losse of their lives Ye have not yet resisted unto blood saith the Apostle but how soon it may come to that ye know not Heb. 12.4 It 's your duty and will be your wisdome to prepare for such a black bloody day as that there are two things in the death of Christ that may animate and embolden us into a willingnesse to dye for him 1. A motive one good turne requires another 2. A pattern Christ suffered for us leaving us an example that ye should follow his steps 1 Pet. 2.21 Verbi verba sunt nobis Documenta verbi facta sunt nobis exempla August A place very much abused by the Socinians as though there were no more in the death of Christ then an example but one end of Christs death must not exclude another in the blood of Christ there 's both a price and a pattern he hath set us a Copy and upon his call we should be ready to write after him with our blood 6. By Faith and an hearty acceptance of Christ let us put in for a share and get an interest in the blood of Christ He hath it 's true dyed for sinners but without faith what is all this to you though ye be sinners Without blood Christ could not save you and without faith the blood of Christ cannot save you Rom. 3.25 Heb. 9.14 Acts 15.9 God hath set forth Christ to be a propitiation through faith in his blood the conscience is purged by his blood and the heart purâ—fied by faith This precious blood of Christ doth no other way purifie than as applyed and sprinkled by faith Every man was under the Law to lay his hand on his burnt-offering of atonement Lev. 1.4 he must own it for his Sacrifice thou must stretch out an hand of faith and put it on the head of thy sin-offering owning Christ as thy Lord and Saviour for it is not Christs blood as barely shed upon the Crosse but as received into the heart that justifies and saves The Son of man is lifted up John 3.15 that whosoever believes on him should not perish Universal causes act not but by a particular application as Adams sin pollutes no child till applyed by the generation of the Parent The Sun though it enlightens the whole world helps no man to see till its light be received into the eye Suppose the blood of Christ were as extensive and universal a cause of salvation as any men pretend to and contend for it could produce no such effect till faith hath wrought a particular application a great gift enriches not the beggar in the rich mans hand but in his own having received it Use 3. Here 's abundant comfort to all them that have by faith applyed and interested themselves in Christ crucified here 's blood that will interpose between you and harmes Christs treading the Wine presse leads you into the Wine Celler though to him it was very painful to you it is very comfortable that which he felt as blood believers may taste as wine Never was there such a Cordial for drooping and disconsolate soules as that which came from Christs heart when his side was broacht and set running upon the Crosse Comfort in five particulars 1. Your enemies are foyled A Believer hath many enemies this blood of Christ hath either reconciled or disarmed them either made them friends or left them impotent enemies To give a short list of a few of them 1. The justice of God that 's satisfied out of Christ it hath a dreadful quarrel and implacable controversie and poor believers are many times afraid under their misapprehensions that exact and inexorable justice will either non-suit or give a verdict against them but they are more afraid than hurt this blood hath made justice their friend Being justified by faith Rom. 5.1 Rev. 4.3 we have peace with God and in Christ he now sits with a rain-bow about his Throne God once drowned the world in wrath but smelling a sweet savour of rest from Noahs sacrifice he purposed and promised never to do so any more and as a badge and token of his favour and the firmnesse of that Covenant of Peace he put his Rain-bow in the clouds If you can upon good grounds say that Christ is yours there 's a Rain-bow about Gods Throne his Bench of Judicature and condemnation is turned into a mercy-seat justice will set hand and Seale to your acquittance and be so farre from pleading against you that it turnes your Advocate Rom. 3.25 26. and Christ having shed his blood because God is just the believer must be justified 2. The Law is fulfilled To be under the Law is a state full of danger and terrour and Saints are many times afraid that it will be put in as a black bill of inditement against them but the blood of Christ hath scracht the curses out of the Rolle He hath Redeemed them from the Curse of the Law Gal. 3.13 Rom. 6.14 being made a Cursâ— for them they are not under the Law but under grace Not undeâ— the Law as to its invenomed curses inexorable severity and intolerable penalties The Law it self to every believer 1 Tim. 1.9 is as it were non-suited by the death of the Law-maker It is not made for a righteous man it was given to Adam when he was righteous and yet strongly obliges such as are righteous but it lies not against a righteous man so the word signifies as to his condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not laid as an Axe to the root of the tree Col. 2.15 3. Satan is subdued Christs bruised heele hath broken his head He spoyled principalities and powers and made a shew of them openly triumphing over them in his Crosse The whole Host of Hell with all their traine of Artillery was led Captive by him on the Crosse and tyed to the Chariot-wheels of this triumphant Conquerour When the door-post was sprinkled with blood the destroying Angel passed away the blood of Christ sprinkled on the conscience is a choice Antidote and preservative against this devouring Abaddon not but that he still may be a Tempter and a troubler but he shall never be a conquerour never a tormentor Christopher Haasse a Swedish Senator being at the point of death the Devil appeared by his bed side with pen ink and paper Come quoth he reckon up thy sins in order as thou hast committed them that I may carry them in a Catalogue to Gods Tribunal whether thou art going Well Satan saith he if it must be so let the Catalogue be under this head and Title The seed of the woman shall break the Serpents head and away flew the Devil in a great rage ah sirs had we but the right art of pleading the blood of Christ it would make this roaring Lion more to tremble than the Lion doth at the cock-crowing 4. Sin is abolished and that is a far worse enemy than the Devil Many a
Gods part upon supposition of his institution 1. His Justice having received a valuable price for Salvation and this price being made the sinners own in the way of Gods own appointment so that believing sinners may humbly plead with God as a righteous Judge for their Crown 2 Tim. 4.8 Rom. 3.26 Gods justice being not only secured but obliged in a sense by Faith 2. His faithfulness having in his Word promised Salvation to Faith as hath been shown Secondly On Faiths part the reason why God hath conjoyned certain Salvation with it is because it giveth most glory to God of any thing Rom. 4.20 1 Sam. 2.30 therefore God entailes glory on it peculiarly it honoureth God and God will honour them that have it He that believeth sets to his seal that God is true John 3.33 and every way justifieth and advanceth him Properties and notes of Trial convertible with true Faith 5. Properties and reciprocal where Faith is there is this and that where this and that are there is Faith where Faith is not there these are not c. and farther differencing it from other Faith 2 Cor. 13.5 which is a needful work for there is true and false feigned and unfeigned alive and dead Of these some indeed belong to the former Head of Effects and some of them seem not altogether unsuitable to be referred to this Head The First shall be a more general Note True and saving faith receiveth a whole Christ upon judgement and choice on Gods termâ—s Lord to rule as well as Jesus to save the object of Faith in the Text no separating what God hath joyned and to have a divided Christ not a whole Christ salvation but not self-denial c. True Faith is a considerate thing that which hath least depth Mat. 13 5. springs up most suddenly the soul sits down and weigheth and casteth up all accompts and compareth all things together misery by sin undonnesse in self termes of salvation self-denial a fundamental one taking up the Crosse following Christ universally sincere obedience and what the world lust or Satan can say to the contrary and saith CONTENT to Gods terms and here the bargain is made the soul trusts God contentedly for his part even priviledge and resolvedly sets about its own part even duty Hence true faith proceeding deliberately upon Gods termes is willing to be tryed by the Word declaring those terms which farther tryal according to the Word follows Secondly True and saving Faith is ushâ—r'd in by godly sorrow and humility in a good degree though they are farther compleated afterward upon the sense of Gods pardoning and accepting love Ezek. 16.63 Mark 1.15 Acts 20.21 Then shalt thou be ashamed c. Repent and believe Repentance towards God and Faith in our Lord Jesus Christ this is Gospel order The inconsistency between Faith and Pride Hab. 2.4 is evident in that opposition of the souls lifting up and living by Faith and the hinderance of the Jews believing John 5.44 The Centurions and womans Faith were attended with eminent humility Did not humility and godly sorrow accompany and bring in faith the Law could not be our School-master to bring us to Christ This shutteth out that easie merry proud faith that springs up without the dunging of humility or watering of sorrow according to God Thirdly True and saving Faith is abiding and perseverant and this upon supposition of temptations and assaults for otherwise a mock-faith may have a continuance and men dye in a pleasing dream of ungrounded presumptuous confidence Now it must be such or cannot be saving for as it is said He that believeth shall be saved Mark 16.16 Mat. 24.13 so he that endureth to the end shall be saved They that have true Faith have the seed of God abiding in them the prayer of Christ for them are kept by the power of God for he that hath begun a good work will finish it his gifts being without repentance Believing and sealing for security are conjoyned Eph. 1.13 The true believer is the wise man that built on the Rock Mat. 7.24 25. his house therefore stood the good ground that hath deâ—th of earth Mat. 13. Heb. 10.38 39. that what springs may not wither The just shall live by his faith continue therein and so believe to the saving his soul being rooted and established therein through Christ Col. 2.7 See more of this before under the efficient cause principal and instrumental Fourthly True and saving Faith is growing though this growth be not alway discernable or alike That prayer for encrease of Faith flowed from the very nature of Faith Luk. 17.5 it is the good fight which must be carryed on to a compleat conquest running a race 1 Tim. 6.12 2 Tim. 4.7 Prov. 4.18 speaking progresse to the finishing our course for the way of the just is as light that shineth more and more to a perfect day Whatever hath life hath growth till it reach a state of consistency 1 John 5.13 Saint John wrote to those that did believe that they might believe Vt credatis credere pergatis which belongs to the last Head fide crescatis Beza in loc i. e. grow in faith according to the general Apostolical precept of growing in all grace The same Author accounts this the most plain and natural interpretation of that of Paul from Faith to Faith Fide Rom. 1.17 quae quotidiè incrementum accipiat confirming it by that of Clement of Alexandria The Apostle speaks not of a double Faith but of one and that receiving growth and perfecting The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furtherance of faith Col. 2.7 Phil. 1.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 establishing and abounding in the Faith speak encrease and growth in root and branches more fixed habit more frequent acts They therefore that have believed ever since they were born and alway alike never believed at all truly Fifthly True and saving Faith is Purging Act 1 Rom 8.1 4 purifying their hearts by Faith Believing and walking not after the flesh are joyned where there is Faith and much more assurance of Faith there will be heart and body cleansed and washed Heb. 10.22 23 2 Cor. 7.1 1 Pet. 1.4 1 John 3.3 pollutions of flesh and spirit taken away by faith receiving the promise of the undefiled inheritance the believer will purifie himself as he is pure in whom he trusteth and hopeth Living flesh will purge out the Sanies and corruption in it a living Fountain the mud that 's stirred up so living faith And indeeed hereby it is permanent for purity preserveth pure Faith cannot be kept but in a good even a cleane conscience 1 Tim. 1.19 Sixthly True and saving faith hath other graces accompanying it in a good measure with a proportionable encrease strength and activity I know some are more eminent for this others for that grace as Moses for meekness Job patience Abraham
only argument urged by John the Baptist and our Saviour Mat. 3.2 4 17. to enforce Repentance mercy apprehended animateth the miserable sinner to returne to God Israel mourned but made no returne untill Shecaniah cryed There is yet hope in Israel concerning this thing Ezra 10.2 The Assyrians put halters on their necks knowing that the Kings of Israel are merciful The Law shutting the door of hope may stir up grief and horrour but it staveth off Repentance sin seeming unpardonable sets the soule at a distance from God and sinks it in despaire whil'st the pardon proclaimed provoketh Rebells submission Nemo possit poenitentiam agere nisi qui speraverit indulgen iam no hope no help to repentance saith Saint Ambrose Repentance is argued from Gerhard meditat secund Exercitium poenitentiae ex dominica passione and effected by the death of Christ Mount Calvary is the proper Bochim the sufferings of a Saviour the sad comments upon sin the sighs and groanes of a Redeemer most rending to râ—gardlesse hearts and the sweat and blood of the Lord most soaking and suppling to an Adamantine soul but faith only apprehendeth and applyeth a crucified Christ Repentance the souls Pump is drie and distills no water untill faith poure in the blood of Christ and water of Gospel-promises so that Faith must precede Repentance as the cause to the effect the mother before the daughter for it must qualifie the true Penitent It is a mystery beyond the reach of nature that a Son should coexist in time with the Father but neither reason nor faith can allow a priority of the daughter before the mother I well know many Divines assert the precedency of Repentance unto faith but to my judgment it is more than probable yea positively clear that in order of time Faith and Repentance are infused together into the soul in order of sense and mans feeling Repentance is indeed before faith but in Divine method and the order of nature Faith is before Repentance as the Fountaine is before the Stream But it is objected that the order of Scripture doth set Repentance before faith so in preaching Mark 1.15 Mat. 3.2 Luke 3.3 Acts 2.38 3.19 And Repentance is required as the qualification which must entitle to the promises remission of sinne is onely offered to the penitent so that Repentance is the reason of faith and ground on which we believe sin is pardoned In Answer to this Objection I shall propound unto your Observation three Rules which make a full and ready resolution to it Rule 1 1. Order of Scripture doth not alwayes conclude order of nature in 2 Pet. 1.10 Calling is mentioned before Election yet who will deny Election to be first in nature for whom God predestinated them he also called Rom. 8.30 Again in 1 Tim. 1.5 Acts 15.9 The pure heart and good conscience is mentioned before faith yet none can deny them to be the effects of faith which purifieth the heart for to the unbelieving nothing is pure but their very minde and conscience is defiled Tit. 1.15 Rule 2 2. Humane sense is in many things the Dictator of Scripture order The Holy Ghost speaketh of things as they are obvious to our sense and capacity rather than as they are in themselves and their own order Hence it is that the promises of peace pardon and the like priviledges are propounded unto Repentance as a qualification obvious to our sense and evidencing our faith Faith and Election must be known à posteriori by their effects Repentance and Vocation and therefore are mentioned after them For though we Believe before we Repent we Repent before we know that we do Believe Rule 3 3. Misapprehâ—nsion of the nature of Grace doth easily lead into a mistake of the order of Grace Such as deem common illumination and conviction to be Repentance and Assurance of pardon joy and peace to be the formality of faith may very well place Repentance before Faith but such as understand the acceptance of Christ in order to pardon to be true and saving faith and a ceasing from sin and serious application of our selves to piety to be the formality of Repentance will plainly see that faith uniting us to Christ and deriving to us the efficacy of his death and sufferings that we may be holy doth Precede and must needs be the cause of true Repentance Let me then dismisse this Rule with this Note or Observation Note Faith in its existence and essential acts but without its reflexion fruits and effects is the foundation and fountain of true Repentance Such therefore on the one hand as apprehend and assent unto the History of the Gospel and are sometimes affected with and afflicted for their sin but do not accept of Jesus Christ as tendred to be Lord and Saviour do fix their Engine too low to force the waters of Repentance into the soul yet this Divels faith may produce a Judas Repentance for an Hypocritical Repentance is the result of an Historical faith And on the other hand he that seeks assurance of his sin pardoned as an argument of Repentance maketh the effect both cause and effect and concludeth himself into a condition not needing Repentance whilst he pretendeth to enforce it but the true frame of a Gospel Penitent is by saving faith to see salvation through the satisfaction of Christ our Saviour extended to sinners himself not excluded and so closing with accepting of and appropriating to himself the general tenders of grace and terms of the Covenant to prostrate himself at the feet of mercy and pursue his pardon untill by acts of sincere Repentance he assure himself his aimed at happinesse is attained and shall with certainty be possessed and so he experienceth in himself and evidenceth unto all others that the believing sinner is the subject of Gospel Repentance and now I passe to the third Conclusion considerable in the nature of Repentance Conclusion 3 Sense of and sorrow for sin as committed against God are the procursive acts of true Repentance True Repentance as most Divines determine doth consist in two parts viz. Humiliation and Conversion the casting down the heart for sin 2 Cor. 12.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the casting off sin A Repenting for uncleannesse and sin with grief shame and anguish and Repenting from iniquity Acts 8.22 and from dead works Hebr. 6.1 This distinction or rather distribution of Repentance is not only dictated by the denominations of Repentance which in the Hebrew is called Nacham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An irking of the soul and Teshubba A t rning from iniquity so in the Greek Metamelia After-grief and Metanoia After-wit and in the Latine Paenitentia and Resipiscentia the one expressing the sense and sorrow of the soul the other the retrogradations and returns of it from sin but the Scripture also doth clearly suggest nay speak out these distinct parts of Repentance Humiliation and Conversion
to it 2. God hath ratified it by the death of his Son A mans last Will as soon as he is dead is in force and cannot then be disanulled The Covenant of Grace is a Testamentary Covenant which by the death of the Testator is so setled that there 's no altering of it Gal. 3.15 c. Hebr. 9.15 16. Again the Covenant of Grace is ratified by the seals which God hath annexed to it What was sealed by the Kings ring could not be altered Esther 8.8 God hath set his seal to this Covenant his broad seal in the Sacraments his privy seal in the witnesse of his Spirit and therefore 't is sure and cannot be reverst And further than all this 't is ratified in and by that Covenant which hath been now opened The Covenant of Redemption betwixt God and Christ secures the Covenant of Grace betwixt God and believers What God promises us he did before promise unto Christ and the Fâ—ther would not make good his promise unto Christ if he should not make good his promises to the Saints And therefore as in other respects so in this also the Covenant may be said to be confirmed of God in Christ Gal. 3.17 with respect to that paction and stipulation that was betwixt them I lay all this before you for the strengthning of your Faith as to the stability of the Covenant of Grace so long as that Covenant stands you are safe and you see there 's no question but that Covenant will stand which God hath set upon such firme pillars This promise in the Text He shall see his seed will assuredly bring every believer into heaven O that faith might triumph in the consideration of this the Covenant of grace is sure Davids Faith did so when death was in his eye and affliction in his eye Yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire 2 Sam. 23.5 When Faith begins to faint look up to this Covenant and reason thus God will not alter his promise to me but to be sure he will not alter his promise to his Son I may fail in such and such conditions but Christ hath been faithful in all every childe of God may take much comfort from this Vse 3 In the third and last place I would have you to enquire what this Covenant of Redemption is to you Here 's a blessed Covenant betwixt the Father and the Son how far are you and I interested in it or like to receive benefit by it Was it universal that all men should have an equal share in it Some very learned men I know tell us of Pactum universale betwixt the Father and the Son Daven de morte Christi c. but I crave leave to differ from them 1. Because that which they make their Pactum universale is rather a Proposition or a Promise than a Covenant as he that believeth shall be saved 2. I know not how to believe that there should be a solemn Covenant betwixt the Father and the Son upon which never any man should be the better Did ever any sinner get any thing by this universal Covenant 3. We may preach the Gospel to all upon an indefinite Proposition He that believeth shall be saved and we need not to assert an universal Covenant for the universal preaching of the Gospel This was the great reason that prevailed with these worthy men to assert such a Covenant I know no Covenant but that special Covenant into which the seed of Christ were only taken I am loth to fall into the dusty roade of Controversies all along in this Discourse where I could not avoide them I have but just cross'd them over and so presently falne in again into some more quiet and private way Passing by therefore this universal Covenant of men more moderate and the universal Redemption of others who go higher I shall only lay down that which I judge to be a great truth viz. That 't is the Elect only who are concerned in this Covenant Such and such persons there were individually considered whom God the Father in his Electing love doth freely give to Christ for these and only for these doth the Lord Jesus engage to lay down his life Redemption on the Sons part shall be no larger than Election on the Fathers part that there may be a perfect Harmony and Agreement betwixt them in their love So then Beloved if you would draw down comfort to your selves from this Covenant you must finde out this that you are the Elect of God chosen of him to be Vessels of his mercy before the world was Christ undertook to give his life only for those whom the Father had first given to him these he only pray'd for and therefore surely these he only dy'd for You 'le say I put you upon a very difficult search 't is true 't is very hard for a man to know his Election but yet it may be known otherwise the Apostle would never have urged this as a duty upon Christians To make their Election sure 2 Pet. 1.10 Paul knew that the Thessalonians were elected of God 1 Thess 1.4 And he did not know it by Revelation only No he gives another account of it he knew it by way of inference from what he saw of God in them Ver. 5. For our Gospel came not to you in Word only but also in Power and in the Holy Ghost c. If Election may be known by others why not by our selves I grant à parte ante so it cannot be known so the book is clâ—sped and sealed and none can open it Rev. 5.3 5. but the Lyon of the Tribe of Judah but à parte post by such and such effects and operations upon the heart so it may be known Several of these might be set before you out of the Word but I 'le only instance in the grace of Faith He that believes is certainly in the number of Gods Elect he 's a chosen Vessel of mercy All the Elect shall believe sooner or later they shall close with Christ upon the termes of the Gospel John 6.37 All that the Father giveth me there 's Election shall come to me there 's Faith Acts 13.48 As many as were ordained to eternal life believed None but the Elect can savingly believe The sum of all then for the clearing up of your interest in this Covenant of Redemption is this Have you the precious Faith of Gods Elect Are your hearts wrought up to a blessed accepting of Christ Tit. 1.1 Have you ever had such a sense of sin and guilt and misery as to go out of your selves and only to rest upon the Lord Christ Do you venture your souls upon his all-sufficient merits And is this Faith a working Faith an heart purifying Faith a sin mortifying Faith James 2.14 a world overcoming Faith a Faith that closes with Christ as a Lord Acts 15.9
back to perdition in such God hath no pleasure Heb 10.38 2 Pet 2.21 It had been better for them never to have known c. This commonly ends in bitterest enmity to the Faith and true professors of it 3. All sins laying waste the Conscience are inconsistent with faith because Faith and a good conscience are inseparable companions 2 Tim 3.9 Contrarily By way of Contrariety there may be considered these things possibly some also under the former head in part as Opposite to true Faith First Flesh and blood these cannot enter into the kingdom of G d and oppose faith that would bring thither I name this first because it is the greatest enemy and gives advantage to all others and then indeed are we tempted to unbelief or any thing else when we â—re drawn aside of our own hearts By Flesh and blood is meant Sense 2 Cor 5.7 living by sence is the great hinderer and supplanter of Faith Also Carnal reason judging every thing by its own unsuitable apprehensions and so misrepresenting the things of God to it the Gospel is foolishness though it is the wisdom and power of God to them that believe This taketh notice of the meanness of the faithful in the world and stumbleth at it c. Abraham left both these Servants below when he went up into the Mount to the Lord to exercise that eminent Faith of his Rom 4.18.19 c. Yea indeed Sense and Reaâ—on appeared eminently contrary to him in his entertaining the â—romise at first else had not the great strength of his Faith been manifested nor God glorifi d so much Secondly Satans assaults He not only at first keeps out Faith by blinding mens minds 2 Cor 4.4 but afterwards doth with Faith as the King of S ria charged his Captains to do with the King of Israel He knows what an enemy to hâ—s kingdom Faith is 1 King 22.31 by it we resist him and consequentâ—y put him to flight and quench his darts He knows if our Faith fail all fails Luke 22.31 Luke 8.12 and therefore he desires to winnow the soul and get the goâ—d seed out of our hearts lest we should believe and be saved Thirdly The World is a great adversary 1 John 5.4 Why else is Faith called the Victory over the world but that there is hostility between the world and it Fourthly I might add m ns own delays 1. Causing hardness in their hearts from themselves To day to day believe Heb 2.15 Joh 12.38 39 40. unless you would harden your hearts 2. Provoking God to seal men up under their injudicious unperswadable minds for their long opposition to the light and word of Faith Gen 6.3 Act 7.51 The Spirit of Faith will not alway strive when men still resist him I shall improve all that hath been spoken by some few Uses and conclude Vses The first sort of Uses shall be Corollaries for Information 1. Of the certain and u â—peakable misery of â—he unbeliever Information from the sure happiness of the believer Contrariorum contraria est consequentia Remember what hath been spoken before of the excellent Effects and Consequents oâ— Faith Union with Christ Justification Adoption c. and that great and everlasting fruit Salvation upon all which we may coâ—clude with the Apostle Gal 3.9 blessed are they wâ—ich be of Fâ—ith or believe with faithful Abraham Luk 45. yea therefore blessed is he tha bâ—lievâ—th because there shall be a performanâ—e of â—ll tho e things which have been spoken of the Lord Now turn the Table invert the sense read all backward understand all contrary of the unbâ—liever No union with but separation and distance frâ—m Christ No pardon of sin reconciliation and justification but guilt in fu l force the curse of the Law John 3â— 36 and so he is left to stand or fall by himself and the wrath of God are upon him No Adoption of Sons but rejection as spurious and a Sonship to the Devil the god of this world c. No Salvation Mark 16.16 Joh. 3.18 but inevitable condemnation He that believeth not shall be condemned yea is condemned already because he believeth not in the name of the only begotten Son of God i. e. his present state is a state of certain damnableness as sure as if he were condemned already Not that there can be no believing afterward and recovery thereby 1 Cor. 6.11 for who then should be saved for such were some yea all of them that are justified by faith in the name of the Lord Jesus as the Apostle speaks of other sinners He that believeth not maketh God a liar 1 Joh. 5.10 Joh. 3.36 but he shall find him exactly true to his cost in such words as these He that believeth not the Son shall not see life The unbelieving as well as more carnal sinners shall have their part in the lake which burneth with fire and brimstone Rev. 21.8 which is the second death Heb. 3.12 Joh. 5.40 Act. 13.46 Matth. 13.58 Men by unbelief depart from the living God will not come for life and judge themselves unworthy of eternal life and bring a kind of impotency upon the Omnipotent as to the doing them any good No wonder then if Jesus wondered at their unbelief that held his hands from helping them Mark 6.5 6. Oh! how much better were it for them among us that believe not that they had never had offers of Salvation never heard the Gospel of the Grace of God! 2. It is no small matter to be saved since Faith is such a thing as before described and without it there is no Salvation Should Christ now come should he finde Faith on the earth Alas the small number of those that shall be saved there being so few Believers though so many Professors of Faith among Christians This is sadly manifest in the gross Ignorance of the most and suitable apprehensions in the Doctrine of Faith of very few In the Errors Heresies Apostasies of many even denying the Lord that bought them In the altogether contradictory life of most to that Faith they pretend to have which as well as Repentance should have fruits meet for it brought forth and accordingly it is known No wonder if they that take true Saving Faith to be no more than Assent aâ—d a professed owning the Doctrine of the Gospel a Confidence at all adventures of Gods love c. or some such thing think the way to heaven broad and wonder at any speaking of the paucity of those that shall be saved 3. Hence take notice of the Reasonableness of the Christian Religion 1. That God requireth no more but Believe Other things indeed are required but they naturally flow from faith are inseparably linked with faith and faith cannot be without them faith is the great work of God and command of the Gospel 2. That this is so suitable Without faith no salvation can be
language of Moses to the people Sanctifie your selves against to morrow for the Lord will come down amongst you and remember if he be not sanctified by you Ibid. he will be sanctified upon you if he be not sanctified by us in holinesse he will be sanctified upon us in judgment before all the people I will be glorified Christians be much in prayer for your Ministers that they may come unto you in the fulness of the blessing of the Gospel of peace say with the Psalmist Blessed be he that cometh to us in the Name of the LORD Psal 118. Pray for your selves Acts 16.14 that God would open your hearts as he did the heart of Lydia that you may attend unto the things which shall be spoken Pray that you may * Heb. 4.2 mix the Word with faith * 2 Thess 2.10 that you may receive the truth in the love of the truth that you may not be given up to believe lies Pray for others that shall hear with you pray as Christ prayed for his Disciples Sanctifie them through thy truth thy Word is truth John 17.17 Pray that some may be convinced some converted that others may be edified by the Sermons which shall be preach't amongst you 4. Stir up grace 4. Stir up your selves to come to these Evangelical exercises with Evangelical dispositions those especially prophesied of in relation to Gospel-times Isa 2.3 Isa 2.3 Many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths In this Gospel-promise you have three Gospel graces Charity Faith Obediential Resolutions Charity 1. COME LET VS GO c. there 's their CHARITY their mutual care and love to one anothers souls they call upon one another and consider one another to provoke one another to a diligent attendance on the means of grace Come ye and let us go gracious hearts would not go to Church or to heaven alone Psal 122.1 I was glad when they said unto me Let us go into the house of the Lord. Faith 2. HE WILL TEACH VS OF HIS WAYS here you have their FAITH they come to the Ordinance with good thoughts of God the same wherewith holy David doth encourage his own soul Good and upright is the Lord therefore will he teach sinners in the way Psal 25.8 though I am evil yet God is good though I am a sinner yet God is upright therefore I shall be taught of God it is good to come to the Ordinance with great expectations upon God You may easily over-expect men and indeed for this God sends you home often with disappointment you come to a Sermon and you say sometimes Oh there is a rare man to preach this day the man fails your expectation and you return censuring and complaining of the Preacher not considering the fault was in your selves God withdrew possibly wonted auxiliaries of grace to punish your carnal confidence Isa 2.22 to teach you to cease from man c. I say you may easily over-expect the creature but you cannot over-expect God Psal 81.10 Open thy mouth wide and I will fill it widen and dilate the desires and expectations of your souls and God is able to fill every chink to the vastest capacity this honours God when we greaten our expectation upon him it is a sanctifying of God in our hearts he will teach us his ways 3. WE WILL WALK IN HIS PATHS Obediential resolution there you have their obediential resolutions highly becoming the children of God if God be so gracious to teach us they resolve not to be so ungracious as to refus◠to be taught they come with a desire to know Gods will and go home with a resolution o obey it This is the method of Gospel proficiency John 7.17 If any man will do my will he shall know my doctrine Behold here 's the pattern GO YE AND DO LIKEWISE 5. 5. Rest not in the work done Take heed of perfunctory and customary use of the Ordinance Rest not satisfied in a Popish opus operatum the work done As you should prepare before you come so you should reflect when you go home and not take up with notions in the head without motions in the heart Expressions in the lips when separate from impressions upon the conscience makes empty and formal professors and gives occasion to standers by to suspect the truth of Religion A carelesse Christian that often heareth of the glorious things of the Gospel but feeleth nothing of them doth put a temptation of Atheisme upon himself and of scandal upon others and while himself is not made better by his frequenting the means others become worse while he raiseth up an evil report upon the wayes of God Surely we need much quickning that we may not receive THIS GRACE of God in vain 6. And lastly when you have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS FORM OF SOUND WORDS let it be your care to keep it when ye HAVE it then HOLD it which is the second acceptation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and brings me upon the SECOND DOCTRINE Doct. 2. SUCH FORMS AND MODULES ARE VERY CAFEFULLY TO BE KEPT But of this in the concluding Sermon if God permit God is HEB. 11.6 But without Faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him IN this Chapter faith is represented as the principle of obedience conveying vigour and strength to other graces whereby they become operative unto several ends and objects hence those acts which immediately spring from other graces as their proper stock are attributed to faith that being the principle of their heavenly working in this respect as the successe of an Army redounds to the Generals Honour so the Victory which is effected by other Christian qualities is here ascribed to faith which animates them and leads them forth as their chief Captain this is intimated in the Text in which we may observe 1. A Proposition But without Faith it is impossible to please God that grace being the medium of our communion with God as it gives through Christ an admission and approach to him and in this respect is opposed to drawing back Hebr. 10.38 This is the Heathens Cred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus 2. The Argument to confirme it For he that comes to God must believe that he is and that he is a rewarder of them that diligently seek him that is our Addresses to God are grounded upon a firme assent to Gods being and bounty First An assent to his being is absolutely necessary otherwise acts of worship are as a Ball struck into the open air which returns not to us without the entire assurance of
thy refined reason or others corrupt example or a pretended tradition or some extatical Revelation contrary to the Word All these will lead thee into boggs and this shalt thou have of Gods hands Thou shalt lie down in sorrow Isa 50.11 But if so be the infallible Word be thy Rule and thou walkest according to it then peace be upon thee as upon the Israel of God Gal. 6.16 So much for the first query Quest 2. Doth Christ a Eph. 3.17 dwell in thy heart by faith viz by such a faith as purifies the heart as works by love to God the Word Saints enemies as overcomes the world its Midianitish smiles its Anakimlik frowns If thou hast such a faith remember it as an infallible and momentous truth That faiths Application of Christ to a Believer i◠saving is alwayes joyn'd with a Believers Application of himself to Christ. If the Spouse avers Christ to be hers My Beloved is mine she as freely acknowledges that she is Christs I am his Cant. 2.16 'T s with a Believer and Christ in this case not as with a man clasping about a Tree but as with two loving friends mutually embracing each other Ask then thy soul thy conscience Canst thou truly say with David Lord save me I am thine Psal 119.94 Dost thou indeed not only lean on thy Beloved but cleave to thy Christ with full purpose of heart Acts 11.23 Does it content thee to apply Christ to thy soul only as a plaister to a wound to have healing from him or not rather as a seal to the wax which takes an impression from it Hath thy faith two hands as with the one thou pretendest to lay hold on Christ dost thou with the other resign up thy self to Christ Art thou apt with the Romane Spouse to say Vbi tu Caius ibi ego Caja Art thou as ready when he proposes the strictest Precepts to say Lord I am thine as when he proclaimes the sweetest promises to say Lo d thou art mine Art thou as ready to offer up thy self a burnt-offering an Holocaust Rom. 12.1 to God in obedience as to tender for thy self thy Christ as a sin-offering for satisfaction Lev. 5.7 b 2 Cor. 13.5 Oh examine thy heart sincerely whether thou art thus in the faith or rather whether such a faith be in thee That 's the second Quest 3. Dost thou crucifie the flesh with its affections and lusts They that are united unto Christ do so Gal. 5.24 Rom. 8.13 Dost thou detest loath hate sin all sin in thought word deed and that not so much for its effects as its nature dost thou hate it rather as hell than for hell That is our duty c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 is it our sincere endeavour Didst thou ever groan out under the sense of that intolerable burthen of that Wolf that lies in thy bosome does it make thee cry out as Paul O wretched man that I am Rom. 7.24 Dost thou when thou appearest before the Lord in prayer or at his Word or at a Sacrament put thy Uriah thy dearest darling sinnes in the front of the Battle that when Christ discharges his keenest arrows they may be sure to be hit and slaine When God sends a Tempest is it thy first greatest care to throw those Jonahs over-board when God seems to beleaguer thee with sharp and threatning providences is it thy main endeavour to cast the heads of those Sheba's over the Wall But Quest 4. Art thou a new creature he that is in Christ is so 2 Cor. 5.17 Hast thou a new head heart lip life canst thou now properly say Ego non sum ego is the Lyon become a Lamb the Raven a Dove the Wolf a Kid the persecutor a Preacher or more an Adorer of Christ Jesus Dost thou act from new principles the Spirit of Christ Ezek. 36.27 faith Gal. 2.20 constraining * 2 Cor. 5.14 love filial fear Jer. 32.40 Dost thou act for new principles that thou mayst preserve them in thy self and propagate them to others Acts 26.29 Dost thou now level at new ends the best the highest ends is thy main scope and aime now not so much at a clod of earth a vapor a puff of honour a tickling pleasure No but rather is it thy chiefest end plot design to advance thy Creators Redeemers Comforters glory and with it the spiritual eternal salvation of thy precious and immortal Soule Is this thy white thy mark thy center Canst thou in sincerity of soul say with the Psalmist Whom have I in heaven but thee c. Psa 73.25 Quest 5. Dost thou bring forth fruit Every branch in Christ is a fruit-bearing branch John 15.5 Art thou fill'd with all the fruits of righteousnesse first and second Table-fruits art thou fruitful in every good word and work Col. 1.10 Dost thou bring forth fruit sutable to the means vouchsaft or does the seed of an Homer bring forth only an Ephah dost thou remember that where much is given not a little is required Luke 12.48 Briefly dost thou bring forth fruit like the Land of Egypt by handfulls Hast thou any bunches of Pomgranates to shew is thy soul a spiritual Eshcol and then too art thou so desirous of bringing forth more that thou lookest on the Vintage of thy attainments only as gleanings In a word dost thou bring forth fruit constantly every month in old age Psa 92.14 Art thou ever green and flourishing do not those Apples of Sodome bitter fruits of Apostacy in principles in practices spring from thee Are not thy grapes turned into thornes thy figs into Thistles Art thou not like Orpah that tother day kist and complemented but now forsakes but rather like Ruth dost thou resolve and say concerning thy God thy Christ Whither thou goest I will go where thou dyest will I dye and there will I be buryed Ruth 1.16 17. If thy heart and conscience can give a comfortable answer to these Quaeries then Believer open thy mouth open it wide that thou mayst suck and be satisfied with the next Use of our Point which is a Breast of 3. Consolation True Believers are closely united unto Christ Jesus Oh what marrow what fatness drops from this Truth what an Hybla is it in the mouths what musick is it in the ears of true believers How blessed are the people that are in such a case Psalme 144.15 Their happinesse will more distinctly appear if we reflect on it either with relation to Christ or believers 1. With relation to Christ to whom believers are united On their Union with him there redounds to them a peculiar Interest in his Person Properties Promises Providences All. 1. In Christs Person Christ himself is theirs Jer. 32.38 Isa 9.6 A Christ that is not like creature c mforts those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter sweets like the Panther which has a sweet sente but an ugly face No but he is an Ocean of sweetnesse without the least dram of gall Christ that
made righteous in Law Righteousnesse is a conformity to the Law he that fulfills the Law is righteous in the eye of that Law he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the protection of it as he that transgresseth the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty in the eye of the Law and without the protection of it Now the Law of the New Covenant runs thus He that believeth shall not perish so that a Believer keeps and fulfills this Law and therefore faith is imputed to him for righteousnesse Rom. 4.22 23 24. because faith is the keeping of the New Covenant which therefore is called the Law of faith Rom. 3.27 in opposition to the Old Covenant called there by the Apostle the Law of Works As therefore innocency or perfect obedience would have justified Adam had he stood by vertue of the Law of Works or Old Covenant whose tenor is Obey and live for then he had fulfilled that Law and as his Disobedience actually condemned him by vertue of the same Law Disobey and dye for it Gen. 2.17 So now believing in Christ justifyeth by vertue of the Law of faith for it is the keeping and fulfilling of the Gospel-Covenant whose tenor is Believe in the Lord Jesus Christ and thou shalt be saved And again unbelief actually condemneth by vertue of the same Law He that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God Joh. 3.18 That is because the unbeliever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the protection of the Gospel or Law of faith he cometh not up to its righteousnesse he is condemned already as a sinner by the Law of Works and yet once more with a witnesse condemned as an unbeliever as a monster that hath twice been accessory to his own murder first in wounding himself and secondly in refusing to be healed The Law of works includes us all under sin we are all dead our case was desperate but God who is rich in mercy through his great love wherewith he hath loved us Ephes 2.4 John 3.16 his immense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were dead in sins and trespasses hath sent his only begotten Son that whosoever believeth in him should not perish but have everlasting life And this is that Law according to which he will judge the world according to my Gospel saith Paul Rom. 2.27 Every Believer therefore though he wants the righteousnesse of the Law of Works viz. innocency yet he shall not be condemned because he hath the righteousnesse of the Gospel viz. faith which is the New Law in force according to which God now dealeth with us and shall judge the world at the last day And here it will be richly worth our very heedful Observation that although a Believer hath not the righteousnesse of the Law of Works iâ—herent in himself for if he had he were not a sinner but should be justified by that Law yet by faith he lays hold upon Christs satisfaction which in the very eye of the Law of Works is an unexceptionably perfect an infinitely glorious righteousnesse So that faith justifieth us even at the Bar of the Law of Works Ratione objecti as it lays hold on Christs satisfaction which is our Legal righteousnesse it justifieth us at the Bar of the Gospel or Law of faith formaliter ratione sui as it is Covenant-keeping or a fulfilling of the Gospel Law For he that keeps a Law is righteous where that Law is Judge the Law-Maker by his very making of the Law makes him righteous and the Judge that pronounceth according to the Law for a Judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will infalâ—ibly pronounce him so But that with all requisite distinctnesse we may apprehend this great affair let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect the discharge and justification of a sinner and state their several interests and concernments in their respective influences upon and contributions towards it 1. How free grace justifieth And first The free grace of God is the first wheel that sets all the rest in motion It s contribution is that of a proegumenal cause or internal motive disposing God to send his Son John 3.16 That sinners believing might be justified freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 For Christ dyed not to render God good he was so eternally but that with the honour of his justice he might exert and display his goodnesse which contriv'd and made it self this way to break forth into the world 2. How Christs satisfaction Secondly Christs satisfaction is doubly concern'd in our Justification 1. In respect of God as a procatartick cause of infinite merit and impetrative power for the sake of which God is reconciling himself unto the world in Christ not imputing their trespasses unto them 2 Cor. 5.19 2. In respect of the Law of Works Christs satisfaction justifieth us formally as our proper Legal righteousnesse I call it our righteousness because it becomes imputed to us upon our believing faith being our Gospel title by pleading which we lay claim to all the benefits accruing from the merit of Christs performance to aâ—l effects uses and purposes as if it had been personally our own I call it our Legal righteousnesse because thereby the Law of God owns it self fully apaid and acquiesceth in it as in full reparations and amends made unto it for the injury and dishonour received by the sin of man We must plead this against all the challenges and accusations of the Law Who shall lay any thing to the charge of Gods Elect it is Christ that dyed c. Rom. 8.33 And thus our Legal righteousnesse required in the first Covenant that of Works is wholly without us in our Redeemer yet imputed upon our account Thirdly The Gospel justifieth quâ Lex lata 3. How the Gospel as it is the Law of faith for the very tenor of the Gospel-Covenant is Believe and thou shalt be saved Fourthly Faith justifieth vi Legis latae 4. How faith as it is our Evangelical righteousnesse or our keeping the Gospel-Law for that Law suspends justification upon believing Faith pretends to no merit or vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our Legal righteousnesse on which it layeth hold nor can it shew any other title to be it self our Evangelical righteousnesse but only Gods sanction who chose this act of believing to the honour of being the justifying act because it so highly honoureth Christ So that as a most judicious pen expresseth it the act of believing is as the silver but Gods Authority in the Gospel-sanction is the Kings Coyne or Image stamp't upon it which gives it all its value as to justification Without this stamp it could never have been currant and if God had set this stamp on
any other grace as love that then would have been currant and have justified us as faith doth now Fifthly God justifieth in a proper sense two ways first 5. How God As a Legislator secondly as a Judge 1. As a Legislator enacting by his Soveraign Authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is justified from the guilt of sin from which he could not be justified by the Law of Moses Acts 13.38 9. This Law of justification by faith is Gods own act and deed the great Instrumentum pacis between God and man he hath proclaimed his Letters Patents the King of heaven and earth hath in the Gospel our Magna Charta given his Warrant under his own broad Seal that he that believeth shall not be condemned 2. As a Judge the God of heaven may in three respects be said to justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a title good in Law an indefeasible right a justified estate emergeth actually as soon as faith the Law-title thereunto emergeth as a necessary resultance by vertue of the tenor of the Gospel-Law which only justified vertually potentially and conditionally before every Believer in general but now actually absolutely and in particular it justifieth him as a Believer when he is so Secondly At the moment of dissolution God justifieth as the Judge of all the earth passing a private sentence and award unto everlasting life upon every believing soul Thirdly But eminently at the last day when the Ancient of days shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes 6. How Works Sixthly Shall I need to adde that Works are said to justifie us Jam. 2.4 because they justifie our faith or demonstrate before God and man and to our own consciences that our faith is not a dead and barren but a true and living one by its fruitfulness in well-doing 7. How the Spirit Seventhly But I must not forget lastly that the Spirit of God is said to justifie us 1 Cor. 6.11 and that two ways first directly by working faith in the heart which is one of the fruits of the Spirit Gal. 5.22 Now Causa causae est etiam causa causati the Spirit justifieth as it is the Author of the justifying grace Secondly reflexively The Divine Spirit clears up justification to a Believers conscience by discovering the truth of faith by working assurance and by sealing a Believer to the day of Redemption The Spirit it self beareth witnesse with our spirits that we are the children of God and if children then heirs c. Rom. 8.16 17. Thus I have at length done with my first Task the opening of the Point which finds it self summed up in this definition Justification is a judicial act of God as Law-giver and Judge of the world gracioussly discharging a Believer for the sake of Christs satisfaction from the condemnation of the Law of Works by the tenor of the Gospel-Law or New Covenant which requireth of accepte h from imputeth unto sinners faith in Christ Jesus as their righteousnesse see Rom. 3.25 6 7 8. Rom. 4.5 Phil. 3.9 To improve it now which was my other task by way of refutation I infer against the Antimonians first Vse Refut That justification is not from eternity 1. Because a person must be charged with guilt before he is justified or discharged but nothing can be before eternity if discharg'd from eternity when was he charged what from eternity too then he will be at once eternally charged with and discharged from guilt which if any excuse from a contradiction they are much wiser than I am 2. My Text convinceth them actual faith is not from eternity therefore not justification before God for if faith justifie us not before God but only at the bar of conscience then there will be no justification at Gods bar at all once mention'd in Scripture for works do it at mans bar what is it I wonder that justifieth from eternity Not Gods decree to justifie for then his decree to glorifie would make glorification from eternity too but Decreta Dei nihil ponunt actu in subjecto Gods decrees are immanent acts and passe nothing actually upon the creature 3. A justified person was actually under condemnation whil'st he was an unbeliever Rom. 3.18 He that believeth not is condemned already but he could not be at all condemned if justified from eternity 4. Saint Paul expressely affirms that the believing Corinthians were not once but now were justified 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus c. Secondly I infer against them that they are dangerously mistaken in thinking that a Believer is righteous in the sight of God with the self-same active and passive righteousnesse wherewith Christ was righteous as though Believers suffered in Christ and obeyed in Christ and were as righteous in Gods esteem as Christ himself having his personal righteousnesse made personally theirs by imputaâ—ion This is their fundamental mistake and from hence tanquam ex equo Trojano issue out a throng of such false and corrupt deductions and consequences as these That God sees no sin in his children that affliction and death are not proper punishments of sin to Believers that all future sins are already actually forgiven as well as past and present that a Believer must not pray for the pardon of sinne but only for the manifestation of it that God loved Noah when drunk Lot when so and besides incestuous David when acting Adultery and Murther Peter when he was cursing and swearing and denying Christ with as high a love of complacency and delight as when coâ—versant in the most spiritual exercises of grace that all which God requires as a sinners duty in the Gospel is to believe that Christ dyed absolutely for him in particular that this is alone true Gospel faith and the doubting or questioning this the unbelief which the Gospel so much condemneth that to argue our justification from our sanctification and gather assurance of Gods love from our love and fear of him is a Legal principle that obedience to Gods Commandments is not properly a Believers debt but that all the obligation which lies upon him to holinesse is only the voluntary expression of his love and gratitude to God not as what is due but what is comely And lastly for I should be tyred to name all that Christ hath kept the Gospel-Covenant for us as well as satisfied the Law So that not only our Legal righteousnesse is without us in Christ our Surety but our Evangelical righteousnesse it self also Now to pluck up all these desperate consequences by
thee Et tu fili Seventhly Wait and long for the perfecting of thy Adoption Rom. 8.23 Here below children cannot without impiety desire and long for the full inheritance Filius ante diem patrios inquirit in annos But it s otherwise with heavenly heires who could have no inheritance unlesse their Father lived who inherit the whole together with their Father yea their Father is their main inheritance all other Comforts being but accessory Use 4 4. Of Consolation to Gods children for the effectual application of which comfort two things are very considerable First The grounds of Consolation Secondly The tryals and discoveries of our filiation whereby we may be assured of our râ—ght to and interest in these comforts The general ground of Consolation is our filial priviledges Filial priviledges are which are more particularly 1. Fatherly affections which for tendernesse and vehemency are called mothers bowels Isa 49.15 As a Father God pities his children Psal 103.13 and spares them Mal. 3.17 Parents bowels yearn most towards their weakest Children and such a Father is Christ Matth. 12.20 We pity a Childe that is poysoned not so a Serpent to whom poyson is natural If thou favour not thy self in sin God will favour and pity thee because of thy very infirmities Hebr. 4.15 2. Fatherly provision God will never fall under the foule aspersion of being worse than an Infidel which he blames so much in unnatural Christians 1 Tim. 5.8 This priviledge Relates to the necessities of Gods Children It s well observed by a Modern Writer To have no necessity at all is Gods sole priviledge To have necessities immediately supplied is the happinesse of glorified Saints To have necessities mediately supplyed is the comfor of Saints on earth To have necessities without any supply is the misery of the damned Now Divine provision undertakes for all these supplies mediately here immediately hereafter Fatherly provisions are fourefold answerable to the proportionable wants of Children First for maintenance and God provides no lesse than all good things for his Children Psal 34.9 10. 1 Tim. 4.8 especially the best things Compare Matth. 7.11 Luk. 11.13 Secondly A calling Gods care extends to the particular calling of every one of his Children much more to their general calling 1 Cor. 7.20 Rom. 1.7 Thirdly Marriage their civil marriages are made in heaven Prov. 19.14 much more their spiritual match with Christ Joh. 17.6 9. Fourthly an inheritance Though their portion be not here below yet God gives them portion in things here below which sweetens and sanctifies all their enjoyments Gen. 33.5 But the best portion here is nothing to their heavenly inheritance 1 Pet. 1.4 3. Fatherly protection Deut. 32.6 10 11 12. which is ever seasonable for time sutable for kinde proportionable for degree universal against every danger and constant as long as danger threatneth immediate by God himself Isa 27.3 Or mediate by Creatures Ordinances Providences Comforts Crosses Graces Temptations c. 2 Cor. 12.7 4. Fatherly education with all requisites thereunto for which this Father alone can undertake as First Dociblenesse God alone can make his children apt to learn Secondly Teaching by precepts direction examples illumination manuduction exercise and inclination making them willing to learn Job 36.22 Thirdly Correction and that 1. By chastisements bodily or spiritual 2. By crossing their will and worldly designs 3. By teaching them to crosse their own wills Psal 94.12 This correction is a great branch of the Covenant Psal 89.30 34. All these priviledges God affords them gratis Children pay nothing for provision protection education c. Matth. 17.26 5. Fatherly Communion A Father is very familiar First With his little Children Secondly With his grown Children To assure us hereof God is pleased to take upon him a threefold Relation 1. Of a Friend 2. Of an Husband 3. Of a Father compare John 14.21 23. Revel 3.20 This for the grounds of Consolation which every one is ready to catch at but only children have a right unto This makes way for the last head and a grand case of conscience Namely How shall I make it out that I am a genuine Son and not a Bastard or Stranger In managing this discovery I shall mix together the tryals of both filiations by Regeneration and Adoption And first Sons are like their Father 1. Tryals of our sonship they are usually the Natural and Moral Pictures of their Parents This in its measure holds true of Gods Children who resemble their Father 1. In light Ephes 5.8 2. In love 1 John 4.7 3. In life Ephes 4.18 5.1 Secondly Children honour their Parents 2. Obedience is both a negative and affirmative tryal John 8.47 Mal. 1.6 and that 1. By Reverence 1 Pet. 1.17 2. By Obedience 1 Pet. 1.14 3. By pliablenesse Rom. 8.14 Slaves are driven but Children are led 4. By coming oft into and delighting in his presence Compare Job 1.6 Pâ—al 139.18 Thirdly We may know our Sonship by our spirit every Childe of God hath 1. A Spirit of faith and dependance 2 Cor. 4.13 2. A Spirit of prayer Rom. 8.15 The first cry after the New Birth is Abba Father Acts 9.11 God hath no Childe but can ask his heavenly Father blessing 3. A Spirit of Evidence Rom. 8.16 Ephes 1.13 14. 4.30 The Spirit alwayes witnesseth though his witnesse be not alwayes heard 4. A Spirit of liberty 2 Cor. 3.17 of liberty from the bondage of sin Satan the world and fear Joh. 8.32 Hebr. 2.15 of liberty to Christ and duty Psal 119.32 5. A Spirit of waiting Rom. 8.23 Sixthly and lastly A Spirit of love not only to God and his children 1 John 5.2 but also to our very enemies Mat. 5.44 45. Hence Gods Children like their Father are peace-makers Mat. 5.9 To conclude Art thou like God dost thou honour God as a Father hast thou the Spirit of God then mayst thou comfortably claime and enjoy all the forementioned priviledges and infinitely more than heart can conceive or tongue expresse Art thou covetous here is a treasure for thee Art thou ambitious here is the highest honour Art thou voluptuous here is an Ocean of pleasure Art thou in danger here is an Ark and Haven of security all these in the hand of filiation and that above any created desire or comprehension with infinite security to all eternity OF Saving Faith ACTS 16.31 Believe on the Lord Jesus Christ and thou shalt be saved THe words are the satisfactory Answer of Paul and Silas to their Keepers serious demand to whose strictest care and custody they were committed by the Magistrates of Philippi upon the complaint of the covetous Masters of a gainful Servant-maid possessed with a spirit of Divination upon whom the Apostle wrought an undesired and displeasing cure after eminent Testimony born by her to them and their Doctrine God answereth their couragious singing in Prison by an earthquake shaking the foundations of the house and the stout heart of
the Jaylor the doors were opened to and fetters fell off from the prisoners and therewith the door of the keepers soul was opened and his fetters of ignorance and corruptions in which he was holden captive by Satan were broken At first poor man he was afflicted with fear of his Prisoners escaping so as to make attempt against his own natural life not knowing that God intended good by all and to make his Prisoners his Releasers and Deliverers But by and by his amazement and trouble strikes the right way and he is not only willing to keep a natural life but is desirous of and inquisitive after an eternal life Sirs what must I do to be saved And they said Believe c. My allotted work at this time is from this clear and full Text to speak of Saving Faith in the entry whereof let me once for all premise First I purposely wave Controversies as wanting both time and fitness to be an Umpire and give a final decision Secondly I shall endeavor to confine my discourse to my Subject without trespassing upon others ground by repeating what belongs to preceding or preventing what belongs to following Subjects Thirdly I am not solicitous about nor is it possible to please all in method and terms belonging to it those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Method and words I always account are servants to matter Fourthly In this great part of the Body of Christian Religion I can only shew the Sceleton without reading an Explanatory Lecture or give the bones and sinews without cloathing them with a due proportion of flesh for that would take up too much room To engage attention consider This is that great a Joh. 6.29 Work of God a main part of the b 1 Tim. 3.16 Mystery of Godliness a c Heb. 6.1 Principle and foundation at this when excelling d Mat. 8.10 Christ wondered by this e Rom. 4.20 Glory is every way given to God to this f Mark 9 23. Heb. 11.33 all things are possible it sharing with God in his otherwise g Mat. 19.26 incommunicable Omnipotency and accordingly the h Mat. 9.22 Effects of the Divine Power are attributed unto Faith i 2 Pet. 1.1 Pretious and k Jam. 2.5 enriching Faith though in it self and to its Subject the most indigent and emptying Grace Poor yet making rich having nothing yet entitling to all things This is that which all the promises types and prefigurations of the Messiah did lead the Patriarchs unto and by which they obtained a good report Heb. 11.2 This is the end of the Law subordinate unto Christ Rom. 10.4 and the sum of the Gospel commonly named and pretended to but little known and rightly understood Luk. 18.8 less enjoyed and exercised in the World I shall reduce all to these Six Heads The Nature Subject Causes Effects Properties and Opposites of Faith To open the Nature of it 1. Nature I shall remove the ambiguity of phrase and state what I shall prosecute by giving the Distinctions and Description of it Fides quae creditur Distinctions Faith which we believe is the Doctrine of the Gospel or any word of God yea the essential Word of God Gal. 3.23 the promised Seed the Object of Faith is by that word understood by learned persons 1. Fides qua creditur Faith by which we believe and this to begin at the remotest and meanest is either First Without knowledge the ignorant implicite Faith and profession of many owning Christ as the founder of their Order and way but this is not right which only distinguisheth Christians from others Secondly With some knowledge without assent which scarce deserves the name of Faith and this is a Profession of the Faith either customary following education and example or compulsive through fear or gainful for outward advantages as theirs that followed Christ for the loaves and Simon Magus's Thirdly With knowledge and assent of which some Faith respecteth the Truth of God for Doctrine sake I may thus distinguish which is called Historical Jam. 2.19 thus the Devils believe and tremble wicked men believe and sometimes tremble and sometimes rejoyce as if they had enough the only difference is the want of applicability to the Devils in neither is affection to the Revealer or things revealed This is not right though it believe never so rightly concerning Christs Person Natures Offices c. Some Faith respecteth the Truth and power of God and hath for its ground ordinarily some special Word Mat. 10 8. and this is called Faith of Miracles and this is either active Matth. 17.20 which is peculiarly the Faith of Miracles and that to which the special Word refers or passive Act. 14.9 and 3.16 and which the woman with the bloody issue had The Promises that were the ground of this Faith were peculiarly suitable to those times and now not improveable or not ordinarily and the Faith it self though grounded on a special word yet is but a common gift in it self as opposed to saving as appeareth in Judas and those that at last would cry Lord Mat. 7.22 Lord and in the nine Lepers Though sometimes indeed it had the actings of the best even Saving Faith twisted with it Mat. 8.10.15.28 Some Faith respecteth the Truth Power and Goodness of God and this grounded upon General Promises and words of encouragement of an unlimited truth and concernment to time and persons Mat. 6. from vers 25. Now this respecteth either the General love of God to his Creatures and Man as a peculiar one affording support preservation provision necessary or the peculiar love of God to man through the undertakings of Christ making man to look for better things than the effects of common providence even God himself for his portion and full happiness in him Now that bold affianâ—e is not true Faith whereby men carry it at that rate of confidence as if Christ died to save all from hell that are not willing to go thither for in some it is without savor and affections suitable which I may call altogether fained Faith as in the generality of Formalists now who presume all is well God loveth them and Christ died for them In others it is joyned with a savory gust and relish of the Word and Promise which in regard of its continuance and thereby usefulness to its end Salvation though I make not that the only difference is called either temporary springing from sleighty and perishing causes as that of the a Luk. 8.13 stony ground and the b Mat. 25.8 Virgins Or else lasting durable altogether true and c 1 Tim 1.5 unfeigned justifying and saving Faith This indeed is but d Ephes 4.5 one as well as the Object and therefore those Peter wrote to had e 2 Pet 1.1 obtained like precious Faith yet differeth in degrees and f Rom 12.3 measure in some it is g Mark 9.24 small and h Isa
called one of the f Gal 5.22 2 Cor 4.13 fruits thereof and he called the g Spirit of Faith for indeed the word and letter is dead the Spirit quickneth and this powerfully and certainly yet sweetly making willing to beleive in the day of his power Psal 110.3 2 Cor 6.7 10.4 for it is not the Word of truth only but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith It is so great a thing to bring blind proud self-destroying man to own Gods way of Salvation by the righteousness of another to accept all from another and him a crucified Saviour that it is a great part of the great mystery of godliness 1 Tim 3.16 that Christ should be believed on in the world so that it needs an exceeding greatness of Divine Power Ephes 1.19 the working of a mighty power in them that beleive even such as raised Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est facultas ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius sese exerentis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsisius effectus sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez in loc though other sence is put upon that place yet by many judicious Expositors is this sence followed which we find in the Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. None can come to the Son except the Father draw them Joh. 6.44 in which the Author and powerful manner of operation in causing Faith are contained And all this in effectual calling and regeneration before which is no part and degree no act and demonstration of spiritual life Ephes 2.1 Joh. 1.12 13. Act. 14.27 for we are dead which is not of him that willeth not of flesh and blood and the will of man but of God and this is spoken of the Believer to whom God opens the door of Faith 2. The actings and operations of Faith are from God as in him we live Joh. 15.5 so we move and without him can do nothing he worketh to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velle bonum aeque ac voluntatem bonam he worketh habit and principle and by supervening Grace exciteth to and assisteth in acting it 3. The continuance and perseverance of Faith are from above Christ causeth our Faith not to fail Luk. 22.32 1 Pet. 1.5 and we are kept by Gods mighty power through Faith unto Salvation and Faith is by the same preserved The a 1 Thess 5.23 24. faithful God that effectually calls will safely keep in b Jude 8. Jesus Christ c 1 Cor. 1.8 and confirm to the end for this is the d Joh. 17.11 12 24. desire of the Son unto the Father and e Joh. 6.39 Mar. 9.24 Luk. 17.5 will of the Father concerning the Son 4. The growth and increase of Faith are from God who giveth all increase and therefore it was well prayed for unto the Lord to help unbelief and to increase Faith 5. The perfection of Faith is from God and Christ Jesus is as the author Heb. 12.2 so the finisher of our Faith and this either by bringing it to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest degree it can reach or is necessary for the Saints it should reach to in the world fulfilling all the good pleasure of his goodness and the work of Faith with power Phil. 1.6 and because he hath begun perfecting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or by perfecting it in vision 1 Pet. 1.9 for it's God that gives the end of our Faith Salvation Less Principal The Less Principal Efficient Causes are either Impulsive or Instrumental Impulsive The Impulsive or Moving Cause is either External or Internal The Inwardly moving Cause Proegumena is 1. On Gods part his free grace and love self-moving goodness in which sence it is called the a Ephes 2.8 gift of God and the b Rom. 11.7 election obtain it even those that are ordained to life believe Act. 13.48 Not improvement of Reason not use of means appointed for the attainment of Faith that merit this gift but God worketh all of his own good pleasure Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appears in that not many noble and wise but poor receive the Gospel 2. On the sinners part who doth believe and being quickned moveth acted acteth and that freely the moving Cause is sence of misery and undonness without Christ and interest in the promise through Faith there being no other name Act. 4.12 Joh. 3.18 and he that believeth not being condemned So that here is the necessary condition and causa sine qua non of Faith sense of misery and inability in self and all creatures to recover a man out of his lost estate whence ariseth renouncing and throwing away all our own righteousnesses those filthy rags Isa 64.6 Phil. 3.9 not having or not depending upon our own righteousness or any thing short of Christ The outwardly Moving Cause Procatarctica 1. On Gods part to give Faith is Christ and his merit for every good gift is through Christ Omne donum gratiae Dei in Christo est Ambr. in Ephes 1. As from the father of lights so through the the Sun of righteousness none come to the Father nothing cometh from the Father but by him whom by this means the Father will make to be honored as himself Joh. 5.23 As salvation was purchased by Christ upon terms of believing so Faith also whereby we lay hold upon Christ for Salvation and therefore that Spirit which is called the Spirit of Faith is by Christ promised upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief Joh. 16.9 2. The externally moving Cause to believe on the sinners part which may be called the Formal Object is twofold 1. As to God and his Word Gods Veracity and infallible truth Heb. 4.13 6.18 Titus 1.2 1 Thess 2.13 Joh. 3.33 Heb. 10.23 he can neither be deceived nor deceive God which cannot lye hath promised is joyned to Hope and therefore Faith He that believeth receiveth the Word of God as the word of God and seteth to his seal that God is true accounting him faithful that hath promised the ground of Faith being Gods faithfulness and the object the Promise God's having spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to Abraham Rom. 4.17 18. in a difficult case Here is the Resolutio fidei into its stable foundadation Gods unquestionable Truth who is Prima veritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh 5.10 so that the believer hath the witness in himself and his evidence is better and assent stronger as to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than any ones as to things apprehended by sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore sometimes divine testimony is added to rational discovery
as in this point that there is another life c. because of the certainty and distinctness of knowledge by revelation above all other ways 2. As to Christ offered in and by the Promise for more full explanations sake I sever the consideration of God promising and Christ offered which otherwise I would always unite the moving Cause of Faith in the sinner Heb 7.25 is his power as an All-sufficient Saviour able to save to the uttermost being anointed with authority and abilities commission and qualifications for that work and his love to sinners having laid down his life for them Joh 6.37 he will in no wise cast them out that come to him by Faith These are the solid props of a true Christians Faith which make the former believing God and the Word not to be a wavering opinion and the latter believing in Christ not an adventurous hazard Instrumental Cause The Instrumental Cause of Faith is either the begetting or preserving Cause 1. The Instrument by which the Spirit of God produceth Faith is the Word of God in whatever way coming to us to be a Joh 5.38 Luke 2.19 51. considered and meditated on by us The Word b 1 Joh 3.15 read by us or to us the Word expounded and enforced by the Publick Ordinance preaching Ex Officio the private Ordinance conference ex fraternâ charitate By believing the soul answereth to Gods call which supposeth a Word Ro. 10.8 14 17 therefore it is called the Word and Doctrine of Faith and Faith cometh by hearing men cannot believe in him of whom they have not heard Christ must be preached 1 Tim 3.16 Rom 1.16 before believed on for by the Gospel preached God puts forth his power in making men believe to salvation the efficacy whereof it being accompanied with that spiritual and powerful demonstration 1 Cor 1.18 21 c. mentioned 1 Cor. 2.4 the Apostle to the Corinthians explaineth and extolleth God having in due time manifested his Word through preaching Tit. 1.3 Act 24.14 Now this Instrument is All the word of God not excluding the Law from being the means as well as the object of Faith Gal 3.21 22. for the Law is a useful Schoolmaster to prepare us for Christ driving us out of our selves and following us with the lashes of the Curse that we may run to the Grace of the Gospel and make mention of Christs righteousness only Psal 71.16 So that knowledge must alway go before Faith we must know whom what and wherefore we believe 2. Tim 1.12 Ephes 1.18 19 and give a reason of our faith and hope the eyes of the mind enlightning goes before the working of Gods power in our believing so Pauls sending was to turn from darkness to light before Faith in Christ is mentioned Act 26.18 Joh 6.40 every one that seeth the Son and believeth on him c. a seeing in Scripture light makes way In so much that the knowledge of the Word and Christ as the means to get Faith Joh 17.3 Isa 53.11 is highly advanced and called life eternal yea put for believing to which it leads by his knowledge Objectivè Or the knowledge of him shall my servant justifie many Secondly The Instrumental Causes of Faiths maintenance and encrease are 1. The Word of God Causa procreans conservans Ab iisdem nutrimur ex quibus constamus It is seed to beget 1 Pet 2.2 and milk for growth in babes yea strong meat for strong ones in Christ 2. Sacraments as Seals of the righteousness of Faith Tesserae and pledges of Gods love superadded to his promise They signifie and help to clear the understanding and so consequently promote Faith they seal and confirm seals are for this end to confirm the Faith of him to whom the Deed is delivered and 't is usually said by learned Divines they actually exhibit for our growth by feeding 3. Prayer as in that man Lord help mine unbelief Mark 9.24 2 Thes 1.10 11 and the Disciples Lord encrease our faith and St. Paul for the Thessalonians Quoties de Fidei constantia incremento agitur ad preces confugiendum est Calv. in Jud. 20. v. I might add another Ternary of means for the encrease of faith inferior to the former 1. The Cross Afflictions Temptations 1 Pet 1.7 Therefore the trial of Faith is called pr cious because it burnisheth and encreaseth precious Faith the trial of Faith worketh patience Jam 1.3 patience experience and that is a good ground for more Hope and Faith Rom 5.4 they are conjoyned 2 Thess 1.3 4. 2. By frequent actings and exercise Faith is encreased though Graces beginning is different yet their improvement is in great measure after the way of other habits 3. By seeing and considering the Example of others the cloud of Witnesses Heb. 12.1 2. Heb. 13.7 whose Faith the Apostolical command is that we follow Thus many were of weak made strong beholding the faith of the Martyrs and the eminent effects of it Material Cause For the Material Cause of Faith Genus habet rationem materiae that which is its general and common nature wherein it agrees with others is the matter of it Now as Saving Grace in the Description was the Genus wherein it agrees with other Graces so comparing true Saving Faith with other Faiths that may tolerably pretend to the name Assent is the common nature and matter of it even the nearest and immediate Genus Faith historical of miracles temporary all have Assent but not all Assent belongeth to true Faith There must not only be knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement as necessary and essential to Faith Col. 2.2 2 Tim. 3.14 and that arising from the full assurance of understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be a Faith Doctrinal and Assertive as the foundation of Faith applicative and fiducial if I assent not to the promise of another as true I cannot rely upon the person for the good mentioned There is a double acknowledgement I mean not verbal profession 1. That the things revealed in Scripture and by us known are of God 2. That they are true which naturally floweth from the former and shall all be fulfilled Rom. 4.21 Abraham was perswaded before he trusted Now to this end that this full assent and acknowledgement of the mind which is a necessary ingredient of true Faith may be had The Divine Authority of the Scriptures confirmed by miracles and other characters is to be studied that we may build our Assent and thereby our Faith upon a stable foundation Formal Cause The Formal Cause which doth straiten the general nature of Faith and distinguish true Saving Faith from all other Faiths forma vel aliquid formae analogum ponitur differentiae loco in which may be Notitia Assensus is Fiducial receiving of Christ offered by God in the
Promises of the Gospel In which are two things formally constitutive of Saving Faith 1. Acceptation of Christ and the Promises Faith is that hand which doth touch the top of the golden Scepter or that closeth with and entertaineth what God offereth receiving Christ hence a weak Faith is true Faith and saving Joh. 1.12 as well as strong because it indeed receiveth the gift though with a trembling hand This is the coming unto Christ Joh. 6.35 and appropriating what before lay in common the applying what before was only applicable making the soul to say with Thomas believing Joh. 20.28 My Lord and my God Zanch. in Coloss 2.6 Sicut accepistis quomodo accipitur Fide So the good things purchased by Christ and following upon our receiving of Christ are said to be received as the atonement abundance of grace the gift of righteousness Ro. 5.11.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei videl manu oblata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly remission of sin is said to be received by Faith Act. 26.18 2. Innitency recumbency of soul upon a Christ received entrusting him entirely with 2 Tim. 1.12 Isa 50.10 Cant. 8.5 and committing to him the care of Soul and salvation staying the soul upon him leaning upon the beloved rouling the soul upon him resting with whole weight upon him as faithful able loving and this is truly fiducia this is truly Credere in Christum To believe in or upon Christ more than Credere Christum Christo to believe a Christ that he is and to believe Christ or his word It is a phrase in Prophane writers unusual as the thing it self salvation by Faith was unknown To this belong those expressions of the eyes being toward God 2 Chron. 20.12 Psal 123.2 Isa 45.22 Joh. 3.14 15. and looking to him even as the Serpent was lifted up to be looked upon with expectation of healing vertue so Christ to be looked unto by the Soul with a longing expectation and confident dependance The End of Faith is the glory of God in mans salvation Final Cause the one as supream and ultimate the other as subordinate that God might save his Creature to whom he wished well in a way of demonstration and exaltation of his glorious justice and mercy therefore was Saving Faith and Salvation by Faith ordained Justice that he might be just Rom. 3.26 that is demonstrated and declared to be just as Psal 51.6 both in not pardoning without satisfaction and therefore punishing sin upon the Surety and then in pardoning the sinner through faith uniting to and interesting in the Surety therefore saith the Apostle God is faithful and just to forgive Meâ—cy in that he accepteth the satisfaction of another and imputeth his righteousness to the sinner by Faith receiving it and that he found out and provided alone this way of salvation by Faith It was of Faith that it might be of Grace Rom. 4.16 Ephes 2.8 for by Grace are we saved through faith and thereby works as meriting and so mans confidence in and boasting of himself are excluded Rom. 27. and Gods glory entirely secured and advanced by mens submitâ—ing to the righteousness of God by Faith Rom 10.3 Hab 2.4 Faith and Pride being utterly inconsistent Indeed trusting God upon his bare word not having merit nor humane probability Rom 4.20 Heb 10.39 1 Pet 1.9 giveth great glory to God That Mans Salvation is an end of Faith all the New Testament witnesseth even that we believe to the saving of our souls and receive the end of our Faith in the salvation of our Souls 4. Effects The Effects more proper or less proper and Consequents of true Faith Col 3.4 1. Union with Christ who is our life and so we live by Faith What can more necessarily and immediately follow upon the offer on Gods part in the Gospel of Christ to be ours and our receiving him by Faith than union to his person though no personal union 2 Cor 13.5 Ephes 3.17 Hence having Christ in us and our being in the Faith are made the same because Christ dwelleth in our hearts by Faith Whatever the Spirit on Christs part doth before by way of uniting us to Christ apprehending us for Christ Jesus as some understand Phil. 3.12 Faith is the hand on our part that receives and the band that fastneth Christ to us This I take to be the fruit of the first consummate Vital act of the quickned soul and then is the mariage knot tied 2. Hence follow Remission of sins and justification of the person through Christ and his righteousness apprehended and appropriated This Peter testifies to be the witness of the Prophets Act 10.43 even that through his name whosoever believeth in him shall receive remission of sins The pardoned alone live for the guilty are dead in Law which the people sensibly bewailed in saying if our iniquities be upon us Ezek 33.10 and we pine away in them how shall we then live Joyn this with our living by Faith and you see Faiths necessity and efficacy towards pardon It was St. Pauls ardent desire that he having won Christ got him been united to him might be found in him having the righteousness which is of God through faith in Christ. Nothing more frequent than the assertions and demonstrations of Justification by Faith in S. Pauls Epistles especially to the Romans and Galatians The manner of Faiths efficacy wherein is by a judicious person of our own well expressed for the cutting off those two eager controversies about the Instrumentality and conditionality of Faith It is saith he the general opinion of the Orthodox wherein all agree That Faith is a means appointed by God in the use whereof the chi dr n of men are made partakers of Justification 3. Adoption That our receiving into the number and having a right to the Priviledges of the Sons of God the Spirit of Adoption boldness at the Throne of Grace present supply future inheritance is the fruit and product of Faith appears from Scripture and consequence To as many as received him Joh. 1.12 or believed on his name gave he power to become the Sons of God For indeed we being by Faith united to Christ and the faultiness of our persons taken away through Christ what more immediately follows from this loveliness in him and oneness with him than communication of Sonship which cannot be in that way that Christ is a Son Ephes 1.5.6 and therefore is by the Adoption of children by Jesus Christ Adoption therefore is the effect of Faith through union to and Justification through Christ intermediately caused thereby Causa causae est causa causati 4. Audience and answer of prayer Our Lord hath given universal proof to this Mat. 21.22 in assuring that all things whatsoever shall be asked in prayer believing shall be received By St. James Jam. 1.6 7. asking
otherwise disturbed and perplexed Thus Faith in its own nature and direct tendency But still understand Faith as acting Faith as exercised produceth this effect the Christian so far forth as he lives by Faith and in the Improvement of Faith enjoys this quiet sedate minde even when he wants the full-blown joy of a life of Spiritual sence And not only from the nature of Faith doth this arise but also as Faiths hand casts out the Anchor of Hope which keeps the soul steddy and also as it represents and foretastes the recompence and joy to come This leads to the next Effect of Faith 10. Assurance and further joy thereby I make not this Constitutive of Faith nor inseparable from Faith lest I condemn and sadden causelesly the Generation of the just but whereever it is it proceeds from Faith Vnbelief is shut out from the Promise and can have no true Hope much less Assurance Heb. 10.22 Therefore it is called The full assurance of Faith and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness and access with confidence and assurance is by faith in Christ Ephes 3.12 And thus believing doth through assurance the soul by a reflex act preceiving its own Faith and thence interest in the O ject of Faith brings the joy unspeakable and full of glory This though not absolutely necessary 1 Pet. 1.8 all believers should labor after that the comfort of it may confort according to the notation of the word and strengthen them Nehem. 8.10 2 Pet. 1.10 2 Joh. 5.13 for the joy of the Lord is our strength The Apostle Pâ—ter bids give diligence to make our calling and election sure even to our selves rather than in it self And St. John wrote to those that believed that they might know they had eternal life 11. And lastly Salvation is the effect and inseparable consequent of true Faith according to the Text. Now this being that great and last effect which the others made way for the object of our desires the reward of our endeavours the only and perfect happiness of man I shall speak more distinctly to the connexion between Faith and Salvation under these three heads That How Why. First That Faith and Salvation are conjoyned and this is peculiarly one of those things which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 having accompanying laying hold of salvation It is the Testimony of Truth it self John 3.16 that this is Gods great end in sending his Son into the world that whosoever believeth might have eternal life The Purchaser of salvation John 6.40 declares this to be the Will of him that sent him that every one that seeth the Son and believes on him might have eternal life Accordingly he that hath all power committed to him giveth commission and command to his Disciples to preach that whosoever believeth shall be saved Mark 16.16 And ascertaines their salvation by his prayer for all that should believe through his Disciples word John 17.20 Saint Paul testifies Rom. 10.9 10. Rom. 5.17 he that believeth in his heart shall be saved declares that they that have the gift of righteousness which he defends to be by Faith shall reign in life Rom. 8.30 and accordingly conjoynes justified viz. by Faith and glorified and asserteth this to be according to Gods design in Election and terms in Vocation 2 Thes 2.13 14. 1 Tim. 1.14 15 16. sets forth himself as an encouraging example of the exceeding abundant grace of our Lord through Faith to all though great sinners like himself that should believe on Christ to life everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril This Saint John accounts so clear and unquestionable that he writes to them that believe 1 John 5.13 that they may know that they have eternal life So unlimitedly true is that of Habakkuk The Just shall live by his Faith Hab. 2.4 Deus oleum misericordiae gloriae ponit in vase fiduciae Bern. Secondly How Salvation is the effect of Faith Here consider these three things 1. The natural aptitude and fitnesse of this grace of Faith to be made use of in the way of saving man that had broken the first Covenant and could not be saved thereby yea so fit is faith as to be necessary upon supposition of Gods saving sinners by a New Covenant in the hands of a Mediatour and Surety and his Righteousnesse There must be an appropriation of that to the sinner and making all his own and this must be by voluntary acceptance self-confidence and boasting must be prevented now faith alone could do this as before hath been shown 2. The institution of God making this fitnesse of Faith useful and effectual to this end Salvation for be it never so fit yea necessary so that Salvation could not be brought about without it and suppose per hypothesin impossibilem which yet could not be that man had believed upon the Redeemer and God had not said Believe and thou shalt be saved Faith had not reached Salvation Phil. 3.9 therefore it is called the righteousness of God which is by Faith in the Son of God even of his finding out and appointing Even as Sacramental signes are and must be fit to represent what they are appointed for as Aug. Epist 23. ad Bonif. Oportet similitudinem habeant earum rerum quarum sunt Sacramenta quam si non haberent non essent Sacramenta yet they work not naturally but by Divine institution as a means of Faiths maintaining and increase so Faith to Salvation 3. The Dignity and Merit of the object of Faith is to be considered for though it be said 1 Pet. 1.9 Receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercedem as Beza rendreth it the end the reward of your Faith yet is it not of merit for the way of Salvation by Faith is altogether of Grace as Saint Paul industriously and abundantly proveth Faith therefore may be considered either qualitativè or relativè in it self or with respect to its object Now not as an habit in us or act exerted by us though acting not dead faith saveth not as a work of the Law required in the first Commandment doth faith save but through the righteousness of Christ which it apprehends and appropriates in it self it is the most indigent and soul-emptying grace that is and cannot by its own merit do this for it is due being by God commanded Luke 17.10 imperfect in it self for who attaines the highest degrees of faith and if perfect in its kind yet but an imperfect Righteousnesse being the fulfilling but of one Gospel-command Thirdly Why there is this undivided connexion between Faith and Salvation The Prime reason and that which it must be ultimately resolved into is the good pleasure of God according to which he worketh all things There is nothing in faith bearing proportion to this effect and attainment so that we may admiringly say Even so Father because it pleaseth thee Secondary and Subordinate reasons First On
apprehended as attainable by the new Covenant by it comes union to and interest in the person of the Mediator by it is the appropriation and application made of what he hath done and suffered in sinners behalf by it is acceptance given to Gods gracious offers in the Gospel What more meet and just and necessary are not Gods ways in requiring faith equal 4. Behold the danger of ignorance or mistake in this great fundamental point upon which salvation or damnation have such immediate and necessary dependance in other matters not so great danger How justly censurable then is the folly of those that cannot patiently hear the doctrine of faith but think of time laid out upon it as Judas of the ointments expence What needs this waste But truly if you are ignorant of Gods righteousnesse which is by faith in the Son of God you will take other ways in which ye cannot find salvation ye will ye will go about to establish your own righteousnesse Rom. 10.3 5. The usefulnesse and needfulnes of a Gospel-Ministry is hence manifest Faith cometh by hearing Rom. 10.14 15. How shall they believe on him of whom they have not heard and how shall they hear without a Preacher c. How beautiful upon the Mountains are their feet that bring the glad-tidings of salvation and as workers together with God build up precious souls in their holy Faith The second sort of Uses shall be made up of conjoyned Exhortation and Admonition Admonitory exhortations Exhort First Labour after this Faith Heb. 3.12 and take heed lest there be in you an evil heart of unbelief Evil it is to God it dishonoureth him and disappointeth him Evil to us deprives us of our offered happinesse and bringeth upon us swift destruction certain and aggravated condemnation take heed of this grosse self-murder of unbelief make use of the means before prescribed for the begetting and increase of Faith beware oppose those things that are Opposite unto faith This Exhortation is to al. Secondly To those that pretend they have faith Try whâ—ther your faith be right or no and to thâ—s end make use of and apply those notes and properties of faith before handled Yet spend not so much time in trying whether you have it as in exercising it in this many weak Christians are very faulty and this will be the way to make all sure for you and in due time clear to you Thirdly To those that upon trial find they have this excellent grace of faith 1. Rejoyce and comfort your selves against all your sins fears the worlds troubles Satans temptations for as to all thou art more than Conquerour Rom. 5.2 If thou believest rejoyce in hope of the glory of God for he that believeth shall be saved 2. Bless God and boast not there 's no cause of boasting faith is the gift of God there 's cause of thansgiving it 's the hand to receive all other gifts If ye hope for salvation by faith be humble and glory not for boasting is excluded by the Law of Faith Rom. 3.27 the constitution of faith for the salvation of sinners thereby If ye stand by Faith be not high-minded if ye abound in Faith Col. 2.7 abound therein with thanksgiving for ye ow the more Rom. 1.17 3. Live by faith Paul from Habakkuk asserts the just shall live by faith and propounds his own example of living by the faith of the Son of God Be much in the actings and exercise of Faith and make your lives full of the fruit and efficacy of faith yea peculiarly exercise faith in dependance upon God for the support and perseverance of your faith Draw down to practice what you know of faith and ye shall know more satisfactorily the Doctrine of faith than the wisest in the world according to the letter Live by the Faith of the Son of God it is not notion but action not word but life and then wait till faith shall be turned into vision and being perfected be abolished having done its work and then at least ye shall be fully satisfied concerning it 2 Tim. 2.1 4. Labour to be strong in the grace of Faith that is in Christ Jesus not only for your own sakes to avoid those anxieties which weakness of faith causeth but for Gods sake that by strong faith ye may with Abraham the father of the faithful Rom. 4.20 give much glory to God who hath annexed glory to believing 5. Pity them that do not believe and labour to propagate your faith Whose soul that by faith are themselves secured would not bleed in consideration of the dangerous yea certainly miserable estate as before described of unbelieving friends relations acquaintance Warn them exhort them while it is called to day pray for them yea strengthen the weak in faith and offend them not by going to the utmost bounds of your Christian liberty 6. Esteem them precious that have this precious faith and have not the Faith of Christ with respect of persons Jam. 2.1 Verse 5. Let the poor of the world that are rich in faith and heires of the Kingdome be honourable in your esteem as they are in Gods REPENTANCE NOT TO BE Repented Plainly Asserted and Practically Explained Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sins REpentance being the Subject of this day in the course of this moneths exercise to be discussed I must wave the Coherence and Connexion of the Text only desire you to note that the Apostles assert the prerogative of Christ as their Apology for their disobedience to humane commands when they forbidden did proceed to preach and a reason thereof is demanded the answer is made in short Whether we obey God or man judge ye Jesus Christ is exalted to be a Prince and a Saviour to subdue his enemies by Repentance and support his Subjects by Remission of sin The Text presents us with two parts considerable 1. A Donor Jesus Christ exalted to be a Prince and a Saviour 2. The Donation and that is double Repentance Remission of sin Answerable to the parts of the Text the Doctrines which might be inferred to our instruction would be two Doct. 1. Repentance and Remission of sinnes are the especial acts and advantages of Jesus Christ his exaltation Doct. 2. It is the sole prerogative of the Lord Jesus to give Repentance and Remission of sins But I must not insist on a formal discussion of either of these doctrines my work and intention being to unfold and practically explaine the nature of that most necessary at all times though now more especially grace of true Gospel-Repentance And therefore praetermitting the doctrines let me propound to your serious consideration these four things viz. the 1. Nature Of Gospel-Repentance 2. Necessity Of Gospel-Repentance 3. Notes or Characters Of Gospel-Repentance 4. Next way or means Of Gospel-Repentance First
of A BETTER COVENANT This done it was very seasonable to let you hear of the Mediatour of the Covenant which was performed by the Subject 12 Twelfth Minister who preached to you JESUS CHRIST in his PERSON NATVRES and OFFICES from that Scripture 1 Tim. 2.5 There is one God and one Mediatour between God and man the man Christ Jesus Next to his Natures and Offices it was proper to treat of the two states of Jesus Christ and therefore the Subject 13 Thirrteeth Preacher opened to you Christs state of Humiliation out of Phil. 2.7 8. He made himself of no reputation and took upon him the form of a Servant and being found in fashion as a man he humbled himself and became obedient to death even the death of the Crosse Subject 14 The fourteenth CHRISTS STATE OF EXALTATION out of the ninth verse Wherefore God hath highly exalted him and given him a Name which is above every Name c. Time not allowing a more copious and distinct enquiry into this great Mystery God manifested in the flesh that which came in the Subject 15 Fifthteenth place under consideration as most proper was THE SATISFACTION WHICH CHRIST MADE TO DIVINE JVSTICE and that was done on that Text Col. 1.20 And having made peace through the blood of his Crosse by him to reconcile all things unto himself I say whether they be things in earth or things in heaven And because the Redemption made by Christ upon the Crosse signifieth nothing in effect without the Application of it to the conscience The Minister to whom the Subject 16 Sixteenth turn fell Treated of EFFECTUAL CALLING from Rom. 8.30 Moreover whom he did predestinate them he also called In and by which Call the soul being really but yet Spiritually joyned and united to Jesus Christ that which fell next under consideration in the Subject 17 Seventeenth Course of this Exercise was that exceding precicious Mystery The SAINTS UNION WITH JESVS CHRIST His Scripture was 1 Cor. 6.17 He that is joyned to the Lord is one Spirit And inasmuch as Vnion is the Foundation of Communion Interest in Christ the Fountain and Spring-head of Fellowship with Christ the Subjects which followed naturally to be handled were Justification and Filiation Subject 18 JVSTIFICATION in the eighteenth Course out of Rom. 5.1 Being justified by Faith we have peace with God And the Nineteenth Subject 19 FILIATIN or Divine Son-ship to God which branching it self into these two great priviledges of the Covenant ADOPTION REGENERATION the one whereby out State is changed by the other our Natures they were twisted together into one Sermon on that portion of Scripture John 1.12 To as many as received him to them he gave power to become the SONNES of God even to them that believe on his Name In which Filiation it being evident by the Scripture quoted that Faith hath such a special ingrediency therefore it was seasonable in the next place to speak of SAVING FAITH which was the Subject preacht on in the Subject 20 Twentieth morning of this Moneths Exercise the Text being Acts 16.31 Believe on the Lord Jesus Christ and thou shalt be saved and thy house And although Repentance be usually before faith in the order of sense and feeling yet faith being before Repentance in the order of Nature and operation it being the primum mobile in the orbe of grace as unbelief in the orbe of sins Heb. 3.12 hence it was proper next after Faith to speak to you of REPENTANCE Subject 21 which was handled by him that preached the one and twenty Lecture his place of Scripture being Acts 5.31 Him hath God exalted to be a Prince and a Saviour for to give repentance and remission of sins Matth. 3.8 And because true repentance is alwayes accompanied with fruits meet for Repentance therefore as the great and comprehensive fruit thereof Subject 22 the twenty second Exercise was spent in setting forth the Nature necessity and Excellency of HOLINESSE from these words of the Apostle Heb. 12.14 Follow peace with all men and holiness without which none shall see the Lord. This giveth the Believer a capacity though not a merit of a joyfull resurrection and the next Preacher took therefore the RESURRECTION Subject 23 for his Subject upon the Twenty third morning and for his Text those words of St. Paul Acts 26.8 Why should it be thought a thing incredible with you that God should raise the dead And as upon the Resurrection follows the day of Judgement in the same Method the discourse of the LAST JVDGEMENT succeeded and was the work of the Subject 24 Twenty fourth day the Preachers Text was Acts 17.31 Gâ—d hath appninted a day in the wich he will judge the world in Righteousness by that man whom he hath ordained Subject 25 The sentence of that day was the next thing in order to be considered and although the sentence of the Elect be first in the processe yet because it is last in the execution as appeareth in comparing the 34. verse of the 25. of Matth. with the 46. therefore the TORMEMTS of HELL was the sad and startling Subject which the twenty fifth Preacher insisted on from Math. 25.41 Everlasting Fire prepared for the Divell and his Angels c. And when the Righteous have had the honour as Assessors with Christ to behold with their eyes that sentence executed upon the Reprobate and their persons dragged away into everlasting burnings by the Ministry of the infernal Angels Then the joyful sentence shall be accomplished upon the Elect of God and they shall ride in triumph with Jesus Christ the King of Saints into the gates of the New Jerusalem and so the Subject 26 Twenty sixth and most blessed Subject with wich the last Minister did most sweetly close this morning Exercise was the JOYES of HEAVEN and his Text was Matth. 25.34 Receive the Kingdom prepared for you from the foundation of the world And thus honourable and beloved I have prese ted you with the Epitomy or Compendium of sound words which hath Methodically been delivered in the course of this moneth in divers of the chief Heads and Points of Gospel-Dâ—ctrine There is no man that is acquainted with the Body of Divinity but may easily observe this Method or Sâ—stâ—me to have been in some Points possibly redundant but in more defective He that will object the former may consider that eveâ—y man sees not by the same light insomuch as if twenty Divines should have the drawing up of twenty several Models of Divinity not two of them would meet exactly in the same heads or order in this case therefore veniam pâ—timusque damusque vicissim And he that will object the latter must also remember that if we had taken in more Points there must have been more dayes which the course of this Exercise doth not allow Sufficient to the dayes hath been the labour thereof and when we cannot do all we would it his honourable to do what we can To the
delivered unto you so you may be delivered into it Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Form of doctrine into which ye were delivered Efficacius vitae quam lnguae testimonium Ber. Confession Bernard What a sore judgement will abide such as suffer all these morning influences to passe away as water over a swans back that come the same from these morning visions they came to them How shall we escapt if we neglect so great salvation Hold it forth I say Christians in your lives the Conversation is a better testimony to the truth then the confession I have met with a general vote in the Auditory that attended this morning Ordinance that these Sermons might be Printed that so what hath once past upon your ears might be exposed to your eye whereby you might stay and fix upon it with the more deliberation Whether I may prevail with the Brethren or no for their second travel in this Service I know not There is one way left you wherein you may gratifie your own desires and Print these Sermons without their leave though I am confident not without their consent and that is PRINT THEM IN YOVR LIVES AND CONVERSATIONS Live this morning Exercise in the sight of the world that men may take notice you have been with Jesus You have been called up with Moses into the Mount to talk with God Now you come down oh that your faces might shine that you would commend this morning Exercise by an holy life that you may be manifestly declared to be the Epistle of Christ ministred by VS 2 Cor. 3.3 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Matth. 5.16 To that end Take along with you these two great helps in the Text FAITH LOVE Hold fast the form of sound words in FAITH and LOVE I know some Expositors interpret these as the two great COMPREHENSIVE HEADS of sound words or Gospel-Doctrine in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Love Faith towards God and Love towards men Faith the summe of the first Table and Love of the second or Faith in Christ and Love to Christ or Faith as comprehending the Credenda things to be believed Love as comprehending the Facienda things to be done But I am sure it is not against the Analoge of Faith or the Context to improve these two as Mediums to serve this command of holding fast sound Doctrine And so in the entrance it was propounded as the fourth Doctrine scil Faith and Love are as it were the two hands whereby we hold-fast the Form of sound words 1. Faith First then Christians look to your Faith that is an hold-fast grace which will secure your standing in Christ As unbelief is the root of Apostacy and falling back from the Doctrine of the Gospel Heb. 3.12 So Faith is the spring of Perseverance 1 Pet. 1.5 Kept by the power of God through faith to salvation Faith keeps the Believer and God keeps his faith Now faith keeps the believer close to his Principles upon a two-fold accompt Faith realizeth Gospel-truth 1. Because faith is the grace which doth REALIZE all the Truths of the Gospel unto the soul Evangelical Truths to a man that hath not faith are but so many prettie Notions which are pleasing to the fancy but have no influence upon the Conscience they may serve a man for discourse but he cannot live upon them suffering Truths in particular are pleasing in the Speculation in times of prosperity but when the hour of temptation cometh they afford the soul no strength to carry it through sufferings and to make a man go forth unto Christ without the Camp bearing his reproach Heb. 13.13 But of Faith saith the Aposte it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for and the evidence of things not seen faith makes all Divine Objects although very Spiritual and subtile in their own nature faith makes them I say so many realities so many solid and substantial verities it gives them a being not in themselves but unto the believer and of invisible it makes them visible as it is said of Moses he saw him that was invisible How by faith verse 23.24 that which was invisible to the eye of nature was visible to the eye of faith Faith brings the object and the faculty together Heb. 11.27 Hence now men yet in their unregeneracy though haply illuminated to a high degree of Gospel-Notion in time of tribulation will fall away and walk no more with Jesus because through the want of Faith Divine Truth had no rooting in their hearts all their knowledge is but a powerlesse notion floating in the brain and can give no reality or subsistence to Gospel-verities Knowledge gives lustre but Faith gives being knowledg doth irradiate but Faith doth realize knowledge holds ou◠light but faith adds life and power It is Faith my Brethren whereby you stand 2 Tim. 1.12 Faith is that whereby a man can live upon the truth and die for the truth I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Look to your Faith Christians For again Faith fetcheth strength from Christ Secondly Faith will help you to fetch strength from Jesus Christ to do to suffer to live to die for Jesus Christ and the truths which he hath purchased and ratified by his own blood Phil. 4 13. I can do all things through Christ which strengtheneth me Faith invests the soul into a kind of Omnipotency I can do all things Other mens impossibilities are faiths triumph Faith is an omnipotent grace because it sets a work an Omnipotent God In the Lord I have righteousness and strength is the boast of faith Isa 45.24 Righteousnesse for Justification and strength for Sanctification and for carrying on all the duties of the holy life this is insinuated in my Text Hold fast c. in FAITH which is in CHRIST JESVS So that if it were demanded How shall we hold fast the answ is by Faith how doth faith hold fast in Christ Jesus scil as it is acted by and as it acts upon Jesus Christ. Jesus Christ is a Fountain of strength Psal 71.16 and that strength is drawn out by faith hence Davids Resolve I will go in the strength of the Lord God I will make mention of thy Righteousnesse even of thine onely 2. Love The second grace which you must look to is LOVE Love is another hold-fast grace I held him and would not let him go said the Spouse of her Beloved Cant. 4.3 I tell you sirs Love will hold fast the truth when Learning will let it go the reason is because Learning lieth but in the head but Love resteth in the heart and causeth the heart to rest in the thing or person beloved I cannot dispute for
steps 312 313 314. F Faith commended p. 455 456. Faith distinguished into its kinds 456 457. Faith defined 449. By its genus and subject 460. causes 461 462 463 464 465 466 467. Effects 468 469 470 471 472 473 474. properties 475 476 477 478. and opposites 479. 480 481. Faith if saving receiveth whole Christ on judgement and choice 475. Faith groweth and persevereth and purifieth 477 478 479. Faith and salvation how connexed 473 474. Faith strengthned by the Covenant of Redemption 228. Faith how it justifieth 421. Faith greatly opposed 480. Faith goeth before Repentance in order of nature as its cause 490. Faith in its essential acts without its reflexions is the cause of Repentance 491. Faith of Scriptures authorities to be strengthened 103 104. False Repentance seven kinds viz. Popish 515. Pagan 516. Profane ibid. Legal 517. Slaves ibid. Sullen p. 518. Quakers Repentance ibid. 519. Fall of man was from his own mutable self-determining will 111. Federal transaction did pass between God the Father and Son and that from all eternity 219 226. Fear of God the duty of such who believe God is 58 59. Fear accompanieth true Repentance 542. Filiation to God is by Adoption and Regeneration 447. Filial priviledges Believers comforts 451 452 453. Flesh an enemy to Faith 480. Flesh crucified by union with Christ 391 392. Forme of sound words to be held fast 670. By Magistrates how 674 675 676 677. By Ministers how 678 679. By the People how 680 681. Freedome of God Father and Son in transacting the Covenant for mans Redemption 224. Free-grace the ground of Adoption and Regeneration 477. Fruitfulnesse a note of union with Christ 392 393. G God is p. 30 31. Gods being is evident in nature 31. 48. and Scripture 48 49. Gods being consistent with the adversity of the just and prosperity of the wicked and evidenced by them 45 50 51. God is the only efficient of Faith 461 462. God could not be the original of sin 111. Gods glory the ground of Adoption and Regeneration 447. God as Judge justifieth how and when 122. God the object of beatifical vision 654 655. Gospel a good cause 3. Gospel-means to work Faith 465. and call loudly to Repentance 525. Gospel how it justifieth 421. Gospel-Covenant better than the Legal 245 246 247 248. Gosepl-Manner of propounding Repentance is by way of duty and priviledge 426 Gospel-Arguments perswading Repentance most pregnant and moving 527 528. Gospel-Helps to Repentance most powerful and operative p. 533. Grace of God magnified by mans fall 213 214. First cause impulsive of justification 420. Graces are the fruits of the Spirit 390. Grudge not the prosperity of the wicked 645. H Of Hell 621. the wicked turned into it 623. its name explained ibid. nature described 624. its pain ibid. The Properties of its punishment Extremity 628 629. Eternity 628 629. Hell discerned by the Heathen 635. Hell proved by Equity 636 637 638 639 640 641. Merit 636 637 638 639 640 641. No Bar or hinderance 636 637 638 639 640 641. Heresie an hindrance to Faith 480. Heresies and Errors disbanded when we come to heaven 649. Hearing must be fixt and constant 22. So it will help Repentance p. 545. Heart the subject of Faith 459. and seat of Holinesse 558. Heaven 647. it is a Kidgdome how 649. Hindrances to the understanding Scripture what they are and how removed 100 101. Holding fast what it meaneth 5. Holinesse 554. a state trade habit and disposition 555. Holinesse defined 556. Holinesse the designe of God in all his acts 559 560. Holinesse constitutes a Christian or Saint 561 562. Holinesse spreads over the whole man 558. Holinesse changeth a man 557. Holinesse necessary unto communion with God 563. Holinesse its properties 567. Companions peace righteousnesse unblameablenesse 268. its opposites filthinesse of flesh of spirit over-reaching and hypocrisie 569 570. Holinesse of the Publisher proveth the Scripture to be the Word of God 94. And so doth the holy matter pressed in it 91 92. and its holy Arguments 93. Humility the effect of sensible impotency p. 214. Humiliation of Christ 278. three steps of it 280 281. the manner of it 287. Humanity of Christ a miracle of humiliation 280. Humility must go before honour 333. I Ignorance inconsistent to Faith 479. dangerous 483. Impotency of man since the fall very great 202 203. Impossible to recover of himself 204. Impotent in respect of the Law 205. Of the Gospel 206. 207. Impotency determined in Scripture ibid. Impotency no bar to the demand of duty direction of means or infliction of punishment 210 211 212 213. Impotency is to be seen and known 214. Infants distempers and death an effect and evidence of original sin 143. So is their aptitude to evil and backwardness to good 144. Inheritance of Saints hath no corruption succession or division p. 441. Inheritance why heaven so called 661. Inherited by Adoption 662 663. Donation 662 663. Redemption 662 663. Inspiration what it imports 87. Inventions and many inventions what they signifie 106. Indignation accompanieth Repentance 442. Judgements of God prevented 521 522. and removed by Repentance 523 524. Last Judgement provokes holiness 563. and perswades to Repentance 531 532 533 Judge whom 608. Manner of his coming 610. Last Judgement its day 605. It is particular and general 606. why it must be and when 607. its method and order 609. Justice of God satisfied by the death of Christ 301. Justification its nature opened 402 c. Differeth from Sanctification ib. Justified implies guilt plea and acquittance p. 403. Justified persons are acquitted on their plea. 419. Justification its causes Gods free grace 421 422. Christs satisfaction 421 422. The Gospel 421 422. Faith 421 422. God Law-giver 421 422. God Judge 421 422. Works 421 422. Spirit 421 422. Justification by what plea procured 406. Justification not from Eternity 423. Justification procured by Christs death 341. is evident by the Possibility 342 343 344. Necessity 342 343 344. Nature 342 343 344. Cause 342 343 344. Vicegerency 342 343 344. Peculiarity to this end 342 343 344. Justification doth manifest the wisdome holinesse and mercy of God 428. Justification the priviledge of the Gospel-Covenant 140. Justification the ground of comfort p. 429. to be sought by sinners 430. prized by Saints 432. K Kingly Office of Christ what it is and how executed 255 256. Kingly Office the Saints priviledge by Adoption 441. L Law Regulans 110. Law Regulata 110. Law of God the rule of rectitude ib. Law given Adam in Creation was partly natural partly positive 108. Law requireth duty exacts penalty terrifieth and stupifieth 204 205. Law general and special obeyed by Jesus Christ 223 224. Law fulfilled in Christ his death 301. Law given in Paradise was not executed or abrogated but released and dispensed with p. 413 414 415. Light burning and shining 1. Likenesse of sinful flesh what it means and how Christ was found in it 281 282. Likenesse to God