The Perfection of Justification, Sermon collection 1 · Sermon 5
SERMON. V.
Faith is the gift of God.
EPHES. 2.8.
By grace ye are ſaved through faith, not of your ſelves, it is the gift of God.
THere is nothing doth lay the creature lower in the preſence of God, then a cleare apprehenſion of the Creators favour, and goodneſſe, in giving all things freely to the creature. The Apoſtle to beat down the pride of man in ſpirituall gifts, doth make uſe of this quaere, 1 Cor. 4.7. What haſt thou, that thou haſt not received. As if he had ſaid, if thou doſt but ſeriouſly conſider, that thou enjoyeſt no ſpirituall gift, but it hath been freely given unto to thee, thou wilt not ſee any cauſe why thou ſhouldſt be proud of it. And in theſe words, for the humbling and abaſing of man, and for the exalting of Gods grace in Jeſus Chriſt, he doth ſet downe this in the laſt place, That true faith is the gift of God.
I ſhall illuſtrate this two manner of wayes.
Firſt, I will ſhew you that it is the gift of Gods power: For this the Apoſtle drives at here; when he oppoſeth faith, as the gift of God, to what he had ſaid before, maintaining that it was not of our ſeves. Man being not able to believe of himſelfe, it will neceſſarily follow, that it is onelyonly the power of Almighty God, that is able to enable a man truly to believe in his grace through Chriſt.
In the ſecond place I ſhall ſhew you, that faith is the gift of Gods grace. As God alone by his almighty power is able to enable a man to believe: ſo God alone can give us this excellent and precious gift of faith, by which we are made partakers of the divine nature, and carried to heaven, to behold the glory of our God, in the face of Jeſus Chriſt.
Firſt, faith is the gift of the power of God, and therefore Iſaiah 53.1. we read of the arm of God, which is to be put forth, for the enabling of men to believe the Goſpell. Who hath believed our report? and to whom is the arme of the Lord revealed. The ſtrength of a man doth uſually lye in his arme, wherefore God to ſhew that few doe believe, John 12.38. doth prove it by this, becauſe his arme or ſtrength …s revealed to few. The arm, power, & ſtrength of God muſt be put forth and revealed to men, or elſe men will never be able indeed, and in truth to believe what God hath related, and reported concerning his glorious grace in Jeſus Chriſt.
This will appeare by ſome few conſiderations.
Firſt, it is the prerogative of Gods powerful will to ſhew mercy, by giving faith for ſalvation, to whom he will, and therefore it is not …n the power of ſinfull man; effectually to will his owne ſalvation, Rom. 9.18. Jam. 1.18. Of his owne will he begot us. God is the God of ſalvation, and therefore the creature cannot be a Saviour to himſelfe. Save me, ſaith the Pſalmiſt, for thy mercy ſake, Pſal. 31.16. Why ſhould the Pſalmiſt have prayed unto God, to ſave him, if hee had beene able to ſave himſelfe, by working faith in his owne heart, wee are all ſinners, ſaved by obtaining a Pſalme of mercy. And it is God that granteth us a pſalm of mercy for the ſaving of our lives, and giveth us learning, by which wee are enabled for to …ead it. The will of God is the ſupream ruler, and governour in all things, and therefore in this, for the giving of faith unto whom hee pleaſeth, for ſalvation. Man lies under unbelief many yeares, when God once comes and ſpeakes the word to command light to ſhine, then preſently we are enlightned. He created light by the word of his power, and made the heavens; ſo by the ſame omnipotent word, and power of his, he is pleaſed to create, and ſet up new light in the underſtandings of thoſe whom hee intends to ſave, giving to them the knowledge of the ſweetneſſe of his grace and glory in the countenance of Jeſus Chriſt.
Secondly, It is the gift of his irreſiſtable power. His will and power cannot be reſiſted, Rom. 9. If there were not ſuch an irreſiſtable power in grace, no man could ever be made a partaker of grace. All the ſtrength of the naturall man doth fight againſt grace, and taketh up armes againſt Jeſus Chriſt; ſo that if God did not work irreſiſtably, there would never bee wrought the work of grace in the heart of any man. If God will perſwade Japhet hee ſhall dwell in the tents of Shem, Gen. 9.27. will worke, ſaith God, and who ſhall let it, Iſa 43.13. That is, none ſhall let it. All the Devils in hell cannot hinder the worke of faith when God intendeth to work it. As many a… are ordained unto eternall life ſhall believe, Acts 13.48. All Chriſts ſheep ſhall hear his voyce, Ioh. 10.16. The gathering of the people ſhall be unto Shilo, Gen. 49.10. God hath determined the thing to be done, before it is done. And all his counſells of olde are faithfulneſſe and truth, Iſa 25.1. He ſhould be unfaithfull, if his determinations ſhould not come to paſſe. The Apoſtle in the Epheſ. 1.11. ſaith, that the Saints have obtained an inheritance, being predeſtinated according to the purpoſe of God, who worketh all things according to his owne will. And if we conſider the eternall Counſell and determination, forgiving faith to ſome particular perſon, we ſhall finde, that it is impoſſible, that theſe men ſhould not believe, in that moment in which God hath appointed to worke faith in their heart, and therefore the Apoſtle doth acquaint us with the immutability of this counſell, Heb. 16.17. And James ſaith, Jam. 1.17. That with God there is no variableneſſe, nor ſhadow of turning. Wherefore ſeeing God doth diſpenſe the gifts of his grace unto his people, according to his unalterable decrees, and unchangeable counſells, it will be evident, that he worketh upon men irreſiſtably. God ſhould erre in his preſcience or fore-knowledge of things, if he ſhould fore-ſee and determine, that a man ſhould believe, and that man at the ſame time ſhould remaine in unbeliefe. As an Aſtrologer would be deceived, if he ſhould fore-ſee and fore-tell, that a thing ſhould come to paſſe, and the thing foretold ſhould not come to paſſe. It muſt be granted therefore, that Gods decrees are certaine irrevocable, and immutable, and that God working according to theſe decrees, doth worke irreſiſtably, and therefore faith is his gift, becauſe it proceedeth from his irreſiſtable power according to that of our Apoſtle, It is the gift of God.
Thirdly, Darkneſſe cannot create light. Faith is a ſpirituall light, and therefore it cannot come from our darkneſſe, but muſt have its birth and beginning from ſome heavenly light. And God is the powerfull light, from whom faith is beamed into our hearts. Five things are required to ſeeing, 1. A viſible object. 2. The organ of fight. 3. A light to diſcover this object. 4. A medium through which this object is to be ſeene. 5. That the organ be in a living and waking creature. And theſe things are likewiſe requiſite to ſeeing a thing ſpiritually by faith, which all are from the power of God. 1. It is God doth preſent doth us the ſpirituall object, which is to be looked upon for ſalvation. 2. It is God giveth us ſpirituall organs or eyes. 3. Spirituall light to diſcover ſpirituall things. 4. A medium, Ieſus Chriſt, through whom wee looke upon him. 5. A ſpirituall life and being. It is a thing proper and peculiar to God, to create a thing out of nothing, and it is his prerogative and power in believing, to make us new creatures. By which it will appear, that true faith cannot be of our ſelves, but it is the gift of God.
Fourthly, That which ſtabliſheth Saints in the faith, that power doth at the firſt, worke faith in them: but God by his power doth ſtabliſh Saints, Rom. 16.25. The Apoſtle doth make it a priviledge proper to the power of God to ſtabliſh Saints in the faith, and therefore it is proper to his power to bring us to the faith.
Fifthly, The promiſes of God in giving Chriſt to open the blinde eyes, Iſa 42.6, 7. His engagements to teach us to know him, according to that of the Prophet, All thy children ſhall be taught of God. His covenant in Chriſt, that we ſhall know him, Heb. 8. doth ſufficiently demonſtrate, that nothing below the omnipotent power of God, inſufficient for the enabling of us to reſt upon his owne grace for ſalvation. I need not ſpend many words in proving this, becauſe the argument laid downe to prove the negative part of the Text, wil reach the affirmative. For if not of our ſelves, it will unqueſtionably follow, that it is of God that we are enabled to believe.
In the next place I ſhall prove, that as it is the work of his power, ſo it is the worke of his owne free grace. When he enableth a man to believe, he puts forth not only the power of his omnipotency, but the power of his grace: he doth not looke upon any thing in the creature to move him to give faith to the creature: but he lookes upon his own grace, and he ſees no other motive or argument to move him to give faith to men, but thoſe that lye in the boſome of his owne grace from the dayes of eternity.
I ſhall prove this firſt by Scripture, and then by ſome conſiderations. Firſt, you have it proved by Scripture, Phil. 1.29. To you it is given not only to believe, but to ſuffer. Hence I gather, that it is the gift of Gods grace to enable a man to believe: As it is the free gift of Gods grace to call forth a man to ſuffer for him. So in 2 Tim. 2.25. The Apoſtle bids Timothy with meekeneſs of ſpirit to endeavour to recover thoſe that oppoſed the doctrine and truth which he held forth and preached. If peradventure God will give them repentance for the acknowledging of the truth. You ſee then God muſt give repentance, or changedneſſe of minde, by which he is enabled to believe truth to the glory of God. Now as I have cleared it by Scripture, ſo I ſhal cleare it by ſome conſiderations;
The firſt ſhall be drawne from the promiſes of God. The promiſes as they do prove, that man cannot doe any thing by his owne power, but that all is done for us by the power of God, ſo they prove that all is done for our ſpirituall good by grace. For promiſes of the new Covenant doe not only acquaint us with the power, but grace of God.
If Adam had beene preſerved in his obedience, and never had fallen, he had been preſerved by the power of God; but not by the grace of God; as grace is ſtrictly taken in the Covenant of grace: ſo that as we have proved, that faith is not of our ſelves, but from the power of God by leading you to the promiſe; ſo, now we ſhal prove, that we are ſaved by grace through faith, by bringing you back again, to look upon promiſes, as they are the ſtream; & flowings forth of Gods grace unto us. What need God promiſe to do that which we are able to do of our ſelves? Therefore ſeeing we have the promiſe of grace for it, wee may conclude that it is by grace, & not by any power in our ſelves. Rom. 15.12, wee have a promiſe for faith, In him (ſpeaking of Chriſt) ſhall the Gentiles truſt. So likewiſe in Jerem. 24.7. We have a promiſe of God, that hee will give us the knowledge of himſelfe. I will give them an heart to know mee, that I am the Lord, and they ſhall be my people, and I will be their God: and they ſhall return unto mee with their whole heart. Here God hath promiſed to give us a heart that we ſhall know him.
Now ſeeing God hath promiſed to give us a heart to know him: therefore I conclude wee are not able to give ſuch a heart to our ſelves. God hath promiſed to circumciſe our hearts, to take away the fore-skin of our ſpirits, therefore wee are not able to circumciſe our ſelves. God hath promiſed to turne us, therefore wee are not able to turns our ſelves. Turn us O Lord and we ſhall be turned, Lam. 5.21. Intimating thus much, that we cannot come towards him, till hee turne the face and countenance of his favour toward us, anſwering to that in Jer. 31.18. I have ſurely heard Ephraim bemoaning himſelfe, thou haſt chaſtiſed me, and I was chaſtiſed, as a bullocke unaccuſtomed to the yoake: turne thou me, and I ſhall he turned. And therefore God doth uſually mixe promiſes with exhortations, that man ſhould not conclude from Gods exhortations unto him, that there is a ſufficient power in him to doe what hee is exhorted to doe, as in Hoſea 14. when he had exhorted Iſrael to returne unto the Lord, he preſently addeth, verſ. 4. I will heale their backeſliding. All the Prophets doe ſubſcribe to this truth, Jona 2.9. Salvation is of the Lord by promiſe. He will teach us his wayes, and we will walke in his paths, ſaith Micab, Mic. 4.2. and Zeph. 3.12. I will leave in the midſt of thee an afflicted and poore people, and they ſhall truſt in the name of the Lord. God will fill his ſpirituall houſe or Temple with glory; And I will give peace, ſaith the Lord of hoſts, Hag. 2.9. God will be the glory in the middeſt of the ſpirituall Jeruſalem, Zech. 2.9. And hee will remove the iniquity of the land in one day, v. 3.9. All theſe promiſes are plaine demonſtrations of Gods powerfull grace, and mans weakneſs.
Secondly, we have not only the bare promiſe, but the Covenant of God, and this Covenant confirmed and bound by an oath, Mic. 7.20. Thou wilt performe the truth to Jacob, and the mercy to Abraham, which thou haſt ſworn unto our Fathers; therefore it is not by any power or worke in our ſelves. If it be the fruit of the covenant of grace, and God hath covenanted in his grace to doe it for us, then certainly wee are not able to doe it our ſelves. But God hath covenanted to doe it for us; he hath covenanted to write his law in our hearts: The law of faith, as the Apoſtle calls it, Rom. 5. Therefore we are not able to work faith in our own ſpirits. Why ſhould God tye himſelfe in a Covenant, and binde this Covenant with an oath to doe this for us: if we were able to doe it our ſelves, why ſhould God doe any thing for his owne names ſake, if the creature can do enough to make it ſelfe happy by his owne ſtrength. In vaine is a Covenant of grace promulgated for mans ſalvation, and for diſcovery of this ſalvation; If man can finde out the way of ſalvation by his owne wiſdome, why muſt Chriſt guide our ſeete into the wayes of peace, Luke 1. if of our ſelves we can find out theſe ways of life & peace. God hath made it his work, & therfore it is not our work wrought by our owne ſtrength. God hath promiſed faith as a gift freely to be beſtowed upon undeſerving man, therfore man by the improvement of his parts and labour, cannot purchaſe it as the reward of his endeavours.
Thirdly, God worketh faith in time according to his eternall purpoſe, and decree before time. But the eternall purpoſe of God, is the purpoſe of his grace, therefore God worketh faith according to his purpoſe of grace. The firſt of theſe propoſitions hath beene already proved, the ſecond is evident from 2 Tim. 1.9. So that it is evident that faith floweth from eternall grace; and therefore it is not of ourſelves, but it is the gift of God.
Fourthly, There is nothing can merit or deſerve faith in man, before faith is wrought, and therefore it is given as a free gift. This is plaine by Rom. 9.16. It is not of him that willeth nor of him that runneth, but of God that ſheweth mercy, John 1.13. There may be as much in one that ſhall be damned, as in him that ſhall be ſaved before his converſion. Peter did no more to merit, or deſerve his firſt faith, then Iudas did. Gods grace is his rule by which he worketh, in giving faith unto any man, and therefore faith is the gift of God.
Fifthly, Gods deſigne in juſtifying a ſinner through faith, as hath beene formerly proved, is the magnifying of his owne free love unto the creature in Chriſt; and therfore hee doth acquaint us, that faith is the free gift of his grace, that ſo hee may deveſt the creature of glorying in himſelf, or in any thing from himſelfe. If the Father ſhould juſtifie us by grace through faith, and wee ſhould apprehend that our faith were of our ſelves, there would bee ſome glorying in our ſelves. And therefore he doth juſtifie by grace, through faith, as a fruit, effect, and free gift of his owne grace. So proud we are naturally, that though wee were convinced that we were ſaved by grace, as a gift given unto us; (as almes unto a beggar) yet we ſhould be proud, if wee knew that of our ſelves we had an hand to receive it, and therefore God doth not only in his grace give us the gift of eternall life, but the hand by which we receive it. Thus wee are ſaved by grace through faith, which is the gift of God.
Sixthly, The Apoſtle ſaith, that no man can ſay that Jeſus is the Chriſt, but by the holy Spirit, 1 Cor. 12.3. But by faith we confeſſe that Jeſus is the Chriſt, and therefore it doth plainly follow, that it is from the holy Spirit of grace.
The Spirit doth ſhew, that all things are freely given us of God, 2 Cor. 3.12. And therefore faith is freely given us of God. If every thing, then faith. Every good and perfect gift commeth downe from the Father of lights, if we will believe James, Jam. 1.17. And therefore we muſt grant that faith is given unto us of God, or elſe deny it to be a good and perfect gift.
Obj: But ſome may ſay, if faith be a gift, why doth our Saviour bid us to buy gold tryed in the fire, that we may be cloathed, that the ſhame of our nakedneſſe may not appeare, Rev. 3.18.
Anſw. This word buying is taken properly, and ſo it ſignifieth the purchaſing of ſomething, by ſome conſiderable price which is given for it.
There can be no buying of a thing without ſome price. (Nulla exemptio ſine pretio eſſe poteſt. Juſtinian in ſtit. lib. 3 Tit. 24.) And in this ſence wee cannot buy faith or Chriſt, having no conſiderable price to pay for Chriſt, before we enjoy Chriſt.
2ly. Buying is taken improperly, Iſa. 55.1. Buy wine and milke without money, and without price. And if faith be to be bought, it muſt be thus bought by us, we have no money or price to part with for faith. And what is thus bought by us, is freely given unto us; So that this objection is too weake to weaken the truth which hath beene delivered. It ſtandeth ſtill unſhaken, and unmoveable upon its owne Baſis, Faith is the gift of God.
Having proved it ſufficiently by theſe conſiderations, that faith is a gift, I ſhall draw ſome uſefull concluſions from them, and put a period to my diſcourſe.
Firſt, This overthroweth the meritoriouſneſſe of the righteouſneſſe of our owne works qualifications or preparations before faith for the deſerving any thing at the hand of God to ingage him to give us faith. What we receive as a free gift, cannot be given us in conſideration of our merits or deſervings.
I ſhall but touch this, becauſe I have formerly taken paines to beate downe the Antichriſtian monſter of Free-will, and merit of workes: which like two twinnes of the ſame wombe, doe live and dye in the ſame moment. It is the Lord Jeſus muſt ſeeke us, before ever we can finde him. And we cannot as we ought deſire faith, untill faith be freely beſtowed upon us. Gods free grace doth prevent mans free will. And if God leave us to our ſelves, and to our owne labours, endeavours, actings, duties, and performances, and doe not come in by the power of his grace upon us, we ſhall never be able truly, and ſpiritually to underſtand any thing of free grace. Away then with the fooliſh conceite of thoſe who cry up the ſtrength of mans will, and his precedent qualifications of righteouſneſſe and holineſſe, for the making of ſome men worthy to cloſe with Chriſt in a promiſe of free grace, rather then great ſinners.
2ly. This may informe us, that ſuch ſhall certainly believe, whom God will enable to believe through grace, Acts 18.27. An infinite power is of ſuch ſtrength, that a finite power is not able to reſiſt it: but whatſoever power there i… in the creature, by which it may reſiſt th… worke of Gods grace, it is but finite, and th… grace whereby we are enabled to believe, i… infinite, therefore we are not able to reſiſt th… infinite power of the grace of God, by which we are enabled to believe. Take the Devill and all the powers of hell, with all that is i… the heart of man, all his ſinnes, ignorances and corruptions, conjoyning their forces t… hinder the worke of faith in the ſpirit of man, all theſe together are but a finite power: but when God comes, hee comes with an infinite power, to enable us to believe. Therfore I conclude, that wee are not able to reſiſt the power of God, when hee is determined to give us faith. Faith being the gift of his Almighty power.
But ſome may here object with the Arminiaus that place of Stephen, Acts 7.51. Ye ſtiffenecked, and uncircumciſed in heart and eares, yee have alway reſiſted the holy Spiri. Here (ſay they) you ſee that men have reſiſted the holy Spirit; therefore God doth not ſo worke upon men by the power of his grace, that he leaves them altogether unable to reſiſt.
To this I anſwer, that there is a two-fold power that God puts forth. An ordinary power in the preaching of his Word; when by intreaties, beſeeching, and promiſes, and the like, he allures, and enticeth men in the preaching of the Word, and knocking at the doores of their hearts for entrance. This common worke of the ſpirit may be reſiſted, and ſo all wicked and ungodly men in this ſenſe reſiſt the Spirit of God, and reject the Lord Jeſus Chriſt.
But there is another power of the ſpirit, and that is that inward ſpirituall power, by which God comes on thoſe whom he intends to ſave; thus he comes, not only in the preaching of the Word in the language of man, but in the power of heaven. And though the former worke of the Spirit may be reſiſted, this latter cannot be reſiſted. Though wee may reject the Word of God preached in the letter, and ſome common workings of the ſpirit in our owne hearts, and not give entertainement to Jeſus Chriſt when hee knockes at the doore of our hearts in the preaching of the Word; yet when it comes downe with power to open the heart as he did Lydia's; we are not able to prevail againſt him, when God intends powerfully to open the doore of our ſpirits, we are not able to keepe it lockt: he will ſweetly force us to open the door, and by his ſpirit and grace brea… in upon us, and not ſuffer us to ſhut him out … our hearts: and wee are bound to bleſſe Go… that it is ſo; for unleſſe it were ſo, no man i… the world ſhould ever be ſaved, no man in the world ſhould ever receive Chriſt, unleſſe God did come with an infinite power, and pleaſ… violence force him to believe.
If it were not thus that God did wor… this unreſiſtable way in thoſe whom he inten… to ſave, there muſt of neceſſity be an uncertainty whether ever any man or woman ſhould ver be ſaved by Jeſus Chriſt: For if every m… and woman in the world had power to re… grace offered, & not to believe at all, then … muſt follow, that it might be impoſſible a… the fall, that never a man or woman in the world ſhould ever be ſaved by Chriſt. And this abſurdity will follow from it, that God after mans fall, could not be certaine that any man ſhould be ſaved by Chriſt, and ſo it would take away the fore-knowledge of God, becauſe he could not know, but that every man in the world might reſiſt & reject Jefus Chriſt.
Thirdly, This may give in ſome ſupport to ſome trembling hearers, who are convinced by the ſpirit of unbeliefe, and are not able to believe in Jeſus Chriſt. Thou art ready to deſpaire, when thou apprehendeſt, that it is impoſſible for thee truly to believe of thy ſelfe, but let thy ſpirit be upheld with this conſideration, that God is able to give thee faith while I am ſpeaking of faith, and ſhewing thee the worker of it. It may be thou thinkeſt that thou ſhalt never have joy, comfort, and aſſurance of ſalvation, but by believing, and yet thou are not able to believe, and therefore comfort thy ſelfe in this, though thou canſt doe nothing, God is able to enable thee to doe all things, Phil. 4.13. As the Martyr when ſome told him that when he came to ſuffer, he wold rather deny his tenets, then burn. It is true, ſaid he, I of my ſelfe ſhould doe ſo: but God is able to enable me. So though thou knoweſt that thou of thy ſelfe canſt not believe, know that God is able to enable thee preſently to believe. Thou that haſt had experience of thy unbelieving heart, and of that mountaine of infidelity that lies upon thy ſpirit, and that thou art able to ſay, I ſhall never be able to believe of my ſelfe while the world ſtands: know that God is ablde in this momentt to give thee faith.
Fourthly, This may informe us concerning the nature of true faith; by which it may bee diſtinguiſhed from the faith of hypocriticall Formaliſts. The hypocrite not being acquainted with his owne diſability, for the working of ſaving faith in his owne heart, doth apprehend that he can doe the worke of God by himſelfe in his own ſtrength; (like the carnall hearers of our Saviour, John 6.28. What ſhall wee doe, that wee may worke the worke of God) And when he apprehendeth, that he doth believe he gloryeth more in his owne actings, labourings, and endeavours, (by which hee conceiveth that he hath obtainned faith) then in the grace of the Lord Jeſus; having no ſpiritual knowledg of that faith which is wrought by the Almightines of Gods powerful & irreſiſtable grace. But if it is otherwiſe with a true ſonne of Abraham, his faith is of another nature, having a ſpirituall, and heavenly tincture in it, from that ſpirit, by whom it … wrought. He prizeth not his faith of the naturall ſpirit, but the faith of his heavenly ſpirit. He can ſet his ſeale to that truth, of our Saviour, John 6.65. That no man can come unto him, except it were give a unto him of his Father; he is not proud of his faith, becauſe hee looking upon it in the glaſſe of Gods free grace, doth account it rather Gods worke then his owne. According to that of our Saviour, John 6. This is the worke of God, that ye believe. VponUpon which words one of the Ancients hath this obſervation. (Non dixit hoc eſt opus veſtrum, ſed hoc eſt opus Dei.) He ſaid not, this is your worke, but the worke of God. Our Saviour ſpeaking to his Diſciples, Mar. 4.11. To you (ſaith he) it is given to know the myſteries of the kingdom of God; but unto them that are without, all thoſe things are done in parables. The Goſpell of the Lord Jeſus is a myſtery and parable unto many, untill the Lord doth give us the precious gift of faith, by which we underſtand theſe myſteries of God: ſo that he that truly underſtands the myſterie of the Kingdome, doth look upon his ſpirituall knowledge as a gift. What is compleat and perfect faith? but the gift of God, by which we believe, that all our ſpirituall good things, and faith it ſelfe is freely given unto us by God. (Quae eſt plena et perfect a fides? Quae credit ex Deo et omnia bona noſtra, et ipſam fidem. Aug.)
Fifthly, This may convince thoſe of their errour, who being convinced of ſinne, do refuſe to turne into the true way of ſalvation by believing, ſuppoſing in the pride and ignorance of their hearts, that this is too ſhort and neare a way to Juſtification and happineſſe. Theſe will firſt doe good workes, get ſtrength againſt all their corruptions, be made holy & ſanctified men, and then they thinke that they may ſafely make bold to lay hold of ſome promiſe of grace for juſtification and ſalvation. It was thus with me, when God did at firſt begin to awaken my conſcience with the dreadfull fight of my ſins, and courſe of prophaneneſſe, in which I had lived, and ſome months I went in this way; never in the ſpirit, conſidering that the object of Gods juſtifying grace was an ungodly man and a ſinner, and not knowing that ſpirituall regeneration is not by the workes of the Law, but the doctrine of the Goſpel, though I could then in a carnall way (as many blind Proteſtants now can) have ſpoken and preached more gloriouſly with rhetoricall words and flouriſhing expreſſions of juſtification by faith, without workes, then now I can, or will. But as God, who from all eternity, had ſingled me out unto ſalvation by Jeſus Chriſt, was pleaſed to convince mee of my ignorance, and to bring mee to reſt upon his grace in his ſonne, as a poore wretched ſinner, enabling me to believe that my ſins were blotted out for his owne Names ſake, though my ſins did teſtifie againſt me. So theſe who are in the ſame condition, in which I then was, if they are in the number of thoſe, whom God hath given unto his ſonne Jeſus Chriſt, ſhall be convinced, that by faith through Chriſt wee have acceſſe to the Throne of grace with boldneſſe, and that faith is not given in conſideration of any preceding acts of holineſſe, or ſanctification, but as the free gift of our heavenly Father. That they who have thus erred in ſpirit, Iſa. 29.24. may come unto underſtanding, and ſuch who have murmured againſt the truth of Gods grace, may learn doctrine. Give me leave briefly to lay downe ſome convincing conſiderations, which may bring to your remembrance thoſe things which we have more fully handled.
1 Conſi. The word and promiſes which we doe enjoy, are fre gifts of Gods favour. What reaſon can we give, why we ſhould enjoy the outward meanes of grace, rather then Americans, but his owne free grace, Pſalm. 147.19. He ſheweth his word unto Jacob, his ſtatutes and his judgements unto Iſrael. It is the Lord that bringeth the externall meanes and word of grace as a gift (more worth then the whole world) unto a people. According to that ſweet promi…e of God, Ezek. 29 21. I will give thee the opening of the mouth in the midſt of them. The great and precious promiſes by the believing of which, we are made partakers of the divine nature, are freely given unto us, 2 Pet. 1.4.
2 Conſi. The power of God doth make the difference between men who doe enjoy the outward means, 2 Pe. 1.3. His divine power hath given us all things, that pertaine unto life and godlinſſe, through the knowledge of him who hath called us to glory and vertue. If God did put forth that omnipotent power in all, which he doth in ſome, who heare the Goſpell, all as well as ſome ſhould believe, 1 Cor. 3.7 Neither he that planteth is any thing, neither he that watereth: but God that giveth the encaeaſe. Upon which words one giveth us this obſervation. As all things which are planted and watered, do not ſpring up, th…, and proſper, but thoſe whom God doth bleſſe; So all men who are planted in the Church of Ghriſt, and watered by the preaching or the Word, doe not truly believe, but thoſe upon whom God beſtoweth faith. (Nec omnium eſt …, qu… … verbum, ſed quibus deus part… m…nſuram …idei, ſicut nec omnia germinant quae plantamu, …t rigantur.) But I have touched upon this before.
3 Conſi. Gods good grace doth prevent mans good workes in his juſtification. God in his grace muſt give us a new creation & heavenly being in his word made fleſh, 1 Joh. before good workes can be wrought by us. (Sicut creatore opus habemus ut eſſemus, ſic ſalvatore, ut reviviſceremus. Aug.) As it was neceſſary that wee ſhould have a Creator to give us beings, as creatures, ſo it is neceſſary that wee ſhould have a Saviour to make us new creatures through faith.
4 Conſi. Gods grace doth not only prevent our works, but faith it ſelf: Faith is an effect of Gods grace, and therefore God is gravious before we beleeve. It is a bleſſing of the new Covenant, and therefore in this reſpect it may be truly ſaid, that we are under the new Covenant before we do believe. By which we may plainly ſee that faith is a free gift. Mercy is ſhewed unto the faithfull, and it is ſhewed unto us to make us faithfull. (Fideli datur quidem miſerecordia, ſed data eſt etiam, ut eſſet fidelis. Aug.) One ſaith that mercy was ſhewed unto Paul, not only becauſe he was faithfull, but that he might be faithfufull. The Apoſtle to prove the freeneſſe of grace in beſtowing faith as a gift upon us, hath theſe three expreſſions within the limits of three verſes, Rom. 5.15, 16, 17. (foreign) calling faith a gift, and a gift of grace, and a gift of grace for righteouſneſſe.
5. Conſi. There is no way to happineſſe for thee, but by grace, and no cloſing in any ſure or comfortable way with grace, but through faith. We are all condemned by the Law, and there is no eſcaping for us, but by that pardon which the King of Heaven in the prerogative of his grace doth give unto us, and no way for us to be able to read our pardon, unleſſe God teach us. And therefore God hath promiſed, Iſa. 14.3. To give us reſt from our ſorrow, feare and hard bondage, with grace, Pſal. 84.11. knowledge, Ezek. 29.21. Faith, Rom. 11.26. Strength and peace, Pſalm. 29.11. Wherefore let us be willing to receive Chriſt by faith, and to receive faith as a gift. God muſt cloath thee with his Sonne, and give thee faith to put him on. Refuſe not this glorious garment, becauſe God will give it thee freely. But bee contented to be made partaker of Chriſt and faith, according to Gods own pleaſure. Think not with Simon Magus, to buy the gifts of the Spirit, faith is a free gift. God will not ſell a Diamond for dung. Faith is a precious Diamond in a Chriſtians crown, workes before faith, but dung, Phil. 3. Ceaſe then from thinking by thine owne workes to purchaſe that faith, which God doth intend freely to give unto men, becauſe men can give no conſiderable price for it. Make no more words in bargaining with God for faith. He will give unto him that is athirſt, of the fountain of the water of life freely, Rev. 21.6. Let no man be kept back by his old age, or ſinnes, from hoping to obtaine ſalvation through faith. While we are in this world, no repentance is too late; there is a way to mercy. (Nec quiſquam aut peccatis retardebitur aut annis ad ſalutem conſequendam. In iſto adhuc mundo manenti, paenitentia nulla ſera eſt. Patet ad indulgentiam additus. Ciprian.)
Object. But if faith be ſuch a free gift, why doth not God give the ſame meaſure of faith unto all believers.
Anſw. Hee may doe what hee will with his owne. He may give him the greateſt meaſure of faith, who deſerves faith leſt, Epheſ. 4.7. Ʋnto every one of us is given faith, according to the meaſure of the gift of Chriſt. As a man that giveth meaſures of wheate freely to beggars, may give one more, and another leſſe, without doing any wrong. So God may meaſure forth faith unto us largely, according to his owne will, wlthout wronging thoſe who have done more for him, and receive leſſe. We have no cauſe to complaine or murmure againſt God, becauſe hee is abundantly gracious to whom he pleaſeth; but ſhould rather admire his free grace. And ſeeing faith, with every act and degree of it, is a gift of unmerited grace, let us who doe believe, waite for the encreaſe of faith, as a gift, ceaſing from our own workes, underſtanding, and abilities. Yet here leſt I ſhould be miſtaken, let me adde this caution. That we ſhould not neglect Goſpelduties, by hearing of Goſpel-promiſes. Promiſes ſhould not prove occaſions of ſloth to to the faithfull, but ſhould be arguments and incentives to ſpirituall activity, 2 Cor. 7.1. Having theſe promiſes, let us clenſe our ſelves from all filthiueſſe, &c.
Seventhly, Let us prize faith as a gift; wee prize gifts, becauſe there is uſually ſome preciouſneſſe and goodneſſe in them, or elſe for the givers ſake. Faith is precious in it ſelfe, 1 Pet. 1.1. Gods gifts have ſomething of his owne goodneſſe in them, and faith is to be prized becauſe it is from him. It is ſaid of Elkanah that he gave portions to Peninnah, and her ſonnes and daughteas: but unto Hannah he gave a worthy portion, for he loved her, 1 Sam. 1.4, 5. So God doth give portions to the men of the world, but his worthy portion of love to his Saints, through faith, and therefore prize it. Imitate thoſe bleſſed ſoules, who have ſhewed unto us by their good examples, how they prized faith, who were contented to part rather with their honours, pleaſures, riches, preſerments, yea their owne lives then the faith of the glorious Goſpel of Chriſt. They loved not their lives unto the death, Rev.
8ly. Faith is a great gift, which if thou haſt it, thou knoweſt that thou haſt freely received it. (Fides magnum aliquid eſt, quam ſi habes profecto, accepiſti. Aug.) And therefore look up unto God, for wretched, unbelieving creatures think that they may rec…ve faith as a gift which they will never be able to deſerve as a reward. This may ſtrengthen faith much when we are before the Throne of grace, begging faith for poore ſinners, if wee conſider that faith is a free gift. Jeremiah made uſe of ſuch an argument to ſtrengthen his faith, Jer. 14.7. Though our iniquities doe teſtifie againſt us, doe for thy Names ſake. O the happineſſe of thoſe who are acquainted with free grace, they may expect all things for themſelves and others, as free gifts to be given unto them, though they can expect nothing as deſerved wages.
Laſtly, Give glory to God for his unſpcakable grace in giving faith unto thee. My faith O Lord, ſaith one, hath called upon thee, which thou haſt given unto mee, and which thou haſt inſpired into me. (Invoeavit te demine, fides mea quam dediſti mihi, quam inſpiraſti mihi. Aug. Conſ.) So bleſſe God with that faith, and for that faith which God hath freely given thee. The Sonne of God hath given us an underſtanding to know God, 1 Joh. 5.20. And this knowledg is the gift of faith. (Quid aliud eſt fides, quam vera de Deo cognitio. Cyp.) And therefore bleſſe God in the Sonne for this faith. Thou mighteſt have laine in the darke dungeon of an unbelieving heart to this day, and thou art brought into the wonderful light of the liberty of the Goſpell through faith. The Soune hath made thee free, and thou art free indeed by believing. Be free in rendring largely the tribute of praiſe to him, who through faith hath knocked off the ſhackles & ſetters of bondage from thy ſoule. Give thy ſelfe to him who hath given himſelfe and his Sonne to thee through faith. And begin to live the heavenly life of glory, in giving glory and praiſe to him, who hath given thee the glory of union with himſelfe in his Sonne, through faith, Joh. 17. Give praiſe to the King of Zion, who hath redeemed thee to God by his own blood, and made thee a King and Prieſt, and hath aſſured thee that thou ſhalt reigne upon the earth. Say of faith, and all the gifts of his Spirit, as Iacob of his children, theſe are children which God hath graciouſly given unto his ſervant. Aſcribe nothing to thy ſelfe, but all to him from whom are all things. Crye with a loud voyce; Salvation to our God which ſitteth upon the Throne, and to the Lambe; and ſing in faith with all Saints who love Chriſt in ſincerity, Revel. 6.12. Bleſſing, and Glory, and Wiſedome, and Thankeſ giving, and Honour, and Power, and Might, be unto our God for ever and ever, Amen.