifold distempers_ 273

_By sins and temptations_ 274

_Deserted believers want Assurance_ 276

_Yet supported by God_ _ibid._

_Inference from this subject_ 278

QUEST. LXXXII, LXXXIII. Of Communion in glory with Christ enjoyed in this life 279

_Saints have an earnest of glory_ 280

_Wherein this consisteth_ 283

_Of the vision of God by faith_ 284

_The triumphant death of some saints_ 285

_Sinners filled with wrath here_ 288

_Inferences from those terrors_ 290

_And from the saints present joy_ 291

QUEST. LXXXIV, LXXXV. Of Death 292

_Death, the appointment of God_ 293

_Redounds to the saints advantage_ 297

_Its empire universal_ 294

_Its time uncertain_ 295

_Its sting is sin_ 297

_How it should be improved_ 295

_Its effects on the Spirit, a note_ 300

QUEST. LXXXVI. Of the saints Communion with Christ in glory after death 301

_Of the immortality of the soul_ 302

_How this is to be understood_ _ibid._

_Asserted by some Heathens_ 303

_Denied or questioned by others_ 304

_Proved from scripture_ 307

_Objections answered_ 310

_A note_ 311

_The saints perfected at death_ 312

_Of purgatory_ 313

_No proof for it in scripture_ 314

_Heaven the only paradise after death_ 316

_Of the soul’s sleeping at death_ 318

_How this notion is explained_ 320

_How to be opposed_ _ibid._

_Proved to be false from scripture_ 321

_The soul, at death, waits for the full redemption of the body_ 324

_The miseries which the souls of the wicked shall then endure_ 325

QUEST. LXXXVII. Of the doctrine of the Resurrection 326

_The Resurrection not contrary to reason_ 328

_Clearly revealed in scripture_ 329

_Fabulous accounts, by Heathens, of persons raised from the dead_ 330

_Certain accounts of it in scripture_ 330

_The Resurrection proved_

_From the Old Testament_ 332

_An emblem of it in_ Ezek. xxxvii. 1, _& seq._ 335

_From_ Job xix. 25-27. 337

_From_ Chap. xiv. 13-15. 339

_From_ Dan. xii. 2. 340

_The_ Jews _belief of it_ 335

Abraham’s _belief of it_ 341

_From the New Testament_ 342

_From scripture-consequences_ 345

_From Christ’s dominion_ 346

_Objections answered_ 348

_The Resurrection universal_ 353

Jews _speak obscurely of it_ 355

_The saints shall be raised in glory_ 356

_How raised by the Spirit_ 357

_The saints found alive at Christ’s coming shall be changed_ 356

QUEST. LXXXVIII. Of the general and final Judgment 359

_A sense of it impressed on conscience_ 360

_Christ shall be the Judge_ 362

_The solemnity of his appearing_ 363

_The manner of his proceeding_ 367

_The persons to be judged_ 365

_Fallen angels, and all men_ 366

_The place of Judgment_ 372

_The time of it_ 373

_The matter of it_ 369

_Whether the sins of the saints shall be published_ 371

_Practical inferences_ 374

QUEST. LXXXIX. Of the Punishment of the wicked 376

_The punishment of sin in hell_ 377

_Of loss, and sense_ 378

_Its degree and duration_ 379

_How these subjects should be insisted on_ 381

QUEST. XC. Of the Privileges and Honours of the saints at the last day 382

_They shall be acknowledged and acquitted_ 383

_They shall judge the world, and angels_ 384

_What meant thereby; quære tamen._ _ibid._

_They shall be received into heaven_ 387

_Whether known to one another there_ 393

_They shall be freed from sin and misery_ 388

_Made perfectly happy_ 389

_And joined with angels_ _ibid._

_Their happiness shall be eternal_ 399

_Of the language of heaven_ 390

_Of the beatific vision and fruition of God_ 399

_A note_ 394, 397

_Of degrees of the heavenly glory_ 399

_Whether any additions shall be made thereunto_ 399

_Inferences from the heavenly happiness_ 403

QUEST. XCI, XCII.

_Of man’s obligation to obedience_ 405

_Note on the foundation of moral obligation_ 405

_God’s revealed will a law_ 408

QUEST. XCIII, XCIV, XCV, XCVI, XCVII. Of the Moral Law 409

_What it is_ 410

_What obedience it requires_ 411

_Its sanction_ 412

_Its use to all men_ 413

_To the unregenerate_ 414

_To the regenerate_ 415

Antinomians, _who are such_ 418

_Unguarded expressions hurtful_ 420

QUEST. XCVIII. The Moral Law, where summarily comprehended 421

_Of the law given from mount_ Sinai 421

_Of the judicial law_ 422

_Of the ceremonial law_ 423

_Holy places, with the vessels thereof_ 424

_Of ministers in holy things_ 426

_Of holy times or festivals_ 427

QUEST. XCIX. Rules for the understanding the Ten Commandments 428 to 431

QUEST. C, CI, CII. The Sum of the Ten Commandments 432

_The preface to them_ 432

_Their division into two tables_ 433

_Remarks on their subject-matter_ 434

_The sum of the first four_ _ibid._

QUEST. CIII, CIV. The Duties required in the First Commandment 435 to 438

QUEST. CV, CVI. The Sins forbidden in the First Commandment 438

_Of atheistical thoughts_ 439

_Of idolatry. The origin of it_ 443

_Of heart-idolatry_ 447

_In idolizing self_ _ibid._

_In loving the world_ 448

_In regarding the dictates of Satan_ 449

_Of the case of the witch of_ Endor 451

Joseph _no sorcerer_ 452

Moses _no astrologer_ 454

_But learned in all the wisdom of_ Egypt _ibid._

QUEST. CVII, CVIII, CIX, CX. An Explication of the Second Commandment 455

_The duties required_ 456

_The sins forbidden_ 459

_The reasons annexed_ 465

_Of Popish superstition_ 460

_Of making to ourselves images_ 461

_Of image-worship and idolatry_ 462

_The Papists guilty of both_ _ibid._

QUEST. CXI, CXII, CXIII, CXIV. An Explication of the Third Commandment 466

_The duties required in it_ 468

_The sins forbidden in it_ 469

_The reasons annexed to it_ 476

_Of religious oaths_ 472

_Various forms used therein_ 471

_Swearing by God’s Name a duty_ 470

_Of profane oaths and curses_ 470

_When God’s Name is taken in vain_ 473

QUEST. CXV, CXVI. An Explication of the Fourth Commandment 477

_The sabbath. Its original institution_ 482

_A note_ _ibid._

_In what respect moral_ 478

_In what positive_ 479

_Its morality proved_ 480

_Objections answered_ 481

_Was no ceremonial institution_ 481

_Its change proved_ 486

_From the example of Christ_ 488

_Objections answered_ 488

_From the practice of the Apostles_ 491

_And of the Christian church_ 494

_The proportion of time to be observed_ 495

QUEST. CXVII, CXVIII. Of sanctifying the Sabbath or Lord’s-day 497

_The duties preparatory for it_ 497

_The rest required upon that day_ 500

_Works of necessity then lawful_ 502

_The whole day to be sanctified_ 505

_The duties of the evening of that day_ 506

QUEST. CXIX, CXX, CXXI. Of Sins forbidden in the Fourth Commandment 508

_The omission of holy duties_ 509

_A careless performance of them_ _ibid._

_The reasons annexed to this Commandment_ 510

_Objections answered_ 511

_The import of the word_ Remember 512

_Inferences_ 513

QUEST. CXXII. The Sum of the six Commandments, respecting our duty to man; or, of doing as we would be done by 514

QUESTIONS CXXIII, CXXIV, CXXV, CXXVI, CXXVII, CXXVIII. An Explication of the Fifth Commandment 517

_Relations, how founded_ 518

_Duties of each differ_ _ibid._

_Superiors, why called fathers_ _ibid._

_Duties of inferiors to superiors_ 520

_Of children to parents_ _ibid._

_Of servants to masters_ 523

_Of subjects to magistrates_ 525

_The necessity and advantage of civil government_ 524

_Papists arguments for deposing princes, answered_ 526

_The sins of inferiors_ 529

QUESTIONS CXXIX, CXXX, CXXXI, CXXXII, CXXXIII. The Duties of superiors, _&c._ 530

_The duties of parents to their children_ 531

_Of masters to servants_ 533

_Of magistrates to subjects_ 534

_The sins of superiors_ _ibid._

_The duties of equals_ 535

_The sins of equals_ 536

_Reasons annexed to this Commandment_ _ibid._

_Of the promise of long life_ 537

_Old age how far to be desired_ 538

QUEST. CXXXVII, CXXXV, CXXXVI. An Explication of the Sixth Commandment 539

_The life of others to be preserved_ 540

_When lawful to take it away_ 541

_Of duels_ 542

Elijah _not guilty of murder_ 543

_Nor_ Abraham _in offering_ Isaac 544

_Nor_ Moses _in killing the_ Egyptian 545

_Self-murder a great sin_ _ibid._

_Whether_ Samson _was guilty of it_ 546

_God’s judgments on murderers_ 547

_Sinful anger is heart-murder_ 548

_Passionate men, their sin and guilt_ 549

_How to be dealt with_ 550

THE _DOCTRINES_ OF THE CHRISTIAN RELIGION EXPLAINED AND DEFENDED.

Quest. LXV., LXVI.

QUEST. LXV. _What special benefits do the members of the invisible
church enjoy by Christ?_

ANSW. The members of the invisible church, by Christ, enjoy union
and communion with him in grace and glory.

QUEST. LXVI. _What is that union which the elect have with Christ?_

ANSW. The union which the elect have with Christ, is the work of
God’s grace, whereby they are spiritually and mystically, yet really
and inseparably joined to Christ, as their head and husband, which
is done in their effectual calling.

We have, in the foregoing part of this work, considered man as made upright at first; but not continuing in that state, plunged into those depths of sin and misery, which would have rendered his state altogether desperate, without the interposition of a Mediator; whose designation to this work, his fitness for, and faithful discharge thereof, have been particularly considered in several foregoing answers, wherein we have had an account of his Person as God-man; his offices of Prophet, Priest, and King, his twofold estate, to wit, of humiliation and exaltation; and the benefits which accrue to the church thereby. This church has also been considered as _visible_ or _invisible_; and the former of these, as enjoying many privileges which respect, more especially, the ordinary means of salvation.

We are now led to consider the benefits which the members of the _invisible_ church, to wit, the whole number of the elect, who have been, are, or shall be gathered into one, under Christ, their head, enjoy by him. And these are contained in two general heads; namely, union and communion with him in grace and glory; which comprise in them the blessings of both worlds, as the result of their relation to, and interest in him. First, they are united to him, and then made partakers of his benefits. All grace imparted to us here, is the result thereof; as the apostle says, _Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption_, 1 Cor. i. 30. And elsewhere our Saviour says, _He that abideth in me, and I in him, the same bringeth forth much fruit_, John xv. 5. And the contrary hereunto is inconsistent with the exercise of any grace: _Without me ye can do nothing_.

Moreover, that communion which the saints have with Christ in glory, whereby they who are brought to a state of perfection, participate of those graces and comforts which flow from their continued union with him; and the first fruits, or foretastes of glory, which they have in this world, are also founded on it. Thus the apostle calls Christ in his people, _The hope of glory_, Colos. i. 27. and speaking of his giving eternal life to them, he considers them as being _in his hand_, from whence _none shall pluck them out_, John x. 28. or separate them from him. So that they shall enjoy everlasting happiness with him, inasmuch as they shall _be found in him_, Phil. iii. 9. which leads us more particularly to consider,

What this union with Christ is. The scripture often speaks of Christ’s being, or abiding in his people, and they in him; and assigns it as an evidence of their interest in the blessings he has purchased for them: and, indeed, it is from hence that all internal and practical godliness is derived.

This privilege argues infinite condescension in him, and tends to the highest advancement of those who are the subjects thereof. Now that we may understand what is intended thereby, let us take heed that we do not include in it any thing that tends to extenuate it on the one hand; or to exalt those who are made partakers of it above the station or condition into which they are brought thereby, on the other.

It is not sufficient to suppose that this union contains in it no more than that his people have the same kind of nature with him, as being made _partakers of flesh and blood_; he having _himself taken part of the same_, Heb. ii. 14. He is indeed allied to us, as having all the essential perfections of our nature: and this was an instance of infinite condescension in him, and absolutely necessary to our redemption: nevertheless, this similitude of nature; abstracted from other considerations, accompanying or flowing from his incarnation, contains in it no other idea of union, between Christ and his people, than that which they have with one another; nor is it a privilege peculiar to believers, since Christ took on him the same human nature that all men have, though with a peculiar design of grace to those whom he came to redeem. This I the rather take notice of, because the Socinians, and others, that speak of this privilege, inasmuch as it is often mentioned in scripture, appear to have very low thoughts of it, when they suppose nothing more than this to be intended thereby.

Again, this union includes in it more than what is contained in that mutual love that is between Christ and believers, in that sense in which there is an union of affection between those who love one another; as it is said, _The soul of Jonathan was knit with the soul of David; and Jonathan loved him as his own soul_, 1 Sam. xviii. 1. In which respect believers are united to one another; or, as the apostle expresses it, their hearts are _knit together in love_, Col. ii. 2. _being like minded, having the same love, being of one accord, of one mind_, Phil. ii. 2. or, as he adds, _Let this mind also be in you, which was also in Christ Jesus_, ver. 5. I say it includes more than this, which is rather the fruit and consequence of our union with Christ, than that wherein it principally consists.

Moreover we must take heed that we do not, in explaining this union between Christ and believers, include more in it than what belongs to creatures infinitely below him, to whom they are said to be united: therefore we cannot but abhor the blasphemy of those who speak of an essential union of creatures with God; or, as though they had hereby something derived to them in common with Christ the great Mediator.[1]

But passing by this method of accounting for the union between Christ and believers, there are two senses in which it is taken in scripture; one is, that which results from Christ’s being their federal head, representative, or surety; having undertaken to deal with the justice of God in their behalf, so that what he should do, as standing in this relation to them, should be placed to their account, as much as though it had been done by them in their own persons: this is what contains in it their concern in the covenant of grace, made with him in their behalf; of which something has been said under a foregoing answer;[2] and it is the foundation of their sins being imputed to him, and his righteousness to them; which will be farther considered, when we treat of the doctrine of justification under a following answer.[3]

Therefore this union with Christ, which is mentioned in the answer we are now explaining, is of another nature, and, in some respects, may be properly styled a _vital union_, as all spiritual life is derived from it; or a _conjugal union_, as it is founded in consent, and said to be by faith. Now there are two things observed concerning it.

1. It is expressed by our being spiritually and mystically joined to Christ: it is styled a _spiritual_ union, in opposition to those gross and carnal conceptions which persons may entertain concerning things being joined together in a natural way; and, indeed, whatever respects salvation is of a spiritual nature.

It is moreover called a _mystical_ union, which is the word most used by those who treat on this subject; and the reason is, because the apostle calls it _a great mystery_, Eph. v. 32. by which we are not to understand the union there is between man and wife, as contained in the similitude by which he had before illustrated this doctrine, as the Papists pretend,[4] but the union that there is between Christ and his church. And it is probably styled _a mystery_, because it could never have been known without divine revelation: and as Christ’s condescension, expressed herein, can never be sufficiently admired; so it cannot be fully comprehended by us. This is such a nearness to him, and such a display of love in him _as passeth knowledge_. However, there are some similitudes used in scripture to illustrate it. As,

(1.) The union that there is between the _vine_ and the _branches_, John xv. 1, 2, 5. whereby life, nourishment, growth and fruitfulness are conveyed to them: in like manner all our spiritual life together, with the exercise and increase of grace, depend on our union with, abiding in, and deriving what is necessary thereunto, from him.

(2.) It is also compared to the union there is between the _head_ and _members_, as the apostle farther illustrates it, when he styles _him the head, from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God_, Col. ii. 19. which is a very beautiful similitude, whereby we are given to understand, that as the head is the fountain of life and motion to the whole body, as the nerves and animal spirits take their rise from thence, so that if the communication that there is between them and it, be stopped, the members would be useless, dead, and insignificant: so Christ is the fountain of spiritual life and motion, to all those who are united to him.

(3.) This union is farther illustrated, by a similitude taken from that union which there is between the foundation and the building; and accordingly Christ is styled, in scripture, _the chief corner stone_, Eph. ii. 20. and a _sure foundation_, Isa. xxviii. 16. And there is something peculiar in that phrase which the apostle uses, which is more than any similitude can express; when he speaks of Christ as the _living stone_, or rock, on which the church is built; and of believers, as _lively stones_, 1 Pet. ii. 4, 5. to denote, that they are not only supported and upheld by him, as the building is by the foundation, but enabled to put forth living actions, as those whose life is derived from this union with him.

(4.) There is another similitude taken from that nourishment which the body receives, by the use of food; and therefore our Saviour styles himself the _bread of life_, or the _bread which cometh down from heaven, that a man may eat thereof, and not die_; and proceeds to speak of his _giving his flesh for the life of the world_; and adds, _he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him_, John vi. 48-56.

(5.) There is another similitude, by which our being united to Christ by faith, is more especially illustrated, taken from the union which there is between man and wife; accordingly this is generally styled, a conjugal union, between Christ and believers. Thus the prophet says, _Thy Maker is thine Husband, the Lord of hosts is his name; and thy Redeemer, the holy One of Israel_, Isa. liv. 5. And the apostle, speaking of a man’s _leaving his father and mother, and being joined unto his wife, and they two being one flesh_, Eph. v. 31, 32. applies it, as was before observed, to the union that there is between Christ and the church; and adds, that _we are members of his body, of his flesh, and of his bones_, ver. 30. which expression, if not compared with other scriptures, would be very hard to be understood; but it may be explained by the like phraseology, used elsewhere. Thus, when God formed Eve at first, and brought her to Adam, and thereby joined them together in a conjugal relation: he says upon this occasion, _This is now bone of my bone, and flesh of my flesh_, Gen. ii. 23. And we find also, that other relations, which are more remote than this, are expressed by the same mode of speaking. Thus Laban says to Jacob, _Surely thou art my bone and my flesh_, Gen. xxix. 14. And Abimelech pleading the relation he stood in to the men of Shechem, as a pretence of his right to reign over them, tells them, _I am your bone and your flesh_, Judges ix. 2. Therefore the apostle makes use of the same expression, agreeably to the common mode of speaking used in scripture, to set forth the conjugal relation which there is between Christ and believers.

The apostle, indeed, elsewhere alters the phrase, when he says, _He that is joined to the Lord is one Spirit_, 1 Cor. vi. 17. which is so difficult an expression, that some who treat on this subject, though concluding that there is in it something that denotes the intimacy and nearness of this union, and more than what is contained in the other phrase, of their _being one flesh_, nevertheless, reckon it among those expressions which are inexplicable; though I cannot but give into the sense in which some understand it; namely, that inasmuch as the same Spirit dwells in believers that dwelt in Christ, though with different views and designs, they are hereby wrought up, in their measure, to the same temper and disposition; or as it is expressed elsewhere, _The same mind_ is in them _that_ was _in Christ_, Phil. ii. 5. which is such an effect of this conjugal relation that there is between him and them, as is not always the result of the same relation amongst men. The reason why I call this our being united to Christ, by faith, is because it is founded in a mutual consent; as _the Lord avouches them_ on the one hand, _to be his people_, so they, on the other hand, _avouch him to be their God_, Deut. xxvi. 17, 18. the latter of which is, properly speaking, an act of faith; whereby they give up themselves to be his servants, to all intents and purposes, and that for ever.

It is farther observed in this answer. That union with Christ is a work of God’s grace: this it must certainly be, since it is the spring and fountain from whence all acts of grace proceed; and indeed, from the nature of the thing, it cannot be otherwise: for if there be a wonderful instance of condescending grace in God’s conferring those blessings that accompany salvation; this may much more be deemed so. If Christ be pleased to _dwell_ with, and _in_ his people, and to _walk_ _in_ them, 2 Cor. vi. 16. or as it is said elsewhere, to _live in them_, Gal. ii. 20. as a pledge and earnest of their being forever with him in heaven; and if, as the result hereof, they be admitted to the greatest intimacy with him; we may from hence take occasion to apply what was spoken by one of Christ’s disciples, to him, with becoming humility and admiration; _how is it that thou wilt manifest thyself unto us, and not unto the world?_ John xiv. 22. Is it not a great instance of grace, that the Son of God should make choice of so mean an habitation, as that of the souls of sinful men; and not only be present with, but united to them in those instances which have been before considered?

2. It is farther observed in this answer, that we are united to Christ in effectual calling; which leads us to consider what is contained in the two following answers.

Footnote 1:

_The first that seems to use this unsavoury mode of speaking, is
Gregory Nazianzen; who did not consider how inconsistent some of those
rhetorical ways of speaking, he seems fond of, are with that doctrine,
which, in other parts of his writings, he maintained. Those words_
Χριστοποιειν, _and_ θεοποιειν, _which he sometimes uses to express the
nature, or consequence of this union between Christ and believers, are
very disgustful. In one place of his writings, (Vid. ejusd. Orat. 41.)
exhorting Christians to be like Christ, he says, That because he
became like unto us_, γενωμεθα Θεοι δι αυτον, efficiamur Dii propter
ipsum; _and elsewhere, (in Orat. 35. de Folio.) he says_, Hic homo
Deus effectus postea quam cum Deo coaluit ἱνα γενωμαι τοσουτον θεος
ὁσον εκ εινοc ανθρωπος εγενηθη, ut ipse quoque tantum Deus efficiar
quantum ipse homo. _And some modern writers have been fond of the same
mode of speaking, especially among those who, from their mysterious
and unintelligible mode of expressing themselves, have rather exposed
than defended the doctrines of the gospel. We find expressions of the
like nature in a book put forth by Luther, which is supposed to be
written by Taulerus, before the Reformation, called Theologia
Germanica, and some others, since that time, such as Parcelsus,
Swenckfelt, Weigelius, and those enthusiasts, that have adhered to
their unintelligible and blasphemous modes of speaking._

Footnote 2:

_See Vol. II. Quest. 31. page 167._

Footnote 3:

_Quest. 70._

Footnote 4:

_This is the principal, if not the only scripture, from which they
pretend to prove marriage to be a sacrament, and they argue thus. The
Greek church had no other word to express what was afterwards called a
sacrament by the Latin church, but_ μυστηριον, a mystery: _therefore
since the apostle calls marriage, as they suppose, a mystery, they
conclude that it is a sacrament; which is a very weak foundation for
inserting it among those sacraments which they have added to them that
Christ had instituted; for the sacraments are no where called
mysteries in scripture: and therefore we are not to explain doctrines
by words which were not used till some ages after the apostles’ time:
and if there were any thing in their argument_, viz. _that that which
is called a mystery in scripture, must needs be a sacrament, it does
not appear that the apostle calls marriage_ a great mystery, _but the
union that there is between Christ and his church; as he expressly
says in the following words_; I speak concerning Christ and the
church.

Quest. LXVII., LXVIII.

QUEST. LXVII. _What is effectual calling?_

ANSW. Effectual calling is the work of God’s almighty power and
grace; whereby, out of his free and special love to his elect, and
from nothing in them moving him thereunto, he doth, in his accepted
time, invite and draw them to Jesus Christ by his word and Spirit,
savingly enlightening their minds, renewing, and powerfully
determining their wills; so as they, although in themselves dead in
sin, are hereby made willing and able, freely to answer his call,
and to accept and embrace the grace offered and conveyed therein.

QUEST. LXVIII. _Are the elect effectually called?_

ANSW. All the elect, and they only, are effectually called; although
others may be, and often are, outwardly called by the ministry of
the word, and have some common operations of the Spirit; who, for
their wilful neglect and contempt of the grace offered to them,
being justly left in their unbelief, do never truly come to Jesus
Christ.

We have, in these answers, an account of the first step that God takes, in applying the redemption purchased by Christ; which is expressed, in general, by the word _calling_; whereby sinners are invited, commanded, encouraged, and enabled, to come to Christ, in order to their being made partakers of his benefits: the apostle styles it an _high_, _holy_, and _heavenly calling_, Phil. iii. 14. 2 Tim. i. 9. Heb. iii. 1. and a being _called unto the fellowship of his Son Jesus Christ our Lord_, 1 Cor. i. 8. Herein we are _called out of darkness into his marvellous light_, 1 Pet. ii. 9. and _to his eternal glory by Jesus Christ_, chap. v. 10. And, indeed, the word is very emphatical: For,

1. A call supposes a person to be separate, or at a distance from him that calls him; and it contains an intimation of leave to come into his presence. Thus, in effectual calling, he who was departed from God, is brought nigh to him. God, as it were, says to him, as he did to Adam, when flying from him, and dreading nothing so much as his presence, when apprehending himself exposed to the stroke of his vindictive justice, _Where art thou?_ Gen. iii. 9. which is styled, _God’s calling unto him_. Or, it is like as when a traveller is taking a wrong way, and in danger of falling into some pit, or snare; and a kind friend calls after him to return, and sets him in the right way: thus God calls to sinners, or says, as the prophet expresses it; _Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left_.

2. Herein God deals with men as reasonable creatures; which is by no means to be excluded from our ideas of the work of grace; though this work contain in it some superior, or supernatural methods of acting, in order to bring it about; yet we may be under a divine influence, as turning to God, or effectually called by him, and accordingly acted by a supernatural principle; and at the same time our understandings, or reasoning powers, not rendered useless, but enlightened or improved thereby; by which means, every thing that we do, in obedience to the call of God, appears to be most just and reasonable. This gives no ground for any one to conclude, that, according to our method of explaining this doctrine, we lay ourselves open to the absurd consequence fastened upon it; as though God dealt with us as stocks and stones: but more of this may be considered under a following head.

We now proceed, more particularly, to consider the subject-matter of these two answers; wherein we have an account of the difference between the _external_ call of the gospel, which is explained in the latter of them, and the _internal_, saving, and powerful call, which is justly termed _effectual_; and is considered in the former of them. And,

_First_, Concerning the outward and common call, together with the persons to whom it is given; the design of God in giving it, and also the issue thereof, with respect to a great number of those who are said to be called.

The reason why we choose to insist on this common call, in the first place, is because it is antecedent, and made subservient to the other in the method of the divine dispensation; inasmuch as we are first favoured with the word and ordinances, and then they are made effectual to salvation.

1. Therefore we shall consider what we are to understand by this common call.

It is observed, that it is by the ministry of the word, in which Christ is set forth in his person and offices, and sinners are called to come to him; and in so doing, to be made partakers of the blessings which he has purchased. This is the sum and substance of the gospel-ministry; and it is illustrated Matt. xxii. 1, & _seq._ by the parable of the _marriage-feast_, which the _king made for his son, and sent his servants_; by which is signified gospel-ministers, to _call_ or invite, and therein to use all persuasive arguments to prevail with persons to come to it: this is styled their being _called_. And the observation made on persons refusing to comply with this call, when it is said, _Many are called, but few are chosen_, ver. 14. plainly intimates, that our Saviour here means no other than a common or ineffectual call. And in another parable it is illustrated by an _householder’s hiring labourers into his vineyard_, Matt. xx. 1, & _seq._ at several hours of the day: some were hired early in the morning, at the _third hour_; others at the _sixth_ and _ninth_; which denotes the gospel-call, that the Jewish church had to come to Christ before his incarnation, under the ceremonial law; and others were hired at the _eleventh_ hour, denoting those who were called, at that time, by the ministry of Christ and his disciples: that this was only a common and external call, is evident, not only from the intimation that they, who had _borne the burden and heat of the day_; that is, for many ages had been a professing people, _murmured_, because others, who were called at the eleventh hour, had an equal share in his regard; but also from what is expressly said, (the words are the same with those wherewith the other parable before-mentioned, is closed) _Many are called, but few are chosen_, ver. 16.

Moreover, the apostle intends this common call, when he speaks of some who have been _called into the grace of Christ_; not called by the power and efficacious grace of Christ, as denoting that the call was effectual; but called, or invited to come and receive the grace of Christ; or called externally, and thereby prevailed on to embrace the doctrine of the grace of Christ: these are said to be _soon removed unto another gospel_, Gal. i. 6. And elsewhere, chap. v. 7. he speaks of some, who, when _the truth_, or the doctrines of the gospel, were first presented to them, expressed, for a time, a readiness to receive it; upon which account he says, _Ye did run well_, or, ye began well; but yet they did not afterwards yield the obedience of faith, to that truth which they seemed, at first, to have a very great regard: upon which occasion the apostle says, _This persuasion cometh not of him that calleth you_, ver. 8.

They who express some regard to this call, are generally said to have _common_ grace, as contradistinguished from others, who are under the powerful, and efficacious influences of the Spirit, which are styled _special_. The former of these are oftentimes under some impressive influences by the common work of the Spirit, under the preaching of the gospel; who, notwithstanding, are in an unconverted state; their consciences are sometimes awakened, and they bring many charges and accusations against themselves; and from a dread of the consequences thereof, abstain from many enormous crimes, as well as practise several duties of religion; they are also said to be made partakers of some great degrees of restraining grace; and all this arises from no other than the Spirit’s common work of conviction; as he is said, _to reprove the world of sin_, John xvi. 8.

These are styled, in this answer, the common operations of the Spirit: they may be called operations, inasmuch as they contain in them something more than God’s sending ministers to address themselves to sinners, in a way of persuasion or arguing; for, the Spirit of God deals with their consciences under the ministry of the word. It is true, this is no more than common grace; yet it may be styled the Spirit’s work: for though the call be no other than common, and the Spirit considered as an external agent, inasmuch as he never dwells in the hearts of any but believers, yet the effect produced, is internal in the mind and consciences of men, and, in some degree, in the will; which is almost persuaded to comply with it. These operations are sometimes called the Spirit’s _striving with man_, Gen. vi. 3. but inasmuch as many of these internal motions are said to be resisted and quenched, when persons first act contrary to the dictates of their consciences, and afterwards wholly extinguish them; therefore the Spirit’s work in those whom he thus calls, is not effectual or saving; these are not united to Christ by his Spirit, nor by faith; and this is generally styled common grace, in speaking to which, we shall consider,

(1.) That there are some things presented to us, in an objective way, which contain the subject matter of the gospel, or that call, which is given to sinners to pursue those methods, which, by divine appointment, lead to salvation. As _faith cometh by hearing, and hearing by the word of God_, Rom. x. 17. so do common convictions, and whatever carries in it the appearance of grace in the unregenerate. In this respect God deals with men as intelligent creatures, capable of making such improvement of those instructions and intimations, as may tend, in many respects, to their advantage. This must be supposed, or else the preaching of the gospel could not be reckoned an universal blessing to them who are favoured with it, abstracting from those saving advantages which some are to receive hereby. This is here called the grace which is offered to them, who are outwardly called, by the ministry of the word.

Offers of grace, and invitations to come to Christ, are words used by almost all who have treated on this subject: though some, of late, have been ready to conclude, that these modes of speaking tend to overthrow the doctrine we are maintaining; for they argue to this purpose; that an overture, or invitation, supposes a power in him to whom it is given to comply with it. Did I think this idea necessarily contained in these words, I should rather choose to substitute others in the room of them: however, to remove prejudices, or unjust representations, which the use thereof may occasion, either here or elsewhere, I shall briefly give an account of the reason why I use them, and what I understand thereby. If it be said, This mode of speaking is not to be found in scripture; this, it is true, should make us less tenacious of it. Nevertheless, it may be used without just offence given, if it be explained agreeably thereunto.[5] Therefore let it be considered,

(2.) That the presenting an object, whatever it be, to the understanding and will, is generally called, an _offering_ it; as God says to David, from the Lord; _I offer thee three things, choose thee one of them_, &c. 1 Sam. xxiv. 12. So if God sets before us life and death, blessing and cursing, and bids us choose which we will have; this is equivalent to what is generally called, an offer of grace.

And as for invitations to come to Christ, it is plain, that there are many scriptures that speak to that purpose; namely, when it is said, _In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink_, John vii. 37. And, _Ho every one that thirsteth, come ye to the waters_, Isa. lv. 1. And elsewhere Christ says, _Come unto me all ye that labour, and are heavy laden, and I will give you rest_, Matt. xi. 28. And, _Let him that is athirst come; and whosoever will, let him take of the water of life freely_, Rev. xxii. 17.

(3.) When an offer, or invitation to accept of a thing, thus objectively presented to us, is made, it always supposes the valuableness thereof; and how much it would be our interest to accept of it; and that it is our indispensable duty so to do; which are the principal ideas that I intend, in my sense of the word, when I speak of offers of grace in the gospel, or invitations to come to Christ. Nevertheless, taking them in this sense, does not necessarily infer a power in us to accept them, without the assistance of divine grace: thus it may be said, that Christ came into the world to save sinners; and that he will certainly apply the redemption, which he has purchased, to all, for whom this price was given; and also, that a right to salvation is inseparably connected with faith and repentance; and that these, and all other graces are God’s gifts; and that we are to pray, wait, and hope for them, under the ministry of the word; and if we be, in God’s own time and way, enabled to exercise these graces, this will be our unspeakable advantage: and therefore it cannot but be our duty to attend upon God in all his holy institutions, in hope of saving blessings: these things may be done; and consequently the gospel may be thus preached, without supposing that grace is in our own power: and this is what we principally intend by gospel-overtures or invitations.

(4.) Nevertheless we cannot approve of some expressions subversive of the doctrine of special redemption, how moving and pathetic soever they may appear to be; as when any one, to induce sinners to come to Christ, tells them, that God is willing, and Christ is willing, and has done his part, and the Spirit is ready to do his; and shall we be unwilling, and thereby destroy ourselves? Christ has purchased salvation for us: the Spirit offers his assistances to us; and shall we refuse these overtures? Christ invites us to come to him, and leaves it to our free-will, whether we will comply with, or reject these invitations: he is, at it were, indeterminate, whether he shall save us or no, and leaves the matter to our own conduct; we ought therefore to be persuaded to comply with the invitation. This method of explaining offers of grace, and invitations, to come to Christ, is not what we intend when we make use of these expressions.

2. We are now to consider the persons to whom this common call is given. It is indefinite, not directed only to the elect, or those, with respect to whom God designs to make it effectual to their salvation; for, according to the commission which our Saviour gave to his apostles, the gospel was to be preached to all nations, or to every creature in those places to which it was sent: and the reason of this is obvious; namely, because the counsel of God, concerning election, is secret, and not to be considered as the rule of human conduct; nor are they, whom God is pleased to employ in preaching the gospel, supposed to know whether he will succeed their endeavours, by enabling those who are called, to comply with it.

3. We shall now shew how far the gospel-call may, without the superadded assistance of special grace, be improved by men, in order to their attaining some advantage by it, though short of salvation: this may be done in two respects.

(1.) Gross enormous crimes may hereby be avoided: this appears in many unconverted persons, who not only avoid, but abhor them; being induced hereunto by something in nature that gives an aversion to them. And it may be farther argued, from the liableness of those who commit them, to punishment in proportion to their respective aggravations; which must either suppose in man, a power to avoid them: or else, the greatest degree of punishment would be the result of a necessity of nature, and not self-procured by any act of man’s will; though all suppose the will to be free, with respect to actions that are sinful. It would be a very poor excuse for the murderer to allege, that he could not govern his passion, but was under an unavoidable necessity to take away the life of another. Shall the man that commits those sins, which are contrary to nature, say, That his natural temper and disposition is so much inclined thereunto, that he could, by no means, avoid them? If our natural constitution be so depraved and vitiated, that it leads us, with an uncommon and impetuous violence, to those sins that we were not formerly inclined to: whence does this arise, but from the habits of vice, being increased by a wilful and obstinate continuance therein, and many repeated acts which they have produced? and might not this, at least, in some degree, have been avoided? We must distinguish between habits of sin, that immediately flow from the universal corruption of nature, and those that have taken deeper root in us, by being indulged, and exerting themselves, without any endeavours used, to restrain and give a check to them.

And if it be supposed that our natures are more habitually inclined to sin than once they were, might we not so far use the liberty of our wills, as to avoid some things, which, we are sensible, will prove a temptation to those particular acts thereof; whereby the corruption of nature, that is so prone to comply with it, might be in some measure, restrained, though not overcome: this may be done without converting grace; and consequently some great sins may be avoided. To deny this, would be not only to palliate, but open a door to all manner of licentiousness.

(2.) Man has a power to do some things that are materially good; though not good in all those circumstances in which actions are good that accompany or flow from regenerating grace. Ahab’s humility, 1 Kings xxi. 29. and Nineveh’s repentance, Jonah iii. 5. and seq. arose from the dread they had of the divine threatenings; which is such an inducement to repentance and reformation, as takes its rise from nothing more than the influence of common grace. Herod himself, though a vile person, _feared John, knowing that he was a just man and an holy: and when he heard him, did many things, and heard him gladly_, Mark vi. 20. And the Gentiles are said to _do by nature, the things_; that is, some things _contained in the law_; insomuch that _they are a law unto themselves_, Rom. ii. 14. Therefore they did them by the influence of common grace. And these things, namely, abstaining from grosser sins, and doing some actions materially good, have certainly some advantage attending them; as thereby the world is not so much like hell as it would otherwise be: and as to what respects themselves, a greater degree of punishment is hereby avoided.