§ 8. The people of God are likewise convinced of the absolute necessity, the full sufficiency, and perfect excellency of Jesus Christ: As a man in famine is convinced of the necessity of food; or a man that had heard, or read, his sentence of condemnation, of the absolute necessity of pardon; or a man that lies in prison for debt, is convinced of his need of a surety to discharge it. Now the sinner feels an insupportable burden upon him, and sees there is none but Christ can take it off. He perceives the law proclaims him a rebel, and none but Christ can make his peace. He is as a man pursued by a lion, that must perish, if he finds not a present sanctuary. He is now brought to this dilemma; either he must have Christ to justify him, or be eternally condemned; have Christ to save him or burn in hell for ever; have Christ to bring him to God, or be shut out of his presence everlastingly. And no wonder if he cry, as the martyr, "None but Christ, none but Christ." Not gold, but bread, will satisfy the hungry; nor anything but pardon will comfort the condemned. _All things_ are _counted but dung_ now, _that he may win Christ; and what was gain_, he _counts loss for Christ_.[193] As the sinner sees his misery, and the inability of himself, and all things to relieve him, so he perceives there is no saving mercy but of Christ. He sees, though the creature cannot, and himself cannot, yet Christ can. Though the fig leaves of our own unrighteous, righteousness are too short to cover our nakedness, yet the righteousness of Christ is large enough: Ours is disproportionate to the justice of the law, but Christ's extends to every tittle. If he intercede, there is no denial; such is the dignity of his person, and the value of his merits, that the Father grants all he desires. Before, the sinner knew Christ's excellency, as a blind man knows the light of the sun; but now, as one that beholds its glory.
[Footnote 193] Philippians iii, 7, 8.
§ 9. (5.) After this deep conviction, the will discovers also its change. As for instance,—The sin, which the understanding pronounces evil, the will turns from with abhorrence. Not that the sensitive appetite is changed, or any way made to abhor its object: But when it would prevail against reason, and carry us to sin against God, instead of Scripture being the rule, and reason the master, and sense the servant; this disorder and evil, the will abhors.—The misery also which sin hath procured, is not only discerned, but bewailed. It is impossible that the soul should now look, either on its trespass against God, or yet on its own self-procured calamity, without some contrition. He that truly discerns that he hath killed Christ, and killed himself, will surely in some measure be _pricked to the heart_.[194] If he cannot weep, he can heartily groan; and his heart feels what his understanding sees.—The creature is renounced as vanity, and turned out of the heart with disdain. Not that it is undervalued, or the use of it disclaimed; but its idolatrous abase, and its unjust usurpation. Can Christ be the way where the creature is the end? Can we seek to Christ to reconcile us to God, while in our hearts we prefer the creature before him? In the soul of every unregenerate man, the creature is both God and Christ. As turning from the creature to God and not by Christ, is no true turning; so believing in Christ, while the creature hath our hearts, is no true believing. Our aversion from sin, renouncing our idols, and our right receiving Christ, is all but one work, which God ever perfects where he begins.—At the same time the will cleaves to God the Father, and to Christ. Having been convinced, that nothing else can be his happiness, the sinner now finds it is in God. Convinced also, that Christ alone is able and willing to make peace for him, he most affectionately accepts of Christ for Savior and Lord. Paul's preaching was _repentance toward God, and faith toward our Lord Jesus Christ_,[195] _And life eternal_ consists first in _knowing the only true God, and_ then _Jesus Christ whom he hath sent_.[196] To take the Lord for our God, is the natural part of the covenant; the supernatural part is, to take Christ for our Redeemer. The former is first necessary, and implied in the latter. To accept Christ, without affection and love, is not justifying faith. Nor does love follow as a fruit, but immediately concurs; for faith is the receiving of Christ with the whole soul. _He that loveth father or mother more than_ Christ, _is not worthy of him_,[197] nor is justified by him. Faith accepts him for Savior and Lord: For in both relations will he be received, or not at all. Faith not only acknowledges his sufferings, and accepts of pardon and glory; but acknowledges his sovereignty, and submits to his government and way of salvation.
[Footnote 194] Acts ii, 37.
[Footnote 195] Acts xx, 21.
[Footnote 196] John xvii, 3.
[Footnote 197] Matthew x, 17.