The Perfection of Justification, Sermon collection 1 · Sermon 4
Faith is not from our SELVES.
SERMON. IIII.
EPHES. 2.8.
By grace ye are ſaved through faith, not of your ſelves, it is the gift of God.
FAith is a work as difficult as it is glorious; and as much beyond the creatures ſtrength, to worke it in himſelfe, as his merits to deſerve it, of himſelfe. Therefore the Apoſtle having acquainted us with the excellency of faith, through which we are ſaved, doth now inform us concerning the power by which it is wrought in us. It is not of our ſelves, but it is the gift of God.
Firſt, he ſhewes negatively that it is not of our ſelves.
And then 2ly affirmatively, that it is the gift of God.
When God doth effectually worke upon a man, to make him happy in his Son; he worketh two things in a man; hee doth take him from himſelfe, and conſidence in his owne ſtrength, and doth carry him into his owne ſtrength, and goodneſſe, from whence hee receiveth all ſtrength. And this is expreſſed here by Paul, who when he ſaith, that faith is not of our ſelves, but that it is the gift of God. I ſhall by the aſſiſtance of grace, ſpeak of the firſt of theſe, and endeavour to prove this Propoſition: That true ſaving faith is not of our ſelves.
When the Apoſtle Peter made a glorious profeſſion of the Lord, acknowledging him to be the Son of God; Jeſus anſwered and ſaid unto him: Bleſſed art thou Simon Bar-jona, for fleſh and blood hath not revealed it to thee, but my Father which is in heaven, Mat. 16.17. Here our Saviour beares witneſſe to the trueth of his faith: and to ſhew him that hee profeſſed not this only in word and in tongue, but that hee profeſſed it from the truth of faith which was in him: therefore hee acknowledgeth that it was not from fleſh and blood, but by the Father, which had revealed it to him. Where we may finde our poſition clearely confirmed to you; that thoſe that truely believe, who have the unfained faith of the people of God, it is not a faith wrought in them by themſelves, it doth not flow from any naturall principle: but it is the immediate work of the power of God in their hearts.
As wee did not, nor could not make our owne hearts: ſo wee cannot make our heart new hearts, Jerem. 13.23. Can the Ethiopian change his skin, or the Leopard his ſpots? then may ye alſo doe good, who are accuſtomed to doe evill. By which the Prophet doth clearly hold forth this truth; that ſinners can no more by their own ſtrength make themſelves ſaints, which is by faith, then a Blackmore can change the colour of his skin, or the Leopard his ſpots. An Ethiopian may be painted white, ſo an hypocriticall ſinner may bee a painted Sepulchre, appearing righteous and ſound to men, when hee is full of rottenneſſe within. But God alone doth change and purifie our hearts by his gift of faith, which is not of our ſelves.
For the amplifying of this point to you. I ſhal lay down ſome ſubſequent conſiderations, by which I ſhall prove this to you; that he, that truely believes, doth not believe by any power, ſtrength, or ability in himſelfe, by which he is in any meaſure ſitted and enabled for this great work of true juſtifying faith.
The firſt conſideration ſhall be drawn from the nature of faith, as it is held forth to us in the word of God, which faith is the worke of God upon the ſpirit of a Saint, by which the grace of God in the Lord Jeſus Chriſt is diſcovered to him; and by which he in his heart (Rom. 10.9.) is made willing to receive Chriſt, and to reſt upon him and his righteouſneſſe alone for his Juſtification, Rom. 10.4. Thus the Scripture ſpeaks of faith.
Firſt, it ſpeakes of faith as it is a light of God in the underſtanding: ſo wee are bid to look to the Lord Jeſus, and we ſhall be ſaved, Iſa. 45.22. And it is ſaid of the faithfull, that by faith they ſaw the promiſes afar off, Heb. 11.13. They ſaw Chriſt, not as we ſee him, who behold him as hee hath been offered up as our ſacrifice, and hath made an end of our ſins, Dan. 9. But they beheld him as one that was to come, and was to make a propitiation for the ſins of the world: And if wee thus look upon faith as it is a beam from God, enlightning us in our underſtandings, to ſee Gods grace in his Son; we ſhall find that faith is not of our ſelves.
Which will appeare if wee conſider what our owne underſtandings are, before God doth give us the true knowledge of the Lord Jeſus. I ſhall acquaint you here with Scripture expreſſions, which doe ſufficiently and clearly hold forth this unto us. The firſt expreſſion is, that men without the Lord Jeſus Chriſt are darkened in their underſtandings. The Apoſtle ſpeaking of the Gentiles that knew not Chriſt, he ſaith, Epheſ. 4.18. That they have their underſtandings darkned, being alienated from the life of God through the ignorance that is in them. There is a miſt, and cloud of darkeneſſe upon the underſtandings of all carnall and unbelieving men. As the Apoſtle Paul when he had ſcales before his eyes, was not able to behold the light of the Sun: ſo while the ſcales of naturall darkeneſſe and ignorance are upon the hearts and ſpirits of men, they are not able to behold the ſun of righteouſneſſe. They may heare Chriſt preached: they may heare the Doctrine of juſtification freely and fully handled: but they are not able to behold any thing of God or Chriſt, becauſe they have their underſtandings darkened, being not enlightned by the ſpirit of Chriſt to ſee Chriſt.
2dly. The Scripture doth not onelyonly tell us that they are darkened in their underſtandings: but it tells us, that they ſit in darkneſſe, Matth. 4.16. The people which ſate in darkeneſſe ſaw great light. Here is the condition of all men without Chriſt ſet forth to us; they are men that ſit in darkneſſe. And Zacharias in his Song, ſpeaking of the Lord Jeſus, ſaith, Luke 1.79. That he is the day ſpring from on high, to give light to them that ſit in darkneſſe, and in the ſhadow of death. Though a man have eyes, yet if he ſit in a dark dungeon, he can ſee no viſible object. It will therefore be evident, that carnall men cannot ſee of themſelves, becauſe they are not only darkned in their underſtandings, but they ſit in the dark dungeons of their own ſpirits, being not able to behold the inviſible things of Gods grace, which are not diſcovered and made viſible unto us, untill we believe in Jeſus Chriſt.
But in the 3d place, the holy ſpirit ſpeaking of naturall men without Chriſt, doth not only inform us, that they are darkened, and have their ſeates in darkneſſe, but they love darknes, they are pleaſed with their preſent ſtate and condition of darkneſſe; they are unwilling to have any light break forth upon them. So our Saviour ſaith, John 3.19. This is the condemnation, that light is come into the world: but men love darkneſſe. They love unbeliefe and ignorance: they had rather be the Devils priſoners in dungeons of darkneſſe, then enjoy their liberty in Chriſts marvellous light. They are ſo far from being unable to make themſelves happy in believing, that they are in love with their owne unhappineſſe. They will not come to Chriſt, that they may have life; they are unwilling that Chriſt ſhould reign over them, though hee doth offer ſalvation unto them. They ſay unto God, depart from us, for wee will not have the knowledge of thy wayes, Job 21.14. Like the Gadarens, they doe deſire Jeſus to depart out of their Coaſts. They are the ſlaves of ſinne, and free from righteouſneſſe, Rom. 6.20. When they are diſobedient to the commands of righteouſneſſe, they do account it their liberty and freedome. As the ſervice of Chriſt is liberty to a Saint (cui ſervire regnare eſt, Aug.) ſo the ſervice of ſinne is accounted liberty by a carnall man. They are like the ſervant that was to be bored through the eare, upon his profeſſion that he loved his Maſter, and would not goe out free, Exod. 21.5.
This is the condition of every man out of Chriſt; he profeſſeth that he loves his Maſter, he loves the Devil, & the works of the fleſh, are ſweet and pleaſing to him: he had rather live as a Swine, and wallow in the filth and mire of ſinne, then taſte of thoſe joyes and pleaſures which are at Gods right hand: he had rather doe the Devills drudgery, then enjoy that perfect freedome that the Lord Jeſus Chriſt hath purchaſed for the Saints. It is againſt his heart, and the whole bent, frame, ſtreame, ſtrength, and current of his ſpirit to be deſired, entreated, and beſeeched to give entertainement to Chriſt. He is rather contented to live as a ſlave with Satan, then to rule as a King with Chriſt. He is an evill tree, and cannot bring forth fruit to make himſelf good. (Homo extra Chriſtumeſt mala arbor, Hier.) As an evill tree cannot bring forth good fruit to make it ſelfe good, ſo an evil man, being an evill tree, all his thoughts, words and actions are evill fruits, by which he cannot make himſelfe good. He cannot therefore of himſelfe bring forth the good fruit of faith.
Again, the Scripture riſeth higher in ſpirituall expreſſions, to ſet forth unto us the ſad and wofull condition of an unbelieving man. He is not only a lover of darkneſſe, and ſeated in darkneſſe: but he is darkeneſſe it ſelfe in the abſtract. The Apoſtle ſpeaking of the Epheſians before their converſion, ſaith, Epheſ. 5.8. Yee were ſometimes darkneſſe. Conſonant to which words is that ſpeech of John, John 1.5. The light ſhined in darkeneſſe: that is, in the dark hearts of unbelieving men, but the darkneſſe comprehended it not. There doth lye more in this expreſſion then in the former; It is more to be darkneſſe, then to be darkned; now wee are not only darkened in our underſtandings, but our underſtandings are nothing elſe but darkneſſe. Men without Chriſt may think that they have a great deale of knowledge & wiſedo…e; but truely the holy Ghoſt tells us that all their light and underſtanding is nothing but darkneſſe; There is as much contrariety betweene the ſpirit of God and the ſpirit of a naturall man, as there is betweene light and darkneſſe. By reaſon of which the naturall mancannot of himſelfeobtaine the knowledg of Chriſt, Rom. 8.7. The carnall mind is enmity againſt God: for it is not ſubject to the Law of God, neither can be. The Apoſtle doth not only ſay that it is not ſubject: but he ſaith that it cannot (foreign) Hee maketh it a thing impoſſible. According to that which he himſelfe delivereth, 1 Cor. 2.14. The naturall man receiveth not the things of the ſpirit of God, for they are fooliſhneſſe to him. The word is very emphaticall in the Greeke foreign The man that hath a ſoule, looke upon him in his beſt part, in his ration all ſoul, which he hath as a man, and in that and by that he cannot receive the things of God.
Look upon the rational man with his morality, with humane learning, Arts & Sciences: with his literall knowledg of the Law & Goſpel; look upon him as he is ſublimated in his intellectualls, and as he hath made the higheſt improvement of his learning, parts, gifts, and endowments, as hee is the worlds delight for his worldly wiſedome, as he is admired by men for his prudence and eloquence; with all this, he is blinde to the all-ſeeing eye of God, and cannot receive or aprehend the glorious things of Gods grace in Jeſus Chriſt. Hee is a foole with his wiſedome, & an ignorant man with his learning: a wretched ſinner with all his good works & morall vertues. And no more able to open the blind eyes of his ſoule, that he may ſee the ſun of the Goſpell, which ſhineth in the ſpirits of the Saints; then a man who is borne blind, is able to give himſelf fight and bodily eyes to hehold the Sun which ſhineth in the world.
He is not able by the acuteneſſe of his reaſon, the ſharpeneſſe of his underſtanding, nor the largeneſſe of his parts, gifts, endowments, naturall or acquired, to attaine unto the ſaving knowledge of things of the Goſpell: but they are meer fooliſhneſſe unto him. So that by this conſideration it will be evident, that if we looke on ſaith as it is a light in the underſtanding, that then a man is not able to bring this light into his owne underſtanding: but whatſoever is in his underſtanding oppoſeth the glorious light of Gods grace, and that therefore it is impoſſible upon this account, for a man to beleeve of himſelfe.
But i… the ſecond place if we looke on faith, not only as it is the light of God in the underſtanding: but if we look on it as it is the work of God upon the will, ſo we ſhall find that we believe not of our ſelves; and that no man ever in his owne power and ſtrength, or improvement of his free will, was ever able to believe what God hath reported concerning his owne grace in his Sonne Jeſus. For as a man is darkneſſe in his underſtanding, ſo hee is nothing but rebellion in his will. As the darkneſſe in his underſtanding oppoſeth the light of Chriſt, and the beames of Goſpelltruths; ſo likewiſe the ſtrength, force, & prevalency of the rebellion in his will, fights againſt all the diſcoveries, that may be made of Jeſus Chriſt to him.
This is ſet forth moſt plainly to us by John, John 1.13. where ſpeaking of the Saints, he ſaith, They are borne, not of blood, nor of the will of fleſh: not of the will of man, but of God. It is not of the will of the rationall man, ſpiritually & truely, to wil his owne regeneration. Let a man make the beſt uſe he can of his will; let him put forth himſelfe to the beſt reſolutions he can make; let him reſolve to doe nothing but ſeeke Chriſt, and ſtudy to know him: yet if a man be only in the ſtrength of his own reſolutions, he ſhall never be able to find out the Lord Jeſus Chriſt. The Apoſtle Paul is plaine in this point, Rom. 9.16. It is not of him that willeth, or of him that runneth: but of God that ſheweth mercy. A man may have ſome weake reſolutions of himſelfe, and to ſeeke Chriſt, and the things of Gods Kingdom: but unleſſe hee be carryed out with a higher principle, and a greater power then his own wil, to Chriſt, he will never be able to effect, what he ſeemes to deſireto have effected and wrought in him.
In libero arbitrio nulla eſt libertas ſed ſervitus) Free wil is not free, but a ſlave; there is nofreedome, but ſlavery in it. It is not free to good, unleſſe it be freed from ſin by grace (ſi ſtare non potuit humana natura adhuc integra, quomedo poteſt reſurgere, jam corrupta, Bern.) If man in the ſtate of integrity, could not ſtand of himſelfe, how ſhall hee of himſelfe in his ſtate of corruption, be able to riſe now hee is fallen. Unleſſe God come downe with a mighty power and force us againſt our naturall will to receive Chriſt, wee ſhall never bee made partakers of Chriſt. No man (ſaith Chriſt) can come to mee except the Father draw him, Joh. 6.44. (Nolentes trahimur) you know when a man is drawn, he is drawn againſt his will. I need not draw a man that is willing to come after me. If we were willing to goe after God in our converſion, wee ſhould ſtand in need of no drawing: But ye ſee that God muſt compell us to come in to Jeſus, or elſe wee will never come in unto him, nor ſubmit unto his will. I would not here be miſtaken; I do not think that when a man doth take Chriſt, that he is unwilling to take him: but hee receiveth him willingly. Yet it is not by the ſtrength of the naturall will, that a man is made willing, but by the power of grace. (Ex nolentibus volentes facit) God maketh us, who are unwilling to entertaine his Sonne by nature, willing to entertaine him by grace: and the will acted by the ſtrength of ſupernaturall grace, doth act in a contrary way to it ſelfe, when it acteth in the ſtrength of corrupt nature. By which it is plainly proved, that the will of a naturall man is inſufficient of it ſelfe, to bring about the ſalvation of a naturall man. We are changed into the Image of the Lord by the Spirit of the Lord, 2 Cor. 3.18. From whence one doth draw this rationall concluſion; that if we are changed by the ſtrength of the ſpirit, that then it is not by the ſtrength of free will. (Si a domini ſpiritu, jam non a libero arbitrio.) And we may draw the ſame concluſion from the words of Paul, Phil. 2.13: where he affirmeth that it is God that worketh in us both to will and to doe, of his owne good pleaſure. If God doth work in us to will what is good, then we doe not work it in our ſelves. By which it is clearely demonſtrated, that if faith be looked upon as a work in the will, by which it is made willing to receive Chriſt and his righteouſneſſe for Juſtification; that then faith cannot be looked upon as from our ſelves, but it is the gift of God.
A ſecond argument, for the confirmation of this may be drawn from the conſidering the diſability of men, already converted, to doe any good of themſelves: And thus I frame my argument.
If men already converted, are not able to think a good thought, or to put forth one act of faith of themſelves; then men unconverted are not able to believe of themſelves before converſion: But men already converted are not able to think one good thought, or to put forth one act of faith of themſelves: Therefore unconverted men are not able to believe of themſelves.
There is that ſtrength in the firſt propoſition, that I ſuppoſe no man pretending to bee a Schollar in the Schoole of the ſpirit, will queſtion the truth of it. For ſhould a man queſtion it, he ſhould by his queſtioning of it, attribute a greater ſtrength to unconverted then converted men, which is ſuch an abſurdity in Divinity, that I think no ſpiritual man would be guilty of it. And for the minor, or ſecond Propoſition, it is backed with ſuch plaine authority of Scripture, that it is in vaine for any man to deny it. How plainly doth Paul deliver himſelfe in this point, 2 Cor. 3.5. Where ſpeaking of Saints, he ſaith, That wee are not ſufficient of our ſelves to think any thing as of our ſelves: but our ſufficiency is of God. What ſpirituall act is more eaſie then to thinke a good thought? It is eaſier to thinke well, then to ſpeake well, or doe well: we often think good thoughts, that never come out upon the tongue, or appeare in the action. Yet holy Paul is not affraid to profeſſe, that the beſt of us all cannot thinke any thing as of our ſelves. Which may be a ſufficient proof of that which followeth in the ſame propoſition, where wee ſay that he cannot put forth one act of faith. In believing our ſpirits are placed and fixed upon God, and we are filled with high thoughts of his grace in his Sonne, to his glory; and therefore if we cannot think well, certainly we cannot believe well. And that wee cannot believe of our ſelves after we do believe; will be evident by the Petition of the Apoſtles, Luke 17.5. Lord encreaſe our Faith. What neceſſity was there, that they ſhould have prayed to their Mr. for the increaſing of their faith, if by their owne ſtrength they could have believed when they had pleaſed?
And thus I have at once both proved my argument, and the point in hand, that true faith is not of our ſelves. This argument is (a majore ad minus, as we ſpeake in Logicke) from the greater to the leſſe: if the greater can doe nothing, the leſſe cannot; if converted men be able to do nothing toward this excellent work of faith, then unconverted men are able to doe nothing. Men who have a life in Chriſt, can do nothing of themſelves; therefore ſuch who are dead in ſins and treſpaſſes can doe nothing of themſelves, but God muſt doe all in us by his grace.
The third argument may be drawne from this conſideration, that if there were any thing in the reaſon or underſtanding of man which might further him in this work of faith; then it would follow, that thoſe men who are the moſt acute men, the moſt learned men, the wiſeſt and moſt rationall men, would prove the beſt Chriſtians, and the moſt faithful men: but we finde it quite contrary. There are none commonly more ignorant of Chriſt then they who are moſt learned. The worlds wiſe-man is Gods foole.
It were an eaſie matter to prove this, by running over the ſeverall ages of the world. It was the complaint of a good man long ſince. The unlearned (ſaith hee) doe ariſe and take …eaven by force, while we learned men are caſt … hell, (ſurgunt indocti & rapiunt coelum, …um nos docti detrudimur ad gehennam) but I ſnail confine my ſelfe to Scripture. This is proved, 1 Cor. 1.26, 27. You ſee your calling brethren, how that not many wiſe men after the fleſh, not many mighty, not many noble are called. But God hath choſen the fooliſh things of the world, to confound the wiſe, and the weake things of the world, to confound the things which are mighty. The wiſe men and great men of the world have not generally embraced Chriſt: but rather the worlds fools have been made wiſe by the knowledge of him. The learned Phariſees did reproach Chriſt and his Doctrine with this, Ioh. 7.48. Have any of the Rulers or Phariſees beleeved on him? but this people who knoweth not the Law are curſed. They looked upon his followers as a curſed company of ignorant people, unacquainted with the Law, which they taught for Juſtification; and ſuppoſed that the Rulers and Phariſees had ſo much wit, wiſedome and learning, that they would give no credite to his Doctrine. Therefore ſeeing thoſe who are moſt learned, wiſe, and acute by rationall parts, gifts, and abilities, are commonly moſt averſe and oppoſite to the knowledge of the Goſpell, it follows, that it is not by any thing that is in the reaſon, or underſtanding of man, by which one man is made more capable of faith then any other man; but God giveth the gift of faith freely to whom hee pleaſeth.
The fourth may be drawne from the conſideration of perſons before their converſion, as they are deſcyphered to us, and characterized forth in the word of truth. The Scripture calls them dead men; they are rather Carkaſſes then men; they have the ſhapes of living men: but they are but dead men. No more then a Carkaſſe is a man, no more is an unconverted man a man in the ſcriptures ſence. As a dead man is able to do nothing to regain life, ſo we, who are dead in ſins and treſpaſſes, are able to doe nothing towards our own converſion. This phraſe we have in the precedent words, Eph. 2.1. You hath he quickned that were dead in ſins and treſpaſſes. And the ſame Apoſtle ſaith, Coll. 2.13. That when we were dead in ſins and the uncircumciſion of our fleſh, that then God quickned us with his Son, having forgiven us all our treſpaſſes. A dead man heares nothing, ſees nothing, there is no motion in him at all: ſo it is with a man that is dead in ſins, he heares not the things of grace; hee heares, but he heares not: hee ſees not the things of grace; he ſees and he ſees not: hee is not able to move one foote by faith toward heaven and happineſſe.
Unbelieving men are dead, if wee view them in reference to the principle of life, or the faculties of a living man, or the operations of life. Chriſt is the principle of life, Coloſ. 3.3. When Chriſt, who is your life, ſhall appeare, then yee alſo ſhall appeare with him in glory. They are without Chriſt, and therefore without a principle of life.
2ly. In reference to faculties which are in living men, they are dead. Faculties are known and diſtinguiſhed by their acts & operations. (Potentiae diſtinguuntur, et cognoſcuntur per actus.) And therefore wee may ſpeak of theſe two joyntly, and together. As in a living man there are faculties and operations of life; So there are faculties and operations of life in a man who is ſpiritually alive. Hee is nouriſhed, 1 Pet. 2.2. groweth, Pſal. 22.6. heareth, ſeeth, ſmelleth, Cant. 1.3. taſieth the ſweetneſſe of Chriſt, and the like: but it is not ſo with one dead in ſin and unbeliefe: hee hath no ſpirituall faculties and operations of life: he lyeth rotting in the grave of ſin without theſe. If wee play upon Inſtruments of Muſicke, or ſhoot off guns in his eares, he heareth it not. If God thunders from ſin in the Law, or commeth from Zion with the muſicke of the Goſpell, he heareth it not: Refuſing to live to God by faith in Chriſt, he is dead. (Qui titi recuſat vivere mortuus eſt, Auguſt.) Men without Chriſt, take them in their beſt eſtate, and thus it is with them: with his morall embelliſhments, and ornaments, he is but like a dead body ſtuck with flowers, or an embalmed carkaſſe. The whole world of unbelievers is but a Golgotha, or Charnel-houſe of drye bones. The man that wandreth out of the way of underſtanding, ſhall remaine in the Congregation of the dead, Pro. 2.6. Though thou art a profeſſor of Chriſt, yet without Chriſt thou art dead, 1 Tim. 5.6. The Widow that profeſſeth Chriſt, living in pleaſure, is dead while ſhe liveth. As Seneca paſſing by the houſe of an Epicure, ſaid (Hic ſitus eſt) He that liveth here, is dead, and buryed here. So we may ſay of all prophane men, ignorant men, civilized men without Chriſt, formalized profeſſors, they are there dead where they live. And being dead, who will ſo far lay aſide his reaſon, to affirme, that they are able to quicken themſelves to a ſpirituall life.
Againe as the Scripture ſets them out to us as dead men; ſo the Scripture preſents them to us as men that are in a ſleep. Wee have this expreſſion, Epheſ. 5.14. Awake thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall give thee light. The knowledge that a man hath of Jeſus Chriſt before his converſion, it is rather as the dreame and fancy of a ſleeping man, then the true knowledge of a waking man. A man may dream he is a King, & thinkes that he hath all the riches in the world: but when he awakes he hath nothing, becauſe he did but dreame that hee was rich. So it is with men that have a knowledge of Chriſt, but not wrought in their hearts by the operation of the ſpirit; they may be in a dreame, and have falſe perſwaſions that Chriſt is theirs, & that heaven is theirs, with all the glorious things of eternity: but they are but beggars and poor ſlaves all the while. They are likewiſe compared to mad men, who may think that they are Monarchs, and in a Palace, when they are miſerable creatures chained in a Bedlam. So carnal men may have falſe perſwaſions concerning their happineſſe: but true faith is only wrought by the ſpirit of truth. And as men out of their wits cannot reſtore to themſelves the uſe of reaſon, ſo men ſpiritually mad cannot bring themſelves to the light of grace. By wch expreſſioons it is plain that faith is not of our ſelves.
My laſt argument to prove that true faith is not of our ſelves, is derived from the Word, in which it doth acquaint us with the wickedneſſe and deceitfulneſſe of mans naturall heart. Our hearts are deceitfull and hypocriticall, and therfore unfeigned faith cannot come from them, and no credite is to be given to the perſwaſions of them: our ſpirits they will deceive us, therefore we are not to give any credite to any perſwaſion that comes from them; a perſwaſion that is a perſwaſion meerely of our owne ſpirit, is not a true faith or perſwaſion. Who will believe a common cheater, cozener, lyar, or impoſtor, that cares not what he ſaith or ſpeaks. The heart naturally is like unto ſuch an impoſtor or deceiver, according to that of Jeremiah, Ier. 17.9. The heart is deceitfull above all things, and deſperately wicked, who can know it. That faith therefore cannot be true which proceedeth from a naturall heart; and that comfort cannot be ſound which ſpringeth from ſuch a faith. By which, and the preceding arguments, it doth appeare, that the true faith of the Goſpell is not of our ſelves.
Give mee leave now in a few words to make ſome deductions from this, and ſo I ſhall commend what I have delivered, and you to the bleſſing of she Almighty.
In the firſt place, this may confute the Doctrine of Papiſts, Arminians, and Popiſh proteſtants, that conceive that a man is able to do ſomething to the furtherance of his owne juſtification and ſalvation. This that hath been delivered being ſeriouſly weighed in our ſpirits, is ſufficient to overthrow this lying Doctrine, which would attribute any thing to man, or to the ſtrength, wiſdome, underſtanding, will or affections of the naturall man, in point of converſion, juſtification, and ſpirituall renovation.
One of the Ancients, who was more enlightned by the ſpirit then any of his fellowes, for the beholding of the truth of GODS grace, doth as boldly, as truly aſſert, that whoſoever ſhall pull downe the Doctrine of free grace, by exalting mans free will, is deceived with an haereticall ſpirit, (Haeretico fallitur ſpiritu. Aug.) And who will ſuffer himſelfe to be ſo farre blinded, as not to ſee that magnifiers of free-will doe overthrow the Doctrine of Gods grace and mercy, which Paul preached; when they ſhall hear him plainly concluding againſt all the free willers in the world, Rom. 9.16. That it is not in him that willeth, nor of him that runneth, but of God that ſheweth mercy. The free grace and mercy which the Scripture acquainteth us with, is inconſiſtent with mans free will to doe good of himſelfe. As Dagon was tumbled down, when the Arke, which was a type of Chriſt, and Gods grace in him, was brought into the place where Dagon was ſet up; ſo when Gods grace by the power of the ſpirit appeareth, it tumbleth downe, and overthroweth the dagoniſh conceits, & Idolatrous apprehenſions, which men have of the ſtrength which is of themſelves, to make themſelves happy. The ſpirits of men truly perſwaded of the ſtrength of grace, and their owne weakeneſſe, diſclaime their owne ſtrength, and ſelfe-confidences, for the making of themſelves good. And crye out with thoſe in the Prophet, Lam. 5.2. Turne thou us unto thee O Lord, and we ſhall be turned.
But that theſe men may not ſay that wee deale unjuſtly with them in condemning them and not hearing what they can ſay for themſelves; let us heare what they doe uſually thinke for themſelves, that ſo their mouths may be ſtopped by the truth of God. And thus light may ſhine more gloriouſly by the diſpelling thoſe miſts, foggs, and clouds of errour, which would darken it.
The Scripture that ſome of them object againſt this truth, is, Revel. 22.17. The ſpirit and the Bride ſay, come. And let him that heareth, ſay, come. And let him that is a thirſt come. And whoſoever will, let him take the water of life freely. From whence they conclude, that there is a power in free will to take Chriſt, and that if a man will he may take the water of life freely.
To this I thus anſwer, that they draw more from the words, then the words do hold forth: The words ſay, whoſoever will, may take the water of life freely: but the word doth not tell us, that any man is able to will this of himſelfe. It is true, whoſoever will may take the water of life freely: but it is as true, that a man of himſelfe is not willing. God alone enabling us to be willing to take this water of life freely, Phil. 2.13. And thus yee ſee, that if this argument be well weighed in the ballance of the Sanctuary, it will be found too light to prove that for which it is alleadged.
But they are ready to reply againe, and to demand of us the reaſon why God doth finde fault with men for unbeliefe, reproving them for not comming unto Chriſt, if they are not able of themſelves to believe, and come to Chriſt?
Anſw. Why ſhould theſe men thus cavil againſt the goodneſſe of God? May not God with good reaſon, and without offence, inform us of our ſinne, though we are not able of our ſelves to forſake it; It is a concluſion ſpiritually irrationall, to ſay that we have power to amend our fault, becauſe God doth reprove us for our fault. In theſe reproofes and the like, God ſheweth unto us his goodneſſe, in reproving us for our conviction; he doth not inform us of our ability, ſavingly to believe for our converſion.
But me-thinkes I ſee them returning upon us againe, and making a new aſſault by another argument, with which they thus oppoſe us, or rather the truth and power of Gods grace. Why doth God command, entreat, & beſeech the creature to beleeve, if the creature have no power of himſelfe to beleeve?
Anſ. Paſſages to this purpoſe wch wee fiind in Scripture, do acquaint us with Gods goodneſſe to the creature in his revealed will, and the creatures duty towards God; they do not acquaint us with the ſecret, effectuall, and irrectable, Rev. 9.19. will of God concerning the ſalvation of a creature, nor of the creatures power in himſelfe, to believe of himſelfe. The concluſions of theſe men from ſuch precepts, exhortations, and entreaties, are very abſurd and irrationall; If wee ſhall ſeriouſly weigh them in the ſcales of right and ſanctified reaſon. God ſay they, doth command, exhort, and entreat men to believe, therefore men are able of themſelves, by ſome power in themſelves, to believe. May they not upon as good grounds conclude that a carnall man may fulfill the whole Law, and be ſaved by doing of the Law, ſeeing hee is commanded in Scripture to fulfill the whole Law, and exhorted, and intreated to doe it. I ſhall ſhut up this uſe with a ſweet ſpeech of a devout and ſpirituall man; ſeeing man without the grace of God could not keep that ſalvation which hee received, how ſhall he be able without grace to regaine that ſalvation which he hath loſt. (Cum igitur ſine gratiâ dei ſalutem non poſſet Cuſtodire quam accepit, quomodo ſine gratiâ dei poteſt reparare quam perdidit. Aug. in Epiſt.
Secondly, It may be for the convincing of men of their diſability to will their own juſtification and ſalvation. What God accounts wiſdome, that when man lookes on it by the eye of reaſon, he acccounts it nothing but folly and madneſſe. How can a man be deſirous of Chriſt, who apprehends that the things of Chriſt are nothing but fooliſhneſſe? A prophane Pope ſporting himſelfe, and rejoycing in the great riches he had gotten by profeſſing the Goſpell in a carnall way, uttered theſe words; What great riches have wee gotten to our ſelves by this fable of Ieſus Chriſt. (Quantus divitias lucrati ſumus ex hac fabulâ Chriſti.) So men that are not enlightned by the ſpirit of truth, to behold the world of truth, doe conalve the truths which men preach concerning Chriſt are meere fancies, fables, madneſſe and that fooliſhneſſe; and that there is no truth at all in which is ſpoken in the word of truth.
I will inſtance but in one or two particulars to ſhew you how carnall reaſon oppoſeth grace. Grace telleth us, that God will have merciemercy on whom he will have mercy, and whom he will he hardeneth, Rom. 9.18. Conſider how carnall reaſon oppoſeth this truth of God; ſuppoſe, ſaith carnall reaſon, that a King would hate ſome of his Subjects, becauſe hee would hate them, and love others, becauſe he would love them, and ſhould give no other reaſon of his actions, but his owne will: were not ſuch a King more fit to live among beaſts, then to reigne over men. And ſhall wee then thinke that the wiſe God doth love and elect ſome becauſe he will love them, and hate and reprobate others, becauſe he will hate them. Thus carnall men meaſuring the actions of God by the rule of their own reaſon, they ſee nothing but folly and madneſſe in that, by which God diſcovers his greateſt wiſdome to thoſe that are enlightned to behold the riches of his grace.
Secondly, God in Chriſt doth preſent himſelfe as having a ſufficiency of grace for the ſalvation of the greateſt of ſinners without workes: but how doth carnall reaſon ſtrongly and vigorouſly fight againſt Gods goodneſſe, concluding that if there were any truth in this Doctrine, that the law and good workes would preſenly be deſtroyed. A natural man cannot believe that God is ſo gracious as Goſpel-Miniſters would perſwade the world that he is. As the unbelieving Lord, when the Prophet told him of the great plenty in Samaria, ſaid, If God ſhould open windowes in Heaven could this this thing be? 1 King. 7. So a naturall man, when Chriſt is offered to ſinners without any works (unleſſe God give grace to believe) hee is ready to ſay, If the windowes of Heaven were opened, and all the grace and merciemercy in Heaven ſhould come downe upon us, if God ſhould let out all the bowells of his pitty and compaſſion to poore ſinners, it cannot be ſo as you ſay, and ſpeak concerning free grace to ſinners, and ungodly ones. So that if a naturall man ſhould do nothing, but heare Sermons, and although Angells or Chriſt himſelfe ſhould come downe from heaven to preach unto him, hee would be as able of himſelfe to keepe the whole Law for juſtification, as to beleeve truly and ſavingly in the Lord Jeſus.
But ſome will ſay, that if it be thus that a man may as eaſily in his owne ſtrength, keepe the Law as beleeve the Goſpell; why doth not God then rather enable us to keepe the Law that wee may be ſaved, then bid us to beleeve the Goſpel?
To this I anſwer; that God ſaves us, by enabling us to beleeve the Goſpel, and not by enabling us to keepe the Law for Juſtification, becauſe God will have the glory of his grace in our Salvation. God will not ſave us in a way of working, but in a way of beleeving, that all the glory may be given to him. The Apoſtle gives this as a reaſon, why it is by faith and not by workes, that no man might boaſt, ver. 9. Not of workes, leſt any man ſhould boaſt. By which argument he proveth that the Father of the faithfull was not juſtified by workes, Rom. 4.2. If Abraham were juſtified by workes (ſaith hee) he hath whereof to glory. As we may obſerve it in ſome people, who are built upon legal principles like the Phariſee, Luke 18.11. They are boaſting, that they are not as other men, as though their good workes had made the difference betweene them and others. This frame of ſpirit doth rob God of the glory of his grace, who will not that any fleſh ſhould glory in his preſence: but that he that glorieth ſhould glory in the Lord, 1 Cor. 1.29.3. And therefore wee are ſaved by grace through faith in the word made fleſh, and not by the workes of the Law.
But ſecondly, ſome will object, why doth God take this paines with men in the Miniſtery of the Word? if they are able to doe no more to their owne converſion, then a dead man to his owne reſurrection.
To this objection I have already given an anſwer, yet give me leave to adde this to what hath been already ſpoken, for the fuller ſatisfaction of thoſe that are weak. Though we are able to doe nothing of our ſelves, yet God entreates, exhorts, and beſeecheth us to be reconciled to him in Jeſus Chriſt, becauſe in exhorting, intreating, and beſeeching of us to beleeve, he puts forth his power and his owne ſtrength to enable us to beleeve; while Paul exhorted the Gaoler to believe in the Lord Jeſus that hee might be ſaved, God enabled the Gaoler to beleeve. Life and power is conveyed to the ſoule in Goſpel commands and exhortations. When Chriſt raiſed the ſonne of the Widow of Naim to life, Luke 7.14. he ſpeakes to him; Young man I ſay to thee, ariſe. No man who hath not loſt his reaſon, will conclude from hence, that it was by the power of the young man that was dead, by which hee was raiſed from the dead, but by the power of the Lord Jeſus, who did bid him ariſe. So, though God ſpeak in the Miniſtry of the word to thoſe that are dead in ſinnes and treſpaſſes, and bids them ariſe from the dead that hee may give them light; yet we cannot conclude from thence, that it is by the power of men by which they doe believe: but it is by the power of the ſpirit conveyed in the preaching of the Word. Chriſt commanded Lazarus to come forth, but he came not forth in his owne ſtrength, but in the power and ſtrength of him that commanded him out of the grave; So wee command men to come forth out of the grave of ſinne: but they come not forth in their owne ſtrength, but in the power and ſtrength of that ſpirit that commands them from the grave of ſinne to the land of the living. While Ezekiel propheſied over the dead bones, breath came into them, and they lived, Ezek. 37.10. So while the Prophets of the Lord do preach over their ſinfull impenitent hearers, who are like the Prophets drye bones; the breath of Heaven, the ſpirit of the moſt High in the Miniſtery of the Goſpell, enters in into them, and not by working, but believing they are made new creatures, and ſee the Kingdome of God.
In the next place, you ſee faith is not of our ſelves, it is not in any thing in man, or in mans wiſdome that man is enabled to believe what is reported concerning Gods grace in Jeſus Chriſt. Therefore this may convince us that that faith which is of our ſelves is a falſe faith, and not the true juſtifying faith of the Saints. The good fruit of faith cannot grow out of a wicked heart. And the heart of a man naturally, is wickedneſſe, and every imagination of the thoughts of his heart is vanity, and only evill continually, Gen. 6.5. Pſalm. 94.11. When God lookes downe from Heaven upon the children of the firſt Adam, hee ſeeth that there are not any that doe underſtand and ſeek God. They are all gone aſide, they are all become filthy, there is none that doth good, no not one, Pſal. 14.2.3. And the Lord Jeſus dyed for us when wee were enemies unto him, and without ſtrength to do any thing for our owne ſalvation, Rom. 5.6. That faith therefore which is wrought by the ſtrength of nature, is not that true faith of the Goſpel which is only wrought by the ſpirit of the Goſpel. According to that of the Apoſtle, where he affirmeth, that the Saints are juſtified by the Lord Jeſus, and by the Spirit of our God, 1 Cor. 6.11. Therefore if thy faith be a working or perſwaſion of thine own ſpirit; If it be framed and hammered by thy ſelfe upon the anvile of thy owne ſpirit, it is a counterfet perſwaſion, and will not be able to advantage thee in the great day of the Lord Jeſus.
As wee read in the Prophet Jeremiah of the viſions of a mans owne heart, and the viſions of God. So there is a two-fold faith; there is the faith or perſwaſion of a mans own heart, and a perſwaſion of the Spirit of God. And as the viſions of a mans owne heart are falſe dreames, lies and deceits, and are juſtly reprehended by the Prophet, Jerem. 23.26. So the perſwaſions of a mans owne heart, they are falſe dreames and lying perſwaſions, we are to give no credite to them. As we ſhould not believe a common lyer: So we are not to believe the perſwaſions of our own hearts.
The ſame Prophet in the 28. ver. compareth lying Propheſies to chaffe, and the Propheſies of truth to wheat, what (ſaith he) is the chaffe to the wheat. So true faith is like unto wheat, and faith of our ſelves is like unto chaffe. As the winde driveth away the chaffe, Pſalm 1.4. So the blaſts of Gods wrath, and the winds of temptation will blow away the chaff of a falſe faith, while true faith ſhall be preſerved by God, and we through it ſhall be preſerved unto the day of redemption.
Wherefore brethren, we are to try whether or no we doe truly believe. Examine your ſelves ſaith the Apoſtle, 2 Cor. 13.5. Whether ye bee in the Faith. As we have a touch-ſtone to trye gold, ſo God hath left a ſpirituall touch-ſtone by which true faith may be tryed. As there are counterfet pieces of gold, which can bee hardly diſtinguiſhed from true gold, until they are brought to the touch-ſtone; ſo there is a counterfeit faith, which can hardly be diſtinguiſhed from true faith, untill it be brought unto the ſpiritual touch-ſtone. Therefore it will be the wiſedome of every one of you, to try what faith you have. It is not enough to be perſwaded that you ſhall be ſaved, and that Chriſt is yours, and that your names are written in heaven. Alas, there are falſe perſwaſions as well as true. There are multitudes of Libertines, who turne the grace of God into wantonneſſe, and make their bellies their Gods, and minde earthly things, Phil. 3. And yet have ſtrong perſwaſions that they are in the grace and favour of God. There are Phariſees who are perſwaded that they are in the love of God the Phariſee had an aſſurance, and gave God thankes for it too, Luke 18.11. God I thanke thee I am not as other men are. And yet hee was but an hypocrite all the while, deluded with the proud conceits of his owne righteouſneſſe. The unbelieving Jewes profeſſed with a great deale of boldneſſe and confidence that God was their Father, John 8.41. We have one Father, even God. And yet our Saviour tells them plainely, that though they had theſe ſtrong perſwaſions that God was their Father, yet in truth the Devill was their Father. Ye are (ſaith he) verſ. 44. of your Father the Devill.
A man may be perſwaded that Chriſt will ſave him, and goe to hell and be damned with that perſwaſion.
We ſee by experience, that many Apoſtates, who have made a profeſſion of Chriſt, & have had ſtrong perſwaſions of the love of God, have fallen from the Goſpell to prophaneneſſe, Arminianiſme, and diabolicall Familiſme.
Our bleſſed Emanuel doth plainly prove this truth unto us, by acquainting us with ſome, who, when they ſhall be brought before his judgement-ſeate, ſhall be confident of their intereſt in him, whom nevertheleſſe hee will not own to be his, Matth. 7.21, 22. Not every on that ſaith, Lord, Lord, ſhall enter into the Kingdome of Heaven, but he that doth the will of my Father which is in heaven. Many ſhall ſay unto me in that day, Lord, Lord, have we not propheſied in thy Name? and in thy Name have caſt out Devills? and in thy Name done many wonderfull workes? Yet you ſee what Chriſt will profeſſe unto them; I never knew you, depart from me yee workers of iniquity. As if he had ſaid, It is true, you had a ſtrong perſwaſion that you ſhould be heires in my Kingdome; it is true, you thought that you ſhould be ſaved if any in the world were ſaved, but I tell you for all that, I know you not, depart ye workers of iniquity. Wherfore it concerns all men to know whether their faith be a right faith. Self-iſh faith is no right faith: if it ariſe from no higher a fountaine, then our own natural reaſons, wiſdomes, and underſtandings; our faith is from our ſelves; and we may carry it to hell with us, and find as good faith there in the Devills, as this is. Though this which I have ſpoken concerning the tryall of faith, doth chiefly concerne ſuch who are deceived with a falſe faith, of their owne making: yet it will be very advantagious for the true Saints likewiſe to try their faith. Wherefore before I preſſe this farther upon ſuch who are under a ſpirit of deluſion, I ſhall ſpeak a word unto the Saints unto this purpoſe. Conſider that that man who hath true faith, may likewiſe have much falſe faith. There may bee a great deale of dead faith in him, who hath a living faith. Where there is true gold, there may be much droſſe; and in that Profeſſor in whom there is the golden faith of the Goſpell, there may be a great deal of droſſie faith, which is nothing worth. A Chriſtian hath two contrary natures in him. Hee hath fleſh as well as ſpirit. And as there are perſwaſions in him flowing from the ſpirit, ſo there may be perſwaſions flowing from the fleſh. Saints ſometimes, when they are in a luke-warm and back-ſliding condition, are apt to pleaſe and content themſelves with the workings and perſwaſions of their owne ſpirits. And they may finde that much of their joy and comfort doth not proceed from true faith wrought by the operation of God, but from the lying, cheating, counterfeit working, and operation of their owne ſpirits. Will you know one principall ground and reaſon why ſome true Saints are ſo unfruitfull, deadhearted, formall and luke-warm in the profeſſion of the Goſpell? it is becauſe the Devil cheats them with the workings and perſwaſions of their own ſpirits.
When God perſwades the heart of his love, our hearts are inflamed with an holy love to God, and are willing to doe or ſuffer for the glory of God: but when wee content our ſelves with the working of our owne ſpirits, there is idleneſſe, ſloath, neglect of Chriſtian duties, coldneſſe, formality, and lukewarmneſs; ſo that there is little difference between us & others. Again it concerns you all to try your perſwaſions: For if any of you cozen and cheate your ſelves with the perſwaſions of your owne ſpirits, the time will come that you, who kindle theſe ſparks, and walke in the light of your owne fire, and in the ſparks that ye have kindled; This ſhall ye receive from the hand of the Lord, ye ſhall lye down in ſorrow, Iſa. 50.11.
When you expect heaven, you will be caſt downe to hell; when you ſhall be confident that Chriſt is yours, and ſhall bee ready to plead the goodneſſe of your cauſe in the face of Jeſus, you ſhall finde that you were deceived by the falſe perſwaſions and workings of your owne humane ſpirits. A faith of your ſelves, by which ye have been perſwaded of thoſe things, which ye have received by the relation of things to the eare, will not ſave you; but that faith which is wrought by the Spirit, giving an heavenly revelation of Chriſt to the heart. Therefore try whether your faith be from your owne humane ſpirits and naturall underſtandings, or whether it proceed from the power and ſpirit of the moſt high God mightily working in you for the ſalvation of your ſoules.
But you will ſay, How ſhall we be reſolved in our ſpirits that our faith hath not proceeded from our owne ſpirits, but that it is a work of God in us?
1. When God works faith, he gives an evident light by which wee ſee the truth of our faith: and thus the faithfull are in the firſt place aſſured of ſalvation in believing. The juſt doth live by faith, Heb. 2.4. and hath his life and righteouſneſſe by faith. If any man be in Chriſt, he is a new creature, 2 Cor. 5.17. The ſpeciall preſence of Chriſt in the ſoule doth make a man a new creature, and by faith the new creation in us is diſcovered unto us, and therefore Chriſt is ſaid to bee formed in us by faith, Gal. 4.19. So many as receive him by faith, are born not of fleſh, nor of the will of man, but of God, and have power to be the ſons of God, 1 John 12, 13. By faith wee are the children of God, Gal. 3.26. and know that we are the children of God, 1 John 5.10. Hee that believeth on the Sonne of God hath the witneſſe in himſelfe. By which words it appeareth how true faith differeth from a wavering opinion (unde apparet quantum differat à fide fluxa opinio; Marlor.) It is the office of faith to beare witneſſe to the certainty of our ſalvation, and to give in a teſtimony of our happineſſe by Chriſt Jeſus. The blood of Chriſt doth purge the conſcience from dead workes, Heb. 9.14. By faith we drink this blood of the Sonne of God, Iohn 6.53. and look upon him who is inviſible to the eye of reaſon, by this eye of faith which is the evidence of things not ſeene, Heb. 11.1. Chriſt is ſet forth as a propitiation and object of our juſtification by the Father, Rom. 3.25. And by faith wee looke upon him who is ſet forth unto us to be looked upon. It is life eternall to know the only true God, and Jeſus Chriſt whom he hath ſent, John 17.3. And true faith is nothing elſe but the true knowledge of God in the face of Jeſus Chriſt. (Fides quid aliud eſt quam vera de deo cognitio? Cyr.) Hee that believeth on the Son hath everlaſting life, and he that believeth not ſhall not ſee life, John 3.36. In which words our Saviour doth ſeeme to put a difference between a believer, and an unbeliever. The unbelieving man ſeeth not eternall life: but the believing man ſeeth eternall life, and hath eternall life abiding in him, by which he knoweth that he is freed from the death of ſin, and from the temporall and eternall death for ſin, and ſhall not come into condemnation: For when a man truly believeth, heaven is opened unto him, and he hath a ſpirituall diſcovery of Chriſt made unto his ſoule. But it is not ſo with a man, who hath a perſwaſion formed in himſelfe by himſelfe. As John ſaid, that what hee had ſeene; hee declared unto them, 1 John 1. ſo every ſpirituall man may ſay that he hath ſeene Jeſus Chriſt. With Stephen by faith he ſeeth God, and his Son Jeſus ſtanding on his right hand. Chriſt is ſo perfectly preſented to the eye of faith, that the believer doth by faith looke upon a crucified Chriſt, as though he were preſent before him, Gal. 3. The Apoſtle to prove the effectuall calling, & juſtification of the Theſſalonians, doth affirm, that the Goſpell came unto them in much aſſurance, 2 Theſ. 1.5. Enquire now in thy owne ſpirit, whether thy faith is ſuch a faith as this, which the Scripture doth call the unfeigned faith of the elect; and if it be ſuch a faith, it is not of thy ſelfe, but it is the gift of God.
2ly. The Kingdome of God being not in word, but in power, thou that doſt truly believe haſt found the word of ſalvation to come unto thee with a mighty power. This was an evidence to Paul of the truth of the converſion of the Theſſalonians, becauſe the Word came in power unto them, 1 Theſ. 1.5.
Thou that haſt truſted to a perſwaſion of the grace and favour of God to thee in Chriſt, wrought in thee by thy own ſpirit, thou haſt had no heavenly power in this perſwaſion: But he that hath faith wrought by the ſpirit of God, there is a mighty power of God comes downe upon him when hee is enabled to believe. Thou that haſt a falſe faith apprehendeſt it an eaſie thing to believe, becauſe thou didſt never feel a power from above comming upon thee to enable thee to believe. Whereas the true believer knoweth that it is a difficult thing to believe. Becauſe the work of faith is the work of …m…ipotency; According to that of our Savior, Io. 6, 29. This is the worke of God, that ye believe in him whō he hath ſent. Therefore if upon examination thou doſt find that thou art only pertwaded concerning the myſteries of Chriſt, and the grace of God as thou art perſwaded of naturall things in a naturall way, and haſt not felt the power of heaven enabling thee to believe, thy faith is a falſe faith. For where there is true faith, a man feeles the power of God enabling him to believe the teſtimony that God gives of his Son Chriſt. I will give you a plain place to confirm this, Epheſ 1.19, 20. where hee praying for them that they might ſee the mighty power, by which they were enabled to believe, doth make uſe of many very emphaticall expreſſions; that ye may know ſaith he what is the exceeding greatneſſe of his power to us-ward who believe: according to the working of his mighty power, which he wrought in Chriſt when he raiſed him from the dead. There hee ſpeakes not only of a power, but the greatneſſe of power, and not only the greatneſſe of power, but the ſupereminent greatnes of his power (foreign) And as though hee had not ſpoken enough to ſet out the Almightineſſe of the power by which we are enabled to believe; hee doth inform us that ſuch an operation of the power of the vertue of God, (for ſo the words may be tranſlated) by which Jeſus Chriſt was raiſed from the dead, and declared to be the Sonne of God, is put forth for the enabling of us to believe. Thou that haſt not this power in thy ſoule, thy perſwaſion is wrought in thy ſpirit, not by the ſpirit of grace & truth, but it flowes from thy own naturall and carnall ſpirit; and it is a perſwaſion that will never doe thee good: it will never bring thee true comfort: A man that hath not a better perſwaſion than this, ſhall never ſee the face of God with joy.
3dly. Faith which is not of our ſelves, doth carry us out of our ſelves. A faithful man hat his life not in himſelfe, but in Jeſus Chriſt. He liveth not by the principles of the firſt, but ſecond Adam. He hath his ſpirituall being in the Father, and in his Sonne Jeſus Chriſt. He is joyned to the Lord, and is one ſpirit. Hee ſeeth the Father in the Son, and the Sonne in him, and the Father in him through his Son. According to the promiſe of our Saviour, John 14.20. Ye ſhall know that I am in my Father, and you in me, and I in you. Paul ſpeaking of the ſpirituall Theſſalonians, affirmeth that they are in the Father, and in the Lord Jeſus Chriſt, 1 Theſ. 1.1. By faith we enjoy the glory of union. The glory which thou haſt given me, I have given them, that they be one, even as we are one, John 17. Though we have not the glory of equality (foreign) yet we have the glory of likeneſſe, (foreign) Though we are not united to the Father to immediately as Chriſt is, by himſelfe, and in himſelfe; yet we are united to him (mediante Chriſto) by the meanes and mediation of Chriſt Jeſus. This is the honour which is given to thoſe who truſt by a lively faith, in the name of the Sonne of God.
4ly. Faith which is not of our ſelves, doth carry us beyond the world. A believer looking upon Chriſt overcomming the world for him, doth through faith overcome the world by him, 1 John 5.4. Whatſoever is born of God, overcommeth the world: and this is the victory that overcommeth the world, even your faith. Therefore the Saints are ſaid to be cloathed with the Sun, and to have the Moon under their ſeet, Rev. 12. Becauſe being through ſaith cloathed with the righteouſneſſe of Chriſt who is called the Sun of righteouſneſſe, Mal. 4.2. They trample upon all ſublunary things as worth nothing in compariſon of Jeſus Chriſt.
Fifthly, He that truly believeth in Chriſt, is anointed with the ſpirit of Chriſt, and aſſured of his abiding for ever in Chriſt, 1 John 2.27. The anointing which ye have received of him, abideth in you, and as it hath taught you, ye ſhall abide in him. God ſhould loſe his earneſt if it were poſſible for us, to miſcarry to the loſing of our ſoules after wee have this earneſt from him, which bindeth him to bring us to heaven and happineſſe. This ſpirit perſwades us that we are the ſons of God, & that God will loſe none of his ſons. Hee that hath this ſpirit, knoweth that no man that hath the ſpirit can ſpeake what he feeles from the work of the ſpirit of adoption in his owne heart. Hee admires grace when hee lookes on God reconciled in Chriſt to ſinners, & lookes on himſelfe reconciled to God in believing; and when he feeleth the ſpirit of God witneſſing with his ſpirit that he is the childe of God: hee can goe boldly to the Throne of grace, knowing Chriſt as his elder brother, & God his Father in him.
Selfe-deceiving hypocrite, doſt thou not begin to be convinced, that thy faith is not the true faith of the Goſpell, by that which hath been ſpoken concerning this faith which is not of our ſelves, but the gift of God?
6. As I told you even now, There is never true faith, but true love follows it. Love is an ndividual companion of faith. Therefore ſuch as have faith, andnever have love accompanying of it, may be confident that their perſwaſion concerning the grace and goodneſſe God in Chriſt, is but a carnal, and not a ſpirituall perſwaſion. True faith worketh by love; therefore if mine work not by love, it is a falſe faith: this is an undenyable argument.
Brethren, miſtake me not in this point unto which I now am ſpeaking, miſ-apprehending my meaning, as if Ibid you love God, & the brethren, that you may believe, & be juſtified; no, but I tell you now that where true, lively, and juſtifying faith is, there love will follow. When we doe in the light of the ſpirit apprehend Gods love to us, and the love of Chriſt in giving himſelfe for us, wee cannot but love God againe, and love Chriſt who hath loved us, and given himſelfe for us. So that where there is no true love, there is no true faith. If it be truth, that where fire is, there will be heat: it will neceſſarily follow, that where there is no heat, there is no fire: So if where true faith is, love will follow, it will neceſſarily follow, that where true love doth not follow, there true faith did not precede, 1 John 4.19. Wee love him, becauſe he firſt loved us. He that loveth not God, hath not apprehended Gods love to him. As farre as thou believeſt in a ſpirituall way, the love of God ſhall conſtrain thee to love God. (Tantum diligimus, quantum ſcimus) love is anſwerable to the meaſure of our faith or knowledge. Hee that hath Pauls faith, ſhall have his love. We ſay that love is the load ſtone of love (magnes amoris amor.) So Gods love doth draw forth our hearts in love to God. God in Chriſt, when he is preſented unto us for our juſthification, doth appeare to us as ſuch a lovely object, that we cannot but love him. The greek proverb is, that loving is wrought by ſeeing. (foreign) ſo when by faith we ſee the love of God in Jeſus, wee cannot but love God. And therefore John ſaith, 1 John 4.8. That he that loveth not, knoweth not God, for God is love. Wherefore that faith, by which thou art perſwaded of the love of God to thy ſoul, which carries thee not back again in love to God. I dare ſpeak it in the preſence of God, that that perſwaſion is not wrought by the ſpirit of grace, but is the worke of thine owne carnall and naturall heart. If any man, ſaith the Apoſtle, love not the Lord Jeſus Chriſt, let him be Anathema Maranatha, 1 Cor. 16.22 Let him not be accounted as one (inalbo fidelium) in the liſt of the faithfull. Let him be excommunicated, look not upon him as a true Chriſtian. Peter though hee had denyed Chriſt not long before, yet he was confident that he loved that Chriſt whom he had denyed, when Chriſt asked him, Simon, ſonne of Jonas loveſt thou me? he ſaith unto him, yea Lord thou knoweſt that I love thee, John 24.15. When Chriſt the ſecond and third time propoſed the ſame queſtion unto him, he remained ſtill confident of his love: And appeals to Chriſt the ſearcher of all hearts, as to one who knew the truth of his love, v. 17. Hee ſaid unto him, Lord thou knoweſt all things, thou knoweſt that I love thee. I ſhall but adde one thing more, becauſe I ſhall (God willing) have an opportunity to enlarge my ſelf in this point, when I ſhall prove unto you affirmatively, that true faith is the gift of God.
Laſtly, where the grace of the Father in the blood of his Son, is apprehended; for the covering of ſin, there is a forſaking of ſin. When God doth diſcover this, that he will heale back-ſliding, love freely, and turne away his anger. Ephraim ſhall ſay, what have I to doe any more with Idols, Hoſ. 14.8. When God pardoneth ſin by his grace, he will ſubdue ſin by his grace, Mic. 7.18, 19. That man who hath true faith wrought in his heart, he ſhall ſeele the power of grace apprehended for his juſtification, ingaging his ſpirit to deny ungodlineſſe, according to that of the Apoſtle, Tit. 2 11, 12. The grace of God that bringeth ſalvation hath appeared to all men, teaching us, that denying ungodlineſſe and wordly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world. Firſt, foreign ſoberly, in reference to our ſelves. 2. foreign juſtly, in our relation towards men. 3. foreign piouſly or religiouſly in reference to God. Grace will not ſuffer us to live graceleſly, becauſe we are juſtified by grace: but will throughly acquaint us with our duty towards God, towards men, and towards our ſelves. If the grace that thou profeſſeſt teach thee not to deny ungodlineſs, but thou liveſt in a graceleſſe way, diſhonouring Chriſt, diſcrediting the Goſpell by thy wicked, ſcandalous, and evill life, thou doſt not in deed, and in truth apprehend the Goſpell.
If God diſcovers himſelf to Abraham as Alſufficient, he will command him to walke before him, and be upright, Gen. 17. Sin ſhall not have dominion over us, if we are not under the law, but under grace, Rom. 6. Chriſt will preſent himſelfe unto us as the pattern for ſanctification, if hee reveale himſelfe as the object of our juſtification. Every man who hath a ſure and lively hope of ſalvation by Jeſus Chriſt, purifieth himſelfe as he is pure, 1 John 3.3. He that truly expects happineſſe hereafter, ſtudies purity here. True Saints do deſire, not only to know, but to doe the will of God, Pſal. 143.10. Teach mee to doe thy will O Lord (ſaith the man after Gods own heart) thy ſpirit is good lead me into the land of uprightneſſe. The ſpirit of the Goſpell will not lead us into the land of prophaneneſſe, but into the land of uprightneſſe. Gods goodneſſe to us will make us in love with holineſſe. They ſhall feare and tremble for all the goodneſſe, and for all the proſperity that I procure unto them, ſaith the Lord, Jer. 33.9. The golden chaine of mercy, let down from heaven to draw us up unto God, doth binde us and oblige us to the ſervice and obedience of God.
If thou art an old profeſſor of the Goſpel and doctrine of grace, and liveſt graceleſly, unacquainted with the ſanctifying ſpirit, & yet haſt a ſtrong perſwaſion that God is thy Father, and Chriſt thy Saviour: thy perſwaſion is not worth one farthing, it will doe thee no good: Where there is no deſire of purity, there is no work of true faith: for when thou haſt a true, and a lively faith, and thou ſeeſt God gracious, loving, and merciful, believe it, thy ſpirit will be carried forth in deſires to be made like unto Chriſt in holineſſe. Wee all (ſaith the Apoſtle) with open face, beholding as in a glaſs the glory of the Lord; are changed into the ſame image from glory to glory, 2 Cor. 3.18. If thou by the lively operation of the ſpirit haſt ſeene the glory, grace, beauty and holineſſe in Chriſt, for thy Juſtification, thy ſpirit will be ſo enamourd with the beauty of holineſs & perfection in Chriſt, thou wilt deſire to ſee the image, and picture of holineſſe, & perfection which is in Chriſt, to be drawne forth upon thy own heart and ſpirit. There may bee ſome that may thinke that this is ſtrange Doctrine which I have delivered, to wit, that a man may have ſtrong perſwaſions concerning his intereſt in God and Chriſt, and boaſt much of it, and yet be but a hypocrite and reprobate all the while. I ſhall therfore adde one place of Scripture to thoſe which I have delivered for the proofe of this, and ſo for the preſent I ſhall conclude. Yes ſhall find it in Micah. 3.11. The heads judge for reward, and the Prieſts teach for hire, and the Prophets divine for money; yet for all this will they leane upon the Lord, and ſay, is not the Lord among us? none evill can come upon us. See here a baſe, vicious, and covetous people, that ſell Juſtice, and the Word of God; and yet are confident that they belong to God; they would not preach without money in their hand; like many of our Prieſts, no penny, no pater-noſter; no money in hand, no Sermon, no preaching, that will not open their mouths further then it is opened with a key of gold or ſilver, yet they profeſſe they are the people of God, and make a great ſhew of Religion, and blinde the eyes of poor ignorant people that conclude they are the only zealous holy men in the world, though their covetouſneſſe, baſeneſſe, and vileneſſe in running after Livings and great preferments, may appear evidently to children. Ye ſee by this that people may lean upon God, deſire to be accounted his people, and be confident that he is their Father, Ioh. 8. And yet may have no true faith, but may be ſelf-impoſters, deceiving themſelves with the perſwaſions of their own ſpirits, whereas true faith is onelyonly from God, beſtowed upon us by him as a free gift, which let the good God worke in our hearts by his grace through Chriſt, Amen.