Thomas Manton · 50 of 57
The Eleventh Verse. · Part 5
5. Lay aside your own prejudices and misapprehensions, for they will lead you aside, and you will gravel yourselves, and run into great uncertainties and contradictions: Job xxxii. 8, ‘There is a spirit in man, and the inspiration of the Almighty giveth understanding.’
By his knowledge shall my righteous servant many; for he shall bear their .
I shall now apply this first circumstance, the instrument, specified in that word by his knowledge, to the act in the other word, justify. For the word of the instrument, knowledge, we showed you it importeth faith—an effective knowledge—such as causeth the soul to embrace Christ, and receive him for our comfort. The other word is a little to be opened, and then we shall the better match these two together. To justify, in a scripture notion, is to absolve and acquit. It is a judicial and court word, and signifieth not so much to make righteous as to account so. The papists would have it that it signifies a infused, not a reckoning of the wicked as if they were not guilty. But the word is used otherwise, Isa. v. 23, ‘Woe to them that justify the wicked for a reward, and take away the righteousness of the righteous from them;’ Luke xviii. 14, ‘This man went down to his house justified rather than the other.’ To be justified, then, is to be acquitted before God of that condemnation and censure which we had deserved, and to be accepted as righteous in his sight. Well, then, the point from both these linked together is this:—
That by faith we are justified; or, Jesus Christ justifieth poor sinners by their faith. The prophet meaneth faith, though the saith knowledge. For scriptures to prove the point, take these, that are full to the purpose:—Rom. iii. 28, ‘Therefore we conclude that a man is justified by faith.’ The apostle had been labouring throughout all the three chapters to bring the discourse to that issue; and at length there was the result of all, that we must be justified by faith. So Rom. v. 1, ‘Being justified by faith, we have peace with God through our Lord Jesus Christ.’ You see these scriptures are express enough without any improvement; therefore I go off to the reasons why faith, of all other graces, is deputed to this service.
1. Because it is the most receptive , and so most fit for the needy condition of the creature. Other graces are more operative, but faith is most receptive. It is the right hand of the soul, to take in the fulness of Jesus Christ. Nature liveth upon alms, and the continued bounty and supplies of heaven, since the fall; and therefore those graces are most serviceable that are most receptive. Love giveth, but faith taketh. All God’s stars shine with a borrowed light. We are beggars now, rather than workers. The blessing of life is not in ourselves, but in Christ. Faith standeth in a passive receptiveness to take the conveyances of grace: 1 John v. 12, ‘He that hath the Son hath life; and he that hath not the Son hath not life.’ It is all in having Christ. We must be beholden to another. God will trust us no more with the keeping of it, but hath placed our support in Jesus Christ. Our safety is like the ivy, or those weaker strings that are strengthened by cleaving about the oak. Now faith serveth for that, for relying on Christ to clothe us with his righteousness.
2. Faith is most loyal and true to God. It giveth him all the glory, it looketh for all from him; therefore the apostle saith, Rom. iii. 26, 27, The grand condition of the new is faith, to exclude boasting. God would have everything carried in a way of grace, that if we glory in anything, we may glory in the Lord, 1 Cor. i. 31. Our boasting must be in the glorifying of grace. God honoureth those graces that honour him most. It is said, Rom. iv. 20, of Abraham, that he was ‘strong in faith, giving glory to God;’ so doth God to faith. And faith is most abasing; it casteth down all the excellence of the creature. Man had rather be doing than borrowing: we cannot endure to hear of going out of ourselves; therefore God ordained this grace.
3. To make the way more sure: Rom. iv. 16, ‘Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed.’ Now things are not so floating and uncertain as when we were left to working graces. Now we have a sure Christ for the foundation: Isa. xxviii. 16, ‘Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation.’ It is sure in Christ, and we have Christ too by a sure tenure and claim: 2 Sam. xxiii. 5, ‘Yet he hath made with me an everlasting covenant, ordered in all things, and sure.’ We may be uneven and unconstant with God; and though we be so with him, yet we have a sure, unvariable promise to hold by. And now here is faith, that taketh a sure hold upon this promise: Heb. vi. 19, ‘Which hope we have as an anchor of the soul, both sure and steadfast;’ a sure faith, a sure promise, a sure Christ. Things are not left upon doubtful terms; God hath deputed all to faith, which hath a sure ground, a sure claim, and a sure hold.
4. Because God would bring us back again in the same way that we went off and departed from him, that so the return might be the more satisfactory, that we might see the defects of nature repaired and made up in Christ. We went off by unbelief. Eve distrusted the truth of God, and therefore God will bring us about again by faith. To this day the heart is loosened from God by unbelief. Diffidence is the first step to apostasy: Heb. iii. 12, ‘Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.’ And faith is a drawing near to God, even to such a degree of nearness as a union. We are not only made like to Christ, as by other graces, but one with Christ. Thus the point is proved.
I shall now a little clear the point to you by dispatching these two questions:—
First, What faith is that justifieth?
Secondly, How it justifieth?
First, What faith is? It is not every faith,—not a general assent 01 loose acknowledgment of the articles of religion; but there is a faith which, to distinguish it from all others, is called justifying faith. It may be defined thus:—It is a grace wrought in our hearts by the Spirit, by which the soul doth rest and cast itself upon Christ, tendered to us in the offer of God, for pardon and acceptance. I will not stand examining every part of this definition, but shall endeavour to discover to you the nature of it by the several acts and effects of it, beginning with the lowest, whilst it is but a seed, as a grain of mustard-seed, in some small and weak beginnings, planted in the heart. St Mark saith, chap. iv. 31, ‘The kingdom of God is likened to a grain of mustard-seed.’ Very small and inconsiderable is the first work of grace; but we must not despise the day of small things, nor neglect the soft waters of Siloah. And therefore—
First, To begin with the acts:—There are some implicit acts, and some explicit and formal acts. Since I am willing to give you the whole nature of faith, it will not be amiss to reflect upon these things.
1. The implied acts of faith are two.
[1.] A sight of ourselves, which faith supposeth, and the curse of God due to us. Man is a lazy creature, and will not apply himself to any religious care till he be spurred on by his need of Christ. Christ saith, ‘The whole need not the physician.’ Mat. ix. 12. The stung Israelites looked up to the brazen serpent; and those that were ‘pricked in their hearts ‘cried out, ‘What shall we do?’ Acts ii. 37. ‘I sat alone because of thy hand, for thou hast filled me with indignation,’ Jer. xv. 17. It maketh the soul sensible that it is no easy matter to deliver ourselves from the wrath of God. Men slight mercy till they need it, and are careless of the great salvation till God affect them with a sight of their sin and his own wrath. We are like Israel in Egypt, not easily weaned from the flesh-pots, till the burdens be doubled, and wrath presseth to anguish.
[2.] A sense of our inability to help ourselves. Believing implieth that a man hath given up all his vain confidence. How should we lean upon Christ, whilst we fancy we have props and supports of our own to bear up the soul? The Corinthians did not care for Paul when they were full, and ‘reigned as kings without him,’ 1 Cor. iv. 8. No more do sinners for Christ that are full of self; they can be merry and happy, and keep their church, and do no harm, and all without Christ: Hosea xiv. 3, ‘With thee the fatherless findeth mercy,’ i.e., those that were destitute of all helps and supplies. Paul could not look upon Christ as gain till he saw the loss that was in his endeavours, Phil. iii. 8. His care to relieve his soul was a greater incumbrance to him.
2. There are formal explicit acts of faith, and they are:—
[1.] Knowledge of Christ, his goodness and excellency; how satisfying and how proportionable an object he is to the soul: John iv. 10, ‘If thou knewest the gift of God, and who it is that speaketh unto thee,’ &c. The first act is an apprehension of Jesus Christ; but I have spoken of that largely.
[2.] There is desire. The soul thirsteth after Christ with such a restless desire as will not be satisfied but with an enjoyment. It is compared to the panting of a chased hart: Ps. xlii. 1, ‘As the hart panteth after the water brooks, so panteth my soul after thee, O God.’ In the Hebrew it is the chased she-hart, appetite in females being most impetuous and impatient. And it is expressed by hungering and thirsting: Mat. v. 6, ‘Blessed are they who do hunger and thirst after righteousness, for they shall be filled.’ They are such voluminous and large desires that can in no wise endure check and restraint. Nothing in the world can give quiet and content to the mind possessed with them. The soul is sick of love for Christ, till it be stayed with his flagons, and comforted with his apples, Cant. ii. 5; the soul desireth him in the night season, Isa. xxvi. 9. And it is said, Ps. lxiii. 1, ‘My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is.’ They would have him rather than all things in the world.
[3.] There is a seeking of Christ, as the spouse sought her be loved, Cant. iii. 1-3. This is usually expressed by coining, which is one of the lowest degrees of faith, whilst the soul is in the way, and in the pursuit of Christ, but hath not fully closed with him: John vi. 35, ‘He that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ He that is coming—qui se dat in viam, so Beza—shall never hunger nor thirst. It is like the poor prodigal returning to his father. Though Christ and the soul be not as yet brought to close together, yet the souls of believers will adventure upon Christ; yea, though they are not so comfortably persuaded of acceptance with him; as said the king of the Ninevites, Jonah iii. 9, ‘Who can tell if God will turn and , and turn away from his fierce anger?’ So Joel ii. 13, 14, ‘Turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him?’ There is encouragement, a cable-rope cast out to save a sinking soul; though they cannot so comfortably apply Christ to their case, they are resolved to seek him.
[4.] The soul resteth upon him; there is a receiving of Christ: John i. 12, ‘To as many as received him;’ which noteth a higher degree than coming to him. It implieth an apprehension, and particular application of the promises for our use; as when the prodigal and the father were fallen upon each other’s necks, and joined together in mutual embraces. It is the welcoming of Christ into the soul, the clasping him about with the arms of faith; as old Simeon took the child in his arms and said, ‘Mine eyes have seen thy salvation.’ And so the faith of the patriarchs is described: Heb. xi. 13, they ‘embraced the promises.’ The word is ἀσπασάμενοι, they hugged and embraced promises. I conceive it hinteth the practice of the patriarchs, who upon every new hint of Christ went and worshipped; which was a testimony of the joy of their faith and their cleaving to Christ in the promise. And when faith is once come to this, it is no longer a seed hidden in the earth, but it springeth up in all the happy effects and fruits of it. Therefore the next thing I shall speak to is the effects of a justifying faith.
Secondly, The effects of faith; there are many. I shall name those which I conceive to be most essential and proper; and they are of two sorts:—
1. Such as concern faith itself.
2. Other gracious constitutions of spirit.
1. For those that concern faith itself, and they are two:—
[1.] It is always renewing its own acts. God doth not delight in dead and useless habits. It is not faith that will profit us, but the exercise of it. God delighteth in the work of faith, that we should ‘with joy draw water out of the wells of salvation.’ Isa. xii. 3; that we should not only have faith, but act it that is, as we should make Christ ours, so we should possess ourselves of all that he hath, and that we should maintain our lives out of the supplies of his grace: Gal. ii. 20, ‘I live by the faith of the Son of God, who loved me, and gave himself for me,’—that we should not only have Christ, but live in him. The perfection of graces is in their acting: James ii. 22, ‘By works was faith made perfect;’ that is, strengthened and increased; as the right arm groweth stronger and full of spirits by frequent action.
[2.] It aimeth at the increase of itself. Therefore a weak faith may grow into . The first thing faith struggleth against is doubts and fears: Mark ix. 24, ‘Lord, I believe, help thou my unbelief.’ Graces are much tried by this opposition against the contrary inclinations of spirit. Graces in pretence do not exasperate opposite propensions; and therefore the soul enjoyeth a great deal of quiet and calmness under shows. False graces do not aim at growth, and so exclude care; and do not exasperate doubts, and so exclude fear. There is not such a struggling with the relics and remainders of unbelief. The children of God believe that they may believe: 1 John v. 13, ‘These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.’ They would grow up into greater measures. David checketh distrusts: Ps. xlii. 5, ‘Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God.’
Gracious hearts are troubled at their evil imaginations. Others are drawing back, till God hath no pleasure in them, Heb. x. 38.
2. The effects that concern other gracious constitutions: so justifying and saving faith hath four effects:—
[1.] It humbleth and melteth for sin. The passover is to be eaten with sour herbs. A man cannot look upon Christ but with a bitter remembrance of his own guilt: Zech. xii. 10, ‘They shall look upon him whom they have pierced, and they shall mourn for him as one mourneth for his only son.’ Even our best actions to a believing soul cause grief. Like the ancient Israelites, who had seen the glory of the first house, when they saw how unlike the last was to the former, Ezra iii. 12, ‘wept with a loud voice.’ So these, when they have such a perfect model before them as Christ’s love, and being like to make such weak returns, it humbleth their hearts. As the queen of Sheba, beholding the glory of Solomon, had no spirit left in her, 1 Kings x. 5, thinking her own glory nothing to his, so doth the soul at the contemplation of the excellences of Christ.
[2.] It purgeth the heart from sin: Acts xv. 9, ‘Purifying their hearts by faith.’ The apostle speaketh of the : if they had not the ceremonial purgings, they have that which is better—their hearts are purified by faith. The blood of Christ cleanses from sin. It doth not only allay the burning of the spirit when it is upon it, but also doth away the defilement. Faith and lusts are like a poison and a preservative, they cannot lodge quietly in one soul. Apprehensions of grace, even in the Gentiles, are the keenest arguments against sin. A man never learned how to deal with sin to purpose till the appearance of grace. Therefore the apostle saith, Titus ii. 11, 12, ‘The grace of God, that bringeth salvation, appeareth to all men, teaching us that, denying ungodliness and lusts, we should live soberly, righteously, and godly in the present world.’
[3.] It sets a high price and value upon Christ, so as to part with all for his sake. Love is not to be measured with respect to the intenseness of the object, but the valuation of it: Mat. xiii. 46, ‘He parted with all for the pearl of great price.’ See whether you can part with worldly comforts, or with Christ. Let lusts go, and sin go. Our Father’s house is the least thing that we can quit for him: Ps. xlv. 10, ‘Forget also thine own people, and thy father’s house.’ A small contentment. It was Abraham’s commendation that he did not with hold his son, his only son, Gen. xxii. 12. God trieth us sometimes by things that are great in our esteem, to see whether we will hazard the comforts of Christ, or the loss of our own contentments. Alas! there should be no worldly respect but should be sacrificed upon this account. Many profess Christ, but they do not prize him; they are apt to be scandalised with the least suffering for his sake: Luke xvi. 26, ‘If ye forsake not all, ye cannot be my disciples.’
[4.] It worketh by love: Gal. v. 6, ‘For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith, which worketh by love.’ It aboundeth in all holy duty out of love. Mercies are such an argument as leaveth a constraint upon the soul: 2 Cor. v. 14, ‘The love of Christ constraineth us.’ Terrors and fears cannot urge the spirit so as love will. Carnal affections make us lazy, but faith begets in us love, and love maketh us labour. Those that love much, will do much. Now by this you may discern the nature of justifying faith.
Secondly, My next work is to show you how it justifieth. There being mistakes in this matter, I shall endeavour to lay the truth before you.
1. Faith does not justify as a mutual cause together with works, as if they did co-operate together; but we must distinguish. There is a first and second justification, the one ascribed to faith, the other to works. This opinion maketh as if we were beholden to grace only for some courtesies, where we cannot engage God of ourselves. It is true James saith, ‘Not by faith, but by works;’ but that is only to justify faith. It is a false faith that doth not end in works; but works have nothing to do in justification. God abhorreth such a profane medley; he would have it wholly of grace. The papists exact an imaginary faith, and so are put upon a necessity of eking it out with works.
2. Not as an act and grace in us. Faith justifieth relativè, not effectivè et formaliter: not as if the act of believing were instead of perfect obedience to the law, and as if it were grace in us, and not an apprehending of Christ’s righteousness. But it is in reference to the object that it is said to justify, only because of its necessary concurrence as an instrument. Christ’s righteousness maketh us righteous, only because it cannot apprehend this righteousness but by faith, therefore it is said faith doth it. The hand may be said to feed and nourish the body, but the nutritive virtue is not in the hand, but the meat. There are divers reasons to sway you to believe this:—
[1.] Because faith is always said to justify as complicated with its object, from whom it receiveth all its virtue.
E2.] Because the righteousness of faith is always contradistinct opposed to that which is in ourselves: Rom. x. 3, ‘For they, being ignorant of God’s righteousness, they go about to establish their own righteousness.’ Now how anything in us can be called God’s righteousness, judge ye. So Phil. iii. 9, ‘And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith,’ Rom. i. 17, in the gospel, ‘the righteousness of God is revealed from faith to faith;’ Rom. iii. 22, ‘Even the righteousness of God, which is by the faith of Jesus Christ, unto all and upon all that believe.’
[3.] Because the apostle speaketh of righteousness for faith, as well as faith for righteousness: Rom. iv. 6, ‘Unto whom God imputeth righteousness without works.’
[4] Because we are never said to be justified propter fidem, but per fidem; not because of faith, but by faith. But I shall speak to the matter of imputation in the next point.
3. Faith doth not justify, that is, merely receive the witness of our justification, as those that make it assurance; that is a thing that followeth faith. We are not justified before faith, for then actual unbelievers would be subject to no condemnation; whereas ‘he that believeth not is condemned already,’ John iii. 18.
But to show affirmatively how faith justifieth, as an instrument which God hath deputed to the apprehension and application of Christ’s righteousness, the whole order is thus:—
[1.] By God begetteth faith, and uniteth us to Jesus Christ. Faith is the grace of union, and we are said to ‘live in him by faith,’ Gal. ii. 20. And he is said to ‘dwell in our hearts by faith.’ Eph. iii. 17.
[2.] And being united to Christ, we are possessed of all that is in Christ; so that whatsoever he hath suffered or done becometh ours: 2 Cor. v. 21, ‘For he was made sin for us, that knew no sin, that we might be made the righteousness of God in him.’ As Christ had our sins, so we have his righteousness. So that we find imputation a real thing.
[3.] Then God looketh upon us as righteous; and so—
(1.) He absolveth us from all sin by a free and full pardon, and we are as if we were not sinners in the sight of God: Jer. l. 20, ‘The iniquities of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found;’ Ps. ciii. 12, ‘As far as the east is from the west, so far hath he removed our from us.’
(2.) He accepteth us as righteous to eternal life, so complete as we cannot be challenged: Rom. viii. 32, ‘Who shall lay anything to the charge of God’s ? It is God that justifieth;’ Rom. v. 21, ‘That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord.’
Use 1. It showeth us the excellency of faith. God hath put a high honour upon it; all the conveyances of Christ come into the soul this way, but especially of justification; and what a mercy is it that God would require nothing of us but faith!
2. It presseth us to get faith; it is the instrument of justification, the grace that maketh all sure to the people of God. The world liveth by guess or random; and alas! what a misery is it to have only our own contrivances and good meanings! Faith is designed to clothe us with the righteousness of Christ, and that is the best robe. Oh, labour only for that! Take heed it be a justifying faith. To this end take two cautions:—
[1.] Get such a faith as will endure the sight of God. If you be justified it must be by faith, a righteousness that will endure that: Ps. cxliii. 2, ‘For in thy sight shall no man living be justified.’ And that is the reason why the deeds of the law are excluded. Nay, get such a faith as will endure the appearance of Jesus Christ, even his terrible appearance in judgment. Graces are true when they can endure that brunt: Luke xxi. 36, ‘Watch and pray, that you may be able to stand before the Son of man at his coming,’ 1 John iv. 17, ‘That we may have boldness in the day of judgment;’ that is a sensible proof of the truth of graces. 1 John ii. 28, ‘And now, little children, in him, that when he shall appear, you may have confidence, and may not be ashamed at his coming.’
[2.] Let it be such a faith as taketh Christ out of God’s hand, such a faith as will stand with knowledge and more discoveries of Christ. The more ignorant any are, the more presumptuous. It must be such a faith as apprehends Christ in the use of all the means appointed. To talk of faith while we contemn or neglect the means, is but an idle fancy, an imaginary persuasion, not faith, and will easily discover our folly.
By his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
I am now come to the next circumstance in the order of the words, and that is the efficient cause in justification, which is Jesus Christ, expressed here by God’s ‘righteous servant;’ for so he is to be considered in the business of justification, or else it were ill for the creatures. What this expression will amount to we shall see by and by. The point is:—
Doct. That Jesus Christ justifieth as God’s righteous servant. I shall—
1. Explain the point.
2. Prove it.
3. Apply it.
For the explaining the matter to you, consider these two things:—
1. How Christ was God’s servant.
2. How Christ was God’s righteous servant.
First, Christ was said to be God’s servant, partly as he subjected himself to the condition of man, and because he lived among men in a needy, servile, and abject state of life, not like a prince, but a servant, which is the lowest form of rational creatures. And it is expressed by ‘taking the form of a servant; upon him, Phil, ii, 7. Angels are called sons, and man a servant; ‘The sons of God shouted for joy,’ Job xxxviii. 7. In the family of heaven they were to God as servants.
And partly as he was a choice instrument for the executing of God’s decrees. Those that are taken into any degree of subserviency to God’s counsels have this badge of honour put upon them, to be God’s servants, as Nebuchadnezzar is called God’s servant, Jer. xxvii. 6. Now, because Christ submitted himself to the office of the mediatorship, and so to a subserviency to God’s decrees, he is called a servant: Isa. xlii. 1, ‘Behold my servant, whom I uphold;’ Isa. xlix. 3, ‘Thou art my servant.’ And this being an instrument of God’s decrees, is called service, because whosoever is employed in it is to sequester himself for the uses of God, and to divest himself of all self-respect, and like a servant to be at the command of another, and wholly to give up himself to the profit and benefit of his Master. So Christ, not aiming at himself, accomplished the work of God to God’s glory and the salvation of man. And—
Partly as he subjected himself to the law of God and the covenant of works, which was a covenant of servants. A servant expects his hire as the reward of his work, and therefore the state of the gospel is called a state of sonship: Gal. iv. 5, ‘To them that were under the law, that they might receive the of sons.’ So in the 1st verse of that chapter, ‘The heir, as long as he is a child, differeth nothing from a servant;’ that is, those that are under the covenant of grace did very little differ from those that are under the covenant of works, in the time of the church’s infancy and ceremonial dispensation, because it was a ministry of condemnation. Everywhere the covenant of works is made as the covenant of an hireling, and implieth bondage and service. And therefore Christ, because he submitted himself to such a covenant, and seeing he was to be judged of God according to all extremity and rigour, things were carried between God and Christ in a way of justice, and our grace and glory were due to him. So that in all these respects Christ was God’s servant.
