The Herbal of Divinity, Part 2 · Sermon 3
Salvation onelyonly by Beleeving.
SERMON. III.
Epheſians 2.8, 9. &c.
For by grace yee are ſaved through faith, and that not of your ſelves, it is the gift of God.
IT hath allready been proved unto us; that good workes cannot ſave us. And likewiſe, the grace of God, for the ſalvation of ſinners without works hath preſented it ſelfe, unto us, with the ſtrength, ſufficiency, and glory of it. It may now be queſtioned by ſome, by what meanes the Grace of God in Chriſt may bee applyed unto our ſelves, and apprehended by us? Our Apoſtle doth fully ſatifie us concerning this, affirming that it is not through working, but beleiving: Yee are ſaved by grace through faith.
The Apoſtle doth not affirme that wee are ſaved (foreign, propter fidem) for our faith; for the worth, merit, dignity, or excellency of it: But (foreign, per fidem) through faith; faith being the gift of grace, by which grace is revealed, and applyed unto us. Grace is the principall cauſe of our juſtification, faith is the Organ or inſtrument, given unto us by God, for the diſcovery and application of his grace unto our own ſouls. As no rational man (when he readeth thoſe words of our Saviour to the woman, who was diſeaſed with an iſſue of blood, Mat. 9.22. Daughter be of good comfort, thy faith hath made thee whole;) would conclude, that becauſe our Saviour ſaith that her faith did make her whole, that therefore ſhe was not made whole by Jeſus Chriſt as the principall cauſe. So no ſpirituall man ſhould conclude, that we are not ſaved by grace as the principall cauſe, becauſe the Apoſtle ſaith, wee are ſaved through faith. Deſireing therefore that that crowne may ſtand faſt, which God hath ſet upon the head of his owne grace. I ſhall endeavour so ſhew you, that wee are ſaved by faith, or through faith. Wee are not ſaved in a way of working but beleeving. Thus God ſaved and juſtified, the Father of the faithfull; to teach his ſonnes in what way they are to expect ſalvation. God in a viſion informeth Abraham that he was his ſhield, and exceeding great reward Gen. 15.6. And he beleeved in the Lord and he counted it to him for righteouſneſſe. This was the Oracle of truth which Habakkuk, ſtanding upon his watch, received from the Lord, Hab. 2.4. Behold his ſoule, who is lifted up in him, is not upright, but the juſt ſhall live by faith. It is by beleeving, and not by working, that wee are made juſt. (Fides juſtos ab injuſtis, non operum ſed ipſa fidei lege, diſcernit. Aug.) Truth doth make a difference betwixt the juſt and the unjuſt, not by the Law of worker, but by the law of faith. The naturall man knoweth no righteouſneſſe but what is by his own workes. The ſpirituall man doth ſee himſelfe righteous in beleeving. Thus our Saviour directed the ignorant Jewes to the right way of righteouſneſſe when they asked him what they ſhould do that they might work the works of God, Io. 6.28 This is the work of God, ſaith he, that ye beleeve on him whom he hath ſent. If any enquire after ſalvation let him know it is not by works. The plaine way to ſalvation and juſtification, is only by beleeving. Tit. 2. The grace of God bringeth ſalvation, teaching us to d…ny all ungodlineſſe, & wordly luſts. He doth not ſay that grace in the firſt place, teaches us to deny ungodlines & worldly luſts: but in the firſt place it brings juſtificatiō & ſalvation through beleeving, & then ſecondarily the ſame grace teacheth us, to deny ungodlines & worldly luſts. After we have believed for ſalvation, the holy ſpirit is given Epheſ. 1.13. In beleeving we enter into our reſt, Heb. 4.3. keep the yeare of Iubile, & ſee our ſelves inſtated in happines, and keep a chriſtian Sabbath. It is only in beleeving that wee are brought to the enjoyment of that felicity, which is by the grace of God, in Jeſus Chriſt.
The Apoſtles, in their Epiſtles, doe not hold forth any truth more frequently then this. Gal 5.6. In Jeſus Chriſt, neither circumciſion availeth any thing, nor uncircumciſion, but faith which worketh by Love. And Ro. 5.1. Being juſtified by faith, we have peace with God, through Jeſus Chriſt our Lord. When the Keeper of the Priſon asked Paul & Silas, what they ſhould doe to be ſaved, ſuppofing ſalvation was only attainable by working, they did at one diſcover unto him, his error, & blindneſſe; & acquainted him with the ſoul ſaving truth of the Goſpel, aſſuring him, that if he beleeved on the Lord Jeſus, he ſhould be ſaved Acts …6.31. We find not reſt in our ſpirits by the …ght of our works, love, ſincerity, labours, & envours; but by the ſight of Gods grace in Chriſt
Having by theſe places of Scripture, confirmed to you this truth: I ſhall now amplyfie it, by ſhewing unto you more fully, how it may be in truth affirmed, that we are ſaved through faith. In the firſt place, it is by faith, and by faith alone, not by faith joyned with workes, but by faith without workes. I deny not, but where true faith is, workes will follow: yet ſalvation is through faith without workes. When wee are brought into the boſome of the Lord Ieſus, wee enter not into the boſome of his love, by our love and faith together, but by faith which produceth Love. Our eyes are ſhut to the beholding all things in our ſelves, and the eyes of our ſpirits are enlightned, to behold what is in Gods Grace, and the Lord Ieſus. Conſonant to this, is Pauls ſweete and comfortable concluſion Rom. 3.28. Wee conclude that a man is juſtified by faith, without the deeds of the Law. Love to God and his people, is a worke commanded by the Law; but according to Pauls concluſion of truth, wee are juſtified by faith, without the deedes of the Law: therefore we are juſtified by faith, without love to God, or his people.
When God diſcovers his Grace to a man, for his juſtification, hee ſhewes him, that, as his evill workes, cannot bring damnation unto him, ſo his good workes cannot bee availeable for his juſtification. That aſſurance of Gods love, which ſome profeſſors have got, by the ſight of their owne workes, being never illuminated in their underſtandings, to behold Gods Grace, in the light and beames of Grace; is not the true aſſurance of the goſpell, but the deceit, and lying divination of their owne ſpirits, concerning their owne happineſſe; for ſalvation is by faith without workes. God doth not require us to doe good workes for ſalvation in the conſcience, but doth poſitively and abſolutely exclude them, as things, which have no influence at al upon that firſt aſſurance, which he doth give unto his people of his love, which is by a pure ſimple unmixed act of faith.
The ſpirit of Grace is never given to comfort us, untill God hath ſtripped us of our owne righteouſneſſe, workes, and performances, and hath brought us to the Throne of Grace, to bee juſtified by free Grace, without any thing in our ſelves, that may make us fit for juſtification, and ſalvation.
The Apoſtle doth lay downe this, as a truth ſeconded by his owne experience, and the experience of all true Saints, Gal. 2.16. aſſerting, that, a man is not juſtified by the workes of the Law, but by the faith of Ieſus Chriſt: even wee (ſaith he) have beleeved in Ieſus Chriſt, that we might bee juſtified by the faith of Chriſt, and not by the workes of the Law, for by the workes of the Law ſhall no fleſh bee juſtified. It is not (as the Papiſts ſay) that faith, which hath love joyned with it, which they make the forme of faith, by which wee are juſtified, but it is by faith without any workes at all, by which wee are juſtified and have peace of conſcience. Auguſtine doth plainely lay downe his judgement in this point according to truth (Noli preſumere de operibus ante fidem, quia peccatorem te fides invenit: etſi te fides data, facit juſtum, impium invenit, quem faceret juſtum.) Preſume not upon thy workes done before faith, becauſe faith findeth thee a ſinner, faith hath made thee juſt, it found thee wicked, whom it ſhould make juſt.
The ſecond reaſon why it is thus by faith alone, is, becauſe it is by grace: unleſſe we were juſtified by faith, we were not, we could not be juſtified by Grace This reaſon the Apoſtle lays downe Rom. 4.16. Therefore it is of faith, that it might bee by Grace: As if he ſhould have ſaid, unleſſe you hold, that there is a juſtification by faith alone without workes, you deny Grace: if you will bee juſtified by faith and workes conjoyned, you deſtroy Grace. Therefore it is by faith alone that it may be by Grace. When we have a true ſight of Grace, wee ſee a ſufficiency in that Grace, to doe us good for our juſtification, and ſalvation, ſoe that there is nothing needfull, & neceſſary beſides grace. In which reſpect Luther ſaith, that workes are not neceſſary to juſtification, but pernitious to ſalvation: the goſpell requiring faith only; according to that of the Apoſtle Gal. 3.12. The Law is not of faith: the law hath nothing to doe with beleeving, that doctrine which bids a man to beleeve that he may bee ſaved, that is the doctrine of the goſpell, the law biddeth us not to beleeve, but the man that doth it, ſhall live in it. The law bids us worke, but the Goſpell bids us beleeve, not worke, and beleive, but beleive only.
We confound the Covenant of workes, and the Covenant of Grace, if wee preſſe an abſolute neceſſity of doing good workes for juſtification. This was the Divinity of the bloodſucker, Biſhop Bonner, who in a Sermon propounding this queſt. How grace is to be applyed to us for juſtification, doth anſwer, by beleeving rightly, and living uprightly, joyning faith and holineſſe, for juſtification by grace: whereas by the Scripture of truth, it is manifeſt that faith alonedoth lay hold of Chriſt, and doth appropriate him unto us: And that holineſſe doth flow and ſtreame from the apprehenſion of our free juſtification by grace, through faith alone; though faith is not alone, but is accompanyed with other fruits of the Spirit which follow it. This muſt be well underſtood, or elſe we ſhall nullifie the grace of God: wherefore God enableth true beleevers to ſee this truth plainly, and clearly. (Vileſceret redemptio ſanguinis Chriſti nec miſerecordiae dei humanorum operum praerogativa ſuccumberet, ſi juſtificatio, quae ſit per gratiam, meretis precedentibus deberetur. Ambroſ:) Redemption by the blood of Chriſt would be vilified, the prerogative of mans workes would not ſtoop to Gods mercy, if juſtification, which is by grace, were due to preceding workes.
A man that truely beleives, he ſees not any holineſſe, or qualification in himſelfe, that makes him more worthy of ſalvation then another man, he ſees that he hath deſerved damnation as well as any one, who is now in the place of torment, and yet, hee ſees that ſuch is the Grace, the unſpeakeable grace of God to his poore ſoule, that though he deſerve to lye as low in hell as Iudas, for his ſin, yet he ſhall be raiſed as high as heaven, by the grace of the father, made knowne to him in Ieſus Chriſt.
Brethren, if upon examination, you finde that your joy, comfort and aſſurance, have, in the firſt place, proceeded from any workes, which you have in your ſelves, which make you conclude that you ſhall rather be ſaved then another man, your aſſurance is not a right aſſurance: But if your aſſurance be right, it is by beleeving that which is reported concerning the grace of God; that ſo ſalvation may be by grace.
It is poſſible for men to deceive themſelves, in obtaining an aſſurance of Gods love, and their happineſſe, (therefore I will a little digreſſe to open this to the ignorant.) It may be thou takeſt comfort to thy ſelfe, by looking on workes wrought by thy ſelfe, and not by looking on Chriſt: it may be thou conceiveſt, that thou loveſt God, and from thence concludeſt, that God loveth thee, though thou haſt not ſeen his free love to ſinners, this is a baſtardly aſſurance, brought forth by thine owne lying ſpirit, and not the true aſſurance of the Spirit of grace in beleeving. In a true aſſurance by faith, God hath the glory of his grace. But in this kind of aſſurance, God hath not the glory of his grace, therefore it is not a true aſſurance. Another deceiveth his ſoule, and thinketh hee is in a good condition, becauſe he reſteth upon a promiſe of God. Chriſt ſaith Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you reſt. A man doth apprehend himſelfe to be heavy laden, and from the ſight of his burthen, doth conclude hee hath reſt, and is in a good condition: but hee deceiveth himſelfe with a falſe perſwaſion; for the promiſe is not made to the qualification of wearineſſe, but the promiſe is made to the commers to Jeſus Chriſt. Cain was heavy laden with his ſin, and it lay ſo heavy on him that he concluded that the puniſhment was greater then he was able to beare, or elſe that his ſin was greater then it could be forgiven, and yet died miſerable without mercy. Wee find that the ſin of Judas lay ſo heavy on him, that he repented that he had ſhed innocent blood, yet for all this hee went to his owne place.
Therefore if thy comfort, and aſſurance come from a ſight of what is in thy ſelfe, and not from the diſcovery of grace, as it is layd forth in the Spirit of grace, thy aſſurance will not advantage thee in the day of wrath. Though God hath convinced thee of ſin, and there may be ſome legall repentance, & reformation wrought in thee, and ſomething which thou mayſt miſcall a true love to God, thou canſt not from the ſight of theſe things rightly conclude that thou art in the love of God; before a diſcovery of free love be made forth to thee a ſinner. For God doth not apply his grace or his Sonne to any man for juſtification but through beleeving, that juſtification may evidently appeare to the ſons of men to bee by his owne grace. Which will appeare, if in the third place, we doe more fully conſider, that God doth ſave us through beleeving, that hee may have the glory of his grace.
God, as hee is glorious in his grace, by which hee juſtifies ſinners, ſo he will be glorified in the hearts and conſciences of thoſe who are juſtified by grace, that he may have the ful glory of his grace, when he hath juſtified them. (Non eſt quò gratia intret, ubi jam meritum occupavit. Bern.) There is no roome for the glory of Gods grace, where the worthineſſe of our workes hath filled up the place. Where the creature may have glory in his owne workes; there God loſeth the glory of his grace. Where God doth any thing for the creature by grace, there it is not of our works, otherwiſe grace is no more grace. If it be of workes, then it is no more of grace, otherwiſe work is no more work. Rom. 11.6. Therefore God, will not juſtifie us in doing the workes of the Law, in giving us a ſight of any thing, that may make us more worthy of juſtification then other men; but he makes knowne his grace to us in a way of beleeving.
The property of faith is to emptie the creature, and to diſcover the fulneſſe of the Creator. Our owne workes, they puff us up, but faith empties us. If wee could be juſtified and ſaved by that which we have done, we might boaſt and rejoyce in it before God Rom. 4.2. But becauſe God will humble us, bring us low, lay us upon our backs, and tumble us in the duſt, that we may ſee our ſelves nothing, and ſee his grace all in all to us for our juſtification, therefore God juſtifies us onelyonly in beleeving. Faith layes the creature low, and ſets the grace of God on high; that wee may goe to heaven admiring the grace of God to ſuch ſinners, ſuch baſe and vile wretches as wee are: therefore God will not juſtifie and ſave us in the court of our owne Conſciences, by the ſight of our owne workes, but onelyonly by the ſight of his owne grace: thus it is ſaid of Abraham, that he ſtaggered not at the promiſe of God by unbeliefe, but being ſtrong in faith, he gave glory to God Rom. 4.20. When God comes downe upon us, and works faith in our hearts, and wee ſtagger not at the promiſes of Grace by unbeliefe; but give credit to what he hath ſpoken and promiſed: God hath that glory from us, that he will have from all thoſe, whom he intends to ſave. Unbeleife robs man of his comfort, & God of his glory. By faith the creature is comforted, and the Creator exalted: through faith man is emptied of ſelfe-confidences, and filled with God and his praiſes; therefore for this reaſon are wee ſaved through faith.
Againe, Fourthly it is by faith, becauſe it is onelyonly by beleeving that wee behold the grace that is in God, by which he forgives ſin. Mans happineſſe for the preſent doth not lye in the not having of ſin, but in the grace of God not imputing ſin. (Noſtra juſticia eſt dei indulgentia) Gods favour and indulgence is our righteouſneſſe. Thus the Pſalmiſt doth deſcribe the Bleſſed man, Pſal. 32. Bleſſed is the man, whoſe iniquities are paraoned, and whoſe ſinnes are covered. Hierome doth ſweetly paraphraſe't upon thoſe words (Quod tegitur non videtur, quod non videtur non imputatur, quod non imputatur non punietur) that which is covered is not ſeen, that which is not ſeen is not imputed, that which is not imputed, ſhall not be puniſhed. But by what is it, that man beholdeth himſelfe in this happineſſe? It is onelyonly by beleeving, and therefore wee are ſaved through faith. Wee cannot ſee a nonimputation of ſin by the grace of God, but by the work of the ſpirit, in an act of beleeving; by which wee are aſſured, that it ſhall goe well with our ſoules to all eternity. And the great controverſie is decided and determined in the ſpirit of a man, whether he ſhall be ſaved, or whether he ſhall be damned. No other foundation can be laid, then the grace of God in Jeſus Chriſt our Lord, 1 Cor. 3.11. And we cannot ſee this foundation, that wee may be built upon it, but by beleiving. Moſes by faith ſaw him that was inviſible. Abraham by faith ſaw the day of Chriſt, and was glad. As by the eye of the body wee ſee materiall objects; ſo by the eye of faith, wee ſee ſpirituall objects. The Philoſopher ſaith, that prudence is (foreign,) the eye of the Morall man, ſo faith is the eye of the ſpirituall man. By which alone God, and the things of God, are beheld. (foreign Juſtin. Martyr.)
The Sun was not changed when the blinde man in the Goſpel, that never ſaw before, received his ſight, and beheld it. It was the ſame before, and after his blindneſſe: ſo Jeſus Chriſt, the Sun of righteouſneſſe, is the ſame, yeſterday and to day and for ever in himſelf, and unchangeable in his love, in reference unto us. The change is onelyonly in us by faith, whom now we ſee, though formerly wee beheld not his beauty, and becauſe the righteouſneſſe and ſalvation of God is revealed by faith, Rom. 1.17. therefore wee are ſaved by faith.
Fiftly, wee are ſaved by grace, through a worke of beleeving: becauſe if it were not onelyonly in an act of beleeving, the people of God could not have that firme, conſtant, and unqueſtionable aſſurance of their ſalvation which now they enjoy in a way of beleeving. When a man is to goe unto a place by many ſeverall wayes, which are not found out, without ſome difficulty, he doth often doubt whether he is in the right way, or whether hee is out of his way; but when he is to goe in one plaine way, he is confident that he is not out of his way: So when a man goeth by the way of the Law, and workes for juſtification, he is in doubt, whether he is in his right way for juſtification, the Law pointing out many wayes, and requiring many duties of him, that would be juſtified under it, but the Goſpel pointeth onelyonly at Chriſt, and faith in him, for juſtification, ſo that thoſe who walke in this way for juſtification, are confident that they are in the right way. The Apoſtle doth lay downe this plainly, Rom. 4.16. where he ſaith, it is by grace, and that by faith, to the end the promiſe might be ſure to all the ſeed, not to that onelyonly which is of the Law, but to that that is of the faith of Abraham, the Father of us all. God hath not made the promiſe of ſalvation to the ſeed under the Law, or that doe any workes of the Law: But he hath made the promiſe to be gracious to poore ſinners, in beleeving without the workes of the Law, to the end the promiſe might be ſure. If there had been any thing elſe required beſide faith, the ſoule would be alwayes reſtleſſe and unſatisfied. If God ſhould tie juſtification to workes, men would be unſatisfied, becauſe they would doubt whether ſome workes were not undone, and then they would doubt of their juſtification; Therefore God hath not promiſed juſtification to any man, who doth good workes, or ſubmitts to any outward Ordinance, but onelyonly unto him who cloſeth with his grace, in a pure act of beleeving. For God knowes, that, ſo long as there is any thing joyned with faith for juſtification, wee ſhall be ready to queſtion our juſtification: wee may obſerve that ſuch profeſſors who are not acquainted with the Goſpel, are unſetled in their ſpirits, when they doubt which is the true Government, or externall Ordinances of the Lord Jeſus. If they doubt whether they are baptized in a right way, or manner, they doubt whether they are juſtified; their comforts and aſſurance doe vaniſh away, when they are not fully aſſured, that they know, and are obedient unto all the Commandements of the Lord Jeſus.
The cauſe of this legallneſſe in their ſpirits is, becauſe they doe not ſee ſalvation firmly ſetled upon him that beleeveth. The ſpirituall man beholdeth juſtifing grace in beleeving, without his obedience to commands for externall worſhip, and good workes: and doth live joyfully and comfortably in the ſight of his juſtification, though he knoweth that it is poſſible, that he may be ignorant of many things; which other Chriſtians may have the knowledge of. And in theſe dayes of darkeneſſe, contention, confuſion, and diſorder, what man can have ſolid, and laſting joy, who is ignorant of free grace for juſtification? If it were neceſſary to the aſſurance of juſtification, to know whether the Epiſcopall, Presbyteriall, or Independent Government, were the Ordinance of the Lord Jeſus? whether ſprinckling of Children, or dipping of profeſſing beleevers, were the inſtitution of Chriſt, in the Labyrinth of the controverſies of our times? how few would attaine to an aſſurance of their juſtification? How would poore creatures be perplexed, and diſquieted in their conſciences? not certainly knowing in which of theſe wayes they ſhould walke for their juſtification and ſalvation. But that the promiſe might be ſure to all the ſeed, Rom. 4.16. To thoſe, who lived in the times of the Law, as well as to thoſe, who live in theſe times of the Goſpel, ſalvation is promiſed not to workers, but beleevers, to all true beleevers in all ages, and places, to us who live in the time of the Babyloniſh. Apoſtacy, as well as to thoſe who were hearers of the Apoſtles, and Members of thoſe Congregations which were gathered and governed by them.
Sixtly, By faith the grace of God in Chriſt, is applyed unto us, and we are juſtified by it, as the ſpirituall inſtrument, formed by God in the Spirit, for the application of Chriſts benefits to our conſciences. A man that lived in the time of the Law, looking upon the blood of his ſacrifices, did behold himſelfe purged, purified, and ſanctified in his fleſh by it, Heb. 9.13. So a ſinner looking upon the blood of the Lord Jeſus Chriſt is applyed unto him, and his conſcience is purged from dead workes, to ſerve the living God. ver. 14. Faith though it be called a worke 2 Theſſ. 1.11. (foreign,) yet wee are not juſtified by it, as it is a worke, or gracious quality, but as it is the hand of the Spirit, by which wee receive, and are made partakers of thoſe treaſures of grace, which are freely given unto us in Chriſt Jeſus. Chriſt hath already done, what is to be done by way of ſatisfaction to the juſtice of his Father, and hath already, made peace by the blood of his Croſſe Col. 1.20. what he doth in us now, is to ſatiſfie our conſciences concerning our full redemption by him, that you in beleeving may be filled with peace of Conſcience; being perſwaded that wee are of the Father in the Son, who by the Father is made unto us, wiſdome, and righteouſneſſe, and ſanctification, and redemption, 1 Cor. 1.30. Faith being nothing but a light, comming from God & Chriſt, diſcovering God and Chriſt to our ſpirits, and uniting our ſpirits to God in Chriſt. By faith we beleeve what is recorded concerning the grace of God in Chriſt; As the Prophet, to my apprehenſion holdeth it forth, in thoſe expreſſions of his Iſa. 53.1. Who hath beleeved our report? and to whom is the arme of the Lord revealed? In the latter part of theſe words, the Prophet doth interpret the former part, he beleeveth the report of God, to whom the arme of God, that is, his Sonne Jeſus, is revealed: And when a man beleeveth in Chriſt, Chriſt is revealed to that man; Faith being the firſt thing that is wrought in the ſpirit of a man, whom God doth juſtifie in his owne conſcience, by which the grace of God in Chriſt, is revealed unto him for his juſtification: Juſtifying faith, when it is wrought by the powerfull operation of the Spirit in the heart, doth remove prevailing doubts concerning our juſtification; the faithfull beholding the all-righteouſneſſe of free grace, & applying to his conſcience the clenſing vertue of the blood of the Lord Jeſus. Faith is a gift of the Spirit eſtabliſhing the ſoule, Iſa. 7.9. If ye will not beleeve, ſurely ye ſhal not be eſtabliſhed. The ſoule can never be firmely ſetled and quieted, but by beleeving. Unbeleife doth queſtion and doubt of the promiſes of free grace for juſtification: But when, in the power of faith, we are carried above it, with Abraham Rom. 4.20. we ſtagger not at the promiſe through unbeleife: but the ſpirit is fixed, and ſtands immoveably upon the truth of grace: God ſaith in the Covenant of his grace, Heb. 8.12. I will be mercifull to their unrighteouſneſſe, and their ſins, and their iniquities will I remember no more. Hee that beleeveth doth ſet his Seale to the truth of God, in beleeving, the promiſe, Iohn 3.33. He is confident that God is faithful, who hath made this promiſe to the children of men: and by beleeving the great and precious promiſes of grace, he is made partaker of the Divine Nature, 2 Pet. 1.4. By an heart of unbeleefe, wee depart from the living God, Heb. 3.12. but by faith wee draw neere to God, and apply Chriſt to our ſelves, (Faith being contrary to unbeleife, as in the nature of it, ſo in its operations) An unbeleever doth not give credit to the truth of the generall promiſes of Gods grace, and ſo remaineth unjuſtified in his conſcience; A beleever in faith, nothing wavering James 1.6. doth give credit to what is reported. And the Goſpel commeth to him not in word only, but in power, and the holy Spirit, and in much aſſurance, 1. Theſſalonians 1.5.
Object. But ſome may be ready here to object this, againſt what I have delivered, that though I doe acknowledge that by faith, grace in Chriſt is applyed unto us, yet in effect I ſay no more, then what I delivered before, when I proved, that by faith, the grace of God in Chriſt is firſt manifeſted, and made over unto us.
Anſw. They miſapprehend me, when they conclude that I make faith, onelyonly an aſſurance of, becauſe I doe maintaine that it is the firſt evidence and witneſſe of our juſtification. Faith doth aſſure, but it doth not onelyonly aſſure us of Chriſt, but doth apply Chriſt, and makes a difference between aſſurance and application, which I illuſtrate by this ſimilitude. Suppoſe one ſhould lye in Priſon for debt, his debts being paid and he not knowing it, and afterwards knowing that his debts were paid, hee ſhould rejoyce in the newes and enjoy his liberty: this man doth not by the newes, which he heareth, enjoy only comfort, but his liberty: ſo it is with us, before we beleeve, we lie in priſon, and yet our debts are paid by Ieſus Chriſt, when the newes is brought by the ſpirit to the eare of the ſoule, wee rejoyce in hearing the newes, but beſides this preſently wee enjoy our liberty, and all thoſe riches which our ſurety, who hath paid our debts, hath beſtowed upon us, ſo that by faith, though wee are aſſured of Gods love in the firſt place, yet wee are not only aſſured, but likewiſe, Chriſt is applied unto us, we are united unto him, and doe enjoy all things in him, and receive all good things from him.
Seventhly. We are ſaved by faith, which is ſo to be underſtood, that by the miſ-vnderſtanding of it, wee may not detract from the glory of Gods grace, and from that everlaſting righteouſneſſe which we have in Ieſus Chriſt, who is Jehovah our righteouſneſſe. Ier. 23.6. Abraham when he beleeved, and his faith was counted unto him for righteouſneſſe, had a viſion of God, and his word did inwardly appeare unto him Gen. 15.1. and he beheld God as his ſhield and exceeding great reward, and ſupreme righteouſneſſe; ſo a beleeving man doth ſo looke upon faith, as his righteouſneſſe that he doth then behold God in Chriſt, as his ſupreme righteouſneſſe, for his juſtification. Iſa. 45.25. 1 Cor: 1.30. As Adam when hee was juſtified by his righteouſneſſe, and true holineſſe, did ſo looke upon his owne righteouſneſſe for juſtification, that hee did at the ſame time, behold God as his chiefe good and righteouſneſſe: ſo a beleeving man doth ſo looke upon faith as his righteouſneſſe, by which hee is ſaved, that hee doth at the ſame time, behold God in Chriſt as his cheife righteouſneſſe: Though hee acknowledgeth faith his righteouſneſſe in its place, yet he accounteth it as nothing in compariſon of that righteouſneſſe which hee hath in God, and his Son Jeſus Chriſt; And ſaith with the pſalmiſt, Pſal. 71.16. I will goe in the ſtrength of the Lord God: I will make mention of thy righteouſneſſe even of thine onelyonly. Hee doth not by this undervalue the righteouſneſſe of faith, hee prizeth it above the world and all things in it; which carnall men doe value at ſo high a rate. But according to the minde of him whoſe gift faith is, hee ſets the gift in his heart, and eſteeme belowe him, who is the giver of it. Hee ſeeth ſalvation to bee more from the giver of faith, then faith it ſelfe. Hee looketh upon faith, not as the cauſe of juſtifiing grace, but looketh upon juſtifiing grace through Chriſt, as the cauſe of that faith by which he is juſtified and ſaved; And doth know, that his juificaticaon is perfected by grace, and in the perſon of the Lord Jeſus, before it is completed and effected in him by faith. Hee well underſtandeth that Chriſt and the ſoule are betrothed by faith, and yet he is not ignorant that he is betrothed to God for ever, in righteouſneſſe, and in loving kindneſſe, and in mercy. Hoſea 2.19. He is enlightned to ſee a reconciliation by grace in the perſon of Chriſt before God, before his reconciliation by faith in his ſpirit. He conſidereth that when he was an enemie, he was reconciled to God by the death of his Son. Rom: 5.10. Which reconciliation was before his faith, and yet denyeth not reconciliation by faith. He knoweth that what he beleeveth concerning Gods grace and his redemption, and juſtification by the blood of Chriſt was true before hee beleeved it, and yet hee beleeveth that faith is his righteouſneſſe for juſtification. Hee confoundeth not the righteouſneſſe of faith, with the righteouſnes of God in Chriſt, by whom he is juſtified. But giveth unto God & Chriſt what is to be attributed to God & Chriſt, for juſtification; & likewiſe attributeth to faith what is due to faith: not looking upō faith as his righteouſnes without the object of it, but alwayes looketh upon faith for his juſtification, as it hath reference & relation to its object; which is the favour of God in Jeſus Chriſt. And if he ſhall be asked, whether hee bee more righteous by grace and Chriſt, or by faith? He will acknowledge, that hee is rather juſtified by grace, and the blood of Chriſt. Ro. 5.19; Seeing more righteouſneſſe for him, in the object o… faith, then in faith, by which he beholdeth the object, and yet ſtill maintaineth that faith is his righteouſneſſe for juſtification, according to the mind of the Apoſtle, We are ſaved by faith.
Eightly, We are ſaved by faith, not for the purity, and holyneſſe of it, as it is a gift of the ſanctifiing ſpirit. For then, upon the ſame ground, we ſhould take in Love, and other fruits of the ſpirit, which the Apoſtle doth ſhut out, as having no influence upon us, for our juſtification. which the Apohle doth prove in the following words, where he ſaith that we are ſaved, not of workes; Becauſe we are Gods workemanſhip, created to good workes Good workes are not the cauſes of our new creation, and juſtification, but the conſequents of our new creation through faith; So that it is clear, that we are juſtified before ſanctification is wrought in us, or good workes done by us. We are juſtified by faith without them. By wch it is evident, that faith, as an holy gift or quality, doth not ſave us. We are ſaved therfore by faith, as that righteouſneſſe by which we do at the firſt lay hold upon his grace in his Son for juſtification, by which wee are united unto God, and are made one with him. Ioh. 17.21. are puryfied from the guilt of ſinne in our hearts. Act. 15.9; And have peace with him through our Lord Ieſus. Rom. 5.1. Whom we ſee & imbrace by faith, as the Apoſtle ſetteh forth the nature of faith, Heb. 12.13. And he that thus beleeveth, ſhall be ſaved, he that beleeveth not ſhall be damned.
Ninthly, We are ſaved by faith; Becauſe by faith we are not onelyonly enabled to beleeve the generall truth of the goſpell, concerning his grace to thoſe who beleeve in him; but becauſe through faith we are enabled, to give credit to Gods truth, and to reſt upon it, in reference and relation to our ſelves: Thus Abraham, who for the excellency and exemplarineſſe of his faith, is worthily ſtiled the father of the faithfull, did beleeve what God did ſpeake unto him, not onelyonly as a truth which might be beneficial unto others, but hee looked upon Chriſt in reference to himſelfe Gen: 15. And ſaw his day, and ſeeing of it was glad: Hee looked upon God not onelyonly as a ſhield and great reward, but his ſhield and great reward.
By true faith we receive Chrſt, and his benefits for our ſelves. Paul doth informe us, that his life in the fleſh was by faith in the Lord Jeſus, who loved him and gave himſelfe for him. Faiths ſweeteneſſe doth lye in this, that by it we doe not beleeve Chriſt to be a Saviour, and righteouſneſſe, but our Saviour, and righteouſneſſe: Therefore Luther affirmed that the ſweetneſſe of Chriſtianity lay in pronounes. When a man can ſay my Lord and my God, and my bleſſed Ieſus. This was the faith which the Apoſtles preached, which will be manifeſt unto us, if we conſider their intentions, when they exhorted men to beleeve. They did not intend that their hearers ſhould beleeve in generall, that Chriſt was the Saviour of the world, but that hee was a Saviour to them. Thus Paul preached to the keeper of the priſon. Act. 16.31. Beleeve on the Lord Jeſus, and thou ſhalt be ſaved, and thy houſe. As when they preached the doctrine of repentance (or changedneſſe of the mind) their meaning was, that every man ought to be changed; ſo when they urge beleeving for ſalvation, their meaning is that wee ſhould beleeve for our owne ſalvation in particular. The generall truth of faith and repentance is to beleeve, by a power enabling us in particular for our ſelves, to beleeve and repent.
Laſtly, We are ſaved through faith. Becauſe by faith we heare the inward word of ſalvation. The word which ſoundeth to the outward eare, without this inward word, bringeth no ſalvation. As the Philoſopher told him, who reprehended him for publiſhing and divulging a booke of philoſophy, that he had publiſhed it, and he had not publiſhed it, his meaning was this, that it was ſo darke and myſticall, that though it were publiſhed, yet it was not publiſhed to the ignorant, and unlearned: ſo the Goſpel in the letter is publiſhed to men, and not publiſhed; they heare, and doe not heare, they ſee and doe not ſee: But by faith wee ſo heare, that our ſoules live by hearing, Iſa. 55.3. The dead, ſaith our Saviour, ſhall heare the voyce of the Sonne of God: and they that heare ſhall live: Fidei oculi ſunt ſpiritus, per quem ſpiritualia videntur, Cypr:) The Spirit is an eye to a beleeving man, by which he ſeeth, and enjoyeth ſpirituall things: wee receive not the Spirit, by hearing the Law, or doing the workes of the Law, but by the hearing of faith, Gal. 3.2. Eternall life, and Salvation is by hearing the inward word of life, ſalvation, and grace: God bids the Prophet Ezech: 38.5. to propheſie over the drie bones, that they might live: The Lord Jeſus is the great inviſible Prophet, who propheſieth over drie bones, and dead-hearted ſinners, and by hearing inwardly the inward word of this Prophet, they live in hearing, and believing: And therefore it is ſaid, that wee are ſaved by faith.
Having by theſe particulars, acquainted you with my Judgement, concerning our ſalvation, through faith; I ſhall now by the ſame aſſiſtance of Gods grace, draw ſome uſefull concluſions, from the premiſes, and ſo put a period to my diſcourſe for the preſent.
Firſt, this doth diſcover unto us the uſefulneſſe, and excellency of the unfained faith of the elect: As Noah was preſerved from the deſtruction which came upon the old world, by going for his ſafety into the Arke, ſo by the foot of faith wee walke into our Arke, Chriſt Jeſus, for the Salvation of our ſoules. The world of ſin is a diſmall wilderneſſe, full of fierie Serpents; by faith we eye Jeſus Chriſt, as our braſen Serpent, and ſet footing in the heavenly Canaan of gods grace, while the ſinfull Sodome of the world, is deſtroyed with the raine of fire and brimſtone; by faith like Righteous Lot, wee eſcape out of it: when with Peter, wee are readie to ſinke and periſh in the Sea of ſinne, by Faith we touch the ſaving arme of the Lord Jeſus, and are preſerved, when wee drinke the deadly poyſon of finne; by faith we take in Jeſus Chriſt, as foreign, or antidote, and the deadly poyſon doth not hurt us; but we are miraculouſly preſerved. Faith beholdeth Chriſt crucified before us, Gal. 3.2. and evidently ſet forth, who hath nailed the Law of workes, our ſinne and death to his owne croſſe, and wee who deſerved damnation, are ſaved through grace. Chriſt is the man, who is an hiding place from the wind, and a covert from the tempeſt. Iſa. 32.2. ſin is a noxious and a deſtroying wind; as wind in the cavernes of the earth, is a cauſe of an Earth-quake; ſo finne is the cauſe of deſtroying Earthquakes in the earthly hearts of men, but Chriſt is our hiding place, in which through beleeving wee are ſafe. The Devills infernall windes and blaſtes deſtroy many a ſoule, with which he filleth it with helliſh errours, and impieties to its deſtruction, Acts 5.3. Chriſt filleth his people, by breathing upon them in the Spirit of grace for their ſalvation; but Chriſt is a ſhelter from the infernall blaſtes of Satan: And while carnall, and unbeleeving men are, as a ſhip under ſayle, and the Devill unto them, is as a powerfull winde, violently blowing them to deſtruction, Acts 26.18. Chriſt by enabling his people to beleeve, doth blow them with the pleaſant gales of his ſweet ſpirit, to the havens of peace and ſafetie. Though there are infectious, and deſtroying windes upon earth, yet there are none in Heaven, ſo though the men of the earth, are infected with the winds of ſinne, and Satan, to their ruine; yet they who live in the Heaven of Gods grace by faith, Jeſus Chriſt is a defence unto them. When darkneſſe and tempeſts are in the Spirits of men, from the Law, which they have broken, Chriſt, who rebuked the tempeſts of the Sea, Mat. 8.2. doth rebuke (tempeſtates mentis, Hier:) the tempeſts of our troubled minds, and conſciences; and by beleeving there is a great calme in the ſoule. Sinne in the ſoule is like Jonah in the ſhip, which bringeth a tempeſt with it, but Chriſt through faith, doth caſt this Tempeſt-raiſer into the ſea of his Fathers grace, and the ſoule is quieted, and filled with joy, and peace in beleeving. The Philoſopher ſaith, that Logick to a rationall and learned man, is the inſtrument of inſtruments. (foreign) without which he ſhall make little proficiencie, in other Arts, and Sciences. So faith is the Organ, or inſtrument to the ſpirituall man, by which hee is made partaker of the wiſdome and ſpirit of the Lord, in which he is to doe all things, and without which he can doe nothing.
Secondly, this diſcovers the reaſon, why the Devill and his agents doe ſo much oppoſe the Doctrine of faith, and the preaching of it. He is an enemie to mans ſalvation, and therefore he is an enemy to the Doctrine of faith, through which wee are ſaved. The Devill doth what hee pleaſeth to thoſe, who are without faith, as being unable to reſiſt him. Unbeleeving men are like the Iſraelites, without a ſhield, or Speare to defend themſelves. Jude 5.7. And the Devill doth lead them captive at his will, 2 Tim. 2.26. (foreign) as wild beaſts are maſtered, and ruled by thoſe, who have taken them in a ſnare, or net, (ſo the word fignifieth) but when wee beleeve to Salvation, we are furniſhed with power to oppoſe him, who ſeeketh our damnation; when we beleeve we are armed againſt his encounters, and fitted againſt his oppoſition. Faith is the ſoules defenſive Shield, by wich all his fierie darts are quenched. Eph. 6.16. and therefore it is that he doth alwayes raiſe oppoſition, perſecution, and reproaches againſt the Doctrine, and proſeſſors of Faith.
Thirdly, ſeeing ſalvation is by faith, examine thy ſelfe concerning thy ſalvation, by trying thy faith. Men that are not in the faith, who have not Chriſt in them, are not approved Chriſtians. 2 Cor. 13.5. Know yee not your owne ſelves, how that Jeſus Chriſt is in you, except yee bee reprobates; The word is foreign, except yee be unapproved. It is poſſible that a man may be in a ſtate of unbeliefe, and yet no reprobate: But he, that cannot prove that he hath faith, cannot prove himſelfe to be a Chriſtian; or in a ſtate of Salvation. Querie it in thy ſoule, whether thou haſt ſuch a faith, as we have ſpoken of. Yee have heard that wee are ſaved through faith, which is a ſupernaturall gift of the Spirit, by which thoſe things, which the naturall man cannot apprehend concerning ſalvation, are made plaine to the ſoule. Supernaturall things cannot be knowne, but by ſomething which is ſupernaturall: As the things of nature are knowne by the light of nature, things of reaſon by the light of reaſon: So the things of eternall life and ſalvation, by the ſupernaturall gift of faith, which is the evidence, of the ſupernaturall things of the Goſpel, which are inviſible, Heb 11.1. Abraham beleeved againſt hope, Rom. 4.18: So a ſpirituall man beleeveth the things of Glory, and eternall life, which the ſhort line of naturall reaſon cannot reach, or fathome, and which naturally he cannot hope for, or expect. Is thy faith, who doſt Profeſſe thy ſelſe a child of Abraham, ſuch a faith as Abrahams faith was, who is the Father of the faithfull.
Secondly, true beleevers ſee their ſalvation by faith alone. Though a man have many ſeeds together in his hand, yet hee may know the various, and diverſe natures of thoſe ſeverall ſeeds: So though a juſtified man have many precious ſeeds of the Holy Spirit in his heart, yet he knoweth the ſeverall natures of them all. Though he hath love to God in his heart, as well as faith in God, yet hee knoweth the nature of Faith, which alone is avaylable to Juſtification. Trie whether thou haſt been enabled to flie to the ſtrong Tower of Gods grace for ſafety, againſt Hell, ſinne, and Devills, by the ſilver wings of Faith, without the helpe of workes for Juſtification.
Thirdly, a beleever ſeeth juſtification cannot be by grace, if workes and faith were to be conjoyned for juſtification: Gratia non eſt gratia ullo modo, ſi non ſit gratuit a omni modo.) Grace is not Grace in any way, unleſſe it be free and undeſerved; every way Grace is not free and undeſerved, unleſſe it be reached forth, without any conſideration of our owne workes, which is onelyonly through faith: trye whether God hath taught thee this leſſon of truth.
Fourthly, faith doth take the glory of juſtiſtification from the creature, and giveth it unto grace. Haſt thou learned to ſing the new ſong of the Saints, and redeemed ones before the Throne; crying, Salvation onelyonly to God, who ſitteth upon the Throne of grace, and to the Lamb.
Fifthly, art thou fully perſwaded of Gods power, and faithfulneſſe, who hath left Promiſes of grace upon record, for the ſalvation of poore ſinners? Art thou with Abraham fully perſwaded of the truth of Gods Promiſes of grace, in reference to thy ſelfe? I remember what one of the Ancients ſaith. That to profeſſe Chriſt without aſſurance, is to be without faith, living in the houſhold of faith. (Fidem in dome fidei non habere, Cypr.) A ſpirituall man is that which he believeth himſelfe to be. (Id eſſe incipit, quod ſe eſſe credit.) He beleeves that he is poſitively and negatively righteous in Chriſt, freed from finne, and made a partaker of a glorious righteouſneſſe for his juſtification; and ſo he is of a Leper, by believing in an inſtant made whole. Hee believeth that he oweth nothing to his creditour, and his creditour believeth ſo too.
Sixthly, A believing man is bone of the bone, fleſh of the fleſh, and one ſpirit with the Lord Jeſus. There is a cloſe & neere union & application of Chriſt to the ſoule by faith. Doſt thou in believing ſee thy ſelfe a member of Chriſt, as thy hand or foot is a part of thy body. Is Chriſt the quickning ſpirit of thy ſpirit? to enliven that as thy ſpirit, is the ſpirit which doth enliven thy body,
7ly. Doſt thou ſo live by faith, that thou lookeſt upon Chriſt as thy life, and righteouſneſſe more then faith? Not ſuffering any perſwaſion which thou calleſt thy righteouſneſſe, to ſit in the uppermoſt roome of thy heart, to the prejudice of Gods glory in Chriſt? A ſpirituall heart is (foreign Mac:) the throne of the Deity, where God in Chriſt is exalted as the chiefe righteouſneſſe of the ſoule, is it ſo in thine? Iohn 14.1.
8ly. Haſt thou by faith as an inſtrument touched the hem of Chriſts garment, for the healing of the bloudy iſſue of thy own ſoule? Hee that is wiſe and good, is wiſe and good for himſelfe. And if thou art truly wiſe and good, thou art wiſe in applying Chriſt to make thy ſelfe wiſe and good.
Laſtly, Is thy faith ſuch a faith, through which Chriſt hath inwardly diſcovered himſelfe unto thee, formed and created himſelfe in thee, Job 32.8? The inſpiration of the Almighty giveth underſtanding. If thy faith be true, it is by inward inſpiration.
Quer. But muſt we have ſuch a faith, if wee will be the children of believing Abraham?
Anſw. Every true believer hath ſuch a faith, for the nature of it, though not for the perfection of the degrees of it: There is a perfect & faire copy of faith, in thoſe who have beene preſented unto thee. Thou art to have the ſame copy written forth upon thy heart, though it may not be ſo fairly written forth at the firſt: But if it be a true copy of faith, thou haſt no cauſe to queſtion thy aſſurance, though thou doſt finde it very weake at the preſent. A palſey-ſhaken hand may receive a gift; and a weake faith may receive the grace of God in Jeſus Chriſt. A Dwarfe is a man as well as a Giant, though not ſo tall, and one who is but a dwarfe, and low in Chriſtianity, by the weakeneſſe of his faith, may be a Chriſtian as well as thoſe who are of a taller ſtature in the Schoole of Chriſt.
Thirdly, this which hath been delivered, may be for the ſtrengthning of the faith, and the encreaſing the comforts of thoſe who have laid hold of ſalvation by a lively faith on Jeſus Chriſt. Comforts are encreaſed by the ſame meanes, by which they are wrought at the firſt. And therefore the Apoſtle prayeth for the Romans, that the Lord would fill them with all joy and peace in believing, Rom. 15.13. Our comforts are low, becauſe our faith is weake. Comfort floweth in, by renewed acts of faith. Sathan would rob us of our comfort, by wreſting faith, which is our ſhield from us, Epheſ. 6.16. And this is one way in which he doth labour to weaken the faith of the Saints, by ſuggeſting this unto the Saints, that Salvation is not only through faith. But againſt this temptation, and all his other fierie darts; we may hold forth this buckler of truth: That wee are ſaved by grace through faith. Anſwer him therefore from this truth, and he will be ſilenced; Reſiſt him in believing this trueth, and hec will flee from thee, Jam. 4.7. And the ſpirit will flie into thy ſoule to comfort thee. So long as Abraham lived, he lived as a juſtified man by faith. So long as Paul lived, he lived by faith in the Son of God, Gal. 2. We dye rather then live, when we are not under the power of the ſpirit, enabling us to beleeve. We lye downe either in the bed of carnall ſecurity, or Familiſticall Antichriſtianiſme, or fal under the bondage of the Law, when we ſtep aſide from the plaine Doctrine of ſalvation by faith in our Lord Jeſus. And therefore the fleſh and the Devill, the great enemies to a Saints comfort, doe joyne themſelves together to oppoſe the doctrine of faith. Sathan knoweth that faith and works are inconſiſtent in point of juſtification. And when hee obſerveth that we are in ſome meaſure convinced, that ſalvation is by faith; he endeavours to perſwade us, that it is by faith and workes. And would divide our Juſtification between faith and works. As the harlot cryed out, 1 King. 3.26. concerning the child, Neither mine nor thine, but divide it: So the Devill would have us divide our Juſtification, & attribute halfe of it to faith, and give the other part to workes. But the beleeving man ſeeth that there is ſalvation in Chriſt, and not in any other, and that no other name under heaven is given among men whereby they muſt be ſaved, Acts 4.12. And that we reſt upon this name for ſalvation only by faith. In Chriſt we have boldneſs & acceſſe with confidence by the faith of him, Epheſians 3.12. (foreign) Wee are manuduced and lead by the hand, as it were, with perſwaſion of Chriſts goodneſs to us by faith in Chriſt. Continue in that faith by which Paul was juſtified, who believed that Chriſt loved him, and gave himſelfe for him, and thy comforts and peace ſhall be continued unto the. It it Melancthons obſervation, that the word foreign which we tranſlate faith, doth moſt uſually ſignifie a firme aſſent unto a thing (uſitatiſſimum eſt foreign pro firma aſcenſione dicere) doubting is that which is contrary to faith, Jam. 1.6. Believe therefore ſtrongly, and thou ſhalt have a ſtrong peace, Rom. 5. Beleeve that there is no remiſſion of finne but by Gods indulgence, but beleeve this with all, that by him thy ſins are forgiven thee (ſed adde ut credas et hoe. quod per ipſum peccata tibi donantur. Bern.) This is the faith which bringeth peace and conſolation to the ſoule.
By this we are brought from ſin, to Chriſts righteouſneſſe, from mount Sinai, to mount Sion, from the dominion of the Law, to the region of grace, from bondage to liberty, from death to life, from the feare of hell, to the aſſurance of heaven and happineſſe. Archimedes was ſo delighted in the ſtudy of the Mathematiques, that when the enemie who beſieged the place where he lived, broke in unto it, he heard not the noyſe and ſhouting of the ſouldiers, nor the cries of the people. So the ſoule that by faith liveth in Jeſus Chriſt, ſhall be carryed above the noiſe and troubles of the world, and ſhall enjoy peace in Jeſus Chriſt. Let us therefore waite in the heavenly Hieruſalem for more of the ſpirit by faith. This leſſon will appeare to be very neceſſary for the Saints, if wee conſider that the ſpirit of grace may be ſo quenched in Saints, that they may not for the preſent be able to goe into the preſence of God as Saints, but as poore ſinners. And by the beliefe of this Doctrine a Saint doth eaſily get out of temptation. For hee is taught of God in the Goſpell, to come unto him as a ſinner without works, when he cannot come as a Saint. And in this way his joy, with all the gifts of Gods grace are reſtored unto him. And when they are reſtored hee doth keepe them, by the reſting upon God, who ſaveth ſinners by grace through faith. And therefore the Apoſtle Peter, when hee exhorted Saints to grow in grace, doth adde, and in the knowledge of Jeſus Chriſt, 2 Pet. 3.18. By which he doth ſeem to inform them that there can be no growing in grace, unleſſe there be a growing in faith, which is the knowledge of Chriſt, and the love of his Father in him.
In the laſt place, here is a foundation of Salvation, for all that have eares to heare, and hearts to entertaine the report, which you have heard of Gods grace, which is manifeſted to ſinners through faith. Let not any man goe away with a heart of unbeliefe: but the Lord open your eares and hearts as he did Lydia's, that you may believe what is reported: For truly if you believe what I have delivered, you may goe away rejoycing, and aſſured of Gods grace, beholding your names written in the booke of life. The true Goſpell believed will remove all objections againſt your peace, and all doubtings out of your ſpirit. If as children of Abraham, ye believe as he did: Salvation will lye down in your boſomes, and the true God in Jeſus Chriſt will give you an anſwer to whatſoever you can object & bring againſt your own ſalvation and juſtification. It is not the ſight of ſinne that ſhall take away your comfort: but you ſhall rejoyce that Ieſus Chriſt did dye for ſinners: It is not the want of works that ſhall ſend you away without aſſurance or juſtification, but you ſhall ſee, that you have good right, to lay hold upon Jeſus Chriſt, though you have no works: becauſe hee juſtifies none but thoſe that have no works before juſtification. The true God is not a juſtifier of the holy and righteous, but of the ungodly. God knoweth that the wiſdome of the proud fleſh, doth ſtrongly perſwade ſinners, to ſeeke ſalvation in themſelves, and their own works. The Jaylors queſtion, Acts 16. What ſhall I doe to be ſaved: and the Rulers quaere, Luke 18.18. What ſhall I doe to inherit eternall life; is in the heart of every naturall man, who is perſwaded that there is an eternall life. Man thinketh that as he became miſerable by his evill works, that ſo hee muſt be made happy by his good works. And therefore God hath given his Law which requireth perfection, to bring downe the pride of the fleſh (ad domandam Superbiam, Aug.) and confidence in our own works; and diſcovered his free favour to the worſt of ſinners in the Goſpel. God hath blocked and ſtopped up all other ways to life, beſides the way of his grace in Chriſt: and hath left this way open for the worſt of finners to turne in unto it for ſalvation. So that as good works cannot ſave us without Chriſt, (being but glittering and gilded ſins) ſo evill works cannot prejudice the ſalvation of him who commeth to Jeſus Chriſt: as David in the cave Adullam, 1 Sam. 22.2. Entertained all ſuch who were in diſtreſſe, and every one that was in debt, and every one that was diſcontented, and became a Captaine over them. So Jeſus Chriſt, of whom David was a type, doth entertaine all diſtreſſed conſciences, indebted ſinners, …contented malfactors, and becommeth the Captaine of their Salvation, Heb. 2. He knoweth how unwilling impurity is to come to him, who is purity: what enemies we are to our owne ſalvation: what fooles we are to run to thoſe who cannot help us; like Ephraim, who when he ſaw his ſickneſſe, went to the Aſſyrian who coul pnot heale him, Hoſ. 5.13. and therefore hee publiſheth proclamations of his Fathers grace to poor helpleſſe ſinners: And bringeth ſinne-wounded miſcreants out of the wilderneſſe of ſin and miſery, to the heavenly Canaan of peace and holineſſe through faith in his Name. He ſeeth that we are ready to catch hold of the Law and our own works, like unto men who are ready to ſinke in the water, who will get hold of ruſhes or ſtrawes or any thing upon the ſurface of the water, which cannot ſave them: and therefore he reacheth forth his ſtrong arme of ſalvation for to help us, and bids us to hold faſt by him, and aſſureth us of life and ſalvation.
Hee keepeth open Houſe, and inviteth all ſorts of ſinners so lay hold of the grace of his Father in him. He beſeecheth us to be reconciled to his Father, 1 Corinthians 5.20. He aſſureth ſinners, that whoſoever will, may drinke of the waters of life freely, Rev. 22.17. He compareth himſelfe to a running River, out of which every poore Traveller may drinke freely, no man demanding or requiring any thing for what he takes. He doth ſet Captives ſree, not for price or reward, Iſa. 45.13. not for their works. Though wee have ſold our ſelves for nought, yet he aſſureth us that we ſhall be redeemed without money or price, Iſa. 52.3. He having paid (a foreign) the price or money for our redemption: and aſſuring us now in his word of trueth, that there is ſalvation for us without our merits by faith in him. Therefore let thoſe who want joy and comfort, come to the promiſes, and take Chriſt in a promiſe: ſuch who have been miſlead, and not ſet in the right way to ſalvation and juſtification; let them be convinced that this is the right way: be aſſured of ſalvation by grace; Chriſt dying not for the righteous, but for the ungodly: be perſwaded that Jeſus is not a Phyſician for the whole, but for the ſick, Mat. 9.12. Sin is the ſouls ſickneſs; thou art a ſinner, art ſick, and maiſt come to Chriſt not as one that is well, but as one that is ſick. Chriſt is a Chyrurgion that is able to cure the greateſt wounds: therefore he hath ſet up his bills, and bids all to come, and hee will reject none. Wee may with the woman in the Goſpell, ſpend all that wee have upon other Phyſicians, and be nothing profited. There is health for us, onelyonly by comming to Jeſus Chriſt. Therefore if other Phyſitians have been Phyſicians of no value, while they have bid you ſeeke Juſtification and aſſurance in the ſight of your own works, and not in the ſight of Gods grace: heare this day what the Lord Chriſt ſaith to your ſoules, he profeſſeth that he calleth not the righteous, but ſinners to repentance. Hear him: Heare I ſay, and thy ſoule ſhall live, Iſa. 55.3.
I remember that ſome Phyſitians have been highly commended that have beene able to cure their Patients ſpeedily and ſafely, and without any great torment. Now the Lord Jeſus Chriſt is a moſt admirable Phyſitian in theſe three reſpects.
1. He can ſpeedily cure and heal us, whatſoever our wounds are: if there were but one wound and ſore, from the crown of the head to the ſole of the ſoote, if we were made up of nothing but ſin, the Lord Jeſus Chriſt is able to cure us ſpeedily; hee is excellent in this reſpect. Touch him, and the bloody iſſue of thy ſoule is immediately cured. He can ſay to thee as once he ſaid to Zacheus: This day ſalvation is come to thy ſoule. If he lay the plaiſter of his Fathers grace upon thy ſinfull ſoule, thou ſhalt be immediately cured.
Secondly, Chriſt cures ſafely, there is no danger in taking that which Chriſt preſcribes. If Chriſt tell you that his Father juſtifies ungodly ones; and that he is the Saviour of ſinners; you may believe him, and put your life in his hand: hee will not cozen and cheate as ſome Mountebanks, that give that which kils, when they confidently promiſe health. If Chriſt promiſe to heale, he will give that phyſick which ſhall effectually help us. He wil not give that unto us which ſhall hurt us. If hee had thought the doctrine of grace would have hurt men, he would never have commanded the Doctrine of grace to have beene preached. If hee had thought that the Doctrine of grace would onelyonly have opened a doore to Libertiniſme and licentiouſneſſe, he would not have given his Apoſtles commiſſion to preach the Goſpell to every creature. Though men in their carnall apprehenſions thinke there is danger in the medicines of Chriſt. Thoſe who have had experience of him, can aſſure you that hee is a matchles Phyſitian: there is no danger in that which he gives: there is no way to ſalvation but by believing without working, Uſe this phyſicke of his, apply this plaiſter to thy ſoul, & thou needeſt not to fear, whom he cures, hee cures with abundance of ſafety: I dare aſſure thee, that he will heale thee.
In the third place, Phyſitians are commended, that cure without tormenting their Patients much: and ſuch a phyſitian as Jeſus Chriſt. He comforts our hearts with Goſpell Cordialls while he cures us. There is ſweet comfort in the healing of the Lord Jeſus Chriſt: he ſo heales thy wounds and diſeaſes, that thou ſhalt have delight and comfort while he heales thy ſoule, and gives a plaiſter to thy putrified rotten ſpirit. The Lord Jeſus Chriſt doth not preſcribe a tormenting remedie that is worſe then the diſeaſe: but when Chriſt heales, he comforts, he ſo cures, that hee raviſheth the ſoule with joy unſpeakable, and full of glory. Wherefore come to Chriſt, you who have ſpent all, and ſuffered much; and have lain under a ſpirit of bondage 20. or 30. yeares, here is healing, looke to the Phyſitian the Lord Jeſus Chriſt; he will cure you ſpeedily and ſafely, and with delight to you. In brief: it is an eaſie and compendious way to heaven, when God gives you believing hearts, and yet the hardeſt thing in the world to believe without him: but when God enables us, the work is eaſie. When Chriſt reſolveth to be the Phyſician, health quickly will be given in. Some affirme that generation is (in inſtanti) in a moment: It is unqueſtionable concerning ſpirituall regeneration by faith in Chriſt. Therefore looke up to the Father, and to the Son, that this work may be wrought in us. Thinke not that the worke of faith can be wrought by any power which is in our ſelves it is given to us to believe by the grace of God communicated, and extended to us in the Lord Jeſus Chriſt: And this is the next thing that lies in the words to be handled. Ye are ſaved by grace through faith, and that not of your ſelves, it is the gift of God.
But I muſt leave that to ſome other time. In the mean while look unto the Father of Lights, for it is his gift, wee cannot beſtow it upon our ſelves.