TREATISE ON GRACE. CHAPTER I. [SHEWING] THAT COMMON AND SAVING GRACE DIFFER, NOT ONLY IN DEGREE, BUT IN NATURE AND KIND. SUCH phrases as common grace, and special or saving grace, may be understood as signifying either diverse kinds of influence of God's Spirit on the hearts of men, or diverse fruits and effects of that influence. The Spirit of God is supposed sometimes to have some influence upon the minds of men that are not true Christians, and [it is supposed] that those dispositions, frames, and exercises of their minds that are of a good tendency, but are common to them with the saints, are in some respect owing to some influence or assistance of God's Spirit. But as there are some things in the hearts of true Christians that are peculiar to them, and that are more excellent than any thing that is to be found in others, so it is supposed that there is an operation of the Spirit of God different, and that the value which distinguishes them is owing to a higher influence and assistance than the virtues of others. So that sometimes the phrase, common grace, is used to signify that kind of action or influence of the Spirit of God, to which are owing those religious or moral attainments that are common to both saints and sinners, and so signifies as much as common assistance; and sometimes those moral or religious attainments themselves that are the fruits of this assistance, are intended. So likewise the phrase, special or saving grace, is sometimes used to signify that peculiar kind or degree of operation or influence of God's Spirit, whence saving actions and attainments do arise in the godly, or, which is the same thing, special and saving assistance; or else to signify that distinguishing saving virtue itself, which is the fruit of this assistance. These phrases are more frequently understood in the latter sense, viz., not for common and special assistance, but for common and special, or saving virtue, which is the fruit of that assistance, and so I would be understood by these phrases in this discourse. And that special or saving grace in this sense is not only different from common grace in degree, but entirely diverse in nature and kind, and that natural men not only have not a sufficient degree of virtue to be saints, but that they have no degree of that grace that is in godly men, is what I have now to shew. 1. This is evident by what Christ says in John iii. 6, where Christ, speaking of Regeneration, says "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." Now, whatever Christ intends by the terms flesh and spirit in the words, yet this much is manifested and undeniable, that Christ here intends to shew Nicodemus the necessity of a new birth, or another birth than his natural birth, and that, from this argument, that a man that has been the subject only of the first birth, has nothing of that in his heart which he must have in order to enter into the kingdom. He has nothing at all of that which Christ calls spirit, whatever that be. All that a man [has] that has been the subject only of a natural birth don't go beyond that which Christ calls flesh, for however it may be refined and exalted, yet it cannot be raised above flesh. 'Tis plain, that by flesh and spirit, Christ here intends two things entirely different in nature, which cannot be one from the other. A man cannot have anything of a nature superior to flesh that is not born again, and therefore we must be " born again." That by flesh and spirit are intended certain moral principles, natures, or qualities, entirely different and opposite in their nature one to another, is manifest from other texts, as particularly: Gal. v. 17-" For the flesh lusteth against the spirit, and the spirit against the flesh and they are contrary the one to the other; so that ye cannot do the things which ye would;" Ver. 19, "Now the works of the flesh are manifest, which are these: Adultery, fornication," &c. Ver. 22—“ But the fruit of the Spirit is love, joy, peace," &c.; and by Gal. vi. 8-"For he that soweth to the flesh shall of the flesh reap corruption: but he that soweth to the Spirit shall of the Spirit reap life everlasting." Rom. viii. 6-9For to be carnally minded is death, but to be spiritually minded is life and peace," &c. 1 Cor. iii. 1—" And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ." So that it is manifest by this, that men that have been the subjects only of the first birth, have no degree of that moral principle or quality that those that are new born have, whereby they have a title to the kingdom of heaven. This principle or quality comes out then no otherwise than by birth, and the birth that it must come by is not, cannot be, the first birth, but it must be a new birth. If men that have no title to the kingdom of heaven, could have something of the Spirit, as well as flesh, then Christ's argument would be false. It is plain, by Christ's reasoning, that those that are not in a state of salvation, cannot have these two opposite principles in their hearts together, some flesh and some spirit, lusting one against the other as the godly have, but that they have flesh only. 2. That the only principle in those that are savingly converted, whence gracious acts flow, which in the language of Scripture is called the Spirit, and set in opposition to the flesh, is that which others not only have not a sufficient degree of, but have nothing at all of, is further manifest, because the Scripture asserts both negatively, that those that have not the Spirit are not Christ's. Rom. viii. 9—“ But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His ;" and also [positively] that those that have the Spirit are His. 1 John iii. 24" Hereby we know that he abideth in us by the Spirit which he hath given us." And our having the Spirit of God dwelling in our hearts is mentioned as a certain sign that persons are entitled to heaven, and is called the earnest of the future inheritance, (2 Cor. i. 22, and v. 5, Eph. i. 14;) which it would not be if others that had no title to the inheritance might have some of it dwelling in them. Yea, that those that are not true saints have nothing of the Spirit, no part nor portion of it, is still more evident, because not only a having any particular motion of the Spirit, but a being of the Spirit is given as a sure sign of being in Christ. 1 John iv. 13-" Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit." If those that are not true saints have any degree of that spiritual principle, then though they have not so much, yet they have of it, and so that would be no sign that a person is in Christ. If those that have not a saving interest in Christ have nothing of the Spirit, then they have nothing; no degree of those graces that are the fruits of the Spirit, mentioned in Gal. v. 22—“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." Those fruits are here mentioned with that very design, that we may know whether we have the Spirit or no. 3. Those that are not true saints, and in a state of salvation, not only have not so much of that holy nature and Divine principle that is in the hearts of the saints, but they do not partake of it, because a being "partakers of the Divine nature" is spoken of as the peculiar privilege of true saints, (2 Pet. i. 4.) It is evident that it is the true saints that the Apostle is there speaking of. The words in this verse with the foregoing are these: "According as his Divine power hath given to us all things that pertain to life and godliness, through the knowledge of Him that hath called us to glory and virtue; whereby are given to us exceeding great and precious promises; that by these ye might be partakers of the Divine nature; having escaped the corruption that is in the world through lust." The "Divine nature” and "lust" are evidently here spoken of as two opposite principles in Those that are in the world, and that are the men of the world, have only the latter principle; but to be partakers of the Divine nature is spoken of as peculiar to them that are distinguished and separated from the world, by the free and sovereign grace of God giving them all things that pertain to life and godliness, giving the knowledge of Him and calling them to glory and virtue, and giving them the exceeding great and precious promises of the gospel, and that have escaped the corruption of the world of wicked men. And a being partakers of the Divine nature is spoken of, not only man. |