Body of Divinity
Contained in
Sermons upon the Assembly's Catechism

by Rev. Thomas Watson

Chapters 29-30

Ch 29: Christ the Redeemer

Question: How does the Spirit apply to us the redemption purchased by Christ?

Answer: The Spirit applies to us the redemption purchased by Christ by working faith in us, and thereby uniting us to Christ in our effectual calling.

In this answer there are two things. It is implied that Christ is the glorious purchaser of our redemption, in the words, 'The redemption purchased by Christ', and it is declared that the Spirit applies to us this purchased redemption, by working in us faith.

The thing implied is, that Jesus Christ is the glorious purchaser of our redemption. The doctrine of redemption by Jesus Christ is a glorious doctrine; it is the marrow and quintessence of the gospel, in which all a Christian's comfort lies. Great was the work of creation, but greater the work of redemption; it cost more to redeem us than to make us; in the one there was but the speaking of a word, in the other the shedding of blood. The creation was but the work of God's fingers (Ps. 8:3). Redemption is the work of his arm (Luke 1:51). 'Having obtained eternal redemption for us' (Heb. 9:12). Christ's purchasing redemption for us implies that our sins mortgaged and sold us. Had there not been some kind of mortgaging there had been no need of redemption: redimere rursus emere. Jerome. When we were thus mortgaged, and sold by sin, Christ purchased our redemption. He had the best right to redeem us, for he is our kinsman. The Hebrew word for Redeemer, Goel, signifies a kinsman, one that is near in blood. In the old law the nearest kinsman was to redeem his brother's land (Ruth 4:4). Thus Christ being near akin to us, 'Flesh of our flesh,' is the fittest to redeem us.

How does Christ redeem us?

By his own precious blood. 'In whom we have redemption through his blood' (Eph. 1:7). Among the Romans, he was said to redeem another who laid down a price equivalent for the ransom of the prisoner. In this sense Christ is a Redeemer; he has paid a price. Never was such a price paid to ransom prisoners. 'Ye are pretio empti, bought with a price; and this price was his own blood' (1 Cor. 6:20). So, in the text, 'by his own blood he entered in once into the holy place, having obtained eternal redemption for us.' This blood being the blood of that person who was God as well as man is a price sufficient for the ransom of millions.

From what does Christ redeem us?

From sin. To be redeemed from Turkish slavery is a great mercy, but it is infinitely more to be redeemed from sin. There is nothing that can hurt the soul but sin; it is not affliction that hurts it, it often makes it better, as the furnace makes gold the purer; but it is sin that damnifies. Now, Christ redeems us from sin. 'Now, once in the end of the world hath he appeared to put away sin by the sacrifice of himself' (Heb. 9:26).

But how are we redeemed from sin? Do we not see corruption stirring in the regenerate; much pride and unmortified passion?

Redemption is either incohata or plena; i.e. begun redemption or perfect redemption. Sin cannot stand with a perfect redemption; but here it is begun only, and sin may stand with an imperfect redemption. There may be some darkness in the air at the sun's first rising, but not when the sun is at the full meridian. While our redemption is but begun, there may be sin; but not when it is perfect in glory.

In what sense has Christ redeemed justified persons from sin?

(1) A reatu, from the guilt of sin, though not the stain. Guilt is the binding a person over to punishment. Now, Christ has redeemed a justified person from the guilt of sin; he has discharged his debts. Christ says to God's justice, as Paul to Philemon, 'If he hath wronged thee anything, or owes thee ought, put that on my account' (Philemon 18).

(2) A justified person is redeemed a dominion, from the power and regency of sin, though not from the presence. Sin may furere, but not regnare; it may rage in a child of God, but not reign. Lust raged in David, and fear in Peter, but it did not reign; they recovered themselves by repentance. 'Sin shall not have dominion over you' (Rom. 6:14). Sin lives in a child of God, but is deposed from the throne; it lives not as a king, but a Captive.

(3) A believer is redeemed a maledictione, from the curse due to sin. 'Christ hath redeemed us from the curse of the law, being made a curse for us' (Gal. 3:13). Christ said to his Father, as Rebecca to Jacob, 'Upon me, upon me be the curse; let the blessing be upon them, but upon me be the curse.' And now, there is no condemnation to believers (Rom. 8:1). An unbeliever has a double condemnation; one from the law which he has transgressed, and the other from the gospel which he has despised. But Christ has redeemed the believer from this malediction, he has set him out of the power of hell and danmation.

To what has Christ redeemed us?

He has redeemed us to a glorious inheritance. 'To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you' (1 Peter 1:4).

(1) To an inheritance. Christ has not only redeemed us out of prison, but he has redeemed us to a state of happiness, to an inheritance; heaven is not a lease which soon expires, but an inheritance; and a glorious inheritance; called an inheritance in light (Col. 1:12). Lumen producit colores; light adorns and gilds the world. What were the world without light but a prison? The heavenly inheritance is irradiated with light. Christ, as a continual sun, enlightens it with his beams (Rev. 21:2, 3).

(2) To an inheritance incorruptible. It does not moulder away or suffer dissolution. Earthly comforts are shadowed out by the tabernacle which was transient; but heaven is set out by the temple, which was fixed and permanent, built with stone, overlaid with gold. This is the glory of the celestial inheritance; it is incorruptible. Eternity is written upon the frontispiece of it.

(3) Undefiled. The Greek word for undefiled alludes to a precious stone called Amiantus, which cannot be blemished. Such a place is heaven, undefiled, nothing can stain it; there is no sin there to eclipse its purity. For holiness and undefiledness it is compared to pure gold, and to the sapphire and emerald (Rev. 21:19). 'The sapphire hath a virtue,' says Pliny, 'to preserve chasteness, the emerald to expel poison.' These are the lively emblems of heaven, to show the sanctity of it; no fever of lust; no venom of malice; none but pure virgin spirits inhabit it.

(4) It fadeth not away. The Greek word is the name of a flower, Amarantus, which keeps a long time fresh and green, as Clement of Alexandria writes. Such is the heavenly inheritance, it does not lose its orient colour, but keeps its freshness and greenness to eternity; the beauty of it fadeth not away. To this glorious inheritance hath Christ redeemed the saints; an inheritance which cannot be fully described or set forth by all the lights of heaven, though every star were a sun. And that which is the diamond in the ring, the glory of this inheritance, is the eternal sight and fruition of the blessed God. The sight of God will be a most alluring, heart-ravishing object; the king's presence makes the court. 'We shall see him as he is' (1 John 3:2). It is comfortable to see God showing himself through the lattice of an ordinance, to see him in the Word and sacrament. The martyrs thought it comfortable to see him in a prison. Oh then, what will it be to see him in glory, shining ten thousand times brighter than the sun! and not only see him, but enjoy him for ever! Praemium quod fide non attingitur. Augustine. Faith itself is not able fully to comprehend this reward. All this blessedness has Christ purchased through the redemption of his blood.

Use one: Of instruction. (1) See into what a wretched deplorable condition we had brought ourselves by sin; we had sinned ourselves into slavery, so that we needed Christ to purchase our redemption. Nihil durius servitute, says Cicero, 'Slavery is the worst condition.' Such as are now prisoners in Algiers think it so. But by sin we are in a worse slavery, slaves to Satan, a merciless tyrant, who sports in the damnation of souls. In this condition we were when Christ came to redeem us.

(2) See in this, as in a transparent glass, the love of Christ to the elect. He came to redeem them; and died intentionally for them. Were it not great love for a king's son to pay a great sum of money to redeem a captive? But that he should be content to be a prisoner in his stead, and die for his ransom; this were matter of wonder. Jesus Christ has done all this, he has written his love in characters of blood. It had been much for Christ to speak a good word to his Father for us, but he knew that was not enough to redeem us. Though a word speaking made a world, yet it would not redeem a sinner. 'Without shedding of blood there is no remission' (Heb. 9:22).

Use two: Of trial. If Christ came to purchase our redemption, then let us try whether we are the persons whom Christ has redeemed from the guilt and curse due to sin. This is a needful trial; for let me tell you, there is but a certain number whom Christ has redeemed. Oh, say sinners, Christ is a redeemer, and we shall be saved by him! Beloved, Christ came not to redeem all, for that would overthrow the decrees of God. Redemption is not as large as creation. I grant there is a sufficiency of merit in Christ's blood to save all; but there is a difference between sufficiency and efficiency. Christ's blood is a sufficient price for all, but it is effectual only to them that believe. A plaster may have a sovereign virtue in it to heal any wound, but it does not heal unless applied to the wound. And if it be so, that all have not the benefit of Christ's redemption, but some only, then it is a necessary question to ask our own souls, Are we in the number of those that are redeemed by Christ or not?

How shall we know that?

(1) Such as are redeemed are reconciled to God. The enmity is taken away. Their judgments approve, their wills incline ad bonum (Col. 1:21). Are they redeemed that are unreconciled to God, who hate God and his people (as the vine and laurel have an antipathy), who do all they can to disparage holiness? Are they redeemed who are unreconciled? Christ has purchased a reprieve for these; but a sinner may have a reprieve, and yet go to hell (John 5:6).

(2) Such as are redeemed by Christ are redeemed from the world. 'Who gave himself for our sins, that he might deliver (or redeem) us from this present evil world' (Gal. 1:4). Such as are redeemed by Christ are risen with Christ (Col. 3:1). As birds that light upon the ground to pick up a little seed, immediately fly up to heaven again; so the redeemed of the Lord use the world, and take the lawful comforts of it, but their hearts are presently off these things, and they ascend to heaven. They live here, and trade above. Such as Christ has died for are 'dead to the world;' to its honours, profits, and preferments. What shall we think of those who say they are redeemed of the Lord, and yet are lovers of the world? They are like the tribes who desired to have their portion on this side Canaan. 'Who mind earthly things' (Phil. 3:19). They pull down their souls to build up an estate. They are not redeemed by Christ, who are not redeemed from the world.

Use three: Of comfort to such as are redeemed. You are happy, the lot of free grace has fallen upon you; you were once in the devil's prison, but have broken from that prison; you were once bound in the chains of sin, but God has begun to beat off your chains, and has freed you from the power of sin, and the curse due to it. What a comfort is this! is there any consolation in Christ? It is thine. Is there any sweet fruit growing upon the promise? Thou mayest gather it. Are there any glorious privileges in the gospel? They are thy jointure, justification, adoption, coronation. Is there any glory in heaven? Thou shalt shortly drink of that river of pleasure. Hast thou any temporal comforts? These are but a pledge and earnest of more. Thy meal in the barrel is but a meal by the way, and an earnest of that angels' food which God has prepared for thee. How mayest thou be comforted in all worldly afflictions, though the fig-tree flourish not! Nay, in case of death, it has lost its sting. Mors abiit morte Christi [Death takes its leave, through the death of Christ]. Death shall carry thee to thy Redeemer: fear not dying since you cannot be perfectly happy but by dying.

Use four: Of exhortation. Long for the time when you shall have a full and perfect redemption in heaven, an eternal jubilee; when you shall be freed not only from the power but from the presence of sin . Here a believer is as a prisoner that has broken prison, but walks with a fetter on his leg. When the banner of glory shall be displayed over you, you shall be as the angels of God, you shall never have a sinful thought more; no pain or grief, no aching head or unbelieving heart. You shall see Christ's face, and lie for ever in his arms; you shall be as Joseph (Gen. 41:14). They brought him hastily out of the dungeon, and he shaved himself, and changed his raiment, and came in unto Pharaoh. Long for that time, when you shall put off your prison garments, and change your raiment, and put on the embroidered garment of glory. Oh long for it! Yet be content to wait for this full and glorious redemption, when you shall be more happy than you can desire, when you shall have 'that which eye hath not seen, nor ear heard, nor can it enter into man's heart to conceive.'

Ch 30: The Application of Redemption

Faith

'The life that I now live in the flesh, I live by the faith of the Son of God' (Gal. 2:20).

The Spirit applies to us the redemption purchased by Christ, by working faith in us.

Christ is the glory, and faith in Christ the comfort, of the gospel.

What are the kinds of faith?

Fourfold: (1) An historical or dogmatic faith, which is believing the truths revealed in the Word, because of divine authority.

(2) There is a temporary faith, which lasts for a time, and then vanishes. 'Yet hath he no root in himself, but dureth for a while' (Matt. 23:21). A temporary faith is like Jonah's gourd, which came up in a night and withered (Jonah 4:10).

(3) A miraculous faith, which was granted to the apostles, to work miracles for the confirmation of the gospel. This Judas had; he cast out devils, yet was cast out to the devil.

(4) A true justifying faith, which is called 'A faith of the operation of God,' and is a jewel hung only upon the elect (Col. 2:12).

What is justifying faith?

I shall show, (1) What it is not. It is not a bare acknowledgment that Christ is a Saviour. There must be an acknowledgment, but that is not sufficient to justify. The devils acknowledged Christ's Godhead. 'Jesus the Son of God' (Matt. 8:29). There may be an assent to divine truth, and yet no work of grace on the heart. Many assent in their judgments, that sin is an evil thing, but they go on in sin, whose corruptions are stronger than their convictions; and that Christ is excellent; they cheapen the pearl, but do not buy.

(2). What justifying faith is. True justifying faith consists in three things:

(i) Self-renunciation. Faith is going out of one's self, being taken off from our own merits, and seeing we have no righteousness of our own. 'Not having mine own righteousness' (Philip. 3:9). Self-righteousness is a broken reed, which the soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself. As Israel in their wilderness march, behind them saw Pharaoh and his chariots pursuing, before them the Red Sea ready to devour; so the sinner behind sees God's justice pursuing him for sin, before, hell ready to devour him; and in this forlorn condition, he sees nothing in himself to help, but he must perish unless he can find help in another.

(ii) Reliance. The soul casts itself upon Jesus Christ; faith rests on Christ's person. Faith believes the promise; but that which faith rests upon in the promise is the person of Christ: therefore the spouse is said to 'lean upon her Beloved' (Song of Solomon 8:5). Faith is described to be 'believing on the name of the Son of God' (1 John 3:21), viz., on his person. The promise is but the cabinet, Christ is the jewel in it which faith embraces; the promise is but the dish, Christ is the food in it which faith feeds on. Faith rests on Christ's person, 'as he was crucified.' It glories in the cross of Christ (Gal. 6:14). To consider Christ crowned with all manner of excellencies, stirs up admiration and wonder; but Christ looked upon as bleeding and dying, is the proper object of our faith; it is called therefore 'faith in his blood' (Rom. 3:25).

(iii) Appropriation, or applying Christ to ourselves. A medicine, though it be ever so sovereign, if not applied, will do no good; though the plaster be made of Christ's own blood, it will not heal, unless applied by faith; the blood of God, without faith in God, will not save. This applying of Christ is called receiving him (John 1:12). The hand receiving gold, enriches; so the hand of faith, receiving Christ's golden merits with salvation, enriches us.

How is faith wrought?

By the blessed Spirit; who is called the 'Spirit of grace,' because he is the spring of all grace (Zech. 12:10). Faith is the chief work which the Spirit of God works in a man's heart. In making the world God did but speak a word, but in working faith he puts forth his arm (Luke 1:51). The Spirit's working faith is called, 'The exceeding greatness of God's power' (Eph. 1:19). What a power was put forth in raising Christ from the grave when such a tombstone lay upon him as 'the sins of all the world!' Yet he was raised up by the Spirit. The same power is put forth by the Spirit of God in working faith. The Spirit irradiates the mind, and subdues the will. The will is like a garrison, which holds out against God: the Spirit with sweet violence conquers, or rather changes it; making the sinner willing to have Christ upon any terms; to be ruled by him as well as saved by him.

Wherein lies the preciousness of faith ?

(1) In its being the chief gospel-grace, the head of the graces. As gold among the metals, so is faith among the graces. Clement of Alexandria calls the other graces the daughters of faith. In heaven, love will be the chief grace; but, while we are here, love must give place to faith. Love takes possession of glory, but faith gives a title to it. Love is the crowning grace in heaven, but faith is the conquering grace upon earth. 'This is the victory that overcometh the world, even our faith' (1 John 5:4).

(2) In its having influence upon all the graces, and setting them to work: not a grace stirs till faith set it to work. As the clothier sets the poor to work, sets their wheel going; so faith sets hope to work. The heir must believe his title to an estate in reversion before he can hope for it; faith believes its title to glory, and then hope waits for it. If faith did not feed the lamp of hope with oil, it would soon die. Faith sets love to work. 'Faith which worketh by love' (Gal. 5:6). Believing the mercy and merit of Christ causes a flame of love to ascend. Faith sets patience to work. 'Be followers of them who through faith and patience inherit the promises' (Heb. 6:12). Faith believes the glorious rewards given to suffering. This makes the soul patient in suffering. Thus faith is the master-wheel, it sets all the other graces running.

(3) In its being the grace which God honours to justify and save. Thus indeed it is 'precious faith,' as the apostle calls it (2 Peter 1:1). The other graces help to sanctify, but it is faith that justifies. 'Being justified by faith' (Rom. 5:1). Repentance or love do not justify, but faith does.

How does faith justify?

(1) Faith does not justify as it is a work, which would make a Christ of our faith; but faith justifies, as it lays hold of the object, viz. Christ's merits. If a man had a precious stone in a ring that could heal, we should say the ring heals; but properly it is not the ring, but the precious stone in the ring that heals. Thus faith saves and justifies, but it is not any inherent virtue in faith, but as it lays hold on Christ it justifies.

(2) Faith does not justify as it exercises grace. It cannot be denied, that faith invigorates all the graces, puts strength and liveliness into them, but it does not justify under this notion. Faith works by love, but it does not justify as it works by love, but as it applies Christ's merits.

Why should faith save and justify more than any other grace?

(1) Because of God's purpose. He has appointed this grace to be justifying; and he does it, because faith is a grace that takes a man off himself, and gives all the honour to Christ and free grace. 'Strong in faith, giving glory to God' (Rom. 4:20). Therefore God has put this honour on faith, to make it saving and justifying. The king's stamp makes the coin pass for current; if he would put his stamp upon leather, as well as silver, it would make it current: so God having put his sanction, the stamp of his authority and institution upon faith, makes it to be justifying and saving.

(2) Because faith makes us one with Christ (Eph. 3:17). It is the espousing, incorporating grace, it gives us coalition and union with Christ's person. Other graces make us like Christ, faith makes us members of Christ.

Use one: Of exhortation. Let us above all things labour for faith. Fides est sanctissimum humani pectoris bonum. 'Above all, taking the shield of faith. (Eph. 6:16). Faith will be of more use to us than any grace; as an eye, though dim, was of more use to an Israelite than all the other members of his body, a strong arm, or a nimble foot. It was his eye looking on the brazen serpent that cured him. It is not knowledge, though angelic, not repentance, though we could shed rivers of tears, could justify us; only faith, whereby we look on Christ. 'Without faith it is impossible to please God' (Heb. 11:6). If we do not please him by believing, he will not please us in saving. Faith is the condition of the covenant of grace; without faith, without covenant; and without covenant, without hope (Eph. 2:12).

Use two: Of trial. Let us try whether we have faith. There is something that looks like faith, and is not, as a Bristol-stone looks like a diamond. Some plants have the same leaf with others, but the herbalist can distinguish them by the root and taste. Some faith may look like true faith, but it may be distinguished by the fruits. Let us be serious in the trial of our faith. Much depends upon our faith; for if our faith be not good, nothing good comes from us, even our duties and graces are adulterated.

How then shall we know a true faith?

By the noble effects. (1) Faith is a Christ-prizing grace, it puts a high valuation upon Christ. 'To you that believe he is precious' (1 Peter 2:7). Paul best knew Christ. 'Have I not seen Jesus Christ our Lord' (1 Cor. 9:1)? He saw Christ with his bodily eyes in a vision, when he was caught up into the third heaven; and with the eye of his faith in the Holy Supper; therefore he best knew Christ. And see how he styles all things in comparison of him. 'I count all things but dung, that I may win Christ' (Philip. 3:8). Do we set a high estimate upon Christ? Could we be willing to part with the wedge of gold for the pearl of price? Gregory Nazianzen blessed God he had anything to lose for Christ's sake.

(2) Faith is a refining grace. 'Mystery of faith in a pure conscience' (1 Tim. 3:9). Faith is in the soul as fire among metals; it refines and purifies. Morality may wash the outside, faith washes the inside. 'Having purified their hearts by faith' (Acts 15:9). Faith makes the heart a sacristy or holy of holies. Faith is a virgin-grace: though it does not take away the life of sin, yet it takes away the love of sin. Examine if your hearts be an unclean fountain, sending out the mud and dirt of pride and envy. If there be legions of lusts in thy soul, there is no faith. Faith is a heavenly plant, which will not grow in an impure soil.

(3) Faith is an obediential grace. 'The obedience of faith' (Rom. 16:26). Faith melts our will into God's. It runs at God's call. If God commands duty (though cross to flesh and blood) faith obeys. 'By faith Abraham obeyed' (Heb. 11:8). Faith is not an idle grace; as it has an eye to see Christ, so it has a hand to work for him. It not only believes God's promise, but obeys his command. It is not having knowledge that will evidence you to be believers; the devil has knowledge, but wants obedience, and that makes him a devil. The true obedience of faith is a cheerful obedience. God's commands do not seem grievous. Have you obedience, and obey cheerfully? Do you look upon God's command as your burden, or privilege; as an iron fetter about your leg, or as a gold chain about your neck.

(4) Faith is an assimilating grace. It changes the soul into the image of the object; it makes it like Christ. Never did any look upon Christ with a believing eye, but he was made like Christ. A deformed person may look on a beautiful object, and not be made beautiful; but faith looking on Christ transforms a man, and turns him into his similitude. Looking on a bleeding Christ causes a soft bleeding heart; looking on a holy Christ causes sanctity of heart; looking on a humble Christ makes the soul humble. As the chameleon is changed into the colour of that which it looks upon, so faith, looking on Christ, changes the Christian into the similitude of Christ.

(5) True faith grows. All living things grow. 'From faith to faith' (Rom. 1:17).

How may we judge of the growth of faith?

Growth of faith is judged by strength. We can do that now, which we could not do before. When one is man-grown, he can do that which he could not do when he was a child; he can carry a heavier burden; so thou canst bear crosses with more patience.

Growth of faith is seen by doing duties in a more spiritual manner, with more fervency; we put coals to the incense, from a principle of love to God. When an apple has done growing in bigness, it grows in sweetness; so thou performest duties in love and art sweeter, and come off with a better relish.

But I fear I have no faith.

We must distinguish between weakness of faith and no faith. A weak faith is true. The bruised reed is but weak, yet it is such as Christ will not break. Though thy faith be weak, be not discouraged.

(1) A weak faith may receive a strong Christ. A weak hand can tie the knot in marriage as well as a strong one; and a weak eye might have seen the brazen serpent. The woman in the gospel did but touch Christ's garment, and received virtue from him. It was the touch of faith.

(2) The promise is not made to strong faith, but to true. The promise says not whosoever has a giant-faith, that can remove mountains, that can stop the mouths of lions, shall be saved; but whosoever believes, be his faith ever so small. Though Christ sometimes chides a weak faith, yet that it may not be discouraged, he makes it a promise. Beati qui esuriunt (Matt. 5:3).

(3) A weak faith may be fruitful. Weakest things multiply most; the vine is a weak plant, but it is fruitful. Weak Christians may have strong affections. How strong is the first love, which is after the first planting of faith!

(4) Weak faith may be growing. Seeds spring up by degrees; first the blade, then the ear, then the full corn in the ear. Therefore, be not discouraged. God who would have us receive them that are weak in faith, will not himself refuse them (Rom. 14:1). A weak believer is a member of Christ; and though Christ will cut off rotten members from his body, he will not cut off weak members.