Faith’s Plea Upon God’s Word

BY THE REV. RALPH ERSKINE.

I.

“Do as Thou hast said” (II. Sam. vii. 25).

DAVID was a strong believer; and it were our great advantage to imitate him in his faith. From the word—”Do as Thou hast said”—we learn that there are two ways in which faith works—

I. By believing the Divine Word.

II. By pleading the accomplishment thereof.

I. Faith works by believing His word, “Thou hast said.” The object and ground of faith is the Divine saying; and faith rests upon a—”Thus saith the Lord.” It is not upon a “Thus saith the man,” or “Thus saith a minister”; nay, nor “Thus saith an angel.” Divine faith can stand only upon a divine testimony—”Thus saith the Lord”—”Thou hast said.” If you have faith, then you have received the Word, “not as the word of man, but as it is indeed the Word of God,” which effectually works in you that believe. Faith acts by taking God’s word, “Thou hast said; Thou has promised; Thou hast spoken in Thy holiness.” Faith also acts by pleading the accomplishment of the promise: “Do as Thou hast said.” God is not a speaker only, but a doer; He is not a promiser only, but a performer; and faith looks to a promising God, that He may be a performing God; and so puts Him to His word.

1. It is the business of faith to take God’s words, or to take Him at His word. This is plain, because the Word is the immediate object of faith. We have no other glass wherein to see God savingly, but His Word, particularly His word of grace and promise. “Say not, who shall ascend to Heaven? (that is to bring Christ down from above:) or, who shall descend into the deep? (that is to bring up Christ again from the dead). The word is nigh thee, even in thy mouth, and in thy heart. So then faith cometh by hearing, and hearing by the Word of God” (Rom. x. 6, 8, 17). Faith is a relative word; it relates to the faithfulness of the speaker; believing relates to a word to be believed. That is the

business of faith to trust in the Word of God, is evident from the whole Scripture. How many times, in Psalm cxix., doth the Psalmist speak of trusting in His word, and hoping in His word, and rejoicing in His word, and so taking Him at His word?

1. It is the business of faith to put Him to His word, or to plead the accomplishment of His word, that He would do as He hath said. This is evident from Psalm cxix.: “Remember the word unto thy servant, upon which thou has caused me to hope.” And how many times doth he plead with God to do to him according to His word! “Quicken me, according to thy word.” Again, and again, we have this repeated, “Strengthen me, according to thy word.” “Save me, according to thy word.” “Be merciful to me, according to thy word.” “Deal well with thy servant, according to thy word.” “Let thy merciful kindness be my comfort, according to thy word.” “Uphold me, according to thy word.” “Give me understanding, according to thy word.” “Deliver me, according to thy word.” All comes to this, “Do as Thou hast said.”

2. How or in what manner faith takes the Word of God. It takes it by an intelligent apprehension of it in the understanding. The man is taught of God, and gets his eyes open to see the faithful saying, and worthy of all acceptance: he sees it to be the Word of God, and a word spoken in season to his weary soul. They will never take the word by faith who do not understand it. Philip said to the eunuch, “Understandest thou what thou readest?” So may we say, “Understandest thou what thou hearest?” Are your eyes open to see the wonders of His law or doctrine; to see the glory of Christ held out to you in the word?

Faith also takes the Word of God by a particular application of it to the heart; inasmuch that it is a cordial apprehension, a cordial assent that is given to the word: “With the heart man believeth unto righteousness.” Saving light goes to the heart. Many have only their heads enlightened, their judgments informed, but not their hearts engaged not their affections captivated. Faith is a cordial applying the word, and that particularly to the man’s own benefit. Whether we call it assurance or not, it comes to the same thing. As when in conviction the threatening is applied, the man trembles under the fear of hell and wrath, because he applies the law threatening to himself, saying, I am the

man to whom this threatening is spoken; so, in the day of conversion, or believing, the promise is applied, the man is relieved with the view of the grace and mercy of God in Christ, because he applies the Gospel promise to himself, saying, “I am the man to whom this promise is spoken, and I receive and rest upon Christ for salvation, as He is promised or offered to me in His Gospel. To me is this word of salvation.” For if the man did not take it to himself, there would be no end in believing at all. But, then,

1. How faith pleads the accomplishment of the promise. It pleads upon the mercy that made the promise, that it is everlasting mercy; unchangeable mercy; “the Lord, the Lord God, merciful and gracious.”

It pleads upon the truth that is to make out the promise; it is called “The truth to Jacob, and the mercy to Abraham” (Micah vii. 20), that His name is faithful and true. It pleads upon the power of the Promiser, being fully persuaded that He that hath promised is able to perform; that He had not out-promised His own promise, or said what He cannot do. It pleads upon the blood of the covenant, that seals all the promises thereof; hence they are all yea and amen in Christ Jesus. It pleads upon the love of God to Christ; that is to pray in His name, that God, for the love He bears to Christ, would do as He hath said. It pleads upon the unchangeableness of God, and of His word; that His word endures for ever, and that He is God, and changes not, therefore the sons of Jacob are not consumed. In a word, it pleads upon His oath. “God, willing more abundantly to show unto the heirs of promise the immutability of His council, hath confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us” (Heb. vi. 17, 18). And, lastly, it pleads upon His name: What wilt thou not do for thy great name?

1. Whence is this business of faith to take God at His word, and to put Him to His word? It is the end and design of God in giving His word: “These things are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name” (John xx. 31). The Gospel is preached in vain, if men do not take God at His word, and then hang upon it. Because thus we glorify God; and the more we rest upon the divine word, the more

we glorify Him: “Abraham was strong in faith, giving glory to God.” We give Him the honour of His truth and other perfections this way. Because thus we engage the honour of God upon our side, when we put Him to His word; His honour is engaged, He cannot deny Himself. Because faith hath no other way of living, but upon the word of God: “Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God.” “Thy word was found of me, and I did eat it.” “This is my comfort in my affliction; thy word hath quickened me.”

1. In the application of the subject. Here is a fit exercise to go to God and say, O do as thou hast said. Consider what He hath said, and take Him at His word, and put Him to it, that he would do to you accordingly. Whatever your case be, surely there is some word relative to it. Some may be thinking, alas! God hath said nothing to me, that I may put Him to His word. Why, if the Gospel be preached to you, and if there be any word of grace therein suitable to your case, then put not away the word from you, but take it and plead upon it, that God would do as He hath said. If you can see any word of promise suited to your case and to your need, then put to your hand by faith, and lay hold upon His word. Oh! say you, is there any word from God about my case, who am a poor, needy creature, like to starve for want of a spiritual meal, and a hearty draught of the living waters that go out from Jerusalem? What hath God said, or hath He said anything concerning me? Yea, He hath said, “When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water” (Isa. xli. 17, 18). Hath He said so? Then take Him at His word, and put Him to it, saying, Lord do as thou hast said.

Oh! but is there any word of God for me, who have been long waiting about ordinances, and never yet seen His glory, as I would desire to see it? What hath He said concerning me? Why, He hath said that He waits that He may be gracious; that He is a God of judgment, and blessed are all they that wait for Him (Isa. xxx. 18). He hath said, “The vision is for an appointed time, but at the end it will speak, and not lie: though it tarry, wait for it: because it will surely come, and not tarry”

(Hab. ii. 3). Hath He said so? Then take Him at His word, and put Him to it, saying: Do as thou hast said.

But is there any word from God concerning my case, that finds my conscience challenging me for prodigious guilt? There never was such a guilty person on the face of the earth. Are ye groaning under guilt? Hear what He says: “I will be merciful to your unrighteousness, and your sins and iniquities will I remember no more” (Heb. viii. 12). “I, even I, am He that blotteth out thy transgression for mine own sake, and will not remember thy sins” (Isa. lxiii. 25). O, Then, take hold of His word, wherein He proclaims indemnity, and put Him to it, saying, Lord, do as thou hast said.

But, says another, is there any word from God concerning me, that am compassed about with such strong corruptions and conquering lusts, that sin gets the mastery of me? Would you be relieved? Would you be relieved? Hear what He says, “He will subdue our iniquities, and cast all our sins into the depths of the sea” (Mic. vii. 19). “Sin shall not have dominion over you; for ye are not under the law but under grace” (Rom. vi. 14). “The day of vengeance is in mine heart, and the year of my redeemed is come” (Isa. lxiii. 4). Hath He promised to take vengeance on your lusts? Then take Him at His word, saying, O do as thou has said.

But is there any word to me, a backslider, a grievous revolter, that many times after vows have made inquiry? My promises and resolutions have been but paper walls before the fire of temptation. Are you afflicted with this, and would have relief? Behold He says, “Return, ye backsliding children, and I will heal your backslidings” (Jer. iii. 22). “I will heal your backsliding, and love you freely. I will be as the dew to Israel” (Hos. xiv. 4). Hath He said so? Then let your heart say, Lord, do as thou hast said.

But what doth God say to me, that have no strength for any duty or difficulty, that am weak like water? Would you have relief in this case? God says, “My grace shall be sufficient for thee, and my strength shall be made perfect in thy weakness” (II. Cor. xii. 9). “He giveth power to the faint, and to them that have no might He increaseth strength” (Isa. xl. 29). Doth He say so? Then put Him to His word, saying, Lord, do as thou hast said.

(To be continued.)

Regeneration.

BY REV. DAVID DICKSON.

II.

(Continued from p. 274).

AS to the fourth proposition—when the power of God is put forth invincibly for the converting of a soul—that invincible working is so far from destroying the natural liberty of the will, that it doth indeed preserve it, and sets it right on the right object, and doth perfect it. For, as when God opens the eyes of a man’s understanding that he doth behold the wonders of His law, when He removes the natural blindness of the mind, and makes a man see that the Gospel is the wisdom and power of God unto salvation, which sometimes he counted to be mere foolishness, He doth no ways destroy the man’s judgment or understanding; but doth correct, help, heal, and perfect it; so, when the Holy Spirit doth powerfully and effectually move and turn the will of the man to embrace the sweet and saving offers of Christ’s grace in the Gospel, and make him deliberately choose the blessed way of salvation, and to renounce all confidence in his own or any other’s worth or works, He doth not destroy, but perfect the liberty of the will, and raises it up from death and its damnable inclination, and makes it most joyfully and most freely to make choice of this pearl of price, and bless itself in its choice for ever. Therefore, let no man complain of wrong done to man’s free-will, when God stops its way to Hell, and wisely, powerfully, graciously and sweetly moves it to choose the way of life: but rather let men beware to take the glory of actual conversion of men, from God, and either give it wholly to their idol of free-will, or make it sharer of the glory of regeneration with God; which glory God will not give to another, but reserve wholly to Himself: for all men, in the point and moment of regeneration, are like unto Lazarus in the grave, to whom God, by commanding him to arise, gave life and power to arise out of the grave where he lay dead and rotting.

As to the fifth proposition, we must distinguish the work of regeneration, from the preparation and disposition of the man to be regenerated, whereby he is made

more capable of regeneration to be wrought in him. For the material disposition of him, fitting him for regeneration, is neither a part nor a degree of regeneration; for albeit the Lord be not bound to these preparatory dispositions, yet He will have man bound to make use of these external means which may prepare him; because by the use of external means (such as are, hearing of the Word, catechising and conference), a man may be brought more near unto regeneration, as Christ doth teach us by His speech to that Pharisee, who was instructed in the law, and answered discreetly unto Christ; “Thou art not far (saith He) from the Kingdom of God” (Mark xii. 34). This preparatory disposition, in order to regeneration, is like unto the drying of timber to make it sooner take fire, when it is cast into it. For dryness in the timber is neither a part nor a degree of kindling or inflammation of it; but only a preparation of the timber to receive inflammation when the fire shall be set to it, or it be put in the fire, possibly, a long time after. In these preparatory exercises then, no man will deny, that the natural man unrenewed, hath a natural power to go and hear a sermon preached, to read the Scripture, to be informed by catechising and conference of religion and regeneration, whereof God when He pleases may make use in regeneration of the man. Wherefore, whosoever in the preaching of the Gospel are charged and commanded to repent, to believe in Christ, or turn unto God, they are commanded also to use all these external means whereby they may be informed of the duty required, and of the means leading thereunto; in the exercise of which external means, they may meet with sundry common operations and effects of God’s Spirit, before they be regenerated or converted, whereof the use may be found not only in, but also after, conversion, and if any man shall refuse, slight, or neglect to follow these preparatory exercises, which may prepare him for conversion, he is inexcusable before God and man, and guilty of rejecting the offer of reconciliation; yea, guilty of resisting the Holy Ghost, of which sin and guiltiness the holy martyr, Stephen, charges the misbelieving Jews (Acts vii. 51).

As for the regenerate man, he it is who in the acknowledgment of his sinfulness and deserved misery, and of his utter inability to help himself, doth cast away all confidence in his own parts, and possible righteousness of his own works, and flees to Christ offered in the Gospel, that in Christ alone he may have true wisdom,

righteousness, sanctification, and redemption; and doth with full purpose of heart consecrate himself, and endeavour, in the strength of Christ, to serve God acceptably all the days of his life.

For the ground of this description, we have the words of the Apostle, where putting a difference between the true people of God and the counterfeit, he saith, “We are the circumcision, who worship God in the spirit, and rejoice in Jesus Christ, and have no confidence in the flesh” (Phil. iii. 3). In which description of the regenerate man the Apostle first points forth unto us three special operations of the Spirit of regeneration; then, three duties of the man regenerated.

The first operation of the Spirit of God, the only circumciser of the heart, is the humbling of the man in the sense of his sin, by the doctrine of the law, and cutting off all his confidence in his own worth, wit, free-will, and strength to help himself, so that the man hath no confidence in the flesh.

The second operation is the infusion of saving faith, making the man humbled to close with Christ in the covenant of reconciliation, and to rest upon Him as the only and sufficient remedy of sin and misery; so that Christ becomes to him the ground of rejoicing and glorifying.

The third operation is the up-stirring and enabling of the believer in Christ to endeavour new obedience, and to worship God in the spirit.

As for the three duties of the man regenerated, the first is, to follow the leading of the Spirit in the point of more and more humbling of himself before God in the sense of his own insufficiency, and eschewing of all leaning on his own parts, gifts, works, or sufferings, or anything else beside Christ: he must have “no confidence in the flesh.”

The second duty is to grow in the estimation of Christ’s righteousness, and fulness of all graces to be let forth to the believer, enjoying Him by faith, and comforting himself in Christ against all difficulties, troubles, and temptations: he must rejoice in Jesus Christ.

The third duty is to endeavour communion-keeping with God in the course of new obedience in all cases, worshipping and serving God in sincerity of heart: he must be a worshipper of God.

As to the last thing holden forth in the Apostle’s words, which is the undoubted mark and evidence of

the man regenerated and circumcised in heart, it stands in the constant endeavour to grow in these three duties jointly, so as each of them may advance another; for many failings and shortcomings will be found in our new obedience, and worshipping of God in the Spirit. But let these failings be made use of to extinguish and abolish all confidence in our own parts and righteousness, and that our daily failings may humble us, and cut us off from all confidence in the flesh.

But let not these failings so discourage us, as to hinder us to put confidence in Christ; but by the contrary, the less ground of confidence we find in ourselves, let us raise so much higher the estimation of remission of sin and imputation of Christ’s righteousness, and stir up ourselves by faith to draw more strength and ability out of Christ for enabling us to walk more holily and righteously before God. And having fled to Christ, and comforted ourselves in Him, let us not turn His grace into wantonness; but the more we believe the grace of Jesus Christ, let us strive, in His strength, so much the more to glorify God in new obedience. And in the circle of these three duties, let us wind ourselves upstairs toward Heaven; for God hath promised, that such “as wait on the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary, they shall walk and not faint” (Isaiah xl. 31).

In the conjunction of these three duties, the evidence of regeneration is found. If there be not a sincere endeavour after all these three duties, the evidence of regeneration is so much darkened, and short for probation: for it is not sufficient to prove a man regenerated, that he is driven from all confidence in his own righteousness, and filled with the sense of sin and deserved wrath; because a man that hath no more than that may perish in this miserable condition; as we see in Judas, the traitor, whose conscience was burdened with the sense of sin, but did not seek mercy and pardon. Neither is it sufficient to boast of acquaintance with Christ. and profess great respect to Him; because many do cry, “Lord, Lord!” who neither renounce their confidence in their own righteousness, nor worship God in spirit; for, of such Christ saith, “Not everyone that saith to me Lord, Lord, shall enter into the Kingdom of God” (Matt. vii. 21). Neither is it sufficient to pretend the worshipping of God in spirit: for all they who think to be justified by their own works do esteem their manner of serving God true and spiritual service and worship;

as may be seen in the proud Pharisee glorying before God in his own righteousness, and acknowledging that God was the giver unto him of the holiness and righteousness which he had. “I thank thee, O God,” saith he, “that I am not like other men, extortioners, unjust, adulterers, or even as this publican” (Luke xviii. 11). For, of this man, Christ saith, he returned to his house unjustified, that is, a man lying still in sin, unreconciled.

Neither is it sufficient to prove a man regenerated, to confess sin and begone unrighteousness, and to promise and begin to amend his ways and future conversation; for, so much may a Pharisee attain. And there are many that profess themselves Christians who think, to be justified by the merits of their own and other saints’ doings and sufferings, and do disdainfully scoff and mock at the doctrine of the imputed righteousness of Christ. How many are they also who think their bygone sins may be washen away, and be recompensed by their purpose to amend their life in time to come? How many are they who, being wilfully ignorant of the righteousness of God, which is of faith in Jesus Christ, go about to establish their own righteousness, as the Jews did? (Rom. x. 3). And how few are they who follow the example of the Apostle, who carefully served God in spirit and truth, but did not lean to his own righteousness, but sought more and more to be found in Christ, not having his own righteousness, which behoved to be made up of his imperfect obedience of the law, but that righteousness which is by faith in Jesus Christ (Phil. iii. 9).

But that man, who daily in the sense of his sinfulness and poverty flees unto Jesus Christ, that he may be justified by His righteousness, and endeavours by faith in Him to bring forth the fruits of new obedience, and doth not put confidence in these his works when he hath done them, but rejoices in Jesus Christ, the fountain of holiness and blessedness, that man, I say, undoubtedly is regenerated, and a new creature, for so doth the Apostle describe him (Phil. iii. 3).

Sin may dwell with the same excellent natural gifts under the same roof; I mean, in the same heart.—Flavel.

He is such a Judge, that there is no appealing from sentence.—Caryl.