Salvation from Sin (3): Christ saves from the defilement of sin

 Gospel sanctification...

3d, Jesus saves his people, not only from the dominion, but from the defilement or pollution of sin. As sin is infinitely opposite to the spotless holiness of God's nature, it cannot but be very impure and loathsome in his sight. Hence we read, that he is of  "purer eyes than to behold evil, and that he cannot look upon iniquity." As sin is in its own nature filthy, sinners in whose heart it reigns, are represented in Scripture as altogether filthy; and therefore as such, they are utterly unqualified to enjoy communion and intercourse with an infinitely holy God. Now, in order to render his people fit to enjoy fellowship with God, since without this it is impossible that they can be either holy or happy, Christ, as the glorious dispenser of grace in the new covenant, sends his Spirit, in the day of effectual calling, as a Spirit of holiness, to cleanse them from all filthiness of the flesh and spirit, according to that promise, "Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you." He begins thus to purify his people at their regeneration; for we read that they are "saved by the washing of regeneration, and renewing of the Holy Ghost." He continues to purify them from remaining depravity, by affording them fresh supplies of the sanctifying Spirit, and by enabling them to improve his death and resurrection for that purpose; until at last he presents them to his Father without spot, or wrinkle, or any such thing. The fountain that is opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness, is kept continually open to them, in the offers of the Gospel; and the streams of it are appointed to follow them while they travel through this valley of tears, that they may always have an opportunity of washing away their spiritual pollution, until they come to the end of their journey.

- John Colquhoun. Sermon XIV, Salvation from Sin.  

( emphasis added) 

Salvation from Sin (2): Christ saves from the dominion of sin

In this section, Colquhoun shows the connectedness of justification, which Christ has won for his people, with their deliverance from the dominion of sin and the sanctifying work of the Holy Spirit. Sin no longer reigns over believers because the curse of the law as a covenant has been removed at the cross in the death of Jesus, our Surety. To paraphrase Romans 6:7, for he who has died in Christ is justified from sin. 

As Paul also writes in 1 Corinthians 15:56-57, The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. And therefore, ...sin will have no dominion over you, since you are not under law [as a covenant] but under grace [as a covenant] (Romans 6:14). The reign of sin exists only where the law as a broken covenant exists. In Christ that law covenant has been satisfied and thus the curse removed and righteousness won for the elect, rendering sin impotent as a ruler in that it no longer carries with it the condemnation of the law and the penalty of death (Romans 8:1-2). Whereas sin reigned over sinners condemned under the law, Christ now reigns over sinners justified under grace. Thanks be to God indeed!

"2d, Jesus saves his people from the dominion or reigning power of sin." He that committeth sin, is the servant of sin." God had told the first Adam, as the federal head of all his natural posterity, that in the day he ate of the forbidden fruit, he should surely die. No sooner did he eat of it than he was punished with the loss of spiritual life; or, in other words, with the loss of the original righteousness of his nature, in which the spiritual life of the soul consists. Now, the corruption of the whole nature, or the dominion of sin in the soul follows as naturally, upon the want of original righteousness, as darkness follows the setting of the sun. Those, therefore, whom God hath appointed to obtain salvation, as they were involved in the guilt of Adam's first transgression as well as others, and consequently born under the condemning power of the law, which, in this sense, is the strength of sin; so they are all born destitute of original righteousness, and subject to the dominion of sin. The condemning power of the law as a covenant, so long as they continue under it, detains them as prisoners, under the reigning power of depravity. No sooner, however, does the Lord Jesus, whose office it is to say to such prisoners, "Go forth!", come and admit them to communion with himself, in his surety-righteousness, than they are delivered from the condemning power of the law, and consequently, from the reigning power of sin. This infinitely glorious righteousness [i.e. imputed righteousness], as it entitles them to the sanctifying influences of the Holy Spirit, so it removes the curse of the law, which formerly stood in the way of those influences, and obstructed their entrance into the soul. Hence are these words of the apostle Paul: "Sin shall not have dominion over you; for ye are not under the law, but under grace," Rom. vi. 14.

"If believers would make more use of the righteousness of the incarnate Redeemer in their approaches to God than they do, they should find that sin would not prevail against them so much as it does." 

- John Colquhoun. Sermon XIV, Salvation from Sin.  

(Bracketed comments and emphasis added) 

Salvation from Sin (1): Christ saves from the guilt of sin

This, and the next 3 posts, are excerpted from the sermon, Salvation from Sin by John Colquhoun, in which he explains the nature and extent of the believer's salvation from sin wrought by the Lord Jesus Christ. An interesting yet important aside is how Colquhoun's understanding of the logical order of legal and mystical union with Christ as well as the logical order of the imputation of Christ's atonement and the believer's justification are interwoven into his explanation of salvation from the guilt of sin.

And here, in the first place, he saves them from the guilt of sin. — By the guilt of sin, is meant an obligation to suffer eternal punishment on account of sin. They whom Christ undertook to save were, on account of their breach of covenant in the first Adam, and of their other innumerable transgressions of the Divine law, condemned as well as the rest of mankind, to endure such tremendous wrath, both in soul and body, as would have rendered them inexpressibly miserable. While, therefore, they continue under the law as a covenant of works, they are necessarily under this dreadful sentence; and were they to die in that state, it would be executed upon them to the uttermost, through the revolving ages of eternity.

"But since they were not appointed to wrath, but to obtain salvation by the Lord Jesus Christ, he comes in the day of regenerating power, and having united them to his person [legal/federal], admits them to actual communion [mystical/experiential] with himself, in his infinitely precious atonement [notice the logical order]. No sooner is this atonement actually imputed to them, than they are legally absolved from condemnation [notice the logical oder - imputation then justification], according to this Divine promise, "I will forgive their iniquity, and I will remember their sin no more," Jer. xxxi. 34. 

"They are then delivered from the guilt of sin, or from their obligation to endure punishment on account of sin, and have sufficient security afforded them, that though they may often incur the guilt of fatherly displeasure, they shall never enter into condemnation, or fall under the guilt of eternal wrath.

- John Colquhoun. Sermon XIV, Salvation from Sin.  

(Bracketed comments and emphasis added)

The Comfort of Christ and the Christian...

Encouraging Gospel words of sanctification and comfort from John Colquhoun.

If you would, read slowly, consider, and take them in...

True comfort, with regard to its object, is a rejoicing more in the amiableness and excellence of Christ, manifested, than in the manifestation of them; but counterfeit joy, is a rejoicing more in the manifestation itself, than in the excellence of the Divine object, manifested.

The true Christian, rejoices most in the holy, and amiable nature of the things of Christ: the formalist delights most in his own pretended interest in those things. That which delights him, is not so much the beauty of the Lord, as the beauty of his own experience. 

The delight, which the believer taketh in the Lord, and in his word, is his chief delight, his exceeding joy. The dearest delights of nature, are, in his estimation, infinitely below Christ, and God in Him. The presence and enjoyment of Christ will, in his esteem, supply the want of all other comforts. But, the chief delight of the hypocrite, is not in the Lord, but in some other object.

True consolation usually accompanies, or follows, godly sorrow for sin; but the joy of the empty formalist, springs up quickly, and without contrition of heart. If the hypocrite but offers to mourn for sin, it will effectually hinder his rejoicing in God. 

The godly sorrow of the believer, will be a matter of joy to him: he rejoices more, when his heart is melting for sin, than he would do, though he had all the carnal delights in the world.

The consolation of the believer is holy: it hath a holy, a sanctifying influence upon his soul. It disposes him to practice willingly and cheerfully, universal holiness. It strengthens, encourages, and enlivens his heart in holy obedience. It invigorates him for it: it excites him to it. But the joy of the hypocrite is unholy: it leaves his heart, as carnal, and his life, as unholy as ever; nay, it strengthens his lusts and encourages him in sloth, and in the practice of some secret iniquity.  

True comfort humbles the sincere Christian, and lays him in the dust at the footstool of a God of infinite holiness, and sovereign grace; but counterfeit joy, puffs up the empty formalist, with pride and self-conceit.

Pure consolation, is accompanied with a constant fear of displeasing the Lord; but delusive joy, is connected with no fear, except that of suffering from him.

Spiritual comfort cannot be maintained, without a holy tenderness of conscience, and a constant struggle against all manner of sin; but carnal and hypocritical joy is preserved, without, either the one or the other.

True consolation, renders every sin more and more hateful; but counterfeit joy leaves the hypocrite under the reigning love of all iniquity, and especially, of some darling sin.

Holy comfort, disposes the believer to the frequent exercise of impartial self-examination; but delusive joy, inclines and encourages the hypocrite to neglect that exercise. 

In a word, True consolation is permanent. It is by the Holy Spirit so fixed in the heart, that it can never be wholly removed; and it is so strong, that it swallows up almost, all matter of unwarrantable fear and grief. Indeed, when the believer hath lost all sight of his personal interest in the Saviour, he cannot, as formerly, exercise his joy in God, and cannot, in such a case, but lose the sense of that joy, even while the principle and habit of it still remain. But, though the hypocrite's persuasion of his pretended interest in the Divine favor, continues; yet his joy ceases: his sense of that interest becomes insipid to him.  

 John Colquhoun, A Treatise on Spiritual Comfort. (pp 33-36)

Comfort of Assurance not found in works but in Christ alone...

Some Christians claim that part of the believer's assurance of salvation is to be found in 

the evidences of his obedience. The basis for that assertion, I've been told, is

found in the WCF 18 - Of the Assurance of Grace and Salvation. Frankly I don't find it. And I would posit that the measure of our obedience is ever changing, never perfect, and sometimes, due to sin, outright missing. Yet, I would say that our obedience nonetheless can to a degree help strengthen the assurance of our salvation inasmuch as we see even our imperfect obedience as 'fruits and evidences of a true and lively faith' (WCF 16.2) in Christ alone. Let's take a brief look.

WCF 18
Paragraph #1 describes who it is that may find assurance of salvation in this life. It is the true believer. Assurance is promised to those who 'truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him...' Endeavoring to obey the Lord is a characteristic of a true believer, but obedience itself is not here mentioned as a source or part of the ground of the believer's assurance.

Paragraph #2 states that the certainty of our salvation is 'an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption'. Our obedience is a work that we do and should hardly be included with the 'inward evidence of those graces unto which these promises are made' which seems to point to those graces such as forgiveness of sins, a new heart and right-will, and the gift of the Holy Spirit that come to a believer through faith in Christ.

Paragraph #3 makes note that one may by justified by faith before such a time as he comes to an assurance of his salvation. But such assurance comes to all believers in due time as they diligently partake of the ordinary means of grace. Obedience is here listed as one of the 'proper fruits of this assurance' not a cause or source.

Paragraph #4 teaches that assurance can waver due to negligence of partaking of the means of grace, falling into sin and temptation, or a season in which God seems removed and far off. Yet this wavering doesn't extinguish the new birth in Christ and 'by the operation of the Spirit, this assurance may, in due time, be revived'.

Concerning this assurance of salvation, John Colquhoun makes an important point. Of believers he writes, 'Their graces themselves are imperfect, and therefore that assurance of sense, which arises from the perception of them, must be imperfect likewise'...

"Although the sight of his evidences of grace, is indeed pleasant to a holy man; yet the sight of Christ in the offer and promise, should be much more delightful to him. Unbelief and a legal spirit, will dispose a man always to look for something in himself, as his ground of comfort; but a holy faith, will have to do with none but Christ. Nothing is such a delight to the Lord Jesus; because nothing honours him so much, as direct and unsuspecting confidence in him, for salvation. Whereas, looking to him, or looking upon him, through one's own graces and frames, reflects much dishonour upon him. The man, who so looks upon him, is like one who sees the sun reflected by water; which appears to move or waver, as much as the surface of the water does."

John Colquhoun, A Treatise on Spiritual Comfort

Christ our Consolation through Faith...

"Faith, when it is strong, can look through a thick cloud of desertion, and discern the affection of a Father, under the appearance of an enemy.

It is also according to the exercise of their faith, that believers are comforted. If the Christian seldom exercises faith, his consolation is proportionately small: if he exercises it frequently, and rather because it is his duty, than merely because he is impelled to it by a painful sense of need, his holy consolation is, in proportion, great. The more frequently, and simply, he acteth faith on Christ the Consolation of Israel, as the object thereof, and on the good tidings of great joy to all people, as the ground of it; the more, will he have the comfort of being conscious, that he has the grace of faith. Besides, the more cordially and frequently he exerciseth faith, the more of spiritual pleasure, will he enjoy: for, to trust cordially that, Jesus loveth and saveth me, and that, he will save me with an everlasting salvation, is in itself, a delightful, a cheering persuasion. Moreover, faith is the instrument by which, the believer received consolation at first, and by which, he continues to receive it still. It is by trusting daily in the Lord Jesus, for all his salvation, of which, holy consolation is a part; that the Christian derives daily, renewed supplies of spiritual consolation, from his fullness.

"The more frequent, and simple, and lively, his actings of confidence in his gracious Redeemer, are; the more of holy comfort, will he in every time of need receive. To feel comfortable, when he is conscious that, he has clear evidences of his vital union with Christ, is a duty; but, to take his comfort fresh from the fountain, by the direct application and particular trust of faith, is still a greater duty; a duty, by which he glorifies his faithful Redeemer more, and receives an increase of pure and solid consolation. Hence, are these cheering passages of Scripture: "I had fainted, unless I had believed to see goodness of the Lord, in the land of the living." "I have trusted in thy mercy, my heart shall rejoice in thy salvation." "Let not your heart be troubled: ye believe in God, believe also in me." "Now the God of hope, fill you with all joy and peace in believing." "We who have believed do enter into rest.""

John Colquhoun, A Treatise on Spiritual Comfort

The Comfort of Justification...

In A Treatise on Spiritual Comfort, John Colquhoun presents a truth taught by many Reformed ministers and theologians before and after his time:

"The comfort of justification, because it is founded upon a righteousness which is perfect, and always the same, is more stable and permanent, than that of sanctification. The great things, which believers have in possession, and the greater, which they have in hope, are the sustenance of their consolation. The suitableness of those inestimable blessings to their hearts, together with their sense of personal interest in them, affords them unspeakable joy '. As to their experiences and evidences of grace, these are, strictly speaking, not grounds, upon which they build their comfort "; but they are proofs, of their saving interest in those grounds of consolation, above mentioned, as well as, encouragements to build their comfort upon them; and so, they are matter of consolation to their souls. The most comfortable of the saints; are they who, trusting at all times in the second Adam. as given for a covenant to them, can think of all dispensations, of all conditions, and of all duties, with comfort. They who have the love of Christ displayed in the covenant of grace, most constantly in their view, and most frequently warm on their heart; are of all believers, the most free from perplexing doubts and fears."

More than 250 years earlier, John Calvin wrote similarly in his Institutes of Religion 3.19.2:

Therefore, laying aside all mention of the law, and all idea of works, we must in the matter of justification have recourse to the mercy of God only; turning away our regard from ourselves, we must look only to Christ. For the question is, not how we may be righteous, but how, though unworthy and unrighteous, we may be regarded as righteous. If consciences would obtain any assurance of this, they must give no place to the law. Still it cannot be rightly inferred from this that believers have no need of the law. It ceases not to teach, exhort, and urge them to good, although it is not recognized by their consciences before the judgment-seat of God. The two things are very different, and should be well and carefully distinguished.

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. (Romans 5: 1-2)

The God Of All Comfort...

All believers struggle at times with doubts and fears pertaining to their standing with God. This often descends upon one as a pall of inward discomfort and guilt issuing forth from no readily discernible source. Other times the source is known to the believer, i.e. sin. Maybe there are duties of obedience that are being neglected or sins that are being glossed over or "protected." Maybe what disrupts our peace are the subtle yet fiery darts of temptation from our Adversary the Devil that we mistake for our own sins. Inevitably though, one begins look within - automatically it seems - measuring, bargaining with God, and adjusting one's self as if to possibly rectify whatever is amiss and regain peace of mind. But at this point to focus on one's self is to look only with the lens of the law as if the law was a friend offering a remedy or power to change. Now this isn't all that odd considering we, by nature, are born under the law as a covenant of works. The promise of the law indeed is "Do this and live!" So understandably one is inclined to run to works and inner renovation (stop the bad, renew the good) as the law's promised road to peace and life. And this might be true except for that inconvenient reality of something called indwelling sin (Rom. 7.21). This legal path therefore leads only to a dead end of frustration and condemnation as one mistakenly looks away from the only source of comfort held out by God to sinners, that of Jesus Christ as presented in the gospel. 

Today and for a time, I will occasionally be posting quotes from John Colquhoun's book, A Treatise on Spiritual Comfort (1814) which very helpfully addresses this normal yet distressing Christian experience. Here is the first installment:

"Peace of conscience is that inward serenity, or tranquility of mind, which arises from the faith and sense of being justified in the sight of God, or of being in a state of union with Christ, and of conformity to him. "Being justified by faith," says the apostle Paul, "we have peace with God, through our Lord Jesus Christ." The peace, with which the God of hope filleth the hearts of the saints, is peace in believing*...

• *Luther says, that 'All things come from Christ to his church, in contraries : he is righteousness, but it is in sin felt : he is life, but it is in death : he is consolation, but it is in calamity.' Augustine likewise observes, that 'the Christian's life runs on between these two; our crosses and God's comforts.' 

"When the blood of Christ is, by faith, applied to the conscience, the conscience is purged by it from dead works; and the heart also is, at the same time, sprinkled by it from an evil conscience. The subject of spiritual peace, is a conscience that is purged. Purity and peace are connected together in the conscience; and they are both necessary to render it a good conscience. When the conscience is sprinkled with the blood of Jesus, it is thereby set free from the dread of revenging wrath. The mind is not as formerly, disturbed with alarming fears of God’s indignation, - nor disquieted by his judgments. This is accompanied usually, with a cordial acquiescence in, the will of the Lord, founded on a persuasion of his wisdom and sovereignty, of his holiness and goodness : and so far as a man attains this holy acquiescence in the Divine will, he is secure from disappointment; and free from uneasiness. Now, this peaceful serenity of soul, is the first degree of spiritual comfort. When the Lord Jesus would comfort his disconsolate disciples, he said, "These things I have spoken to you, that in me ye might have peace.""