The Morning Exercise Methodized, Sermon 21
OF Saving Faith.
ACTS 16.31.
Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved.
THe words are the ſatisfactory Anſwer of Paul and Silas to their Keepers ſerious demand, to whoſe ſtricteſt care and cuſtody they were committed by the Magiſtrates of Philippi upon the complaint of the covetous Maſters of a gainful Servant-maid poſſeſſed with a ſpirit of Divination, upon whom the Apoſtle wrought an undeſired and diſpleaſing cure, after eminent Teſtimony born by her to them and their Doctrine; God anſwereth their couragious ſinging in Priſon by an earthquake ſhaking the foundations of the houſe, and the ſtout heart of the Jaylor; the doors were opened to, and fetters fell off from the priſoners, and therewith the door of the keepers ſoul was opened, and his fetters of ignorance and corruptions in which he was holden captive by Satan were broken. At firſt (poor man!) he was afflicted with fear of his Priſoners eſcaping, ſo as to make attempt againſt his own natural life; not knowing that God intended good by all, and to make his Priſoners his Releaſers and Deliverers; But by and by his amazement and trouble ſtrikes the right way, and he is not only willing to keep a natural life, but is deſirous of, and inquiſitive after an eternal life; Sirs, what muſt I do to be ſaved? And they ſaid, Believe, &c.
My allotted work at this time is from this clear and full Text to ſpeak of Saving Faith; in the entry whereof let me once for all premiſe;
Firſt, I purpoſely wave Controverſies, as wanting both time and fitneſs to be an Umpire, and give a final deciſion.
Secondly, I ſhall endeavor to confine my diſcourſe to my Subject, without treſpaſſing upon others ground, by repeating what belongs to preceding, or preventing what belongs to following Subjects.
Thirdly, I am not ſolicitous about, nor is it poſſible to pleaſe all in method and terms belonging to it (thoſe foreign:) Method and words I always account are ſervants to matter.
Fourthly, In this great part of the Body of Chriſtian Religion, I can only ſhew the Sceleton, without reading an Explanatory Lecture; or give the bones and ſinews without cloathing them with a due proportion of fleſh, for that would take up too much room.
To engage attention, conſider, This is that greataJoh. 6.29. Work of God, a main part of theb1 Tim. 3.16. Myſtery of Godlineſs, acHeb. 6.1. Principle and foundation; at this when excelling,dMat. 8.10. Chriſt wondered; by thiseRom. 4.20. Glory is every way given to God; to thisfMark 9 23. Heb. 11.33. all things are poſſible (it ſharing with God in his otherwiſegMat. 19.26. incommunicable Omnipotency) and accordingly thehMat. 9.22. Effects of the Divine Power are attributed unto Faith; i2 Pet. 1.1.Pretious andkJam. 2.5. enriching Faith, though in it ſelf, and to its Subject the moſt indigent and emptying Grace; Poor, yet making rich; having nothing, yet entitling to all things. This is that which all the promiſes, types, and prefigurations of the Meſſiah did lead the Patriarchs unto, and by which they obtained a good report: Heb. 11.2.This is the end of the Law (ſubordinate unto Chriſt, Rom. 10.4.) and the ſum of the Goſpel, commonly named and pretended to, but little known, and rightly underſtood,Luk. 18.8. leſs enjoyed and exerciſed in the World.
I ſhall reduce all to theſe Six Heads,
The Nature,
Subject,
Cauſes,
Effects,
Properties,
and Oppoſites of Faith.
To open the Nature of it,1. Nature. I ſhall remove the ambiguity of phraſe, and ſtate what I ſhall proſecute by giving the Diſtinctions and Deſcription of it.
Fides quae creditur; DistinctionsFaith which we believe is the Doctrine of the Goſpel, or any word of God; yea, the eſſential Word of God,Gal. 3.23. the promiſed Seed, the Object of Faith, is by that word underſtood by learned perſons. 1. Fides qua creditur, Faith by which we believe; and this (to begin at the remoteſt and meaneſt) is either Firſt, Without knowledge, the ignorant implicite Faith and profeſſion of many owning Chriſt as the founder of their Order and way; but this is not right, which only diſtinguiſheth Chriſtians from others.
Secondly, With ſome knowledge without aſſent (which ſcarce deſerves the name of Faith) and this is a Profeſſion of the Faith, either cuſtomary, following education and example; or compulſive, through fear; or gainful, for outward advantages, as theirs that followed Chriſt for the loaves, and Simon Magus's.
Thirdly, With knowledge and aſſent, of which ſome Faith reſpecteth the Truth of God (for Doctrine ſake I may thus diſtinguiſh) which is called Hiſtorical; Jam. 2.19.thus the Devils believe and tremble; wicked men believe and ſometimes tremble, and ſometimes rejoyce as if they had enough; the only difference is the want of applicability to the Devils; in neither is affection to the Revealer or things revealed: This is not right though it believe never ſo rightly concerning Chriſts Perſon, Natures, Offices, &c.
Some Faith reſpecteth the Truth and power of God, and hath for its ground ordinarily ſome ſpecial Word, Mat. 10 8.and this is called Faith of Miracles; and this is either active, Matth. 17.20. (which is peculiarly the Faith of Miracles, and that to which the ſpecial Word refers) or paſſive, Act. 14.9. and 3.16. and which the woman with the bloody iſſue had. The Promiſes that were the ground of this Faith, were peculiarly ſuitable to thoſe times, and now not improveable, or not ordinarily; and the Faith it ſelf though grounded on a ſpecial word, yet is but a common gift (in it ſelf) as oppoſed to ſaving; as appeareth in Judas, and thoſe that at laſt would cry Lord, Mat. 7.22.Lord; and in the nine Lepers: Though ſometimes indeed it had the actings of the beſt, even Saving Faith twiſted with it, Mat. 8.10.15.28.
Some Faith reſpecteth the Truth, Power, and Goodneſs of God, and this grounded upon General Promiſes, and words of encouragement of an unlimited truth and concernment to time and perſons:Mat. 6. from verſ. 25. Now this reſpecteth either the General love of God to his Creatures, and Man as a peculiar one, affording ſupport, preſervation, proviſion neceſſary; or the peculiar love of God to man through the undertakings of Christ, making man to look for better things than the effects of common providence, even God himſelf for his portion, and full happineſs in him. Now that bold affian…e is not true Faith, whereby men carry it at that rate of confidence as if Chriſt died to ſave all from hell, that are not willing to go thither; for in ſome it is without ſavor and affections ſuitable (which I may call altogether fained Faith) as in the generality of Formalists now, who preſume all is well, God loveth them, and Chriſt died for them. In others it is joyned with a ſavory guſt and reliſh of the Word and Promiſe; which in regard of its continuance, and thereby uſefulneſs to its end Salvation (though I make not that the only difference) is called either temporary, ſpringing from ſleighty and periſhing cauſes, as that of theaLuk. 8.13. ſtony ground, and thebMat. 25.8. Virgins: Or elſe laſting, durable, altogether true andc1 Tim: 1.5. unfeigned, juſtifying and ſaving Faith. This indeed is butdEpheſ: 4.5. one, as well as the Object; and therefore thoſe Peter wrote to, hade2 Pet: 1.1. obtained like precious Faith; yet differeth in degrees andfRom: 12.3. meaſure; in ſome it isgMark 9.24. ſmall andhIſa: 42.3. weak, as a bruiſed reed; through dimneſs and ſcantineſs of knowledge; (as a building laid upon a weak or narrow foundation cannot be ſtrong) weakneſs of aſſent; ſtrength of temptations; natural timorouſneſs, Rom: 4.19, 20. Act: 6.ſuſpiciouſneſs and lowneſs of ſpirit: In others it is ſtrong, and they are full of Faith, as Steven, having clear and large knowledge, &c. Both weaker and ſtronger may be conſidered either as Habitual in the root and principle, or Actual as exerciſed toward Chriſt and the promiſes.
For the Definition or Deſcription of Faith, I ſhall not heap up words in mentioning many, but take up with that full and excellent one of the late Judicious Aſſemb…y, in their larger Catechiſm (that Chriſtians may with more readineſs and ſafety entertain it.)Deſcription.
Faith is a Saving Grace, wrought in the heart of a ſinner by the Spirit and Word of God, whereby he being convinced of his ſin and miſery, and of the diſability in himſelf and all other creatures to recover him out of that loſt condition, not only aſſenteth to the truth of the promiſe of the Gospel, but receiveth and reſteth upon Chriſt and his righteouſneſs therein held forth for pardon of ſin, and for the a cepting and accounting of his perſon righteous in the ſight of God for ſalvation.
It hath here for its Genus (or general and common nature) a Grace, it being compared with Love, Hope, &c. they herein agree. The word Grace diſtinguiſheth it from other Habits even good and vertuous that are acquired; this is a Grace or gracious diſpoſition or habit infuſed. A Saving Grace to diſtinguiſh it from, and ſet it above common Grace, and make it one of thoſe better things that accompany ſalvation.Heb: 6.9.
The Subject is twofold, Subjectum Recipiens, & Occupans; 2. Subject. Subjectum recipi ns.The firſt the Subject receiving it, or in which it is, moſt ordinarily called the Subject, and this is The heart of man, a ſinner elected and called.
1. It is Man that believeth, not Angels; for of their Faith we have no ground to ſpeak. It is Man; not God, and the Spirit in us, but man through them. Yea, Man ſingularly, not of another, but of him that hopeth for life; the Just ſhall live by HIS Faith, not by anothers.
2. It is the Heart of man; with the heart man believeth; Rom: 10.10.the Heart includeth Will and Affections; it is not the Ʋnderstanding onelyonly, nor ſo much, though that neceſſarily makes way; Coming to Chriſt is a ſpontaneous motion of Will and Affections renewed, and this is beleiving: there is aſsent to things revealed as true; and acceptance of things offered as good, receiving, Joh: 1.12.embracing with ſuitable affections to the Revealer and things revealed.
3. The heart of a man a ſinner; for man upright is not capable of this Faith, which is in God through a Mediator: Believing the word of another concerning restoral and reparation ſpeaketh loſs and decay; acceptance of alms, poverty. Indeed Adam might and muſt thus far exerciſe Faith in beleiving and truſting God (it belongeth to the firſt commandment) that he continuing upright, there would be a continuation of Gods love and his happineſs; but Faith apprehending the promiſe of God of acceptation through the righteouſneſs of another, neceſſarily ſpeaketh man a ſinner, Rom. 4.5.as Juſtification which is by Faith is of the ungodly.
Rom. 11.7.4. The heart of man a ſinner elected; the election obtained it, the reſt were hardned, Tit. 1.1.and therefore is it called the Faith of Gods elect. Remarkable is that expreſſion, As many as were ordained unto life beleived; Act. 13.48.and our Lord ſaith, all that the Father giveth him come unto him; Joh 6.37.and the Jews not believing was becauſe they were not his ſheep, and therefore heard not his voyce.
5. The heart of man a ſinner elected and called, is the Subject of Faith. Rom. 10.17.Faith is by hearing; it is the ſouls anſwer to, and compliance with Gods call; God vailing his omnipotency under, and putting it forth with words of command. Uncalled and unbelievers are the ſame; and therefore calling is one of the links of the golden chain of Salvation, Rom. 8.28, 30.and goeth before Juſtification by Faith; in which Call, the Terminus â quo is Satan, ſin, miſery, death, we are called from; and the Terminus àd quem we are called to, Chriſt, God, Holineſs, and Life.
Subjectum Occupans. Materiale.The Subject about which Faith is employed, or Object; that which and in which we believe, is not God immediately though primarily, Heb. 6.1. but Chriſt immediately, and the Promiſes which are in him yea and amen, 2 Cor. 1.20.and God through Chriſt, 1 Pet. 1.21. he that believeth not in the Son, believeth not in the Father; and he that hath not the Son hath not the Father;Act. 20.21. Repentance is peculiarly referred to God, and Faith to the Lord Jeſus Chriſt. Faith alſo and the Promiſes, Heb. 10.23.or God through Chriſt promiſing, are Correlates; and of all Promiſes thoſe that concern righteouſneſs and life through the blood of a Mediator, are the peculiar object. Act. 10.43. 1 Joh. 5.10, 11.Believing the witneſs of remiſſion, and the recrod of giving eternal li e is mentioned: it is called beleeving the Gospel, foreign, glad tidings in the Goſpel, promiſes of remiſſion and ſalvation.Mark 1.16. It is true that Faith doth believe and apply every word of God: Some things reductively and ſecondarily are the object of Faith in a ſequacious Spirit, credulous to whatever is contained in Scripture, as that Abimelech had a wife, &c. Gen: 20.Some things are more directly the Word of God expreſſed and aſſerted in the Hiſtory of the Bible, yet being believed have not an immediate connexion with Juſtification and Salvation thereby: But the grand teſtimony of and through Chriſt, Faith as ſaving principally reſpecteth, and as aſsenting in the mind looks upon the Promiſe, as accepting in the Will and Affections reſpecteth Chriſt.
The ground on which we believe,Formale. called the Formal Object of Faith, ſhall be referred to the Externally moving Cauſe to believe; of which afterwards.
Of all Four Cauſes I ſhall ſpeak in order,3. Cauſes. Efficient. Principal. and firſt of the Efficient, which is either Principal or leſs Principal. The Principal Cauſe may be conſidered, as that from which the beginning, acting, continuance, growth, and perfection of Faith do proceed; and this is the Bleſſed Trinity, or God the Father through the Son by the Spirit.
1. The beginning, root, and habit of Faith is from God; if of everyaPhil: 1.6. good work, andbJam: 1.17. gift, then this; and therefore it is called thecEpheſ: 2.8: gift of God; and to you it isdPhil: 1.29. given to believe; eHeb: 12.2.Jeſus alſo is called the Author; this is wrought by the Spirit, it is called one of thefGal: 5.22: 2 Cor: 4.13. fruits thereof, and he called the (g) Spirit of Faith, for indeed the word and letter is dead, the Spirit quickneth; and this powerfully and certainly, yet ſweetly, making willing to beleive in the day of his power; Pſal: 110.3. 2 Cor: 6.7. & 10.4.for it is not the Word of truth only, but the power of God that made the Apoſtles warfare ſo victorious in ſubduing ſouls to the obedience of the Faith; It is ſo great a thing to bring blind, proud, ſelf-deſtroying man to own Gods way of Salvation by the righteouſneſs of another, to accept all from another, and him a crucified Saviour, that it is a great part of the great myſtery of godlineſs, 1 Tim: 3.16.that Chriſt ſhould be believed on in the world; ſo that it needs an exceeding greatneſs of Divine Power, Epheſ; 1.19.the working of a mighty power in them that beleive, even ſuch as raiſed Chriſt from the dead. foreign, eſt facultas ipſa: foreign, ipſius ſeſe exerentis virtus; foreign, ipſiſius effectus ſive foreign. Bez: in loc. though other ſence is put upon that place, yet by many judicious Expoſitors is this ſence followed, which we find in the Gr. Schol. foreign foreign, &c. None can come to the Son except the Father draw them, Joh. 6.44.in which the Author and powerful manner of operation in cauſing Faith are contained. And all this in effectual calling and regeneration, (before which is no part and degree, no act and demonſtration of ſpiritual life, Epheſ. 2.1. Joh. 1.12, 13. Act. 14.27.for we are dead:) which is not of him that willeth, not of fleſh and blood, and the will of man, but of God, and this is ſpoken of the Believer, to whom God opens the door of Faith.
2. The actings, and operations of Faith are from God; as in him we live, Joh. 15.5.ſo we move, and without him can do nothing; he worketh to will and to do (foreign Velle bonum, aeque ac voluntatem bonam) he worketh habit and principle, and by ſupervening Grace exciteth to, and aſſiſteth in acting it.
3. The continuance and perſeverance of Faith are from above: Chriſt cauſeth our Faith not to fail, Luk. 22.32. 1 Pet. 1.5.and we are kept by Gods mighty power through Faith unto Salvation, and Faith is by the ſame preſerved: Thea1 Theſſ. 5.23, 24. faithful God, that effectually calls, will ſafely keep, inbJude 8. Jeſus Christ c1 Cor. 1.8.and confirm to the end; for this is thedJoh. 17.11, 12, 24. deſire of the Son unto the Father, andeJoh. 6.39. Mar. 9.24. Luk. 17.5. will of the Father concerning the Son.
4. The growth and increaſe of Faith are from God, who giveth all increaſe; and therefore it was well prayed for unto the Lord to help unbelief, and to increaſe Faith.
5. The perfection of Faith is from God and Chriſt; Jeſus is as the author, Heb. 12.2.ſo the finiſher of our Faith; and this either by bringing it to its foreign, and higheſt degree it can reach, or is neceſſary for the Saints it ſhould reach to in the world, fulfilling all the good pleaſure of his goodneſs, and the work of Faith with power, Phil. 1.6.and becauſe he hath begun, perfecting it, foreign. Or by perfecting it in viſion, 1 Pet. 1.9.for it's God that gives the end of our Faith, Salvation.
Leſs Principal.The Leſs Principal Efficient Cauſes are either Impulſive or Instrumental.
Impulſive.The Impulſive or Moving Cauſe, is either External or Internal.
The Inwardly moving Cauſe, Proegumena, is 1. On Gods part, his free grace and love, ſelf-moving goodneſs; in which ſence it is called theaEpheſ. 2.8. gift of God, and thebRom. 11.7. election obtain it, even thoſe that are ordained to life believe. Act. 13.48.Not improvement of Reaſon, not uſe of means appointed for the attainment of Faith, that merit this gift, but God worketh all of his own good pleaſure, Phil. 2.13.foreign, which appears in that not many noble, and wiſe, but poor receive the Goſpel.
2. On the ſinners part, who doth believe, and being quickned, moveth; acted, acteth, and that freely, the moving Cauſe is ſence of miſery, and undonneſs without Chriſt, and intereſt in the promiſe through Faith, there being no other name, Act. 4.12. Joh. 3.18.and he that believeth not being condemned: So that here is the neceſſary condition, and cauſa ſine qua non, of Faith, ſenſe of miſery and inability in ſelf, and all creatures to recover a man out of his loſt eſtate, whence ariſeth renouncing and throwing away all our own righteouſneſſes, thoſe filthy rags, Iſa. 64.6. Phil. 3.9.not having or not depending upon our own righteouſneſs, or any thing ſhort of Chriſt.
The outwardly Moving Cauſe, Procatarctica. 1. On Gods part to give Faith, is Chriſt and his merit; for every good gift is through Chriſt: Omne donum gratiae Dei in Chriſto eſt. Ambr. in Epheſ. 1. As from the father of lights, ſo through the the Sun of righteouſneſs; none come to the Father, nothing cometh from the Father but by him, whom by this means the Father will make to be honored as himſelf. Joh. 5.23.As ſalvation was purchaſed by Chriſt upon terms of believing, ſo Faith alſo whereby we lay hold upon Chriſt for Salvation: and therefore that Spirit which is called the Spirit of Faith is by Chriſt promiſed, upon his purchaſe making and aſcending to be ſent to convince the world of that great ſin of unbelief.Joh. 16.9.
2. The externally moving Cauſe to believe on the ſinners part (which may be called the Formal Object) is twofold.
1. As to God and his Word, Gods Veracity, and infallible truth,Heb. 4.13. & 6.18. Titus 1.2. 1 Theſſ. 2.13. Joh. 3.33. Heb. 10.23. he can neither be deceived, nor deceive; God which cannot lye hath promiſed, is joyned to Hope, and therefore Faith. He that believeth receiveth the Word of God as the word of God, and ſeteth to his ſeal that God is true, accounting him faithful that hath promiſed; the ground of Faith being Gods faithfulneſs, and the object the Promiſe. God's having ſpoken, foreign, was enough to Abraham, Rom. 4.17, 18.in a difficult caſe. Here is the Reſolutio fidei into its ſtable foundadation, Gods unqueſtionable Truth, who is Prima veritas, & foreign,1 Joh: 5.10: ſo that the believer hath the witneſs in himſelf, and his evidence is better, and aſſent ſtronger, as to his foreign, than any ones, as to things apprehended by ſence, foreign, or by reaſon, foreign: Therefore ſometimes divine teſtimony is added to rational diſcovery (as in this point, that there is another life, &c.) becauſe of the certainty and diſtinctneſs of knowledge by revelation, above all other ways.
2. As to Chriſt offered in and by the Promiſe (for more full explanations ſake, I ſever the conſideration of God promiſing, and Chriſt offered, which otherwiſe I would always unite) the moving Cauſe of Faith in the ſinner,Heb: 7.25. is his power, as an All-ſufficient Saviour, able to ſave to the uttermoſt, being anointed with authority and abilities, commiſſion and qualifications for that work: and his love to ſinners, having laid down his life for them,Joh: 6.37. he will in no wiſe caſt them out that come to him by Faith. Theſe are the ſolid props of a true Chriſtians Faith, which make the former (believing God and the Word) not to be a wavering opinion, and the latter (believing in Chriſt) not an adventurous hazard.Inſtrumental Cauſe.
The Inſtrumental Cauſe of Faith, is either the begetting or preſerving Cauſe.
1. The Inſtrument by which the Spirit of God produceth Faith is the Word of God, in whatever way coming to us, to beaJoh: 5.38. Luke 2.19:51. conſidered and meditated on by us: The Wordb1 Joh: 3.15. read by us or to us, the Word expounded and enforced by the Publick Ordinance, preaching Ex Officio; the private Ordinance, conference ex fraternâ charitate. By believing the ſoul anſwereth to Gods call, which ſuppoſeth a Word, Ro. 10.8, 14, 17therefore it is called the Word and Doctrine of Faith; and Faith cometh by hearing, men cannot believe in him of whom they have not heard: Chriſt muſt be preached, 1 Tim: 3.16, Rom: 1.16.before believed on; for by the Goſpel preached, God puts forth his power in making men believe to ſalvation, the efficacy whereof (it being accompanied with that ſpiritual and powerful demonſtration,1 Cor: 1.18, 21 &c. mentioned 1 Cor. 2.4.) the Apoſtle to the Corinthians explaineth and extolleth, God having in due time manifeſted his Word through preaching. Tit. 1.3. Act: 24.14.Now this Inſtrument is All the word of God, not excluding the Law from being the means as well as the object of Faith;Gal: 3.21, 22. for the Law is a uſeful Schoolmaſter to prepare us for Chriſt, driving us out of our ſelves, and following us with the laſhes of the Curſe, that we may run to the Grace of the Goſpel, and make mention of Chriſts righteouſneſs only. Pſal: 71.16.So that knowledge muſt alway go before Faith; we muſt know whom, what, and wherefore we believe, 2. Tim: 1.12. Epheſ: 1.18, 19and give a reaſon of our faith and hope: the eyes of the mind enlightning, goes before the working of Gods power in our believing: ſo Pauls ſending was to turn from darkneſs to light, before Faith in Chriſt is mentioned:Act: 26.18. Joh: 6.40. every one that ſeeth the Son and believeth on him, &c. a ſeeing in Scripture light makes way: In ſo much that the knowledge of the Word and Chriſt, as the means to get Faith,Joh: 17.3. Iſa: 53.11. is highly advanced and called life eternal; yea, put for believing to which it leads, by his knowledge, Objectivè. Or the knowledge of him, ſhall my ſervant juſtifie many.
Secondly, The Inſtrumental Cauſes of Faiths maintenance and encreaſe are,
1. The Word of God, Cauſa procreans & conſervans: Ab iiſdem nutrimur ex quibus conſtamus, It is ſeed to beget,1 Pet: 2.2. and milk for growth in babes; yea, ſtrong meat for ſtrong ones in Chriſt.
2. Sacraments, as Seals of the righteouſneſs of Faith, Teſſerae, and pledges of Gods love ſuperadded to his promiſe. They ſignifie and help to clear the underſtanding, and ſo conſequently promote Faith: they ſeal and confirm (ſeals are for this end to confirm the Faith of him to whom the Deed is delivered:) and ('tis uſually ſaid by learned Divines) they actually exhibit for our growth by feeding.
3. Prayer, as in that man, Lord help mine unbelief; Mark 9.24. 2 Theſ: 1.10, 11and the Diſciples, Lord encreaſe our faith; and St. Paul for the Theſſalonians. Quoties de Fidei conſtantia (& incremento) agitur, ad preces confugiendum eſt. Calv. in Jud. 20. v.
I might add another Ternary of means for the encreaſe of faith, inferior to the former.
1. The Croſs, Afflictions, Temptations; 1 Pet: 1.7.Therefore the trial of Faith is called pr cious, becauſe it burniſheth and encreaſeth precious Faith; the trial of Faith worketh patience, Jam: 1.3.patience experience, and that is a good ground for more Hope and Faith; Rom: 5.4.they are conjoyned, 2 Theſſ. 1.3, 4.
2. By frequent actings and exerciſe, Faith is encreaſed: though Graces beginning is different, yet their improvement is in great meaſure after the way of other habits.
3. By ſeeing and conſidering the Example of others, the cloud of Witneſſes, Heb. 12.1, 2. Heb. 13.7.whoſe Faith the Apoſtolical command is that we follow: Thus many were of weak made ſtrong, beholding the faith of the Martyrs, and the eminent effects of it.
Material Cauſe.For the Material Cauſe of Faith; Genus habet rationem materiae; that which is its general and common nature, wherein it agrees with others is the matter of it; Now as Saving Grace in the Deſcription was the Genus wherein it agrees with other Graces; ſo comparing true Saving Faith with other Faiths, that may tolerably pretend to the name, Aſſent is the common nature and matter of it, even the neareſt and immediate Genus; Faith hiſtorical, of miracles, temporary, all have Aſſent, but not all Aſſent belongeth to true Faith. There muſt not only be knowledge foreign, but alſo foreign, acknowledgement, as neceſſary and eſſential to Faith,Col. 2.2. 2 Tim. 3.14. and that ariſing from the full aſsurance of underſtanding, foreign: There muſt be a Faith Doctrinal and Aſſertive, as the foundation of Faith applicative and fiducial: if I aſſent not to the promiſe of another as true, I cannot rely upon the perſon for the good mentioned. There is a double acknowledgement (I mean not verbal profeſſion,) 1. That the things revealed in Scripture, and by us known are of God: 2. That they are true (which naturally floweth from the former) and ſhall all be fulfilled:Rom. 4.21. Abraham was perſwaded before he truſted. Now to this end that this full aſſent and acknowledgement of the mind, which is a neceſſary ingredient of true Faith, may be had, The Divine Authority of the Scriptures, confirmed by miracles and other characters, is to be ſtudied, that we may build our Aſſent, and thereby our Faith upon a ſtable foundation.
Formal Cauſe.The Formal Cauſe, which doth ſtraiten the general nature of Faith, and diſtinguiſh true Saving Faith from all other Faiths (forma vel aliquid formae analogum ponitur differentiae loco) in which may be Notitia & Aſſenſus, is Fiducial receiving of Chriſt offered by God in the Promiſes of the Goſpel. In which are two things formally conſtitutive of Saving Faith.
1. Acceptation of Chriſt and the Promiſes; Faith is that hand which doth touch the top of the golden Scepter, or that cloſeth with and entertaineth what God offereth, receiving Christ; hence a weak Faith is true Faith and ſaving,Joh. 1.12. as well as ſtrong, becauſe it indeed receiveth the gift, though with a trembling hand: This is the coming unto Chriſt, Joh. 6.35.and appropriating what before lay in common; the applying what before was only applicable, making the ſoul to ſay with Thomas, believing,Joh. 20.28. My Lord and my God. Zanch. in Coloſſ. 2.6. Sicut accepiſtis, & quomodo accipitur? Fide. So the good things purchaſed by Chriſt, and following upon our receiving of Chriſt, are ſaid to be received as the atonement, abundance of grace, the gift of righteouſneſs, Ro. 5.11.17.foreign, & foreign, fidei videl. manu oblata foreign, and expreſly remiſſion of ſin, is ſaid to be received by Faith.Act. 26.18.
2. Innitency, recumbency of ſoul upon a Chriſt received, entruſting him entirely with,2 Tim. 1.12. Iſa. 50.10. Cant. 8.5. and committing to him the care of Soul and ſalvation, ſtaying the ſoul upon him, leaning upon the beloved, rouling the ſoul upon him, reſting with whole weight upon him, as faithful, able, loving: and this is truly fiducia; this is truly Credere in Chriſtum, To believe in or upon Chriſt; more than Credere Christum, & Christo, to believe a Chriſt (that he is) and to believe Christ (or his word.) It is a phraſe in Prophane writers unuſual, as the thing it ſelf, ſalvation by Faith was unknown. To this belong thoſe expreſſions of the eyes being toward God, 2 Chron. 20.12 Pſal. 123.2. Iſa. 45.22. Joh. 3.14, 15.and looking to him: even as the Serpent was lifted up, to be looked upon with expectation of healing vertue; ſo Chriſt to be looked unto by the Soul, with a longing expectation and confident dependance.
The End of Faith is the glory of God in mans ſalvation, Final Cauſe.the one as ſupream and ultimate, the other as ſubordinate: that God might ſave his Creature to whom he wiſhed well in a way of demonstration and exaltation of his glorious juſtice and mercy, therefore was Saving Faith and Salvation by Faith ordained. Juſtice, that he might be juſt, Rom. 3.26.that is demonſtrated and declared to be juſt (as Pſal, 51.6.) both in not pardoning without ſatisfaction, and therefore puniſhing ſin upon the Surety; and then in pardoning the ſinner through faith, uniting to, and intereſting in the Surety, therefore ſaith the Apoſtle, God is faithful and juſt to forgive. Me…cy, in that he accepteth the ſatisfaction of another, and imputeth his righteouſneſs to the ſinner, by Faith receiving it: and that he found out and provided alone this way of ſalvation by Faith: It was of Faith, that it might be of Grace, Rom. 4.16. Epheſ. 2.8.for by Grace are we ſaved through faith: and thereby works, as meriting, and ſo mans confidence in, and boaſting of himſelf are excluded, Rom. 27.and Gods glory entirely ſecured and advanced by mens ſubmit…ing to the righteouſneſs of God by Faith; Rom: 10.3. Hab: 2.4.Faith and Pride being utterly inconſiſtent. Indeed truſting God upon his bare word, not having merit nor humane probability,Rom: 4.20. Heb: 10.39. 1 Pet: 1.9. giveth great glory to God. That Mans Salvation is an end of Faith, all the New Teſtament witneſſeth, even that we believe to the ſaving of our ſouls, and receive the end of our Faith, in the ſalvation of our Souls.
4. Effects.The Effects (more proper or leſs proper) and Conſequents of true Faith.
Col: 3.4.1. Union with Chriſt, who is our life, and ſo we live by Faith: What can more neceſſarily and immediately follow upon the offer on Gods part in the Goſpel of Chriſt to be ours, and our receiving him by Faith, than union to his perſon, though no perſonal union. 2 Cor: 13.5. Epheſ: 3.17.Hence having Chriſt in us, and our being in the Faith, are made the ſame, becauſe Chriſt dwelleth in our hearts by Faith. Whatever the Spirit on Chriſts part doth before by way of uniting us to Chriſt, apprehending us for Chriſt Jeſus (as ſome underſtand, Phil. 3.12.) Faith is the hand on our part that receives, and the band that faſtneth Chriſt to us: This I take to be the fruit of the firſt conſummate Vital act of the quickned ſoul; and then is the mariage knot tied.
2. Hence follow Remiſſion of ſins, and juſtification of the perſon through Chriſt and his righteouſneſs apprehended and appropriated. This Peter teſtifies to be the witneſs of the Prophets, Act: 10.43.even that through his name, whoſoever believeth in him, ſhall receive remiſſion of ſins: The pardoned alone live, for the guilty are dead in Law, which the people ſenſibly bewailed in ſaying, if our iniquities be upon us, Ezek: 33.10.and we pine away in them, how ſhall we then live? Joyn this with our living by Faith, and you ſee Faiths neceſſity and efficacy towards pardon. It was St. Pauls ardent deſire, that he having won Chriſt (got him, been united to him) might be found in him, having the righteouſneſs which is of God through faith in Christ. Nothing more frequent than the aſſertions and demonſtrations of Juſtification by Faith; in S. Pauls Epiſtles, eſpecially to the Romans and Galatians: The manner of Faiths efficacy wherein, is by a judicious perſon of our own well expreſſed, for the cutting off thoſe two eager controverſies about the Inſtrumentality and conditionality of Faith. It is (ſaith he) the general opinion of the Orthodox, wherein all agree, That Faith is a means appointed by God, in the uſe whereof the chi dr n of men are made partakers of Justification.
3. Adoption; That our receiving into the number, and having a right to the Priviledges of the Sons of God (the Spirit of Adoption, boldneſs at the Throne of Grace, preſent ſupply, future inheritance) is the fruit and product of Faith, appears from Scripture and conſequence. To as many as received him, Joh. 1.12.or believed on his name, gave he power to become the Sons of God. For indeed we being by Faith united to Chriſt, and the faultineſs of our perſons taken away through Chriſt, what more immediately follows from this lovelineſs in him, and oneneſs with him, than communication of Sonſhip, which cannot be in that way that Chriſt is a Son,Epheſ. 1.5.6. and therefore is by the Adoption of children by Jeſus Chriſt: Adoption therefore is the effect of Faith, through union to, and Juſtification through Chriſt, intermediately cauſed thereby; Cauſa cauſae eſt cauſa cauſati.
4. Audience and anſwer of prayer: Our Lord hath given univerſal proof to this,Mat. 21.22. in aſſuring that all things whatſoever ſhall be asked in prayer, believing, ſhall be received: By St. James, Jam. 1.6, 7.asking in Faith, without wavering, is required, and he that wavereth is bid not to think he ſhall receive any thing. Yea,Jam. 5.15. the efficacy of the prayer of Faith is by him aſſerted; and throughout Scripture by remarkable expreſſions and inſtances abundantly confirmed and proved. Fidelem ſi putaveris, facies, is true as to God,Sen. as well as man. And that of the Roman Hiſtorian,Liv. Vult ſibi quiſque credi, & habita fides ipſam plerumque obligat fidem. But it doth not produce this eminent effect, as to Prayer only, rendring it acceptable; but alſo,
5. Acceptance to the perſon in all ſervices, together with the diſtinction of, and denomination of Good given to habits and actions flowes from Faith. Heb. 11.6. verſ. 4. verſ. 5.Without Faith it is univerſally and utterly impoſſible to pleaſe God. By Faith our Sacrifices become excellent, and we with them, we and they pleaſe God; and therefore it is not without good reaſon uſually accounted that Wedding garment which renders our preſence welcome to the Lord in any Ordinance or ſervice.Mat. 22.11. Faith taketh away the ſavor of the fleſh (which whatſoever is born of the fleſh hath) and gives a divine tincture and reliſh: it is like a vein of gold running through all duties, which makes them precious, though ſtill they be ſomewhat earthly. That it is Characteriſtically denominative of other Graces, and diſtinctive of them f…om moral vertues, thoſe ſplendida vitia, may appear, if it be conſidered, That even that eminent Grace of Love is nothing without Faith, 1 Cor. 13.2. Gal. 5.6.(as no Faith without it could be any thing) and doth nothing without it, Faith worketh by Love; not Love, but Faith by it; Faith being firſt and chief in being and working: Humility was eminent in the woman and Centurion,Mat. 15.27, 28 Mat. 8.8, 10. yet not Humility, but Faith was taken notice of; this being the main tree, that a ſprig from its root, receiving its excellency from it, and by faith accompanying and overtopping it, becoming true humility, and not a degenerate meanneſs, and abject lowneſs of Spirit. Sorrow for ſin would not deſerve the name of Repentance, nor Confeſſion be ingenuous, but for the hand of Faith laid on the head of the Scape-goat: Faith believing Gods promiſe, concerning the Moderation, Sanctification, removal of Affliction, worketh in a way of Patience, Jam. 1.3.and this Faith accompanying ennobles Christian Patience, and makes it not to be Obſtinacy, or Inſenſibility: So it makes a Chriſtians contempt of the World, not to be a Vain-glorious pretence, or a ſullen moroſe reſervedneſs: Thus might we run through many more.
6. Conqueſt over Adverſaries, and hinderances in the way to heaven.Iſa. 9.6. Heb. 2.10. Epheſ: 6.16. Faith in the mighty God, the Captain of our ſalvation, who hath led captivity captive, diſarmed the powers of darkneſs, and triumphed over them (and we in him our head) makes couragious, and that victorious, for if we reſiſt, the General of the adverſe party will flee; Jam. 4.7. 1. Pet. 5.9.only we muſt reſiſt him ſtedfaſt in the Faith, holding up that ſhield, that will repel and quench all his darts: For the life of ſence, in the lusts of the fleſh and of the eye, 2 Cor. 5.7.and the pride of life; the life of Faith is diametrically oppoſite thereto, (by Faith not ſight, &c.) & doth neceſſarily weaken it, as we find in thoſe Worthies, Heb. 11. that by Faith denied themſelves in ſo many things pleaſing to fleſh and blood, and did and ſuffered ſo many things contrary thereto. For the World, as that ſame eleventh of the Hebrews giveth remarkable inſtance; ſo St. John beareth teſtimony in moſt ſignificant phraſe to the power of Faith herein,1 Joh. 5.4. calling it the Victory whereby we overcome the world, becauſe certain victory attends, and ſhall crown all that fight the good fight of faith againſt the World; as the God and Prince of this world; ſo the pleaſures of the world, the honors, the profits, the friendſhip of the World, with their contrary troubles, and the ſnares and temptations of both.
7. Confeſſion and profeſſion of the Faith. This is an inſeparable adjunct and conſequent of true Faith, though I call it not a property, becauſe this may be where true faith is not, but where Faith is this will be alſo; all is not gold that gliſters, but that is not gold that doth not gliſter. Can a man carry fire in his boſom and not diſcover it? Can a man have the Spirit of Faith, 2 Cor. 5.13.and believe, yet not speak? The Apoſtolical command is, not only that we ſtand faſt in the Faith, 1 Cor. 16.13. Heb. 10.23. Rom. 10.10.but alſo that we hold faſt the profeſſion of our Faith; for as with the heart man believeth to juſtification, ſo with the mouth confeſſion is made to ſalvation. Let our unchriſtianly and irrational deriders of Profeſſors and Profeſſion, conſider this.
8. It giveth the ſoul a ſight of things inviſible, Heb. 11.27. Joh. 1.18. Exod. 33.20. 2 Cor. 4.18.and an enjoyment of things to come: By Faith Moſes ſaw him that is inviſible, Jehovah, whom otherwiſe no man hath ſeen, nor can ſee and live. Yea, by the ſame St. Paul and others of the faithful looked at thoſe eternal good things which are not ſeen, & 5.7.for they walked by Faith and not by ſight. By this the Saints can look within the vail: By Faith the ſoul takes a proſpect of the promiſed Canaan, this being the Piſgah of its higheſt elevation:Joh. 8.56. By this Abraham ſaw Chriſts day and rejoyced: It gives a preſent ſubſistence to certain futures, and is the evidence of things hoped for,Heb. 11.1. and not ſeen; for which cauſe the believers converſation will be in heaven, where he ſeeth his treaſure is, and where therefore his heart is.
9. Joy and Peace in ſome degree is an immediate effect of true Faith, (and no true Joy is without Faith) though higher degrees flow through Aſſurance. Rom. 15.13.There is joy and peace in believing; and a joy of Faith, eſpecially when conjoyned with growth, Phil. 1.25. It is expreſſed by leaning and ſtaying upon the Lord; which ſpeaks ſupport, fixation, quietation of mind: For which cauſe a childe of God under deſertions prefers his life of Dependance, before the Worldlings life of enjoyment, and findes ſome ſatisfaction in preſent unſatisfiedneſs, hath ſome glimmerings of light in the dark night of unaſſuredneſs. God hath promiſed to keep him in peace, in peace (tranſlated perfect peace) whoſe mind is ſtaid on him, 2 Iſa. 26 3. Ch ron. 20.20becauſe he truſteth in him: Believing in the Lord brings eſtabliſhment, not only as to the condition and ſtate of the perſon, but alſo as to the diſpoſition and frame of the mind. We finde it in other caſes, believing the promiſe, and relying on the power and love of another, affords a great calm, and ſome ſecret joy to a mind otherwiſe diſturbed and perplexed. Thus Faith in its own nature, and direct tendency: But ſtill underſtand Faith as acting, Faith as exerciſed produceth this effect; the Chriſtian, ſo far forth as he lives by Faith, and in the Improvement of Faith, enjoys this quiet ſedate minde, even when he wants the full-blown joy of a life of Spiritual ſence. And not only from the nature of Faith doth this ariſe, but alſo as Faiths hand caſts out the Anchor of Hope which keeps the ſoul ſteddy; and alſo as it repreſents and foretaſtes the recompence and joy to come. This leads to the next Effect of Faith.
10. Aſſurance and further joy thereby. I make not this Conſtitutive of Faith, nor inſeparable from Faith, leſt I condemn and ſadden cauſeleſly the Generation of the juſt, but whereever it is it proceeds from Faith. Ʋnbelief is ſhut out from the Promiſe, and can have no true Hope, much leſs Aſsurance: Heb. 10.22.Therefore it is called The full aſſurance of Faith; and that foreign, boldneſs and acceſs with confidence and aſſurance is by faith in Chriſt. Epheſ. 3.12.And thus believing doth through aſſurance (the ſoul by a reflex act preceiving its own Faith, and thence intereſt in the O ject of Faith) brings the joy unspeakable and full of glory. This, though not abſolutely neceſſary,1 Pet. 1.8. all believers ſhould labor after, that the comfort of it may confort (according to the notation of the word) and ſtrengthen them,Nehem. 8.10. 2 Pet. 1.10. 2 Joh. 5.13. for the joy of the Lord is our strength. The Apoſtle P…ter bids, give diligence to make our calling and election ſure, even to our ſelves rather than in it ſelf. And St. John wrote to thoſe that believed, that they might know they had eternal life.
11. And laſtly, Salvation is the effect and inſeparable conſequent of true Faith, according to the Text. Now this being that great and laſt effect which the others made way for, the object of our deſires, the reward of our endeavours, the only and perfect happineſs of man: I ſhall ſpeak more diſtinctly to the connexion between Faith and Salvation under theſe three heads, That, How, Why.
Firſt, That Faith and Salvation are conjoyned; and this is peculiarly one of thoſe things which are called foreign,Heb. 6.9. having, accompanying, laying hold of ſalvation. It is the Teſtimony of Truth it ſelf,John 3.16. that this is Gods great end in ſending his Son into the world, that whoſoever believeth might have eternal life: The Purchaſer of ſalvation, John 6.40.declares this to be the Will of him that ſent him, that every one that ſeeth the Son, and believes on him, might have eternal life; Accordingly he that hath all power committed to him, giveth commiſſion and command to his Diſciples to preach, that whoſoever believeth ſhall be ſaved: Mark 16.16.And aſcertaines their ſalvation by his prayer for all that ſhould believe through his Diſciples word, John 17.20. Saint Paul teſtifies,Rom. 10.9, 10. Rom. 5.17. he that believeth in his heart ſhall be ſaved; declares that they that have the gift of righteouſneſs (which he defends to be by Faith) ſhall reign in life, Rom. 8.30.and accordingly conjoynes juſtified (viz. by Faith) and glorified; and aſſerteth this to be according to Gods deſign in Election, and terms in Vocation; 2 Theſ. 2.13, 14. 1 Tim. 1.14, 15, 16.ſets forth himſelf as an encouraging example of the exceeding abundant grace of our Lord through Faith, to all though great ſinners like himſelf, that ſhould believe on Christ to life everlaſting. foreign. Cyril. This Saint John accounts ſo clear and unqueſtionable, that he writes to them that believe, 1 John 5.13.that they may know that they have eternal life: So unlimitedly true is that of Habakkuk, The Juſt ſhall live by his Faith. Hab. 2.4.Deus oleum miſericordiae (& gloriae) ponit in vaſe fiduciae. Bern.
Secondly, How Salvation is the effect of Faith. Here conſider theſe three things.
1. The natural aptitude and fitneſſe of this grace of Faith, to be made uſe of in the way of ſaving man that had broken the firſt Covenant, and could not be ſaved thereby; yea, ſo fit is faith as to be neceſſary upon ſuppoſition of Gods ſaving ſinners by a New Covenant in the hands of a Mediatour, and Surety, and his Righteouſneſſe: There muſt be an appropriation of that to the ſinner, and making all his own; and this muſt be by voluntary acceptance; ſelf-confidence and boaſting muſt be prevented; now faith alone could do this, as before hath been ſhown.
2. The inſtitution of God making this fitneſſe of Faith uſeful and effectual to this end Salvation; for be it never ſo fit, yea, neceſſary, ſo that Salvation could not be brought about without it; and ſuppoſe (per hypotheſin impoſſibilem) which yet could not be, that man had believed upon the Redeemer, and God had not ſaid, Believe, and thou ſhalt be ſaved, Faith had not reached Salvation;Phil. 3.9. therefore it is called the righteouſneſs of God, which is by Faith in the Son of God, even of his finding out and appointing. Even as Sacramental ſignes, are and muſt be fit to repreſent what they are appointed for; (as Aug. Epiſt. 23. ad Bonif. Oportet ſimilitudinem habeant earum rerum, quarum ſunt Sacramenta, quam ſi non haberent, non eſſent Sacramenta) yet they work not naturally, but by Divine institution, as a means of Faiths maintaining and increaſe; ſo Faith to Salvation.
3. The Dignity and Merit of the object of Faith is to be conſidered; for though it be ſaid, 1 Pet. 1.9. Receiving (foreign mercedem, as Beza rendreth it) the end, the reward of your Faith; yet is it not of merit; for the way of Salvation by Faith, is altogether of Grace, as Saint Paul induſtriouſly and abundantly proveth. Faith therefore may be conſidered either qualitativè, or relativè; in it ſelf, or with reſpect to its object: Now not as an habit in us, or act exerted by us, (though acting, not dead faith ſaveth) not as a work of the Law required in the firſt Commandment doth faith ſave, but through the righteouſneſs of Chriſt which it apprehends and appropriates: in it ſelf it is the moſt indigent and ſoul-emptying grace that is, and cannot by its own merit do this; for it is due, being by God commanded, (Luke 17.10.) imperfect in it ſelf; for who attaines the higheſt degrees of faith? and if perfect in its kind, yet but an imperfect Righteouſneſſe, being the fulfilling but of one Goſpel-command.
Thirdly, Why there is this undivided connexion between Faith and Salvation The Prime reaſon, and that which it muſt be ultimately reſolved into, is the good pleaſure of God, according to which he worketh all things. There is nothing in faith bearing proportion to this effect and attainment, ſo that we may admiringly ſay, Even ſo Father, becauſe it pleaſeth thee.
Secondary and Subordinate reaſons:
Firſt, On Gods part, upon ſuppoſition of his inſtitution.
1. His Juſtice, having received a valuable price for Salvation; and this price being made the ſinners own in the way of Gods own appointment; ſo that believing ſinners may humbly plead with God as a righteous Judge for their Crown, 2 Tim. 4.8. Rom. 3.26.Gods juſtice being not only ſecured, but obliged (in a ſenſe) by Faith.
2. His faithfulneſs, having in his Word promiſed Salvation to Faith, as hath been ſhown.
Secondly, On Faiths part; the reaſon why God hath conjoyned certain Salvation with it, is, becauſe it giveth moſt glory to God of any thing;Rom. 4.20. 1 Sam. 2.30. therefore God entailes glory on it peculiarly; it honoureth God, and God will honour them that have it. He that believeth, ſets to his ſeal that God is true, John 3.33.and every way juſtifieth and advanceth him.
Properties and notes of Trial, convertible with true Faith, 5. Properties.and reciprocal (where Faith is, there is this and that; where this and that are, there is Faith; where Faith is not, there theſe are not, &c.) and farther differencing it from other Faith, 2 Cor. 13.5.which is a needful work; for there is true and falſe, feigned and unfeigned, alive and dead; Of theſe ſome indeed belong to the former Head of Effects; and ſome of them ſeem not altogether unſuitable to be referred to this Head.
The Firſt ſhall be a more general Note. True and ſaving faith receiveth a whole Chriſt upon judgement and choice on Gods term…s. Lord to rule as well as Jeſus to ſave, the object of Faith in the Text; no ſeparating what God hath joyned, and to have a divided Chriſt, not a whole Chriſt; ſalvation, but not ſelf-denial, &c. True Faith is a conſiderate thing, (that which hath leaſt depth,Mat. 13 5. ſprings up moſt ſuddenly) the ſoul ſits down, and weigheth, and caſteth up all accompts, and compareth all things together, miſery by ſin, undonneſſe in ſelf, termes of ſalvation, ſelf-denial a fundamental one, taking up the Croſſe, following Chriſt, univerſally ſincere obedience, and what the world, luſt, or Satan can ſay to the contrary, and ſaith CONTENT to Gods terms, and here the bargain is made; the ſoul truſts God contentedly for his part, even priviledge, and reſolvedly ſets about its own part, even duty. Hence true faith proceeding deliberately upon Gods termes, is willing to be tryed by the Word declaring thoſe terms: which farther tryal according to the Word follows.
Secondly, True and ſaving Faith is uſh…r'd in by godly ſorrow, and humility in a good degree, though they are farther compleated afterward upon the ſenſe of Gods pardoning and accepting love;Ezek. 16.63. Mark 1.15. Acts 20.21. Then ſhalt thou be aſhamed, &c. Repent and believe; Repentance towards God, and Faith in our Lord Jeſus Chriſt, this is Goſpel order: The inconſiſtency between Faith and Pride, Hab. 2.4.is evident in that oppoſition of the ſouls lifting up, and living by Faith; and the hinderance of the Jews believing, John 5.44. The Centurions and womans Faith were attended with eminent humility. Did not humility and godly ſorrow accompany and bring in faith, the Law could not be our School-maſter to bring us to Chriſt. This ſhutteth out that eaſie, merry, proud faith, that ſprings up without the dunging of humility, or watering of ſorrow according to God.
Thirdly, True and ſaving Faith is abiding and perſeverant, and this upon ſuppoſition of temptations and aſſaults; for otherwiſe a mock-faith may have a continuance, and men dye in a pleaſing dream of ungrounded preſumptuous confidence. Now it muſt be ſuch, or cannot be ſaving; for as it is ſaid, He that believeth ſhall be ſaved: Mark. 16.16. Mat. 24.13.ſo he that endureth to the end ſhall be ſaved. They that have true Faith, have the ſeed of God abiding in them, the prayer of Chriſt for them, are kept by the power of God; for he that hath begun a good work will finiſh it, his gifts being without repentance. Believing and ſealing for ſecurity are conjoyned:Eph. 1.13. The true believer is the wiſe man that built on the Rock, Mat. 7.24, 25.his houſe therefore ſtood; the good ground that hath de…th of earth, Mat. 13. Heb. 10.38, 39.that what ſprings may not wither. The just ſhall live by his faith, continue therein, and ſo believe to the ſaving his ſoul, being rooted and eſtabliſhed therein through Chriſt.Col. 2.7. See more of this before under the efficient cauſe, principal and inſtrumental.
Fourthly, True and ſaving Faith is growing, though this growth be not alway diſcernable, or alike: That prayer for encreaſe of Faith, flowed from the very nature of Faith;Luk. 17.5. it is the good fight, which muſt be carryed on to a compleat conqueſt; running a race, 1 Tim. 6.12. 2 Tim. 4.7. Prov. 4.18.ſpeaking progreſſe to the finiſhing our courſe; for the way of the just is as light that ſhineth more and more to a perfect day. Whatever hath life hath growth, till it reach a ſtate of conſiſtency.1 John 5.13. Saint John wrote to thoſe that did believe, that they might believe, Ʋt credatis, credere pergatis (which belongs to the laſt Head) & fide creſcatis. Beza in loc. i. e. grow in faith, according to the general Apoſtolical precept of growing in all grace. The ſame Author accounts this the moſt plain and natural interpretation of that of Paul, from Faith to Faith, Fide, Rom. 1.17.quae quotidiè incrementum accipiat; confirming it by that of Clement of Alexandria, The Apoſtle speaks not of a double Faith, but of one, and that receiving growth and perfecting. The Apoſtles foreign furtherance of faith,Col. 2.7. Phil. 1.25. and foreign, establiſhing and abounding in the Faith; ſpeak encreaſe and growth in root and branches; more fixed habit, more frequent acts. They therefore that have believed ever ſince they were born, and alway alike, never believed at all truly.
Fifthly, True and ſaving Faith is Purging; Act 1 Rom 8.1, 4purifying their hearts by Faith: Believing and walking not after the fleſh are joyned: where there is Faith (and much more aſſurance of Faith) there will be heart and body cleanſed and waſhed; Heb. 10.22, 23 2 Cor. 7.1. 1 Pet. 1.4. 1 John 3.3.pollutions of fleſh and spirit taken away by faith, receiving the promiſe of the undefiled inheritance; the believer will purifie himſelf, as he is pure in whom he truſteth and hopeth. Living fleſh will purge out the Sanies and corruption in it; a living Fountain, the mud that's ſtirred up; ſo living faith: And indeeed hereby it is permanent, for purity preſerveth; pure Faith cannot be kept but in a good, even a cleane conſcience.1 Tim. 1.19.
Sixthly, True and ſaving faith hath other graces accompanying it, in a good meaſure, with a proportionable encreaſe, ſtrength and activity; I know ſome are more eminent for this, others for that grace; as Moſes for meekneſs, Job patience, Abraham Faith, &c. yet in good meaſure muſt other graces accompany; for this is an indiſpenſable duty, to add to Faith temperance, 2 Pet. 1.5.patience, brotherly kindneſſe. Faith with many other graces, are called in the ſingular number (foreign) the fruit of the Spirit, becauſe connex and inſeparable, Gal. 5.22. Beſides that the growth, and ſtrength, and activity of other graces have dependance upon it; both as it pleads with Chriſt in prayer for all, and pleads with the ſoul to act, ſtir up, and abound in all. Abrahams faith had ſelf-denial accompanying it; there will be patience, for he that believeth will not make haſt. See more tending to this under the fifth effect of faith. Let not men ſpeak of their faith then, when other graces are no way ſuitable.
Seventhly, True and ſaving Faith is working and fruitful; though love and good works are not the form of it, (as the Papiſts plead) yet it alway hath love accompanying.Gal. 5.6. James 2.17. Eph. 1.15. and worketh by love, and without works is dead. Per opera conſummatur fides, non ut formatum per ſuam formam, ſed ut forma per ſuas operationes, actus primus per actum ſecundum. Alting. Faith alone juſtifieth, but Faith which juſtifieth is not alone. Bona opera non praecedunt juſtificandum, ſed ſequuntur juſtificatum. They that are in Chriſt Jeſus by Faith, are deſcribed by walking in Chriſt, and according to the Spirit: Quomodo accipitur? fide: quomodo ambulatur in eo? ad praeſcriptum voluntatis ejus vitam inſtituendo, & ex ejus Spiritu vivendo. Zanch. in Col. 2.6. Faith is obediential, Rom. 16.26.and cannot but be ſo; for he that believeth really, his labour ſhall not be in vain in the Lord, cannot in reaſon and holy ingenuity,1 Cor. 15.58. but think it meet he be fruitful and abounding alway in the work of the Lord; Alii cogitant, pii credunt. Aug.for others they do but think, not know the greatneſs and certainty of the reward. Yea indeed that aſſurance I before ſpake of, proceeds from Faith through obedience; By this we know that we know him (know put for believe, Zanch. in loc. as Iſa. 53.11.) if we keep his Commandments: I ſhall therefore, according to St. Pauls command to Titus, affirm conſtantly this as a faithful ſaying, Tit. 3.8.That they which have believed, muſt be careful to maintain good works.
Eighthly, True and ſaving Faith truſting God for the greater, will truſt him for leſſer mercies. To them that through Chriſt do believe in God, 1 Pet. 1.21.this will ſeem forcible arguing, and a neceſſary inference, He that ſpared not his own Son, but delivered him up (I believe) for me, Rom 8.32.how will he not with him give me alſo all things freely? God hath made all ſorts of promiſes to true Faith; and accordingly many of the Servants of God have expreſſed confidence in God when things have gone worſt with them; they would not be afraid what man can do unto them, nor of evil tidings; Pſal. 11.7.their hearts were fixed truſting in the Lord: The juſt's living by Faith is true in this ſence alſo:Gal. 2.20. and that of Pauls living the life in the fleſh by the Faith of the Son of God, hath much in it. Though I know natural timorouſneſs, and living too much the life of ſenſe may occaſion ſome worldly fears in a Believer; as boldneſs of temper, careleſneſs, falſe confidence may much bear up an unbeliever: Yet in great meaſure their pretences to faith are queſtionable (I might ſay their faith is but pretence) who ſay they can truſt God with their Souls, but will not truſt him with bodies and eſtates.
Ninthly,1 Pet. 2.7. Verſ. 8. Iſa. 53.2. Cant. 5.9. True and Saving Faith makes Chriſt very precious to them that believe. foreign, but to the unperſwadable, he is a ſtone of ſtumbling, without form or comelineſs; they ask the believer What is thy beloved more than another? And no wonder; for none but the believer hath a cleared eye to behold things that a…e ſpiritually diſcerned: Tolle meum & tolle Deum. Pſal. 34.8. Pſal. 104.34.None but he hath that ſpecial intereſt which inhanceth the price and valuation: None but he hath that experience, by which it is taſted and ſeen that the Lord is good: But ſight, propriety, and experience will make him ineſtimably precious, and the meditation of him ſweet; Faith that ſeeth his neceſſity, ſeeth alſo his excellency, and takes him not upon conſtraint but choyce.
Thoſe things that are …ppoſite to true Faith, are of two ſorts.6. Oppoſites.
Firſt, Such as ſpeak the ſoul void of it, and are ſimply inconſiſtent with it.
Secondly, Such as actively war againſt it, and repel it. Theſe I ſhall call Contrarily Oppoſite, thoſe Privatively Oppoſite; though the terms may ſeem not fully ſuitable to all the particulars.
Some things are Privatively Oppoſite to true and Saving Faith, Privatively.as relating to the Ʋnderstanding; others as to the Will; others as to the Life.
Firſt, As to the Ʋnderſtanding and Aſſent.
1. Ignorance, bilndneſs, darkneſs (of the inconſiſtency of which with Faith, ſee before of the Word, the Inſtrumental Cau…e) This either is invincible Ignorance, Act. 17.30.where means of cure are wanting: Or Vincible, which careleſneſs, ſloath, or affectation cauſeth; for there are ſome perſons willingly and wilfully ignorant, 2 Pet. 3.5. Joh. 3.19.and love darkneſs.
2. Unperſwadableneſs to aſſent to the truth of the Word and Promiſe: foreign, Imperſuaſibilitas: Rom, 11.30, 31When men are not ſatisfied in the grounds of believing, and ſo aſſent not: wherein yet ſomtimes there is a battery ſhaking the Aſſent, and by parley bringing near a ſurrender;Act. 26.28. an almoſt perſwaſion, which yet is ineffectual.
3. Error in Fundamentals; eſpecially thoſe that concern Faith, Chriſt, the Promiſes, Juſtification and ſalvation. Corrupt minds are reprobate concerning the Faith, 2 Tim. 3.8. Therefore doubtful Disputations, Rom. 14.1.where on one ſide is error, are dangerous to the weak.
Secondly, As to the Will, Affections and Conſent.
Heb. 2.3.1. Unbelief, not accepting the good things promiſed through ignorance or careleſs neglect of great ſalvation.
2. Disbelief, when men through diſſatisfaction with the reaſons to believe, or through pride, ſtubbornn…ſs, uncompliance of ſpirit, Joh: 5:39, 40, 44.WILL not come to Chriſt for life, will not ſubmit to the righteouſneſs of God.
Thirdly, As relating to Life, practice and profeſſion.
1. Hereſie is Privatively Oppoſite: Such as joyn obſtinacy and promulgation to their errors,2 Tim: 2.16. whoſe words eat like a gangrene, Tit: 3.10.are to be rejected, as men void of, and enemies to the Faith.
2. Apoſtaſie from the truth and profeſſion of the Goſpel called denial, viz. after knowing and owning. Theſe never were of the Faith, 1 Joh: 2.19.elſe would they not have gone from it. This is a dangerous thing, drawing back to perdition; in ſuch God hath no pleaſure: Heb: 10.38. 2 Pet: 2.21.It had been better for them never to have known, &c. This commonly ends in bittereſt enmity to the Faith and true profeſſors of it.
3. All ſins laying waſte the Conſcience are inconſiſtent with faith: becauſe Faith and a good conſcience are inſeparable companions.2 Tim: 3.9.
Contrarily.By way of Contrariety, there may be conſidered theſe things (poſſibly ſome alſo under the former head, in part,) as Oppoſite to true Faith.
Firſt, Fleſh and blood; theſe cannot enter into the kingdom of G d, and oppoſe faith that would bring thither. I name this firſt, becauſe it is the greateſt enemy, and gives advantage to all others, and then indeed are we tempted (to unbelief, or any thing elſe) when we …re drawn aſide of our own hearts. By Fleſh and blood is meant Senſe, 2 Cor: 5.7.living by ſence is the great hinderer and ſupplanter of Faith: Alſo Carnal reaſon judging every thing by its own unſuitable apprehenſions, and ſo miſrepreſenting the things of God: to it the Goſpel is fooliſhneſs, though it is the wiſdom and power of God to them that believe: This taketh notice of the meanneſs of the faithful in the world, and ſtumbleth at it, &c. Abraham left both theſe Servants below when he went up into the Mount to the Lord, to exerciſe that eminent Faith of his:Rom: 4.18.19, &c. Yea indeed Senſe and Rea…on appeared eminently contrary to him in his entertaining the …romiſe at firſt; elſe had not the great ſtrength of his Faith been manifeſted, nor God glorifi d ſo much.
Secondly, Satans aſſaults: He not only at firſt keeps out Faith, by blinding mens minds, 2 Cor: 4.4.but afterwards doth with Faith as the King of S ria charged his Captains to do with the King of Iſrael: He knows what an enemy to h…s kingdom Faith is;1 King. 22.31. by it we reſiſt him, and conſequent…y put him to flight and quench his darts: He knows if our Faith fail, all fails,Luke 22.31. Luke 8.12. and therefore he deſires to winnow the ſoul, and get the go…d ſeed out of our hearts, leſt we ſhould believe and be ſaved.
Thirdly, The World is a great adverſary:1 John 5.4. Why elſe is Faith called the Victory over the world, but that there is hoſtility between the world and it?
Fourthly, I might add m ns own delays. 1. Cauſing hardneſs in their hearts from themſelves: To day, to day believe,Heb: 2.15. Joh: 12.38, 39, 40. unleſs you would harden your hearts. 2. Provoking God to ſeal men up under their injudicious unperſwadable minds, for their long oppoſition to the light and word of Faith.Gen: 6.3. Act: 7.51. The Spirit of Faith will not alway strive, when men ſtill reſiſt him.
I ſhall improve all that hath been ſpoken by ſome few Uſes, and conclude.
Ʋſes. The firſt ſort of Uſes ſhall be Corollaries for Information.
1. Of the certain and u …peakable miſery of …he unbeliever, Information.from the ſure happineſs of the believer. Contrariorum contraria eſt conſequentia. Remember what hath been ſpoken before of the excellent Effects and Conſequents o… Faith, Union with Chriſt, Juſtification, Adoption, &c. and that great and everlaſting fruit Salvation: upon all which we may co…clude with the Apoſtle,Gal: 3.9. bleſſed are they w…ich be of F…ith (or believe) with faithful Abraham: Luk 45.yea therefore bleſſed is he tha b…liev…th, becauſe there ſhall be a performan…e of …ll tho e things which have been ſpoken of the Lord: Now turn the Table, invert the ſenſe, read all backward, underſtand all contrary of the unb…liever: No union with, but ſeparation and diſtance fr…m Chriſt: No pardon of ſin, reconciliation and juſtification, but guilt in fu l force, the curſe of the Law,John 3….36. (and ſo he is left to ſtand or fall by himſelf) and the wrath of God are upon him: No Adoption of Sons, but rejection as ſpurious, and a Sonſhip to the Devil, the god of this world, &c. No Salvation, Mark. 16.16. Joh. 3.18.but inevitable condemnation; He that believeth not ſhall be condemned, yea is condemned already, becauſe he believeth not in the name of the only begotten Son of God: i. e. his preſent ſtate is a ſtate of certain damnableneſs, as ſure as if he were condemned already: Not that there can be no believing afterward, and recovery thereby;1 Cor. 6.11. for who then ſhould be ſaved? for ſuch were ſome (yea all) of them that are juſtified by faith in the name of the Lord Jeſus, as the Apoſtle ſpeaks of other ſinners. He that believeth not maketh God a liar; 1 Joh. 5.10. Joh. 3.36.but he ſhall find him exactly true to his coſt, in ſuch words as theſe, He that believeth not the Son ſhall not ſee life: The unbelieving (as well as more carnal ſinners) ſhall have their part in the lake which burneth with fire and brimſtone, Rev. 21.8.which is the ſecond death. Heb. 3.12. Joh. 5.40. Act. 13.46. Matth. 13.58.Men by unbelief depart from the living God; will not come for life; and judge themſelves unworthy of eternal life; and bring a kind of impotency upon the Omnipotent as to the doing them any good: No wonder then if Jeſus wondered at their unbelief that held his hands from helping them.Mark 6.5, 6. Oh! how much better were it for them among us that believe not, that they had never had offers of Salvation, never heard the Goſpel of the Grace of God!
2. It is no ſmall matter to be ſaved, ſince Faith is ſuch a thing as before deſcribed, and without it there is no Salvation: Should Chriſt now come, ſhould he finde Faith on the earth? Alas, the ſmall number of thoſe that ſhall be ſaved, there being ſo few Believers, though ſo many Profeſſors of Faith among Chriſtians! This is ſadly manifeſt in the groſs Ignorance of the moſt, and ſuitable apprehenſions in the Doctrine of Faith of very few: In the Errors, Hereſies, Apoſtaſies of many, even denying the Lord that bought them: In the altogether contradictory life of moſt to that Faith they pretend to have, which (as well as Repentance) ſhould have fruits meet for it brought forth, and accordingly it is known. No wonder if they that take true Saving Faith to be no more than Aſsent, a…d a profeſſed owning the Doctrine of the Goſpel, a Confidence (at all adventures) of Gods love, &c. or ſome ſuch thing, think the way to heaven broad, and wonder at any ſpeaking of the paucity of thoſe that ſhall be ſaved.
3. Hence take notice of the Reaſonableneſs of the Christian Religion. 1. That God requireth no more but Believe: Other things indeed are required, but they naturally flow from faith, are inſeparably linked with faith, and faith cannot be without them; faith is the great work of God, and command of the Gospel. 2. That this is ſo ſuitable: Without faith no ſalvation can be apprehended as attainable by the new Covenant; by it comes union to, and intereſt in the perſon of the Mediator; by it is the appropriation and application made of what he hath done and ſuffered in ſinners behalf; by it is acceptance given to Gods gracious offers in the Goſpel. What more meet, and juſt, and neceſſary? are not Gods ways in requiring faith equal?
4. Behold the danger of ignorance, or miſtake in this great fundamental point, upon which ſalvation or damnation have ſuch immediate and neceſſary dependance; in other matters not ſo great danger: How juſtly cenſurable then is the folly of thoſe that cannot patiently hear the doctrine of faith, but think of time laid out upon it, as Judas of the ointments expence, What needs this waſte? But truly, if you are ignorant of Gods righteouſneſſe (which is by faith in the Son of God) you will take other ways in which ye cannot find ſalvation, ye will ye will go about to eſtabliſh your own righteouſneſſe, Rom. 10.3.
5. The uſefulneſſe and needfulnes of a Goſpel-Miniſtry is hence manifeſt. Faith cometh by hearing; Rom. 10.14, 15.How ſhall they believe on him of whom they have not heard? and how ſhall they hear without a Preacher? &c. How beautiful upon the Mountains are their feet, that bring the glad-tidings of ſalvation, and as workers together with God, build up precious ſouls in their holy Faith.
The ſecond ſort of Uſes ſhall be made up of conjoyned Exhortation and Admonition; Admonitory exhortations.Exhort.
Firſt, Labour after this Faith, Heb. 3.12and take heed leſt there be in you an evil heart of unbelief; Evil it is to God, it diſhonoureth him, and diſappointeth him; Evil to us, deprives us of our offered happineſſe, and bringeth upon us ſwift deſtruction; certain and aggravated condemnation; take heed of this groſſe ſelf-murder of unbelief; make uſe of the means before preſcribed for the begetting and increaſe of Faith, & beware & oppoſe thoſe things that are Oppoſite unto faith: This Exhortation is to al.
Secondly, To thoſe that pretend they have faith. Try wh…ther your faith be right or no: and to th…s end make uſe of, and apply thoſe notes and properties of faith before handled: Yet ſpend not ſo much time in trying whether you have it, as in exerciſing it, (in this many weak Chriſtians are very faulty;) and this will be the way to make all ſure for you, and in due time clear to you.
Thirdly, To thoſe that upon trial find they have this excellent grace of faith.
1. Rejoyce and comfort your ſelves againſt all your ſins, fears, the worlds troubles, Satans temptations; for as to all thou art more than Conquerour.Rom. 5.2. If thou believeſt, rejoyce in hope of the glory of God; for he that believeth ſhall be ſaved.
2. Bleſs God and boaſt not; there's no cauſe of boaſting, faith is the gift of God; there's cauſe of thanſgiving, it's the hand to receive all other gifts. If ye hope for ſalvation by faith, be humble and glory not, for boaſting is excluded by the Law of Faith, Rom. 3.27the conſtitution of faith for the ſalvation of ſinners thereby. If ye ſtand by Faith, be not high-minded; if ye abound in Faith, Col. 2.7.abound therein with thanksgiving, for ye ow the more.
Rom. 1.173. Live by faith. Paul from Habakkuk aſſerts the juſt ſhall live by faith, and propounds his own example of living by the faith of the Son of God. Be much in the actings and exerciſe of Faith, and make your lives full of the fruit and efficacy of faith; yea, peculiarly exerciſe faith in dependance upon God for the ſupport and perſeverance of your faith. Draw down to practice what you know of faith, and ye ſhall know more ſatisfactorily the Doctrine of faith, than the wiſeſt in the world according to the letter. Live by the Faith of the Son of God (it is not notion, but action; not word, but life) and then wait till faith ſhall be turned into viſion, and being perfected be aboliſhed, having done its work, and then at leaſt ye ſhall be fully ſatisfied concerning it.
2 Tim. 2.1.4. Labour to be ſtrong in the grace of Faith that is in Chriſt Jeſus; not only for your own ſakes, to avoid thoſe anxieties which weakneſs of faith cauſeth; but for Gods ſake, that by ſtrong faith ye may with Abraham the father of the faithful,Rom. 4.20. give much glory to God, who hath annexed glory to believing.
5. Pity them that do not believe, and labour to propagate your faith. Whoſe ſoul, that by faith are themſelves ſecured, would not bleed in conſideration of the dangerous, yea, certainly miſerable eſtate (as before deſcribed) of unbelieving friends, relations, acquaintance? Warn them, exhort them while it is called to day, pray for them; yea, ſtrengthen the weak in faith, and offend them not by going to the utmoſt bounds of your Chriſtian liberty.
6. Eſteem them precious that have this precious faith, and have not the Faith of Chriſt with respect of perſons: Jam. 2.1. Verſe 5.Let the poor of the world that are rich in faith, and heires of the Kingdome, be honourable in your eſteem, as they are in Gods.