Way of Salvation - Brian Taylor

 ​I recently finished the classical work on the Puritan’s view of the law, entitled The Grace of Law, by Ernest F. Kevan. As with so many theological treatments, one must always keep in mind the historical setting in which such issues are discussed and debated. This holds especially true for the Puritans’ theological exposition of the law, as they were addressing concerns and errors of their day. Specifically, they were in a theological sparring match with an opposing group known as the Antinomians. 

​Now I am not presently prepared to delve into the whole controversy nor am I ready to provide an extended treatment of the Antinomian position. Let it be stated from the beginning I am not a Puritan scholar. Abler men than I are better equipped to provide a more thorough presentation of this very interesting and important subject. So, for this blog, I will confine myself with my impressions for popular consumption (and refutation). One strong impression I took away from Kevan’s masterfulwork was the intricacy of the debate, including the complexity of the Antinomian position. Usually when we treat this subject, we simplify the matter by defining antinomianism as equivalent to licentiousness. It is a rejection of the law, perhaps for the promotion of impiety. Certainly, generally speaking, this is true. Yet, with the group Kevan identifies as antinomian, such a simple description proves, in the least, inadequate. Not only did the Antinomians have more nuance to their position, there were elements with which the Puritans would have agreed. So, take for instance, Tobias Crisp, regarded as a member of the Antinomian party. In differentiating justification from sanctification, he stated:

I am far from imagining any Believer is freed from acts of Sin, he is freed only from the charge of Sin; that is, from being a subject to be charged with Sin…God does no longer stand offended nor displeased with him, when he hath once received Christ…I have not said, God is not offended with the sins that Believers commit; but God stand not offended with the persons of Believers for the sins committed by them

There is much value to what Crisp says here, with which the Puritans I suspect would agree. 

​We learn an important lesson here. Even when we recognize a person or group has committed or is advocating error, we must be very careful to distinguish the error from elements of truth. To simply label every instruction given by an errant teacher as error is itself erroneous. For all, but especially for those responsible for teaching God’s Truth, we must practice discernment when interacting with others. 

​I do wonder, though, how many of us would or perhaps do actually have great sympathy with the Antinomians, more sothan with the Puritans. Let’s do a little test. Which of the following statements best reflects your own beliefs?

Without observation in some measure to all the Commandments of God, we cannot enter into the kingdom of heaven: but we enter not for the obedience we have performed. To what use then doth our inherent righteousness or observance of God’s commandments serve us? If it hath been sincere and unfeigned, though imperfect, yet the faith that brought it forth will make a sincere and faithful plea for mercy in the day of trial, in which he that had been an hearer only, and no doer of the Law, or hath done in part, what God would have done, but not sincerely, nor faithfully, shall not be heard.

Second statement:

It is a received conceit among many persons, that our obedience is the way to Heaven…All this Sanctification of life…is the business of a person that he hath to do in his Way, Christ, but it is not the Way it self to Heaven

The first quote is from the Puritan John Ball, with the second originating with the aforementioned Tobias Crisp. I daresay, some may be a bit uneasy with Ball’s correlation of obedience to entering into the Kingdom of heaven. We might think, if we do not read carefully, that Ball has fallen into legalism. We may even sympathize with Crisp’s rebuttal, especially his characterization of such thinking as “received conceit.” In reality, here we begin to see the importance of nuance in theological discussions, something the Puritans excel at. They were, for instance, in this case, able to make fine and important distinctions between cause and way. We see this, for instance, in Anthony Burgess’ response to Crisp:

As for the speech itself, Divines have it out of Bernard, where, among other encomiums of good works…he added this: The way to the Kingdom of God, not the cause of reigning, Via regni non causa regnandi. (way to the Kingdom not the cause of reigning)

​Now, as we sink our teeth into this theological reflection, one significant take-away for those of us who subscribe to the Westminster Standards is a greater appreciate for and even a better understanding of our system of doctrine. For, our Standards, specifically Larger Catechism 32, treats this very subject: 

Q. 32. How is the grace of God manifested in the second covenant?

A. The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed them to salvation.

​What glorious and especially practical doctrine we find here. Glorious because it faithfully presents the teaching of Scripture; practical because, well it further aids us in our following the way of salvation. It teaches us that, as we, empowered by the Holy Spirit and enlightened by the Word of our God, do walk in all holy obedience, we are in the way to the Kingdom, the way of salvation. Though not the cause, obedience does characterize Kingdom life and so should characterize our lives, if we are members and future inheritors of that Kingdom. God demands sincere and faithful, though not perfect, obedience from his people, which he himself provides to all who have believed in Christ as Savior and Lord. He has given us his Holy Spirit to enable us unto all holy obedience. May such truth encourage us in this way of salvation.