신학의 정수 - 윌리엄 에임스(1642년)

1. THE parts of Application are two. Union with Christ, and communion of the benefits that flow from that Union, Phil. 3. 9. That I may be found in him, having the righteousnesse that is by the Faith of Christ.

2. This Union and that spirituall relation of men to Christ whereby they obtaine right to all those blessings which are prepared in him. 1 John 5. 12. He that hath the Son hath life And. 3. 24. He dwelleth him, and he in him.

3. This Union is wrought by calling.

4. For Calling is a gathering of men together to Christ, that they may be united with him. 1 Pet. 2. 4. 5. To whom comming, Eph. 4. 12. For the gathering together of the Saints, for the edifying of the Body of Christ. From which Union with Christ there followes Vnion with GOD the Father. 1 Thess. 1. 1. & 2. 1. 1. To the Church which is in GOD the Father, and in our Lord Iesus Christ.

5. This therefore is that first thing which pertaines to the application of redemption. Eph. 1. 7. 8. 9. In whom we have redemption, &c. After he made known unto us the mystery of his will: and it is that first thing which doth make a man actually elected himselfe, that is the first act of election which is shewed forth and exercised in man himselfe: whence also it is that Calling and election are sometime taken in the Scriptures in the same sence. 1 Cor. 1. 26. 27. 28. Yee see your Calling: God hath chosen foolish things and weake things.

6. Hence the Calling of men doth not in any sort depend upon the dignity, honesty, industry, or any indeavour of the called, but upon election and predestination of God only. Acts 2. 47. The Lord did ad to the Church such as should be saved. And 13. 48. As many as were ordained to life believed. Rom. 8. 30. Whom he predestinated, them also he called. Tit. 3. 5. Not by works of righteousnesse, but of his own mercy, 1. 18. Of his owne will begat he us by the word of truth.

7. The parts of Calling are two. The offer of Christ, and the receiving of him. John 1. 11. He came to his own, and his own received him not. But to as many as receive him, he gave to them, &c.

8. The offer, is an objective propounding of Christ as of a meanes sufficient and necessary to salvation. 1. Cor. 1. 23. 24. We preach Christ, the Power of God and the wisdome of God. Heb. 7. 25. He is able perfectly to save those that come to God by him. Acts 4. 12. Neither is there any other name under Heaven, which is given among men, by which we must be saved.

9. But there is nothing propounded, nor ought to be propounded of Christ, in the Calling of men, to be believed as true, which is not simply and absolutely true. For this is both against the nature of a testimony, as it is an object of that Faith which is in the understanding, the formall reason whereof is truth: and also is against the nature of the Gospell it selfe, which by an excellency, is called the word of truth. Eph. 1. 13.

10. The offer of Christ is outward, or inward.

11. The outward is a propounding, or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles.

12. Yet that man be prepared to receive the promises, the application of the Law doth ordinarily goe before to the discovery of sin, and inexcusablenesse and humiliation of the sinner: Rom. 7. 7. I knew not sinne, but by the Law.

13. Those promises as touching the outward promulgation, are propounded to all without difference, together with a command to believe them, but as touching the propriety of the things promised,⁸⁵ which depends upon the intention of him that promiseth, they belong only to the elect, who are therefore called the sonnes and heires of the promise. Rom. 9. 8.

14. The inward offer is a spirituall enlightning, whereby those promises are propounded to the hearts of men, as it were by an inward word. John 6. 45. Whosoever hath heard of the Father and hath learned, commeth to me. Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation, the eyes of your mind being enlightened, that ye may know what is that hope of your calling.

15. This also is sometime, and in a certaine manner granted to those that are not elected. Hebrewes 6. 4. & 10. 29. Mat. 13. 20.

16. If any one oppose himselfe out of malice to this illumination, he commits a sin against the Holy Ghost, which is called unpardonable, or unto death. Hebr. 6. 6. & 10. 29. 1 John 5. 16. Mat. 12. 32.

17. The receiving of Christ is that whereby Christ being offered is joyned to man, and man unto Christ. John 6. 56. He abides in me, and I him.

18. In respect of this conjunction we say that we are in Christ, 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ, 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ, John 15. 5. Members of Christ, 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us. 1 Cor. 12. 12. So also is Christ.

19. By reason of this receiving, Calling is called conversion. Acts 26. 20. Because all they who obey the call of God, are wholly converted from sin to grace, from the world to follow God in Christ: It is also called regeneration as by that word, the very beginning of a new life, of a new Creation, of a new Creature, is often set forth in the Scriptures. John 1. 13. & 3. 6. 1 John 3. 9. 1 Pet. 1. 23. & 22. As in respect of the offer it is properly called, Calling, as God doth effectually invite and draw men to Christ. John 6. 44.

20. Receiving in respect of man is either passive, or active. Philippians 3. 12. That I may apprehend: I was apprehended.

21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man. Eph. 2. 5. He hath quickned.

22. For this grace is the foundation of that revelation whereby a man is united with Christ, John 3. 3. Except a man bee borne againe, hee cannot see the Kingdome of God.

23. But the will is the most proper and prime subject of this grace, because the conversion of the will is an effectuall principle of the conversion of the whole man. Phil. 2. 17. It is God that worketh in you both to will and to doe, of his own good pleasure.

24. The enlightning of the mind is not sufficient to produce this effect, because it doth not take away that corruption which is in the will, neither doth it communicate unto it any new supernaturall principle, by vertue whereof it may convert it selfe.

25. Yet the will in respect of this first receiving, hath not the consideration either of a free agent, or a naturall patient, but only of obedientiall subjection. 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse, he it is who hath shined in our hearts.

26. Active receiving is Actus olicitus, an act of Faith drawn forth, whereby he that is called doth now wholly leane upon Christ as his Saviour, and by Christ upon God, John 3. 15. 16. Whosoever believes in him, 1 Pet. 1. 21. Through him believing in God.

27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated, and partly upon the operation of God moving before and stirring up, John 6. 44. None can come to me, unlesse the Father draw him.

28. It is indeed drawen out and exercised by man freely, but certainly unavoydably, and unchangeably. John 6. 37. Whatsoever my Father giveth mee shall come unto mee.

29. With this Faith wherewith the will is turned to the having of the true good, there is alwayes joyned repentance, by which the same will is turned also to the doing of the true good, with an aversnesse, and hatred of the contrary evill, or sinne. Acts 19. 4. Marc. 1. 15. Repent, and believe the Gospell.

30. Repentance hath the same causes and principles with Faith, for they are both the free gifts of God. Eph. 2. 8. Faith is the gift of God. 2 Tim. 2. 25. Whether God will at any time give them repentance. They have the same subject, because both have their seat in the heart or will of man. Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth. They shall returne with all their heart. They are also begotten at the same time. But, first, they have divers objects, for Faith is properly carried unto Christ, and by Christ unto God: but repentance is carried to God himselfe who was before offended by sin, Acts 20. 21. Repentance toward God, and Faith toward our Lord Iesus Christ. Secondly, they have divers ends, for Faith doth properly seeke reconciliation with God, but repentance a sutablenesse to the will of God. Rom. 3. 25. A reconciliation through Faith in his bloud. Acts 26. 20. That they should turne unto God doing workes meete to repentance.

31. Repentance in respect of that carefulnesse, and anxiety, & terror arising from the Law which it hath joyned with it, doth goe before Faith, by order of nature, as a preparing and disposing cause: but in respect of that effectuall and kindly⁸⁶ turning away from sin, as God is offended by it, so it followes Faith, and depends upon it as the effect upon his cause, and herein is proper to the faithfull.

32. Although this repentance doth alwayes bring griefe with it for sins past and present, yet it doth not so properly or essentially consist in griefe, as in turning from, and hatred of sin, and in a firme purpose to follow after good, Amos 5. 14. 15. Hate the evill, Love the good.

33. That repentance is not true and sound, which doth not turne a man from all known sin, to every known good: neither that which doth not virtually⁸⁷ continue, and is actually, renewed as often as need is, from the time of conversion to the end of life.

34. Repentance is wont to be perceived before Faith: because a sinner cannot easily perswade himselfe that he is reconciled to God in Christ, before he feele himselfe to have forsaken those sins which did separate him from God.