SUMMARY OF DISCOURSE XVII.

EPHESIANS, CHAP. II.-VERSE. 8.

INTRODUCTION: showing what is taught in the compass of the text in discoursing on the proposition, that faith is the gift of God, it is shown, first, what the Scripture doctrine on this head is; secondly, some considerations proper to the subject are suggested.-I. The faith spoken of in the text is such a faith as is necessary to salvation: various significations of the word faith in Scripture laid down; shown not to be that faith of which the Apostle speaks: how far the natural gifts of sense and reason can carry us, explained: the result is barely the assent or dissent of the mind to the things under inquiry. With regard even to these first rudiments of faith, our will and inclination are necessary for the exercise of that reason and knowlege which may lead us to them: our will and inclination shown to be generally averse to this inquiry: example drawn from men's conduct at the first preaching of the gospel: to enable us fairly to examine the truth of a divine revelation, a right disposition of mind is required, according to our Saviour's own words John vii., 17.: this disposition is not natural to man to prepare his mind therefore for the reception of gospel truth, is the work of the Spirit; this shown by many examples to be the language of Scripture. Faith also shown to signify trust and reliance on God, and on his promises made by his Son saving faith described as an active principle, influencing the mind to obedience to the law of God: this the faith to which we owe our growth in Christian graces and virtues: this the faith spoken of by St. Paul. Faith shown to be made of the concurrence of the will and understanding; the latter

up

of which is the rule to judge truth by; but the former not the right rule of action without the aid of the Holy Spirit: this shown from Scripture.-II. Considerations on the subject suggested. It is shown that our ascribing faith to the operation of the Spirit, does not make it cease to be a reasonable act of the mind; and that the gift of the Spirit leaves a man free to examine the proofs of religion, influencing his mind neither one way nor the other in judging of the truth. Faith is not perfected but through obedience: it is one thing to judge with reason, and another to act with reason: the spirit is given to us that we may not only think, but act, like reasonable creatures. If God had ever promised to force and subdue our reason to a belief of the gospel, he might have spared the signs, and wonders, and miracles which accompanied it. The method by which we arrive at the knowlege of spiritual truths shown from the second chapter of St. Paul's Epistle to the Corinthians. Second consideration: the Scripture is not express regarding the measure in which the Spirit is given: yet all to whom it is given do not obey it; whence it is evident that all who are lost are not lost for want of God's aid. He has engaged to give us all things necessary to salvation: as far therefore as the Spirit is necessary, we are sure of it as men improve in holiness, they contract a greater familiarity with the Spirit: the inference from this is, that we should endeavor to work out our salvation with fear and trembling, for God worketh in us, &c.; and if we cease, he will withdraw his grace, Conclusion: signs and marks of divine grace in the regenerate are obedience to the will of God and good works.

:

DISCOURSE XVII.

EPHESIANS, CHAP. II.-VERSE 8.

For by grace are ye saved through faith; and that not of yourselves; it is the gift of God.

WE have here in few words the argument which St. Paul always insists on, when he has occasion to set forth the kindness of God towards mankind. Life and immortality are the greatest blessings that we have any notion of; and these were brought to light by the gospel of Christ: him God gave for a Redeemer to the world, that whosoever believeth on him should not die, but have eternal life.' And even that through faith in him we are saved, is the gift of God; for of ourselves we are able to do nothing. These things are taught us in the compass of the text, ‘We are saved by grace:' we had no title or claim to salvation, but God of his own good will hath sent among us plenteous redemption; and according to the richness of his mercy, and the great love wherewith he loved us, hath together with Christ quickened us who were dead in sins. The condition of this salvation on our part is faith; for we are saved by grace through faith.' We must believe our Redeemer, that he cometh from God, and hath the words of life; and must rely on him to perform the word of salvation which is gone out of his mouth. But neither on the performance of this condition can we say that our own arm hath saved us, or that we have done any thing towards perfecting our redemption: for this salvation through faith, and this faith, is not of ourselves, it is the gift of God.'

6

I shall discourse on this proposition, that faith is the gift of God: First, I shall endeavour to show what the Scripture

doctrine on this head is; and, secondly, shall suggest to you some considerations proper to this subject.

6

First then, let us consider what the Scripture doctrine on this head is. The faith which St. Paul speaks of in the text is such a faith as is effectual to salvation; for it is the faith through which, by grace, we are saved: this faith he asserts to be the gift of God. There are different significations of the word faith' in Scripture: sometimes it signifies barely an assent of the mind to the revelations and doctrines of the gospel, grounded on such evidence as the things were capable of. This faith sometimes is merely the effect of common sense; for men cannot help believing the things they see. Sometimes this faith is grounded on the necessary deductions of reason from common principles; by this means we arrive at the knowlege of God: a man of reason can no more avoid believing the existence of a first cause, than a man with eyes can avoid thinking that there is a material world in which he lives. But neither has this assent of the mind the true nature of faith in it : 'Thou believest,' saith St. James, that there is one God; thou doest well; the devils also believe, and tremble.' But neither of these kinds of faith being the faith through which we are saved, you cannot say that St. Paul asserts of these that they are the gift of God; any farther than as sense and reason are his gifts, by which we know these and all other things. Nor do we teach that nature and reason cannot lead to the speculative knowlege of divine truths; for the evidence of all divine truth resolves itself ultimately into either sense or reason; which are the common gifts of God to mankind, by the principles of which the truth of all things, depending on the deductions of sense and reason, may be proved and examined. From the exercise of reason we come to know God, and the essential difference between good and evil; and by these principles are enabled to judge of any doctrine, whether it be agreeable to the pure and holy nature of God; which is the first presumptive argument for the truth of any divine revelation; that it is holy and pure, and such a one as, were God to have given a law to the world, he would have given: from reason we learn the unlimited power of God; and from sense and reason we know the limited power of man, and are enabled to distinguish

between the works which the power or policy of man can perform, and the works which can flow only from the unbounded power of God: from hence we can judge of the positive arguments of a divine revelation, the works and miracles which are offered to the world in confirmation of its truth. Thus far the natural gifts of sense and reason can carry us; but the result is barely the assent or dissent of the mind to the things under inquiry which assent alone is not the faith through which we are saved.

:

But let it be observed, as to these first rudiments of faith, that though reason and knowlege may attain to them, yet the exercise of reason and knowlege depends on the will and inclination; which are not naturally much given to dwell on the subject of religion, but are engaged in the affairs and concerns of the world, and taken up in the pursuit of present pleasures and enjoyments: that, were men left to themselves, but few would arrive even to this degree of faith; not for want of understanding to discern, but for want of will to inquire after the things which make for their salvation. Thus, at the first preaching of the gospel, all the worldly-minded men, and generally all the great men, were professed enemies to our Saviour. No sooner did he appear to preach a new doctrine, but they opposed him not that they had time or opportunity to examine his pretensions; but this presumption, that his doctrine would thwart their interest, and lesson their power and authority among the people, prevailed with them to endeavor to stifle and suppress this new doctrine before it spread to their prejudice in which they were evidently guided, not by sense or reason, but by a perverse will and evil disposition. And since men cannot but know, from their natural notions of good and evil, that any revelation coming from a pure and holy God must cross their evil designs and affections, they cannot but lie under a great indisposition to inquire after divine truths, in which, as long as lust and passion have the dominion over them, they can promise themselves but little comfort or satisfaction : so that, to enable men fairly to examine the truth of a divine revelation, and to acknowlege it on full and sufficient evidence, there must be such a disposition of mind to receive whatever may appear to be the will of God, as may enable you to be