92SermonsofJonathanEdwards (continued)
blessing promised, and also to convince the conscience of the justice of being denied the benefit, if the duty be neglected. Besides the sense and manifestation of divine forgiveness in our own consciences — yea, and many exercises of God's forgiving mercy (as it respects God's fatherly displeasure), granted after justification, through the course of a Christian's life — may be given as the proper rewards of a forgiving spirit, and yet this not be at all to the prejudice of the doctrine we have maintained, as will more fully appear, when we come to answer another objection hereafter to be mentioned.
Object. 2. Our own obedience, and inherent holiness, is necessary to prepare men for heaven, and therefore is doubtless what recommends persons to God's acceptance, as the heirs of heaven.
To this I answer,
1. Our own obedience being necessary, in order to a preparation for an actual bestowment of glory, is no argument that it is the thing upon the account of which we are accepted to a right to it. God may, and does do many things to prepare the saints for glory, after he has accepted them as the heirs of glory. A parent may do much to prepare a child for an inheritance in its education, after the child is an heir. Yea, there are many things necessary to fit a child for the actual possession of the inheritance, yet not necessary in order to its having a right to the inheritance.
2. If everything that is necessary to prepare men for glory must be the proper condition of justification, then perfect holiness is the condition of justification. Men must be made perfectly holy, before they are admitted to the enjoyment of the blessedness of heaven, for there must in no wise enter in there any spiritual defilement. And therefore, when a saint dies, he leaves all his sin and corruption when he leaves the body.
Object. 3. Our obedience is not only indissolubly connected with salvation, and preparatory to it, but the Scripture expressly speaks of bestowing eternal blessings as rewards for the good deeds of the saints. Mat. 10:42, "Whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, he shall in no wise lose his reward." 1 Cor 3:8, "Every man shall receive his own reward, according to his own labor." And in many other places. This seems to militate against the doctrine that has been maintained, two ways: (1.) The bestowing a reward, carries in it a respect to a moral fitness in the thing rewarded to the reward. The very notion of a reward being a benefit bestowed in testimony of acceptance of, and respect to, the goodness or amiableness of some qualification or work in the person rewarded. Besides, the Scripture seems to explain itself in this matter, in Rev. 3:4, "Thou hast a few names, even in Sardis, which have not defiled their garments; and they shall walk with me in white; for they are worthy." This is here given as the reason why they should have such a reward, "because they were worthy;" which, though we suppose it to imply no proper merit, yet it at least implies a moral fitness, or that the excellency of their virtue in God's sight recommends them to such a reward, which seems directly repugnant to what has been supposed, viz. that we are accepted, and approved of God, as the heirs of salvation, not out of regard to the excellency of our own virtue or goodness, or any moral fitness therein to such a reward, but only on account of the dignity and moral fitness of Christ's righteousness. (2.) Our being eternally rewarded for our own holiness and good works, necessarily supposes that our future happiness will be greater or smaller, in some proportion as our own holiness and obedience is more or less, and that there are different degrees of glory, according to different degrees of virtue and good works, is a doctrine very expressly and frequently taught us in Scripture. But this seems quite inconsistent with the saints all having their future blessedness as a reward of Christ's righteousness. For if Christ's righteousness be imputed to all, and this be what entitles each one to glory, then it is the same righteousness that entitles one to glory which entitles another. But if all have glory as the reward of the same righteousness, why have not all the same glory? Does not the same righteousness merit as much glory when imputed to one as when imputed to another?
In answer to the first part of this objection, I would observe, that it does not argue that we are justified by our good deeds, that we shall have eternal blessings in reward for them. For it is in consequence of our justification, that our good deeds become rewardable with spiritual and eternal rewards. The acceptableness, and so the rewardableness, of our virtue, is not antecedent to justification, but follows it, and is built entirely upon it, which is the reverse of what those in the adverse scheme of justification suppose, viz. that justification is built on the acceptableness and rewardableness of our virtue. They suppose that a saving interest in Christ is given as a reward of our virtue, or (which is the same thing), as a testimony of God's acceptance of our excellency in our virtue. But the contrary is true: that God's respect to our virtue as our amiableness in his sight, and his acceptance of it as rewardable, is entirely built on our interest in Christ already established. So that the relation to Christ, whereby believers in scripture language are said to be in Christ, is the very foundation of our virtues and good deeds being accepted of God, and so their being rewarded. For a reward is a testimony of acceptance. For we, and all that we do, are accepted only in the beloved, Eph. 1:6. Our sacrifices are acceptable, only through our interest in him, and through his worthiness and preciousness being, as it were, made ours. 1 Pet. 2:4, 5, "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious. Ye also as lively stones, are built up a spiritual house, an holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Here being actually built on this stone, precious to God, is mentioned as all the ground of the acceptableness of our good works to God, and their becoming also precious in his eyes. So, Heb. 13:21, "Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ." And hence we are directed, whatever we offer to God, to offer it in Christ's name, as expecting to have it accepted no other way, than from the value that God has to that name. Col. 3:17, "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." To act in Christ's name, is to act under him as our head, and as having him to stand for us, and represent us to God-ward.
The reason of this may be seen from what has been already said, to show it is not meet that anything in us should be accepted of God as any excellency of our persons, until we are actually in Christ, and justified through him. The loveliness of the virtue of fallen creatures is nothing in the sight of God, till he beholds them in Christ, and clothed with his righteousness. 1. Because till then we stand condemned before God, by his own holy law, to his utter rejection and abhorrence. And, 2. Because we are infinitely guilty before him, and the loveliness of our virtue bears no proportion to our guilt, and must therefore pass for nothing before a strict judge. And, 3. Because our good deeds and virtuous acts themselves are in a sense corrupt, and the hatefulness of the corruption of them, if we are beheld as we are in ourselves, or separate from Christ, infinitely outweighs the loveliness of the good that is in them. So that if no other sin was considered but only that which attends the act of virtue itself, the loveliness vanishes into nothing in comparison of it, and therefore the virtue must pass for nothing, out of Christ. Not only are our best duties defiled, in being attended with the exercises of sin and corruption which precede, follow, and are intermingled with them, but even the holy acts themselves, and the gracious exercises of the godly, are defective. Though the act most simply considered is good, yet take the acts in their measure and dimensions, and the manner in which they are exerted, and they are sinfully defective: there is that defect in them that may well be called the corruption of them. That defect is properly sin, an expression of a vile sinfulness of heart and what tends to provoke the just anger of God, not because the exercises of love and other grace is not equal to God's loveliness. For it is impossible the love of creatures (men or angels) should be so, but because the act is so very disproportionate to the occasion given for love or other grace, considering God's loveliness, the manifestation that is made of it, the exercises of kindness, the capacity of human nature, and our advantages (and the like) together. — A negative expression of corruption may be as truly sin, and as just cause of provocation, as a positive. Thus if a worthy and excellent person should, from mere generosity and goodness, exceedingly lay out himself, and with great expense and suffering save another's life, or redeem him from some extreme calamity, and if that other person should never thank him for it, or express the least gratitude any way, this would be a negative expression of his ingratitude and baseness. But [it] is equivalent to an act of ingratitude, or positive exercise of a base unworthy spirit, and is truly an expression of it, and brings as much blame as if he by some positive act had much injured another person. And so it would be (only in a lesser degree) if the gratitude was but very small, bearing no proportion to the benefit obligation. As if, for so great and extraordinary a kindness, he should express no more gratitude than would have been becoming towards a person who had only given him a cup of water when thirsty, or shown him the way in a journey when at a loss, or had done him some such small kindness. If he should come to his benefactor to express his gratitude, and should do after this manner, he might truly be said to act unworthily and odiously, he would show a most ungrateful spirit. His doing after such a manner might justly be abhorred by all, and yet the gratitude, that little there is of it, most simply considered, and so far as it goes, is good. And so it is with respect to our exercise of love, and gratitude, and other graces, towards God. They are defectively corrupt and sinful, and take them as they are, in their manner and measure, might justly be odious and provoking to God, and would necessarily be so, were we beheld out of Christ. For in that this defect is sin, it is infinitely hateful, and so the hatefulness of the very act infinitely outweighs the loveliness of it, because all sin has infinite hatefulness and heinousness. But our holiness has but little value and loveliness, as has been elsewhere demonstrated.
Hence, though it be true that the saints are rewarded for their good works, yet it is for Christ's sake only, and not for the excellency of their works in themselves considered, or beheld separately from Christ. For so they have no excellency in God's sight, or acceptableness to him, as has now been shown. It is acknowledged that God, in rewarding the holiness and good works of believers, does in some respect give them happiness as a testimony of his respect to the loveliness of their holiness and good works in his sight. For that is the very notion of a reward. But it is in a very different sense from what would have been if man had not fallen, which would have been to bestow eternal life on man, as a testimony of God's respect to the loveliness of what man did, considered as in itself, and as in man separately by himself, and not beheld as a member of Christ. In which sense also, the scheme of justification we are opposing necessarily supposes the excellency of our virtue to be respected and rewarded. For it supposes a saving interest in Christ itself to be given as a reward of it.
Two things come to pass, relating to the saints' reward for their inherent righteousness, by virtue of their relation to Christ. 1. The guilt of their persons is all done away, and the pollution and hatefulness that attends and is in their good works, is hid. 2. Their relation to Christ adds a positive value and dignity to their good works in God's sight. That little holiness, and those faint and feeble acts of love, and other grace, receive and exceeding value in the sight of God, by virtue of God's beholding them as in Christ, and as it were members of one so infinitely worthy in his eyes, and that because God looks upon the persons as of greater dignity on this account. Isa. 43:4, "Since thou wast precious in my sight, thou has been honorable." God, for Christ's sake, and because they are members of his own righteous and dear Son, sets an exceeding value upon their persons. Hence it follows, that he also sets a great value upon their good acts and offerings. The same love and obedience in a person of greater dignity and value in God's sight, is more valuable in his eyes than in one of less dignity. Love is valuable in proportion to the dignity of the person whose love it is, because so far as anyone gives his love to another, he gives himself, in that he gives his heart. But this is a more excellent offering, in proportion as the person whose self is offered is more worthy. Believers are become immensely more honorable in God's esteem by virtue of their relation to Christ, than man would have been considered as by himself, though he had been free from sin: as a mean person becomes more honorable when married to a king. Hence God will probably reward the little weak love, and poor and exceeding imperfect obedience of believers in Christ, with more glorious reward than he would have done Adam's perfect obedience. According to the tenor of the first covenant, the person was to be accepted and rewarded, only for the work's sake. But by the covenant of grace, the work is accepted and rewarded, only for the person's sake: the person being beheld antecedently as a member of Christ, and clothed with his righteousness. So that though the saints' inherent holiness is rewarded, yet this very reward is indeed not the less founded on the worthiness and righteousness of Christ. None of the value that their works have in his sight, nor any of the acceptance they have with him, is out of Christ, and out of his righteousness. But his worthiness as mediator is the prime and only foundation on which all is built, and the universal source whence all arises. God indeed does great things out of regard to the saints' loveliness, but it is only as a secondary and derivative loveliness. When I speak of a derivative loveliness, I do not mean only, that the qualifications themselves accepted as lovely, are derived from Christ, from his power and purchase, but that the acceptance of them as a loveliness, and all the value that is set upon them, and all their connection with the reward, is founded in, and derived from, Christ's righteousness and worthiness.
If we suppose that not only higher degrees of glory in heaven, but heaven itself, is in some respect given in reward for the holiness and good works of the saints, in this secondary and derivative sense, it will not prejudice the doctrine we have maintained. It is no way impossible that God may bestow heavens' glory wholly out of respect to Christ's righteousness, and yet in reward for man's inherent holiness, in different respects, and different ways. It may be only Christ's righteousness that God has respect to, for its own sake, the independent acceptableness and dignity of it being sufficient of itself to recommend all that believe in Christ to a title to this glory. So it may be only by this that persons enter into a title to heaven, or have their prime right to it. Yet God may also have respect to the saints' own holiness, for Christ's sake, and as deriving a value from Christ's merit, which he may testify in bestowing heaven upon them. The saints being beheld as members of Christ, their obedience is looked upon by God as something of Christ's: it being the obedience of the members of Christ, as the sufferings of the members of Christ are looked upon, in some respect, as the sufferings of Christ. Hence the apostle, speaking of his sufferings, says, Col. 1:24, "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh." To the same purpose is Mat. 25:35, etc. I was hungry, naked, sick, and in prison, etc. And so that in Rev. 11:8 "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified."
By the merit and righteousness of Christ, such favor of God towards the believer may be obtained, as that God may hereby be already, as it were, disposed to make them perfectly and eternally happy. But yet this does not hinder, but that God in his wisdom may choose to bestow this perfect and eternal happiness in this way, viz. in some respect as a reward of their holiness and obedience. It is not impossible but that the blessedness may be bestowed as a reward for that which is done after that an interest is already obtained in that favor, which (to speak of God after the manner of men) disposes God to bestow the blessedness. Our heavenly Father may already have that favor for a child, whereby he may be thoroughly ready to give the child an inheritance, because he is his child, which he is by the purchase of Christ's righteousness, and yet that the Father may choose to bestow the inheritance on the child in a way of reward for his dutifulness, and behaving in a manner becoming a child. And so great a reward may not be judged more than a meet reward for his dutifulness, but that so great a reward is judged meet, does not arise from the excellency of the obedience absolutely considered, but from his standing in so near and honorable a relation to God, as that of a child, which is obtained only by the righteousness of Christ. And thus the reward, and the greatness of it, arises properly from the righteousness of Christ, though it be indeed in some sort the reward of their obedience. As a father might justly esteem the inheritance no more than a meet reward for the obedience of his child, and yet esteem it more than a meet reward for the obedience of a servant. The favor whence a believer's heavenly Father bestows the eternal inheritance, and his title as an heir, is founded in that relation he stands in to him as a child, purchased by Christ's righteousness: though he in wisdom chooses to bestow it in such a way, and therein to testify his acceptance of the amiableness of his obedience in Christ.
Believers having a title to heaven by faith antecedent to their obedience, or its being absolutely promised to them before, does not hinder but that the actual bestowment of heaven may also be a testimony of God's regard to their obedience, though performed afterwards. Thus it was with Abraham, the father and pattern of all believers. God bestowed upon him that blessing of multiplying his seed as the stars of heaven, and causing that in his seed all the families of the earth should be blessed, in reward for his obedience in offering up his son Isaac, Gen. 22:16, 17, 18, "And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore; and they seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice." And yet the very same blessings had been from time to time promised to Abraham, in the most positive terms, and the promise, with great solemnity, confirmed and sealed to him, as Gen. 12:2, 3; chap. 13:16; chap. 15:1, 4-7, etc. Gen. 17 throughout; chap. 18:10, 18.
From what has been said we may easily solve the difficulty arising from that text in Rev. 3:4, "They shall walk with me in white, for they are worthy;" which is parallel with that text in Luke 20:35, "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead." I allow (as in the objection) that this worthiness does doubtless denote a moral fitness to the reward, or