The backslider is no true Believer The nature of this faith which is saving is best understood by considering four things which relate to it viz. The Author the Object the Act and the Ground of it 1. The Author of it is God whence it is stiled the faith of the operation of God Col. 2.12 There is a humane faith framed by the strength of reason but this is a blessed fruit of the Spirit of God Gal. 5.22 it is there reckoned among them It is the effect of that almighty power which was put forth â—n the Resurrection of Christ Eph. 1.19 20. 2. The Object of it as saving â—s Christ So every where in the Scripture John 3.16 Whosoever believeth in him shall not perish c. When the Jaylor Acts 16.30 31. asked what he should do to be saved he was directed to believe on the Lord Jesus Christ and had the aâ—surance of being saved if he did so Hâ— himself directs us to do thus John 14. â— To believe in God believe also in me And 〈◊〉 told the Jews John 8.24 If ye believe not that I am he ye shall die in your sin Faith indeed embraceth the promises be not for themselves but for Christ as 〈◊〉 is wrapt up in them 3. The Acts 〈◊〉 it which are the assent of the mind anâ— the consent of the heart The assent 〈◊〉 the mind to those glorious Truths thâ—â— concern Christ and the salvation of mâ—â— through him As That he came fort from God the Father with commission to negotiate in this great work Him haâ—â— God the Father sealed John 6.27 Thaâ— he was incarnate The Word was madâ— flesh John 1.14 That he is the verâ— Son of God as Peter saith Mat. 16.16 Thou art Christ the Son of the living God That there is no other name given undeâ— Heaven by which we can be saved Actâ— 14.12 These and the like Principles thâ— mind assents to This is not sufficient 〈◊〉 make it saving faith unless the heart consents also If thou believest with all thy heart says Philip to the Eunuch Acts 8.2 With the heart man believeth unto righteousness Rom. 10.10 It makes the heart esteem Christ most precious 1 Pet. 2.7 To you that believe he is precious It is that which helps us to receive Christ into our very hearts He dwells in the heart by faith Eph. 3.17 and causeth the Soul to accept him in all his Offices and Natures and to rely on him alone for Justification and Salvation desiring to be found in him having the Righteousness which is by Christ and of God by faith as Paul speaks Phil. 3.9 And for our preservation in the mean time living as the Apostle saith Gal. 2.20 by the faith of the Son of God 4. The ground of it is the promise of God For a man to believe for salvation without a promise to build his faith upon is presumption and self-delusion We find Abraham had this for the foundation of his faith Heb. 6.13 Rom. 4.20 21. He rested on the promises of God by faith and staggered not at them through unbelief For a man to believe that God will save him though he be out of Christ and though there be no principles of grace and holiness in him is to build without a foundation for â—o such only is salvation promised This â—or the nature of saving faith If any enquire what the concurrence of faith to salvation is I answer briefly Faith coâ—curreth to salvation as it unites to Chrisâ— All things requisite to salvation meetiâ—â— Christ but none have this salvation 〈◊〉 him but such as are united to him Eteâ—nal life is in the Son and he that hath tâ—â— Son hath life he that hath not the Son haâ—â— not life 1 John 5.11 12. Communion 〈◊〉 grounded upon union and this is the proper effect of faith it doth interest thâ— Soul in the merit of Christ and gives it 〈◊〉 share in his Righteousness which is unâ—â—â— all and upon all them that believe Roâ— 3.22 and this by virtue of union Hencâ— proceeds peace Being justified by faith 〈◊〉 have peace with God Rom. 5 1. Faith dotâ— interest the Soul in the Spirit of Christ 〈◊〉 We know he abideth in us by his Spirit thaâ— he hath given us Now it is evident thaâ— from the presence of the Spirit flows alâ— things necessary to salvation Mortification of sin If we through the spirit mortifiâ—â— the deeds of the body we shall live Theâ—â— life of grace He that believeth on the Son out of his belly shall flow rivers of living water This spake Christ of the Spirit which Believers should receive John 7.38 39. Thus faith is the Nurse of all graces drawing sap from Christ the root and deriving influence from the Spirit to keep them in life and activity In a word it gives victory over temptations outward from the world alluring or affrighting 1 John 5.4 This is the victory whereby we overcome the world even our faith And inward from Satan By this shield of faith we may be able to quench all the fiery darts of that wicked one Eph. 6.16 Perseverance in the ways of God for by faith ye stand 2 Cor. 1.24 viz. by leaning upon the power of God which is the Spirit of God a Spirit of power And thus are Believers kept by the power of God through faith unto salvation 1 Pet. 1.5 If any further enquire How the way of faith is consistent with grace I answer Very well as appears by what is said Rom. 4.16 Therefore it is of faith that it might be by grace For there is no grace so modest and humble that arrogates nothing to it self but gives all to grace as faith is and doth Faith saves in a way of grace a precarious way It is empty and poor hath nothing of it self but receives all from grace and gives all again unto grace so that no way could have been found out more advantageous to the glory and honour of grace than this of faith Had it been through love repentance or good works there would have been some ascribing to the creature bâ— faith sets the whole Crown upon the head of grace and therefore we have reason to admire this blessed contrivancâ— of God who hath ordered salvation tâ— be through faith that it might more eminently appear to be of grace Besideâ— Faith it self is a fruit of grace it is 〈◊〉 grace that faith is given Phil. 1.29 〈◊〉 you it is given freely given to believe 〈◊〉 Christ It is of grace that faith is accepted not for its own worth or excellency So it appears to be consistent with graâ—â— that it be of faith for faith doth not ecclipse but illustrate the glory of grace Branch 2. That the work of faith tâ— salvation is not of humane operation 〈◊〉 is not of our selves saith the Text. For theâ—â— is no power in man that hath any tendency to produce such an effect as this Foâ— there was not a principle of faith formally in Adam at
hath compassion on whom 〈◊〉 will have compassion If any ask whethâ—â— God should not have been gracious if 〈◊〉 had saved all mankind I answer Yeâ— but his grace is now more full to thoâ—â— that he saves when others are lost eveâ—â— as a Prince's grace is more full to one 〈◊〉 two Rebels whom he saves out of manâ— they being obnoxious to the Justice of thâ— Law as well as others Two things wâ—â—â— clear the meaning of this Proposition 〈◊〉 us if we duly consider them 1. That the first and last stone of thâ— building of salvation is of grace Not 〈◊〉 grace infused into us but of grace as it 〈◊〉 seated in God his free favour to the creature All the spiritual blessings which are bound up in the bundle of salvation flow from this fountain of the free and rich love and grace of God Election is of grace Rom. 11.6 There is a remnant according to the election of grace Vocation is of grace the Apostle Paul saith God called him by his grace Gal. 1.12 Justification is of grace Rom. 3.24 Being justified freely by his grace Regeneration and Adoption are of grace Eph. 1.5 Adoption is said to be according to the good pleasure of his will James 1.18 Of his own will begat he us Redemption is said to be according to the riches of his grace Eph. 1.7 Hope and Faith are of grace We read of some who believed through grace and of good hope through grace Acts 18.8 2 Thes 2.16 Power against sin is from the same Rom 6.14 Sin shall not have dominion over you for ye are not under the law but under grace The New Covenant is a Covenant of grace When Adam had spent all that stock of grace he had at first it was free whether God would set him up again The giving of the Gospel is called the dispensation of the grace of God Eph. 3.2 'T is true the meritorious cause of all this was the death of Christ yet it was grace which set thy design on foot It was by the grace of God he tasted death Heb. 2.9 2. That all this Salvation is only of graâ—â— For in the Scripture grace is opposed works Rom. 4.4 To him that worketh the reward not reckoned of grace but of dâ—â— And further Rom. 11.6 he saith if it be grace speaking of Election then is iâ— more of works otherwise grace is no 〈◊〉 grace But if it be of works then is it no mâ—â— grace otherwise work is no more work Plaâ—ly setting grace and works in direct opâ—â—sition in the matters of Salvation Aâ— having said here By grace ye are saved presently adds in the next verse Not works Titus 3.5 Not by works of riâ—teousness which we have done but of 〈◊〉 mercy hath he saved us 2 Tim. 1.9 〈◊〉 hath saved us and called us not accordâ—â— to our works but according to his oâ—â— purpose and grace which he purposed Christ Jesus before the world begâ—â—â— These Scriptures give full witness to thâ— point and shew that it is only of graâ—â—â— and not of works Therefore those thâ— die in their infancy and such as repent the last hour as the Thief on the Crâ—â—â— did are saved by grace only for thâ— can do no good works If it were 〈◊〉 works it must be either of those done bâ—fore conversion or of those after it Nâ—â— of those before conversion for they 〈◊〉 but splendida peccata as some term them all a man doth in this state is not only sinful but sin it self for they are not done in faith without which it is impossible to please God Heb. 11.6 The Pharisees and the young man in the Gospel did very many good works yet they were not saved by their good works God accounts of fruits according to the nature of the root whence they spring A bad Tree cannot bring forth good fruit saith Christ Matth. 7.18 Nor yet of works after conversion for when converted they are in a great measure saved as you heard in the former Doctrine Good works are rather the effect of salvation for they are new created unto good works Eph. 2. v. 10. Besides that cannot be the ground of salvation which is it self imperfect as all their best works are And were they free from imperfection yet could they not merit salvation because whatever merits it must be proprium our own Indebitum that which we are not bound to do and proportionatum it must bear a proportion to the thing merited The best works of the best men are defective and wanting in all these for they are not their own but wrought in God and by the strength of Christ They are due to God even the utmost of their ability 〈◊〉 their bounden duty nor do finite work bear any proportion to an infinite rewarâ— The doings and sufferings of the be therefore can be no causes of salvation for they can never be accepted but by thâ— Righteousness of Christ and not for aâ—â— thing in them or their works meretoâ—ously He hath made us accepted in thâ— Beloved Eph. 1.6 and therefore salvation is to the praise of the glory of hâ—â— grace as it is in that verse Some wiâ—â— say salvation is promised as a rewarâ— Heb. 11.26 but not a reward of debâ— but of free bounty The gift of God is eternal life Rom. 6. ult You will say Gloâ—â— is the Crown of Righteousness but thaâ— is only in respect of God's promise anâ— Christ's purchase You will say Aâ—â— works wholly excluded from the state oâ— salvation Nothing so only excludeâ— from being the causes of salvation They are via regni not causa regnandi as some speak Some from what hath been said may grow slighty in good works and neglect them Luther is reported to complain in his time that if he commended good works to men some would do them as if they would set up a Ladder to climb to Heaven by them if he extolled the free grace of God as the grand cause of salvation and acceptance with God they would lay aside good works or be very negligent and formal in them But let us remember that though salvation be not of good works yet they ought to be done because it is the will of God we should be zealous of good works Titus 2.14 We are created in Christ unto good works which God ordained we should walk in them They that have believed in God should be careful to maintain good works Titus 3.8 Faith without works is dead Let our Light so shine before men that they may see our good works c. Mat. 5.16 Good works if neglected a man cannot be saved yet are we not saved for them they are good companions which make our journey more comfortable yet our company do not carry us And though salvation be not for them yet God rewards every man according to them and will not suffer any good work to be lost but will abundantly reward it Here I might assign Reasons why salvation is of grace I
first and what might be 〈◊〉 him virtually by reason of that originaâ— Righteousness in which he was created iâ—â— destroyed by the fall so that man is become weak Rom. 5.6 and said to bâ— without strength his mind dark he perceiveth not the things of God 1 Cor. 〈◊〉 v. 14. they are foolishness to him nor canâ—â— know them because they are spiritually â—â—â—cerned The preaching of faith in a crucified Christ as the way of salvation was to the Jews a stumbling-block and to the Greeks foolishness 1 Cor. 1.23 The will and affections are dead and Christ lays the great guilt of unbelief upon mans will Ye will not come to me saith he to the Jews that ye might have life John 5. v. 40. Men had rather perish justly than be saved freely They will rather run the hazard of eternal ruine than be beholden to Christ to save them Such is the security and desperate pride in the hearts of men They are full of the world and of self-righteousness as the Pharisees who trusted in themselves that they were righteous that they go about to establish their own righteousness and will not submit to the righteousness of God This way crosseth carnal reason and contradicts the carnal will that men are filled with prejudice against the way of salvation God hath appointed By all which it is evident that the work of faith is not of humane operation Branch 3. I shall shew that faith is of divine donation it is the gift of God To you it is given to believe on Christ Phil. 1. v. 29. which is manifest by its rise springing from eternal Election as many as were ordained to eternal life believed Acts 13.48 and therefore called the faith of God's Elect as being peculiar to them This also is evident to be God's gift by the power which is put forth iâ— effecting it which is the same that wrought in Christ when he was raised from the dead Eph. 1.19 20. It is yeâ— further manifest by the way wherein iâ— is wrought and that is by God's own teaching and drawing John 6.44 45. No man can come to me except the Fatheâ— draw him Every one that hath heard and learned of the Father cometh unto me saith Christ What can be more plain thaâ— this that it is by God's teaching opening mens Eyes and revealing Christ to them attracting and changing their wills that they are brought to close with him in a way of faith Obj. 1. Some will say If there be 〈◊〉 power in us this way how can any man believe Answ There is yet left potentia obedientialis I mean man is subjected to the power of God that he cannot resist his working Psal 110.3 Thy people shall be willing in the day of thy power Volunteers in the day of thy Armies as Mr. Ainsworth reads it Populus voluntatum so the Original And thus they are in this work of believing No violence is offered at all to the will but the averseness to this act taken away and though Christ's power is upon it yet it acts freely denying it self in any thing of its own so as not to trust in it or depend upon it It is willing to lay the stress of its salvation upon Christ alone though it hath but a bare word to rest upon and to take Christ upon his own terms in the execution of all his Offices though it be contrary to the constitution of a natural condition I will work saith God and who shall let it Isa 43.13 If in a way of Judgment it be thus that none can withstand God much more is it so in a way of grace Hence that Matth. 3.9 God is able of these stones to raise up Children unto Abraham This he doth in a spiritual sense when he takes away the heart of stone that principle of hardness and resistance and opposition that is in the will and makes it pliable and yielding to the impressions of his Grace and Spirit and so of a flinty makes a fleshy heart Obj. 2. If men have no power to believe why doth God command them to believe Answ God's command is founded upon his own right not upon our power Mans losing his ability to obey doth 〈◊〉 more deprive God of his right to command than a Debtors wilful disablinâ— himself to pay what he ows deprives hâ—â— Creditor of a right to demand his due Besides the thing commanded is not impossible in se in it self if we have maâ—â— it so by sin unto our selves shall God beâ— the blame How unworthy and vile aâ— such reflections upon his holy Majesty Add to all this That God hath provideâ— in the Covenant what he commands Doâ—â— he command us to make a new hearâ— and a clean heart he hath promised 〈◊〉 give it So here if he commands us tâ— believe when he sees we have no poweâ— to do it yet he is just yea and mercifuâ— too for he hath promised to write hiâ—â— Law upon the hearts of his people to takâ— away the rebellious opposite heart anâ— to give a tender flexible heart to thâ— writings of his Spirit to shew us our owâ— weakness and wants and his grace poweâ— and goodness to supply us if we come tâ— to him for it Obj. 3. How can men justly perish foâ— unbelief seeing faith is not of themselves anâ— they cannot believe Answ In some respects men cannoâ— believe but their cannot returns upon themselves There is indeed a Judicial cannot John 12 39 40. Therefore they could not believe because Esaias had said He hath blinded their Eyes c. This is a spiritual Judgment in punishment of their former sin Matth. 13.14 In them is fulfilled the Prophecy of Esaias which saith In hearing ye shall hear and not understand in seeing ye shall see and not perceive c. Men close their Eyes voluntarily and then God doth it judicially But then there is a cannot in sensu composito as I may say as thus it is impossible for a sitting man to walk that is while he sits he cannot walk John 5.44 Christ saith How can ye believe That is whilst ye do those things that keep you in unbelief But lay those aside and then there is a possibility yea a probability you may believe if not a certainty of your believing Further in some respects men cannot but it is not their cannot for which they perish a cannot of natural inability The Scriptures upbraid not men with disability but with disobedience To them that be disobedient saith the Apostle 1 Pet. 2.7 The stone which the builders rejected the same is become the head of the corner It is a positive act of the will rejecting Christ for which men perish and justly too Luke 19.14 We will not have tâ—â— man to raign over us say they Justly migâ—â— he say verse 27. Those mine Enemies thâ—â— would not I should reign over them bring â—â—â—ther and slay them before me The Uses 〈◊〉 this point follow Vse 1. Of Information This sheâ— men their
shall increase and grow from â—â—ith to faith from strength to strength â—â—om one degree to another Oh what â—â—use have Believers then to glorifie God â—â—r this unspeakable gift And shew your thankfulness in two things 1. In living 〈◊〉 and making use of faith in all times â—â—d conditions Look to God for skill â—â—use it to fetch power from Christ to â—â—due lusts and the world This is your Victory even your faith O make use 〈◊〉 it to fetch out of Christs fulness graâ—â—â— for grace This is that grace which 〈◊〉 go with us from place to place froâ— Countrey to Countrey from Earth 〈◊〉 Heaven Men may take away our Estaâ—â— our Relations but we may go up leanâ—â—â— on this Jacobs staff through all 〈◊〉 troubles of this Wilderness till we coâ—â— to the heavenly Canaan This will maâ—â— us take joyfully the spoiling of our gooâ—â— and make a Prison as good yea betâ—â—â— than a Pallace It makes that which 〈◊〉 terrible to others comfortable to you 〈◊〉 made some of the Primitive Christiâ—â— cry out to their Persecutors to deâ—â— some new afflictions and to increase thâ—â— torments By faith they gloried in triâ—â—lations and glorified God in the fires 〈◊〉 learn and labour to act faith in all conâ—â—tions In your losses act faith in Goâ—â— providence and promises that he will giâ—â— you more of himself and shed abrâ—â—â— more of his Love into your hearts 〈◊〉 manifest more of his image and grace 〈◊〉 your Souls If your Enemies come 〈◊〉 you act faith in God's presence and â—â—lieve that though Men and Devils 〈◊〉 against you yet God and his holy Aâ—â—â— are with you and for you and grâ—â—â— are these than those against you If you feel not the presence of God with you yet act faith in his presence and say For a moment he is gone but with everlasting kindness will he return That you believe your Husband loves you though he be absent from you and that he will see you again and your heart shall rejoyce and your Joy shall no man take away from you If you be brought low in the world act faith in God's bond and engagement for though a man hath no money by him yet if he hath good bonds he comforts himself So may you who have God's Covenant and Promises for your security So when death comes act faith then and remember you are members of Christ and shall not perish Believe God is with you in death as he was with Daniel the three Children and David who on that very account would not fear to pass through the valley of the shadow of death Psal 23.4 Act faith in the Kingdom of God and say to thy Soul as Christ did to the believing thief To day shalt thou be with Christ in Paradise Though we break our fast with Enemies said some Martyrs yet we shall sup with Abraham Isaac and Jacob in the Kingdom of God â—2 Press after the perfection of your faith as the inchoation so the confirmation of faith is the gift of God He 〈◊〉 the Author and the Finisher of yoâ—â— Faith Heb. 12.2 It is of God to cofirm faith Christ prays your faith â—ewordâ— not Luke 22.32 Pray as they 〈◊〉 Luke 17.5 Lord increase our faith 〈◊〉 will he fulfil the good pleasure of 〈◊〉 grace in you and the work of faith 〈◊〉 power 2 Thes 1.11 And in due tiâ—â— you shall receive the end of your faith 〈◊〉 salvation of your Souls There is mâ—â—â— lacking in your faith but it shall be â—â—â—fected and you shall walk by sight 〈◊〉 not by faith SERMON III. Deteronomy 8.16 Who fed thee in the Wilderness with Manna SOme of the Heathens even by the Light of Nature were carried to begin all things with God A Jove pricnipium was a Maxim among them How much more commendable is it amongst them to whom are committed the Oracles of God that they should remember God and acknowledge him upon all occasions because it is his assistance that is the principle of all performances and his presence that is the safety of all conditions This is that therefore which Moses in this chapter does put Israel upon that in the midst of all their sufficiency they remember God and thankfully acknowledge his bounty and goodness towards them This â—e inculcates and urgeth upon them once and again from the 10th verse of this chapter unto the 15th When thou hast eaten and art full then thou shalt bless the Lorâ— thy God c. Beware that thou forget noâ— the Lord thy God c. v. 10 11. So againâ—â— v. 13 14. Lest when thou hast eaten and aâ—â—â— full then thy heart be lifted up and thou forget the Lord thy God c. Then Moses proceeds to mention some particular favour God had bestowed on them in the Wilderness he enumerates his leading theâ— verse 15. who led thee in the Wilderness even till they were gotten through it Anâ— here in the Text he speaks of his feedinâ— them there Where we may observe 1. The Agent implied in the woâ—â— who which hath reference to the 14tâ— verse where God is mentioned he it waâ— that had the chief hand in this glorioâ—â— work 'T is said indeed he led them 〈◊〉 the hand of Moses and Aaron but theâ—â— were only his Instruments he was the principal Agent So Moses struck the Roâ—â— but God caused water to flow out thenâ—â—â— 2. The Act Fed that is provided fooâ— 3. The Persons that were fed by him Thee not a particular person only but thâ— people of Israel 4. The Place wheâ—â— was it he thus provided for them In tâ—â— Wilderness 5. The food it self wherâ— with he fed them there with Manna 〈◊〉 which we read Exod. 16.14 15. Whâ—â—â— the dew was gone up behold upon the face of the Wilderness there lay a small round thing as small as the hoar frost on the ground And when the Children of Isreal saw it they said one to another It is Manna for they wist not what it was And Moses said unto them This is the bread the Lord hath given you to eat It was not like the Manna we use which is Physical but it was for food being prepared by the great God for that use There are two Propositions in the Text. 1. That God orders a Wilderness-condition to be the lot of his Church and People in this world 2. That he will provide for them in this Wilderness-state Doct. 1. That God sometimes orders a Wilderness-condition to be the lot of his Church and People in this world Thus we see it was his dispensation to Israel to bring them into such a state as well as into such a place Here it is stiled Asts 7.38 the Church in the Wilderness There were many Wildernesses betwixt Egypt and Canaan Sometimes they were in one sometimes in another We read they were in the Wilderness of Shur Exod. 15.22 in the Wilderness of Sin Exod. 16.1 in the Wilderness of Sinai Exod. 19.1 So for particular persons We read
Believers are redeemed but by the precious blood of Christ. This was also laid down for Heaven and Salvation and in the name of Believers and to their use they have a present right and title to it upon that account Salvation is not a reversion men come to after so many years there are no Leases nor Reversions there but though Christ holds possession for them yet they have a right and title to it and he is entred there a forerunner for them 2. In promisso in the promise of it This is the promise that he hath promised us eternal life 1 John 2.25 Great is the difference between Divine and Humane promises Men are either unable and cannot or else unfaithful and will not perform their promises but with God tâ— promise and to perform is all one Wâ— have God's promise for it the great Chaâ—ter of Heaven and so have the thing â—â—self are as sure of it as if we were in fuâ—â— possession To him that orders his conversâ—tion aright will I shew the Salvation of Goâ— Psal 50.23 He that believeth shall be sâ—â—ved saith Christ Mark 16.16 Henâ—â— have they a firm and sure foundation 〈◊〉 hope for the actual possession Titus 1.2 In hope of eternal life which God that cannoâ— lie hath promised And his promise is onâ— of those two immutable things in whicâ— it is impossible for him to lie Heb. 6.18 Hence the Apostle tells the Romans Thâ—â— we are saved by hope Rom. 8.24 whicâ— is by virtue of the promise the grounâ— of hope 3. In primitiis in the prelibations foretasts or first-fruits of it They have 〈◊〉 pawn or pledge or rather an earnest oâ— Salvation The Love of God Peace anâ— Joy in the Holy Ghost yea the Holy Ghost himself is an earnest to them of the full possession of glory So he is stiled 2 Cor. 1.22 And he is called the earnest of that Inheritance Eph. 1.14 They are here saved from the condemnation and dominion of sin from the power of Satan from the curse of the Law from the sting and bitterness of death as the Scripture plainly shews Yea they are infallibly preserved in a condition of safety in grace in righteousness once justified and ever so for Christs righteousness is everlasting And unto perfect glory They are kept by the power of God through Faith unto Salvation 1 Pet. 1.5 What are these but the bunches of Figs and clusters of Grapes given the Saints from the heavenly Canaan Is not this a good Country Would you not be glad to be there You have these first-fruits of the Spirit to make you groan for the full Vintage and compleat Harvest Those first-fruits under the Law assured them of the whole crop So Believers have received these beginnings of Salvation and on that account may be said to be saved already If a man walks out early and see the morning Star he will say the day is coming the Sun will by and by appear So if we have these Stars of grace seen in our hearts we may know the day of eternal glory is not far off Qu. 3. You will say What are the reasons of this and what the grounds of it Ans 1. The first is drawn from the â—â—der and predisposition of God The eteâ—nal love and good will of God is the firâ—â— the highest link and cause of Salvation The Scripture resembles mans Salvation to a Chain on which are several Linkâ— as we may say these Links are so faâ—â—ned together that if you draw one all thâ— rest will follow such a concatenatioâ— and folding up of things together theâ— is in the matters of Salvation that graâ— one and you grant all If there be a câ—â—tain number whom God hath out of 〈◊〉 eternal Love predestinated unto Salvation it may as truly be said in the senâ—â— above mentioned that this number is aâ—ready saved because nothing on Earth 〈◊〉 in Hell can hinder it But the first is truâ—â— as is evident from what is said Rom. â—â— 29 30. Whom he foreknew he did pedesâ—â—nate to be conformed to the Image of his Sonâ— Moreover whom he did predestinate them 〈◊〉 also called whom he called them he also jâ—stified whom he justified them he also gâ—â—rified Here the Apostle useth words 〈◊〉 the preterperfect tense for things yet 〈◊〉 come Thus hath God in his purposâ—â— disposed things to shew that Predestination and Salvation are so linked together in regard of their eternal coexistenâ—â— before him in his counsels and purposes as this order of his can never be dissolved Therefore as they are said to be already foreknown already predestinated already called and already justified so they may as truly be said in the senses before expressed to be already glorified I confess if it were true some teach that the purpose of God to save men were founded upon faith and good works foreseen to be in them and done by them and that he saves them for these and their continuance in them I could not tell how this should be true that a man truly called can be said to be truly saved But it is nothing so but all is of grace as the next Doctrine will evidence and the Text fully expresseth And if their wicked works could not hinder God from calling and justifying them though he foresaw them how shall he suffer their after-sins to null and make void these blessed acts and so cut them short of Salvation Vocation Justification and Glorification are here made inseparable by the Apostle break one and you break all the Links of this golden Chain of Salvation Let none go about to pervert this blessed order of God for they shall not be able to destroy it it is established by his eternal immutable counsel and 〈◊〉 will not suffer it to fall or fail 2. The second Reason is drawn froâ— the power of the promises and from thâ— nature and effect of Faith 1. From thâ— power of the promises they are nâ—â— weak things but full of virtue and efâ—â—cacy to help us to cleanse our selves 〈◊〉 2 Cor. 7.1 Having these promises let 〈◊〉 cleanse our selves from all filthiness of the flâ—â—â— and spirit They do not only work for 〈◊〉 but they work in us also not only as motives and incentives to holiness but a operative and influential upon us Sucâ— power do they bring with them that it is not in our power whether they shall be fulfilled or not But though they offeâ— no violence to infringe the liberty of our wills yet do they enable and sweethlâ— draw us by faith believing and hope waiting upon God to perform those conditions which bring on the execution of them We are kept by the power of God through faith unto salvation 1 Pet. 1.5 There is a power of God and a power of Faith laying hold on the promises of God which have a power to enable us to lay hold of Salvation 2. From the nature and effect of Faith which is to make things future and absent to be present to
will name but one because that is hinted at here namely to exclude boasting that no flesh may glory in God's presence Not of works lest any man should boast saith the Apostle that all men may walk humbly with God and glory in him alone and hence he saith Rom. 3.27 Boasting is excluded By what Law by the Law of works Nay but by the Law of faith The Use follows Vse 1. Is Salvation of grace and only of grace Then here we see how eviâ— and dangerous it is to seek to be saved by or for our good works No man can be saved who neglects them yet no man is saved for them they are not the cause of salvation but grace alone The Moralist will plead he hath been no drunkard no unclean person no unjust dealer the Hypocrite will attempt every good work in shew and appearance at least and the profane person purposeth to be better and to do better thus meâ— think to be saved by their works Those also that are troubled they can do nâ— more good works and not troubled for want of the knowledge of the grace of God and for want of his Spirit assisting to every good work Are you not those that may say some of you that you have found sweetness from your good works and deeds when you have been inlarged in them rather than from the sense of the rich and free grace of God When you have done them well then you are comforted but if dead and distracted in them then discouraged and cast down what do these things shew but that we seek salvation by works Some cannot endure to hear of the sinfulness of their good works of the raggedness of their own best Righteousness Thus did the Pharisees they could not endure Christ should pull up the Bridge upon which they hoped to go to Heaven these think to be saved by their good works whereas we should say We serve God because his free and rich grace invites and though imperfections cleave to our works yet we expect not salvation by them but we appeal to the rich and free love and grace of God to save us To go about to claim salvation by works is to take away the heart and life of the Gospel A man may as soon think to get over a deep River upon the shadow of a Tree that grows by it as get to Heaven by his good works This very thought mars and poisons all if thou thinkest to be saved by them it is very doubtful whether thou dost not run the very hazard of thy salvation be thy doings never so good The Gospel is a Doctrine of the utmost self-denial it draws men to good works in respect of performance and then draws them off from good works in regard of dependance O thâ—â— we could learn this great Mystery Vse 2. Suffer the word of Exhortation in a few brief particulars 1. Leâ— us learn to study the rich and free gracâ— of God more and to grow in the knowledge of it for it is by grace we are saved The right knowledge of it strike down all presumption and engageth to duty and service Men dare not sin thaâ— grace may abound or turn this grace into wantonness but will abhor it it is the presumptuous man that abuseth and despiseth grace and makes use of it to neglect a holy life and walking in good works 2. Let all be encouraged to seek salvation by grace Thou mayeâ—â— not say or think thou canst not be saved because thy sins are many and great for we read of the manifold grace of God to take away thy manifold past and present sins 1 Pet. 4.10 And where sin abounded grace did much more abound Rom. 5.20 Look for salvation in this way and here is hope for thee It is a speech unbecoming any to say The God of grace never intended any thing of grace for me Seek it humbly as Beggars that cannot compel an Alms Seek it with hope waiting patiently on the Lord and by no means say and think there is no hope for thee Grace can save whom it will it justifies the ungodly not in but from their ungodliness and what ground hast thou to conclude against thy self For a Soul to say If I were so holy I could then cast my self upon grace it destroys the nature of grace Remember that sweet promise Job 22.29 He will save the humble person Put thy self into the arms of grace and thou wilt find the sweetness of it There is no Soul here this day but for ought I know may come to be saved by this grace if the fault be not his own thinking he may live in his sin and walk after his ungodly lusts and yet rest on grace to save him Shall we continue in sin that grace may abound God forbid Rom. 6.1 Better it were salvation had never been offered to us than that either we be found refusers or abusers of it and so meet with the sorest destruction 3. Let all God's People know and do their duty in answer to this grace Mourn for your sins against the Lord because grace shall reign notwithstanding all your sins as the Apostle shews Rom. 5. ult Strongly desire the perfection of salvation attribute all to grace as Paul did he pressed forward towards the mark Phil. 3.14 And though he laboured more than others yeâ— he saith it was not he but the grace oâ— God which was with him 1 Cor. 15.10 Set the Crown upon the head of grace aâ— they Zech. 4.7 cried Grace grace Reâ—â— upon grace for the consummating salvation and act in some resemblance to thiâ— way of God He saves you freely do you serve him freely and do you continue to own profess and believe in this grace persevering in all those things that accompany salvation till you be fully possessed of it Doct. 3. That the Faith through which we are saved is not of our selves but is thâ— gift of God Or thus The work of Faith to Salvation is not of humane operation but oâ— divine donation Here are three things to be cleared 1. That those that are saved by grace are yet saved through faith 2. That this work of faith to salvation is not of themselves 3. That it is thâ— gift of God Of these in order Branch 1. Those that are saved bâ— grace are yet saved through faith or iâ— the way of believing The Text is express for it So the Commission runs that Christ gave his Apostles Mar. 16.15 16 He saith to them Go ye into all the world preach the Gospel to every creature He that believeth shall be saved he that believeth not shall be damned As many as were ordained to eternal life believed Whom God hath appointed to salvation as the end he hath ordained to faith as the means We are of them that believe to the saving of the Soul saith the Apostle Heb. 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of faith The adversative conjunction shews that Apostacy and Faith cannot stand together
ungodliness we lie and the truth is not in us 1 Joh. 1.6 And we are exhorted to put off the deeds of darkness Rom. 13.12 And to have no fellowship with the unfruitful works of darkness Eph. 5.11 Which works are set down in the third and fourth verses of the Chapter But fornication and uncleaness and covetousness let it not be once named among you as becometh Saints In opposition to this is the light of holiness and true conversion Hence when men are said to be turned from Satan to God it is set out by their being turned from darkness to light Acts 16.18 And by their being translated from the power of darkness Col. 1.13 14. And the Church is said to be clothed with the Sun Rev. 12.1 Thus is Christ the light 1. For his whiteness and this relates to the Righteousness of Justification Light is white Mat. 17.2 When Christ was transfigured his raiment was white as the light Christ is light he is clothed and clothes his Saints with white Garments Rev. 3. v. 4. They are said to walk with Christ in White and to have washed their Robs and made them white in the blood of the Lamb Rev. 7.14 In this sense are believers all fair and no spot in them Cant. 4.7 Light is of so undefileable a nature that nothing can pollute it It shines into the most nasty and filthy places and contracts no defilement And such are these garments of Justifying righteousness with which he investeth his Church and people 2. For direction Light directs us how to walk and keep our way and keeps from stumbling and falling into danger If any man walk in the day he stumbleth not because he seeth the light of this World John 11.9 But if a man walk in the night he stumbleth because there is no light in him This relates to the righteousness of sanctification Psal 43. v. 3. O send out thy light and thy truth let them lead me Light guides the traveller in his way Men in the dark lose their way and go they know not whither as the Text we are upon speaks Think they are going to heaven when indeed it is to Hell that they are going The way of the wicked is as darkness saith Solomon Prov. 4.19 They know not at what they stumble Those men stricken with blindness 2 Kings 6. thought they had been going to Dotham but when their eyes were opened behold they were in the midst of Samaria their enemies Country Thus men think of going to paradise because they are in the dark and if the Lord be not gracious to open their eyes in time they go into outer darkness Now Christ is the light to lead the blind in the way they know not and hath promised to do it Isa 42.16 I will bring the blind by away they know not and lead them in paths that they have not known I will make darkness light before them c. This is he that leads Souls in the way of righteousness in the midst of the paths of Judgment Prov. 8.20 And the Psalmist speaks the same Psal 23.3 He leadeth in the paths of Righteousness for his names sake When Israel followed the Pillar in the Wilderness they took no harm When Peter kept neer the light followed Christ close he stumbled not but leaving Christ he dashed himself against a stone and sadly bruised himself Good Josiah walked in the night in that rash expedition against Pharaoh-Necho He went up to the Battel not so much as asking counsel of God and lost his life Christ is the only light to guide our feet into the way of peace as he leads in the way of holiness in which way-faring men though fools err not 3. There is the darkness of Ignorance The light shineth in darkness and the darkness comprehendeth it not John 1.5 It is spoken of man in the State of nature Aâ— first man was made full of light and knowledge but by the fall is full of darkness aâ—â— ignorance Eph. 4.18 Alienated frâ—â— the life of God through their understanding being darkned and the ignorance that is in them Natural men may have a deep reach into the matters of this world but there is dreadful darkness upon the face of their Souls in the things of God and of his Spirit Though the light of the works and word of God shines upon them yet the darkness comprehendeth it not The natural man perceiveth not the things of God they are foolishness unto him neither can be know them because they are spiritually discerned 1 Cor. 2.14 The natural light scattereth the darkness where it comes if the light comes darkness gives place to it and flees away but this spiritual darkness will resist and rebel against the light as some are charged Job 24.13 And men are said to love darkness more thaâ— light Joh. 3.19 And that Apostle saith 1 Joh. 2.8 11. The darkness is past and the true light now shineth but he that hateth his Brother is in darkness and walks in darkness and knoweth not whither he goeth because darkness hath blinded his eyes What profession of light so eveâ— such a one may make and whatever shines upon him outwardly yet he is in darkness and knoweth not his estate God-ward be knoweth not whither he goeth to heaven or to Hell nor what his end will be whither Joy or misery This was the vail drawn over the face of the Gentiles before the coming of Christ Hence the Prophet Isa 60.1 Upon a Prospect of Christs appearance cries out Arise â—â—ine for thy light is come the glory of the Lord is risen upon thee Christ the true light the glory of the Father will ere long come and shew himself glorious in his Doctrine miracles and the work of Redemption for the salvation of his Church and people Hence when he comes he is said to give the knowledge of salvation unto his people by the remission of their sins Luke 1.77 And the light of the knowledge of the glory of God is seen only in the face of Christ 2 Cor. 4.6 More particularly He sheweth two properties of light 1. As he makes things manifest The Apostle saith Eph. 5.13 All things that are reproved are made manifest by the light for whatsoever doth make manifest is light Thus doth Christ discover the glorious things of God His blessed attributes the freeness of his grace the riches of his mercy his infinite truth power wisdom Justice and goodness He discovers the depth of Satan the mysteries of iniquity by which he works the windings and turnings of this old crooked Serpent the wiles devices and methods of this subtil deceitful adversary We are not ignorant of his devices saith Paul 2 Cor. 2. v. 11. Thanks be to Christ the true light for the knowledge of them He also makes manifest the hidden Counsels of mens hearts He shews what our natures are and what our conditions are whether good or bad pleasing to God or no. 2. He enlightens the Soul to apprehend