God that speaks in the Scripture Luke 11.49 therefore whatever else you mind really and carefully study this Bible Secondly in all enquiries into the truths of the minde of God consult those sacred Oracles here are Mines of truth O dig here make them the rule of faith and life while a Papist makes the Church his rule and the Enthusiast pretends to make the Spirit of God his rule do you live by Scripture consider what I say 2 Tim. 2.10 consider there 's thy duty what I say there 's the Scripture yet Timothy was as good a man as any of us and the Lord give thee understanding there 's the work of the Spirit to assist our faculty But how shall I finde out truth by Scripture For thy own satisfaction remember this have an explicite faith in all that plainly appears to be Gods minde and have an implicite faith resolving to be of Gods minde in all the rest be it what it will be believe it because it appears to be of God while a person resolves to be of the Churches minde be thou of Gods only use all means whereby thou mayst come to know to wit 1. Take heed of passion and sensual lusts 2 Tim. 4.3 you read of some that will not endure sound doctrine but after their own lusts shall heap to themselves Teachers A lust or passion is like a whirle-pit a man is suck't up in it ambition sensuality any of these darken and blinde a mans minde when a man studies any thing the minde had need to be quiet lusts and passions are always busie and boisterous and make a man have a great interest against God 2. And beware of prejudice Christ said Go preach to all Nations Mat. 28.29 but Peter lived under prejudice and he said Lord I never eat any thing common or unclean when God bade him go to the Gentiles Acts 10.11 3. Beware of taking truth upon the Authority of men for that is fallible Modesty requires you should have a fair respect to Preachers and the Church of God where you live but as to the vitals of your Religion do not take them upon Authority though a man would not willingly deceive you yet he may be deceived himself in things controverted In plain things of Scripture that we must be humble holy believe repent all the world should not perswade you out of your Religion and as for your duty you understand it never a one but knows what he is to love when God bids us love him if we would but familiarize our Religion we could not but understand it but in matters wherein there 's a dispute controversie in the world be quiet and sober and not confident that such and such things must needs be so because such say so many pretend a kinde of sanctity and pretend for God and a Ship may carry very broad sails yet not very well loaden but thus it is one man draws a multitude and then a multitude prevails upon particular persons and shall I go against a multitude I say therefore take not things upon authority see and examine thy self if it be plain in Scripture mind it and own it and charge thy self with it if it be obscure think it no farther concerns thee than God hath made it manifest 4. Beware of Idlenesse search the Scripture 2 Tim. 2.7 Consider what I say c. They that are busied for veines of silver they hold the rod even poized in their hand till at length it moves in that vein where it lies in the earth So hold your souls even in a diligent enquiry into the Scriptures 5. Beware of pride the humble man God will teach proud men scorn others they will not be taught and pride that will make a man to neglect prayer 6. Charge your selves with that which is the end of the Scripture to live well Who would go about to read a piece of law that he may learn Mathematicks or read the statutes to learn Logick you may as well do so as read the Scripture to talk only but the intent of the Scripture is to shew how you ought to live godly to be just righteous sober to act by rule Nothing hinders knowledge so much as a bad life for sin brought in ignorance and holinesse will bring in the best light There 's a great deal of difference betwixt wit and wisdome Many have parts enough to be witty but none but sober and conscientious persons will have true wisdome Prov. 14.9 A scorner seeks knowledge and finds it not Scorners usually are witty men men of brave parts a man that hath a mind only to practice wit is never satisfied in the things of God He that doth my will shall know the doctrine that is of God There are a thousand things disputed in the world errors upon errors but I thank God it is plainly revealed God hath mercy for a sinner in Christ I understand well what 't is to live soberly righteously godly I know what 't is to honour my Parents and do in my relations what becomes me and I know these are the conditions of eternal happinesse I can but use all humane endeavours I can but beg of God and charge my self to love what I know so that I am able to say at the day of judgement what appeared to be the mind of God I observed it what did not appear I used all means to understand it I would not hastily determine my self till I saw thy mind because I knew there were impostors and if this be done if men will rangle and make controversies where God hath made none let them for there will be no end of vanity and folly Thirdly Seek dayly that your belief may be strengthened that this book is of divine authority for what will enable you to resist temptation if you do not believe the Scripture 1 John 2.14 I write unto you young men saith the Apostle because ye are strong Why the Word of God abides in you and you have overcome the evil one you will never be strong and overcome the evil one but by vertue of the Word of God If sin tempts you if you look into the Scripture there 's peace good conscience the joy of God and eternal life and shall I for a trifle lose these no while we have Scripture we have an Antidote against all the devils poyson Again what will bear you up under your afflictions if you lose the belief of the Scriptures you will need it when you come to be sick and dye when you bury your friends and relations what will satisfie a mans mind there 's an after-glory when friends come after me or go before me we shall all meet in joy Did I but believe this glory as I believe when the Sun sets it will rise again were I but perswaded what God hath said is true as now I am perswaded I speak how should I long for this glory how would every child wail for this inheritance how ful of prayers
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
looking forward backward If we look forward Ver. 13. there is the blessed hope the full consummation whereof we receive at the glorius appearing of the g eat God the coming of Christ to judgment ver 13. Ver. 13. and there we have three grand Articles of faith asserted 1. Heaven 2. The day of judgment 3. The Godhead of Christ If we look backward we are obliged to obedience not only out of hope but from gratitude or the great benefit of redemption by Christ ver 14. and in that we have asserted 1. Christs willingnesse to dye for he gave himself Ver. 14. 2. The purpose or end of his death to redeem us from all iniquity 3. The foundation of an holy life in our regeneration And hath purified us unto himself 4. The nature of a Church to be a peculiar people 5. The necessity of good works in the last clause zealous of good works ver 14. So that in this short Map you have a compleat summary of all that fundamental doctrine which doth animate and quicken to the life of holinesse The next body of Divinity according to the exact method of the Palatine Catechisme is in chap. 3. ver 3.4 5 6 7 8. Chap. 3. where you have 1. Mans misery by nature ver 3. 2. His Redemption by Christ ver 4. set forth 1. By the spring or first moving cause the kindnesse and love of God ver 4. 2. The false cause removed not by works of righteousnesse which we have done ver 5. 3. By the effects justification justified by his grace ver 7. Sanctification Ver. 5. he hath washed us in the laver of regeneration and renewing by the Holy Ghost ver 5. Ver. 7. The consummation of all in glory heires according to the hope of eternal life ver 8. Ver. 8. 3. The thankful life in a fruitful course of holinesse and good works ver 8. Affirme constantly that they which believe in God may be careful to maintain good works Another systeme of practical divinity you have in the second Epistle of Saint Peter chap. 1. ver 5.6 7. Ver. 5. Adde to your faith vertue c. By vertue is meant the study of holinesse which there is set forth by its furniture and subjective parts or branches Ver. 5. 1. The furniture of vertue it is rooted in FAITH guided by KNOWLEDGE Ver. 6. armed on the Ver. 6. Right-hand by TEMPERANCE or an holy moderation in the pleasures and comforts of the world On the Left-hand by PATIENCE against the crosses and inconveniencies thereof 2. The branches or subjective parts of this vertue are Ver. 7. GODLINESSE a grace that guideth us in our immediate commerce with God BROTHERLY KINDNESSE a grace that directeth us in our duties to our fellow-Saints CHARITY helping us in the duties we owe to all men In many other places do the Apostles lay the Doctrine of God in one intire view before our eyes lest the minde should be distracted by various and dispersed explications or by dwelling too much upon one part we should neglect the other Second end of such Platforms to obviate errour A SECOND SORT OF MODULES Or A second end and design of such Modules is to obviate errors and to Antidote Christians against the poyson and infection of rotten pernicious principles for no sooner had the good Husbandman sowed his field with good seed but the envious man went out after him and began to scatter tares 2 Pet. 2.1 In opposition whereunto the Apostles in their several Epistles were careful to furnish the Churches with such Modules and Platforms of truth as might discover and confute those damnable heresies 2 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Apostle Saint Peter calls them PRESENT TRUTHS that is Principles of the Christian Faith most seasonable for those times wherein they were writ as every Church and age had its present errors and false doctrines whereby the false Apostles did labour to undermine the truth and to seduce the Professors of it so the Apostles in that zeal to the truth and compassion to the souls of men did bestir themselves to Countermine those Seducers and to stablish the Churches in the faith of Jesus Christ by collecting some special heads and points of Gospel Doctrine opposite to those errors and sending them to the several Churches where they had planted the Gospel These the Apostle calls the Present truth Thus Saint Paul among other places in his first Epistle to Timothy chap. 4. from the first verse to the ninth verse The Apostle Peter in his second Epistle chap. 2. throughout St. Jude spends his whole Epistle upon the same design But above all the Apostle Saint John is very large and distinct upon this account His first Epistle consists specially of a two-fold Module or Platform i. e. 1. A form or table of Gospel Principles Admodum artificiosa est hujus epistolae methodus nâ—m ad modum catenae Christiana fidei mysteria axiomata connectuntur c. Dicson 2. A form or table of Gospel-Evidences both of them in opposition to the false teachers of those times those Antichrists of whose numerous increase he gives them that solemn notice 1 Epistle 2. chap. 18. verse Little children it is the last time and as ye have heard that Antichrist shall come even now are there MANY ANTICHRISTS To Antidote Christians against the plague of the false doctrines which such Sectarian Antichrists had disseminated doth the Apostle lay down 1. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or PATTERN of Gospel-principles Ex. gra 1. That God is a God of an infinite universal perfection and holinesse Chap. 1. ver 5. God is light and in him is no darkness at all This against them that most blasphemously asserted (a) The Carpocratians taught that men must sin and do the Divels will or else they could not enter into heaven Epiphanius Simon Magus and after him Florinus Blastus Apelles Hermogenes Valentiani Marcionitae c. Priscillianistae Deum affirmant mendacem Aug. de haerres c. 70. GOD TO BE THE AUTHOUR OF SIN c. against whom also Saint James contends Jam. 1. ver 13 14 15 16 17 18 2. That conformity to God is an inseparable concomitant of communion with God This against them that were not afraid to (b) Eo tempore fuerunt quà â—â—m diâ—imi societatem cum Deo propter peccata censebant The Gnosticks Ebionitae c. ambulantes in tenebris jactitabant se Deo placere falsitas doctrinae turpitudo morum tunc vigebat non solum in philosophorum scholiâ— sed apud haereticeos Cypr. affirm that justified persons being elected let them live never so impurely do remain in the favour of God c. as some amongst us and such as would be accounted Stars of the first Magnitude that a man might have as much communion with God in sinne as in the duties of Religion If any man say c. It
clearly implies there were that did say so 3. A third principle he layes down is the doctrine of original corruption even in the regenerate themselves (c) Pelagiani negant originate peccatum Aug. cont Mendac Against those that taught the * Pelagiani Aug. contr Mend. total abolition of original sin in and by Baptisme or that denied the being or at least the damnable nature of it Verse 8. If we say we have no sin c. 4. The necessity of confession of sin not only against them (d) Epiphanius calls the Novatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murderers of repentance Basil de poenit that decried repentance for sin and confession of sin but against them that denied pardon to them (e) Montanistae Novatiani Jerom. Ep. ad Marcel de erroribus Montani that repent If we confesse our sinnes he is faithful and just to forgive us our sins c. 5. He asserts the doctrine of actual sinne in the regenerate against them that affirmed that (f) The Simonians Gnosticks and other hereticks of that age taught that there was no sin but unbelief that to the justified all things were clean however they live vid. Aug. de perfectione justi c. 21 Clem. Alex. c. conceived the Apostles after the coming down of the Holy Ghost upon them nullis esse peccatis aut passionibus ohnoxii Joviniani docebant justum nec leviter peccare a justified person could not sin or which is the same that God sees no sin in his children If we say that we have not sinned we make him a lyar c. If we say we have no sin there 's the denial of original sin if we say we have not sinned there 's the denial of actual sin both make up the great heresie of the (g) Catharists in the third Centurie after Christ Catharists who held perfection in this life 6. The Apostle vindicates the preceptive obligation of the moral Law even over justified persons Against the Antinomian (h) The Simonians Carpocratians Marcionites Maniches did not only deny the moral law but curse and blaspheme it as given not by God but by some unlucky nature heresie which presumptuously breaketh even that yoke also from the neck of the Disciples Chap. 2. verse 3 4 5. Hereby we know that we love him if we keep his Commandments So early were these poysonous weeds sprung up in the Church of God The other Module which the Apostle layeth down is a Catalogue of Gospel-evidences certain marks and signs of an interest in Christ A Catalogue of Scripture-evidences and of a right and title to life eternal such as these 1. Obedience to Gods Commandments ut sup 2. Contempt of the world Ch. 2.15 3. Stedfastnesse in the doctrine of the Gospel verse 8 19 20 24. 4. Conformity to Jesus Christ in holinesse ch 3. ver 3. 5. Mortification 6 7 8 10. 6. Love to the Saints verse 14. and chapter 5.2 10 11. 7. A believing confession * Most blasphemously denied by the Simonians Chrystolites Pâ—oâ—tâ—es c. Aug. de haeres of Gods sending Jesus Christ into the world as the promised Messias with love to him and thankfulnesse for him chap. 4. In the four first verses of the fifth chapter we have no lesse than seven evidences each lincking in with the other and bearing witnesse to the other As 1. You have faith in Christ bearing witnesse to Regeneration Whosoever believeth c. is born of God 2. Love to God bearing witnesse to faith He that loveth him that begat c. 3. Love to the Saints bearing witnesse to our love of God He loveth him also that is begotten Augustine understands it of our love to Christ but the Context expounds it of our love to the Saints for so it followeth ver 2. where we have 4. Love to God reciprocally witnessing our love to the Saints Hereby we know we love the children of God when we love God 5. Obedience to Gods Commandments bearing witnesse again to our love And keep his Commandments 6. Delight testifying the truth of our obedience His Commandments are not grievous 7. And lastly Victory over the world bearing witnesse to Regeneration For whosoever is born of God overcometh the world Verse 4. It were easie out of this and the other two subsequent Epistles to compleat the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gospel EVIDENCES which are not thus expresly delineated that by them only the Church might describe her members as some loose and vaine spirits fancy but for the members of the Church to try and examine themselves by whither they be real and living members yea or no. It were easie I say to adde to the Catalogue but I have insisted too long upon the first demonstration sc Scripture Pattern I come now to the second demonstration namely The advantages of such Modules 1. For the Ornament of the truth The excellency and advantage of such Forms and Collections of Evangelical truths And In the first place it addes much to the beauty and ornament of the truth whither it be delivered from the Pulpit or from the Press in such Systemes and Platforms the Hearer or Reader may as in a Map or Table sometimes of one sort sometimes of another behold divine truths standing one by another in their Method and Connexion mutually casting light and lustre upon each other Every truth single is very precious and indeed of infinite value as purchased with and ratified in the blood of Christ but to see the truths of the Gospel linked together in their proper union facing one another like the Cherubims Exod. 25.20 is very glorious As the stones of the Temple when they were squared and polished in the Forrest were very costly for both matter and workmanship but when they were layd into the building and formed up into a Temple what a beautiful and magnificent structure did they make The Disciples beholding it Luk. 21.5 were filled with delight and wonder The Curtains of the Sanctuary each by themselves were very rich both for their materials and curious Embroyderies but had you seen them in their Connecture each Curtain fastned to the other with taches of gold and so making up one entire perfect Tabernacle sparkling and shining in all its native spendour it would have been a ravishing sight The very representation of many Countries in one Nation of many Nations in one of the divisions or quarters of the world and of all the quarters described in one Globe or Map it is very delightful to the eye of an intelligent beholder at once discovering the scite and cognation the Longitude and Latitude the distance and degree of every Kingdome and County such globes and tables are full of delight and profit It is in a most eminent manner observable in the Creation of the world of every single days work it is said God saw that it was good but when the whole Compages of heaven and earth was set together into
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
a determinate object Religion will fail and vanish this belief is general and speculative Secondly An assent to his bounty that he will blesse those who diligently seek him this is particular and applicative and it follows from the other for the notion of a Benefactour is included in that of a God take away his rewards you ungod him Now the stedfast acknowledgement of this can only draw the soul to perform ingenuous and acceptable service for the naked contemplation of those amiable excellencies which are in the Deity can never conquer our natural feare nor quench our enmity against him the reflection upon his righteousnesse and our guilt fills us with terrour and causes a dreadful flight from him but the hope of his remunerating goodnesse is a motive agreeable and congruous to the brest of a man and sweetly leads him to God Religion is the submission of our selves to God with an expectation of reward I shall Treat of the first Branch of the argument He that comes to God must believe that he is The firm belief of Gods being is the foundation of all Religious worship in the discussing of which my design is to evince that Supreme Truth that God is The evâ—dence of this will appear to the light of reason and faiâ—h by an appeal to nature and Scriptures I shall produce three Arguments from nature which may convince an Infidel there is a God The first is drawn from the visible world The second from natural conscience The third from the consent of Nations First in the Creation his essence and Attributes are clearly revealed his absolute power unerring wisdome and infinite goodnesse are discovered to every capacity therefore the Apostle urges this as the most proper Argument to convince the Heathens Acts 14.15 that they should urn from their vanities to the living God which made heaven and earth and sea and all things that are therein to this they must naturally assent as shadows represent the figure of those bodyes from whence they are derived so in the world there are such traces of the Divine perfections that it is easie to inferre there is a Soveraign being which is the cause of it all the creatures and their various excellencies are as so many beams which reflect upon this Sun or lines which direct to this Centre nay the meanest being carries some impression of the first cause as the image of a Prince is stampt upon a penny as well as upon greater mony the beasts will instruct and the mute fishes teach the Atheist there is a God and though he is not discerned by the outward sight yet the understanding will as certainly discover him as it doth an invisible spirit in a living body and that 1. From the being of the world and its parts it is apparent to sense and acknowledged by all that some things are of a late beginning but those things could not proceed from themselves for then they should work before they were and the same things should exist and not exist at the same instant and in the same respect but this implies a contradiction it follows then they had their Original from without we finde the experience of this in our selves the number of our dayes declares there was a time in which we had no being and therefore we could not produce our selves Now if man which is the most perfect of visible creatures presuppose a Maker then may we sufficiently inferre a Creation where we finde far lesse perfection and this is true not only of things which are visible but of all other beings till at last we arrive at the Supreme cause whose being is necessary and independent Besides if we consider that from nothing he hath produced their beings and so united those two distant extreams of being and not being we may infer his power to be infinite the greatest difference imaginable between two finite beings admits of some proportion and measure but between that which is and that which is not the distance exceeds all apprehension so that from the meer existence of things it is evident that there is a first cause which is independent and infinite and this is God 2. We may certainly argue the being of God from the consent of parts in the world and their perpetual confederations to support the whole Confusion is the effect of chance but order is the product of Art and industry when we consider in a Watch how the different wheels by their unequal motions agree in distinguishing the houres and with that exactnesse as if they were inspired by the same intelligence we presently conclude it to be the work of an Artificer for certainly pieces of Brass could never have formed and united themselves in that method proportionably when we view the Harmony of all things in the world and how disagreeing natures conspire together for the advantage of the whole we may collect there is a Divine Spirit which hath thus disposed all things we will not make a curious enquiry into this an eminent decree of knowledge in several faculties would but imperfectly discover the proportion and measures which the eternal minde hath observed in the frame of nature it will suffice to glance at those which are exposed to the view of all The Sun which is the eye and soul of the world in its situation and motion is a sign to us there is wisdome and counsel in its Authour it 's fixt in the midst of the Planets that it may dispense its light and heat for the advantage of the lower world Quid potest esse tam apertum tamque perspicuum cum coelum suspeximus caelestiaque contemplati sumus quam aliquod esse numen praestantissimae mentis quo haec regantur Tull. in secundo de natura deorum c. lib 2. de divinatione esse praestantem aliquam aeternamque naturam eam suspiciendam adorandam que hominum generi pulchritudo mundi oâ—doque rerum coelestium cogit confiteri if it were plac't in a higher or lower Orb the jarring Elements which by its influence are kept in an equal poise and proportion would break forth into disorders and those invisible chaines and connexions which fasten the parts of nature would presently be broken the regularity and constancy of its motion discovers a Deity by its course from East to West it causes the agreeable vicissitude of day and night and maintains the amiable war of light and darkness this distinction of time is necessary for the pleasure and profit of the world the Sun by its rising chases away the shades of the night to delight us with the beauties of the Creation 't is Gods Herald which calls us forth to the discharge of our work Psa 104.22 23. this governes our labours and conducts our industry this animates nature and conveys a pleasure even to these beings which are insensible without the day the world would be a fatal and disconsolate grave to all creatures a Chaos without order action or
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
and said Thou art Christ the Son of the living God and Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven It so farre transcends the capacity of humane reason that reason cannot so much as approve of it Gerhard Alting when it was revealed without inward illumination and perswasion of the Holy Ghost 1 Cor. 2.9 10 14 15. Eye hath not seen nor ear heard neither hath it entered into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God but the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things and hereupon it is called the Nâ—w Covenant not in respect of the time that it had no being before the incarnation of Christ but in respect of the knowledge of it the knowledge of the Legal Covenant was born with us and it was fore-known to nature but the Gospel-Covenant was whoâ—ly new revealed from the bosome of the Father it was administred by new Officers confirmed by new Sacraments let into the hearts of people by new pourings out of the Spirit therefore the Apostle prayes Ephes 1.17 18. * Maccovius That the God of oâ—r Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints God would never have instituted the Legal Covenant but for the Gospels sake Galat. 3.24 Wherâ—fore the Law was our School-master to bring us unto Christ The Law was a sharp School-master by meanes whereof the refractory and contumacious minds of the Jewish people might be tamed for Rom. 10.4 Christ is the end of the Law for righteousness to evâ—ry one that believeth 2. The Gospel-Covenant is better than the Legal in respect of the manner of it the Law was a Doctrine of works commanding and prescribing what we should be and what we should do Gal. 3.12 And the Law is not of faith but the man that doth them shall live in them But now the Gospel requires faith in Christ for righteousnesse and salvation Rom. 3.21 But now the righteousnesse of God without the Law is manifested therefore saith Augustine faith obtaines what the Law commands we have no help from the Law * Gerhard the condition of the Law is simply impossible it finds us sinners and leaves no place for repentance * Camero and notwithstanding the sprinkling of Gospel that there was with the Law yet it was but obscure And that shall be the next particular 3. The Gospel-Covenant is better than the Legal in respect of the manner of holding forth Christ in it though the Gospel is one and the same whereby all Saints are saved in all times for there was not one way of salvation then and another since Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sinnes Yet the Doctrine of the Gospel was more obscure in the Old Testament Umbratili per se inefficaci ceremoniarum observatione c. Amyrald partly through Prophesies of things a great way off and partly through types Christ was wrapt up in shadowes and figures in the Gospel the body of those shadowes and the truth of those types is exhibited the Land of Canaan was a type of heaven Israel according to the flesh was a type of Israel according to the Spirit the spirit of bondage of the spirit of Adoption the blood of the Sacrifices of the blood of Christ the glory of divine grace was reserved for Christs coming they had at most but starre-light before Christs coming * When Christ first came it was but day-break with them Christ was at first but as a morning starre 2 Pet. 1.19 though soon after he was as the sun in the firmament Mal. 4.2 The Apostle saith Heb. 10.1 The Law having a shadow of good things to come and not the very image of the things and in this respect it was that the Apostle saith the Gospel was promised to the Fathers but perform'd to us Rom. 1.1 2. It was hid to them and revealed to us Rom. 16.25 26. and not only by fulfilling of Prophesies which we may see by the comparing of Scripture but by the Spirit Ephes 3.5 The mystery of Christ in other ages was not made known unto the Sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit They had but a poor discovery of Christ but we have the riches of this mystery made known unto us Col. 1.26 27 * Alting The old Covenant leads to Christ but 'tis a great way about the Gospel Covenant goeth directly to him their Ceremonies were numerous bâ—rdensome and obscure those things that represent Christ to us are few easie and cleare * Synops pur Theol. 4. The Gospel-Covenant is the better Covenant in respect of the form of it the promises are better promises the promises of the Law are conditional and require perfect obedience Lev. 18.5 Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them the condition you see is impossible Beloved 'pray ' mistake not there is expresse mention of eternal life in the Old Testament Isa 45.17 Israel shall be saved in the Lord with an everlasting salvation ye shall not be ashamed nor confounded world without end Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlâ—sting life and some to shame and everlasting contemp and that the Law cannot save us that is accidental in respect of our dâ—filement with sin and our weaknesse that we cannot fulfill the condition Rom. 7.12 The law is holy and the Commandment holy and just and good and it is the Word of life Acts 7.38 Who received the lively Oracles to give unto us and the Apostle brings in Abraham and David for examples of Justification by faith Rom. 4.6 13. but yet their promises were chiefly temporal we have the promise of temporal good things in the New Testament as well as they in the Old only with the exception of the Cross Mark 19.29 30. Verily I say unto you There is no man that hath left house or brethren or sisters or fathers or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions that was the exception with persecution
that He that believeth shall never dye but have eternal life John 11.26 I answer We must look upon threatnings as a part of the Law declaring the duenesse of the punishment what the offender hath deserved to suffer not as predictions of the event any more than Thou shalt and Thou shalt not in the command are predictions but only are expressive of the duenesse of obedience Nor will it hence follow that we have the least cause once to suspect that God may if he please revoke his promises as well as his threatnings and then what would become of us for there is a wide difference in their essential natures and properties In a promise the obligation lies upon the party promising he hath past away his own liberty and the thing is now no longer his but the others who may if he please release and quit-claim to his pretensions he may dispense with and surrender his own right but if he claime his right to and interest in the benefit by vertue of the promise it cannot be detained without notorious wrong and injury which God forbid we should charge him with for he were not God if he were not infinitely true and faithful How should he â—lse judge the world But now the Obligation unto punishment lies contrarily upon the sinner threatned he hath past away his own indemnity and given God the right of punishing him I say the right not the necessity if God will claime this right he may but if he please he may dispence with it It is no injury if he punisheth yet no Obligation lies upon him but his own honour And that indeed obligeth him not never to dispence with his Law but never to dispense with it upon a light cause or upon termes misbecoming his Glorious Attributes And the dispensation we now speak of is an honourable one for 1. There are weighty inducements moving God hereunto If he had not dispenc't with the rigor of it First He had lost the opportunity of the highest possible way of glorifying his own goodnesse which now so infinitely endears him to the world and lays such Obligations on us to admire and adore him Secondly As all Israel lamented over Benjamin Judg. 21.6 that a Tribe was lost so the Creation would have mist a Tribe which is the reason some Divines have given why Christ took not on him the nature of Angels but the seed of Abraham because only some of the Angelical Tribe lost their birth-right only some kept not their first estate but man being in honour continued not but became like the Beast that perisheth Thirdly All Religion had been extinguish't and frozen by despair unavoidably if there had been no hope the fear of God his worship and service had for ever utterly perish't from off the earth But now his Name is excellent in all the earth even that Name Proclaimed to Moses Exod. 34.6 The Lord is known in Judah and his Name is great in Israel Psal 79.1 2. As the causes inducing are weighty so the terms on which he dispenseth with his Law are as honourable which was our third Query propounded in the opening the point For since Christ Redeemed us not by way of Solution strictly as a Surety paying the Debtors proper debt to the Creditor but by way of Satisfaction as a Mediator and Intercessor offering a valuable consideration to the offended Judge of the world in lieu of the Laws executing the penalty threatned upon the sin er It necessarily follows that no right at all in the benefits of this satisfaction can accrue to the Delinquent but upon such terms precisely as the offended party and the Mediator that satisfieth him shall agree unto and upon mutual treaty and compromise joyntly ratifie so that justification by way of satisfaction provides noâ— only for the sinners indemnity but in such a manner as also to consult the interests and honour both of the party saâ—isfying and satisfied and this latter is the rule and measure of exhibiting the former and of making over the satisfaction for discharge of the offender Query 3 What are the terms therefore upon which both God and Christ have agreed to justifie sinners I answer first faith which is a hearty receiving Christ as he is tendred by the Gospel and here the soul quits all pretensions of being justified by any righteousnesse of its own and rolls it self upon the Lord its righteousnesse and therefore hath faith the honour to be the justifying grace because it so highly honoureth Christ it is the nuptial knot whereby the soul joyns it self to its Lord-Redeemer in an everlasting Marriage-Covenant it denies its self and forsakes all its other Lovers and clasps about its Lord and Husband as its all in all Look what a wife doth in a Marriage-Covenant to her husband that doth a soul in believing unto Christ it saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my husband Hos 2.16 And he saith unto his Spouse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are my people But then this justifying faith hath two daughters that inseparably attend her 1. Repentance Here sinful man retracts and undoes his faults cryes peccavi weeps wrings his hands smites upon his breast and cryes What have I done Laments after the Lord and abhors himself in dust and ashes He calls himself fool mad man beast traytor to his God and to his soul In a word executes the Law upon himself and since God excuseth him from the punishment he accuseth himself of the guilt and condemns himself to the shame of his sin and hereby the sinner honours the equity of the threatning by his tears acknowledging that his blood was due 2. Newnesse of life here the sinner acknowledgeth perfect obedience to be still his duty this honours the equity of Gods Commandments And the Redeemer by making this one of the conditions of the Gospel-Covenant hath given his Father his Law back again he doth not repeal it no it s still the rule of life and every Commandment still obligeth a Believer Christ hath only released us from the condemning power of it not the commanding power of it We must still presse after perfection but though we fall short of it we shall not dye for it Christ hath redeemed us from the curse of the Law being made a curse for us but hath left us under the government and command of the Law The whole matter is excellently expressed 1 John 2.1 My little children these things I write unto you that you sin not and if any man sin we have an Advocate with the Father Jesus Christ the righteous 3. Having thus discoursed to the three general points first propounded and shewed that the person justified is charg'd with guilt And secondly that he pleads to the charge where I have largely opened the nature of that plea I come now to the third general point to shew how upon his plea he is discharged or justified A sinner is then actually justified when he is constituted or
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
42.3 weak as a bruised reed through dimness and scantiness of knowledge as a building laid upon a weak or narrow foundation cannot be strong weakness of assent strength of temptations natural timorousness Rom 4.19 20. Act 6. suspiciousness and lowness of spirit In others it is strong and they are full of Faith as Steven having clear and large knowledge c. Both weaker and stronger may be considered either as Habitual in the root and principle or Actual as exercised toward Christ and the promises For the Definition or Description of Faith I shall not heap up words in mentioning many but take up with that full and excellent one of the late Judicious Assembâ—y in their larger Catechism that Christians may with more readiness and safety entertain it Description Faith is a Saving Grace wrought in the heart of a sinner by the Spirit and Word of God whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of that lost condition not only assenteth to the truth of the promise of the Gospel but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin and for the a cepting and accounting of his person righteous in the sight of God for salvation It hath here for its Genus or general and common nature a Grace it being compared with Love Hope c. they herein agree The word Grace distinguisheth it from other Habits even good and vertuous that are acquired this is a Grace or gracious disposition or habit infused A Saving Grace to distinguish it from and set it above common Grace and make it one of those better things that accompany salvation Heb 6.9 The Subject is twofold Subjectum Recipiens Occupans 2. Subject Subjectum recipi ns The first the Subject receiving it or in which it is most ordinarily called the Subject and this is The heart of man a sinner elected and called 1. It is Man that believeth not Angels for of their Faith we have no ground to speak It is Man not God and the Spirit in us but man through them Yea Man singularly not of another but of him that hopeth for life the Just shall live by HIS Faith not by anothers 2. It is the Heart of man with the heart man believeth Rom 10.10 the Heart includeth Will and Affections it is not the Vnderstanding onely nor so much though that necessarily makes way Coming to Christ is a spontaneous motion of Will and Affections renewed and this is beleiving there is assent to things revealed as true and acceptance of things offered as good receiving Joh 1.12 embracing with suitable affections to the Revealer and things revealed 3. The heart of a man a sinner for man upright is not capable of this Faith which is in God through a Mediator Believing the word of another concerning restoral and reparation speaketh loss and decay acceptance of alms poverty Indeed Adam might and must thus far exercise Faith in beleiving and trusting God it belongeth to the first commandment that he continuing upright there would be a continuation of Gods love and his happiness but Faith apprehending the promise of God of acceptation through the righteousness of another necessarily speaketh man a sinner Rom. 4.5 as Justification which is by Faith is of the ungodly Rom. 11.7 4. The heart of man a sinner elected the election obtained it the rest were hardned Tit. 1.1 and therefore is it called the Faith of Gods elect Remarkable is that expression As many as were ordained unto life beleived Act. 13.48 and our Lord saith all that the Father giveth him come unto him Joh 6.37 and the Jews not believing was because they were not his sheep and therefore heard not his voyce 5. The heart of man a sinner elected and called is the Subject of Faith Rom. 10.17 Faith is by hearing it is the souls answer to and compliance with Gods call God vailing his omnipotency under and putting it forth with words of command Uncalled and unbelievers are the same and therefore calling is one of the links of the golden chain of Salvation Rom. 8.28 30. and goeth before Justification by Faith in which Call the Terminus â quo is Satan sin misery death we are called from and the Terminus à d quem we are called to Christ God Holiness and Life Subjectum Occupans Materiale The Subject about which Faith is employed or Object that which and in which we believe is not God immediately though primarily Heb. 6.1 but Christ immediately and the Promises which are in him yea and amen 2 Cor. 1.20 and God through Christ 1 Pet. 1.21 he that believeth not in the Son believeth not in the Father and he that hath not the Son hath not the Father Act. 20.21 Repentance is peculiarly referred to God and Faith to the Lord Jesus Christ Faith also and the Promises Heb. 10.23 or God through Christ promising are Correlates and of all Promises those that concern righteousness and life through the blood of a Mediator are the peculiar object Act. 10.43 1 Joh. 5.10 11. Believing the witness of remission and the recrod of giving eternal li e is mentioned it is called beleeving the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glad tidings in the Gospel promises of remission and salvation Mark 1.16 It is true that Faith doth believe and apply every word of God Some things reductively and secondarily are the object of Faith in a sequacious Spirit credulous to whatever is contained in Scripture as that Abimelech had a wife c. Gen 20. Some things are more directly the Word of God expressed and asserted in the History of the Bible yet being believed have not an immediate connexion with Justification and Salvation thereby But the grand testimony of and through Christ Faith as saving principally respecteth and as assenting in the mind looks upon the Promise as accepting in the Will and Affections respecteth Christ The ground on which we believe Formale called the Formal Object of Faith shall be referred to the Externally moving Cause to believe of which afterwards Of all Four Causes I shall speak in order 3. Causes Efficient Principal and first of the Efficient which is either Principal or less Principal The Principal Cause may be considered as that from which the beginning acting continuance growth and perfection of Faith do proceed and this is the Blessed Trinity or God the Father through the Son by the Spirit 1. The beginning root and habit of Faith is from God if of every a Phil 1.6 good work and b Jam 1.17 gift then this and therefore it is called the c Ephes 2.8 gift of God and to you it is d Phil 1.29 given to believe e Heb 12.2 Jesus also is called the Author this is wrought by the Spirit it is
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
in Faith without wavering is required and he that wavereth is bid not to think he shall receive any thing Yea Jam. 5.15 the efficacy of the prayer of Faith is by him asserted and throughout Scripture by remarkable expressions and instances abundantly confirmed and proved Fidelem si putaveris facies is true as to God Sen. as well as man And that of the Roman Historian Liv. Vult sibi quisque credi habita fides ipsam plerumque obligat fidem But it doth not produce this eminent effect as to Prayer only rendring it acceptable but also 5. Acceptance to the person in all services together with the distinction of and denomination of Good given to habits and actions flowes from Faith Heb. 11.6 vers 4. vers 5. Without Faith it is universally and utterly impossible to please God By Faith our Sacrifices become excellent and we with them we and they please God and therefore it is not without good reason usually accounted that Wedding garment which renders our presence welcome to the Lord in any Ordinance or service Mat. 22.11 Faith taketh away the savor of the flesh which whatsoever is born of the flesh hath and gives a divine tincture and relish it is like a vein of gold running through all duties which makes them precious though still they be somewhat earthly That it is Characteristically denominative of other Graces and distinctive of them fâ—om moral vertues those splendida vitia may appear if it be considered That even that eminent Grace of Love is nothing without Faith 1 Cor. 13.2 Gal. 5.6 as no Faith without it could be any thing and doth nothing without it Faith worketh by Love not Love but Faith by it Faith being first and chief in being and working Humility was eminent in the woman and Centurion Mat. 15.27 28 Mat. 8.8 10. yet not Humility but Faith was taken notice of this being the main tree that a sprig from its root receiving its excellency from it and by faith accompanying and overtopping it becoming true humility and not a degenerate meanness and abject lowness of Spirit Sorrow for sin would not deserve the name of Repentance nor Confession be ingenuous but for the hand of Faith laid on the head of the Scape-goat Faith believing Gods promise concerning the Moderation Sanctification removal of Affliction worketh in a way of Patience Jam. 1.3 and this Faith accompanying ennobles Christian Patience and makes it not to be Obstinacy or Insensibility So it makes a Christians contempt of the World not to be a Vain-glorious pretence or a sullen morose reservedness Thus might we run through many more 6. Conquest over Adversaries and hinderances in the way to heaven Isa 9.6 Heb. 2.10 Ephes 6.16 Faith in the mighty God the Captain of our salvation who hath led captivity captive disarmed the powers of darkness and triumphed over them and we in him our head makes couragious and that victorious for if we resist the General of the adverse party will flee Jam. 4.7 1. Pet. 5.9 only we must resist him stedfast in the Faith holding up that shield that will repel and quench all his darts For the life of sence in the lusts of the flesh and of the eye 2 Cor. 5.7 and the pride of life the life of Faith is diametrically opposite thereto by Faith not sight c. doth necessarily weaken it as we find in those Worthies Heb. 11. that by Faith denied themselves in so many things pleasing to flesh and blood and did and suffered so many things contrary thereto For the World as that same eleventh of the Hebrews giveth remarkable instance so St. John beareth testimony in most significant phrase to the power of Faith herein 1 Joh. 5.4 calling it the Victory whereby we overcome the world because certain victory attends and shall crown all that fight the good fight of faith against the World as the God and Prince of this world so the pleasures of the world the honors the profits the friendship of the World with their contrary troubles and the snares and temptations of both 7. Confession and profession of the Faith This is an inseparable adjunct and consequent of true Faith though I call it not a property because this may be where true faith is not but where Faith is this will be also all is not gold that glisters but that is not gold that doth not glister Can a man carry fire in his bosom and not discover it Can a man have the Spirit of Faith 2 Cor. 5.13 and believe yet not speak The Apostolical command is not only that we stand fast in the Faith 1 Cor. 16.13 Heb. 10.23 Rom. 10.10 but also that we hold fast the profession of our Faith for as with the heart man believeth to justification so with the mouth confession is made to salvation Let our unchristianly and irrational deriders of Professors and Profession consider this 8. It giveth the soul a sight of things invisible Heb. 11.27 Joh. 1.18 Exod. 33.20 2 Cor. 4.18 and an enjoyment of things to come By Faith Moses saw him that is invisible Jehovah whom otherwise no man hath seen nor can see and live Yea by the same St. Paul and others of the faithful looked at those eternal good things which are not seen 5.7 for they walked by Faith and not by sight By this the Saints can look within the vail By Faith the soul takes a prospect of the promised Canaan this being the Pisgah of its highest elevation Joh. 8.56 By this Abraham saw Christs day and rejoyced It gives a present subsistence to certain futures and is the evidence of things hoped for Heb. 11.1 and not seen for which cause the believers conversation will be in heaven where he seeth his treasure is and where therefore his heart is 9. Joy and Peace in some degree is an immediate effect of true Faith and no true Joy is without Faith though higher degrees flow through Assurance Rom. 15.13 There is joy and peace in believing and a joy of Faith especially when conjoyned with growth Phil. 1.25 It is expressed by leaning and staying upon the Lord which speaks support fixation quietation of mind For which cause a childe of God under desertions prefers his life of Dependance before the Worldlings life of enjoyment and findes some satisfaction in present unsatisfiedness hath some glimmerings of light in the dark night of unassuredness God hath promised to keep him in peace in peace translated perfect peace whose mind is staid on him 2 Isa 26 3. Ch ron 20.20 because he trusteth in him Believing in the Lord brings establishment not only as to the condition and state of the person but also as to the disposition and frame of the mind We finde it in other cases believing the promise and relying on the power and love of another affords a great calm and some secret joy to a mind
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
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
Faith c. yet in good measure must other graces accompany for this is an indispensable duty to add to Faith temperance 2 Pet. 1.5 patience brotherly kindnesse Faith with many other graces are called in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of the Spirit because connex and inseparable Gal. 5.22 Besides that the growth and strength and activity of other graces have dependance upon it both as it pleads with Christ in prayer for all and pleads with the soul to act stir up and abound in all Abrahams faith had self-denial accompanying it there will be patience for he that believeth will not make hast See more tending to this under the fifth effect of faith Let not men speak of their faith then when other graces are no way suitable Seventhly True and saving Faith is working and fruitful though love and good works are not the form of it as the Papists plead yet it alway hath love accompanying Gal. 5.6 James 2.17 Eph. 1.15 and worketh by love and without works is dead Per opera consummatur fides non ut formatum per suam formam sed ut forma per suas operationes actus primus per actum secundum Alting Faith alone justifieth but Faith which justifieth is not alone Bona opera non praecedunt justificandum sed sequuntur justificatum They that are in Christ Jesus by Faith are described by walking in Christ and according to the Spirit Quomodo accipitur fide quomodo ambulatur in eo ad praescriptum voluntatis ejus vitam instituendo ex ejus Spiritu vivendo Zanch. in Col. 2.6 Faith is obediential Rom. 16.26 and cannot but be so for he that believeth really his labour shall not be in vain in the Lord cannot in reason and holy ingenuity 1 Cor. 15.58 but think it meet he be fruitful and abounding alway in the work of the Lord Alii cogitant pii credunt Aug. for others they do but think not know the greatness and certainty of the reward Yea indeed that assurance I before spake of proceeds from Faith through obedience By this we know that we know him know put for believe Zanch. in loc as Isa 53.11 if we keep his Commandments I shall therefore according to St. Pauls command to Titus affirm constantly this as a faithful saying Tit. 3.8 That they which have believed must be careful to maintain good works Eighthly True and saving Faith trusting God for the greater will trust him for lesser mercies To them that through Christ do believe in God 1 Pet. 1.21 this will seem forcible arguing and a necessary inference He that spared not his own Son but delivered him up I believe for me Rom 8.32 how will he not with him give me also all things freely God hath made all sorts of promises to true Faith and accordingly many of the Servants of God have expressed confidence in God when things have gone worst with them they would not be afraid what man can do unto them nor of evil tidings Psal 11.7 their hearts were fixed trusting in the Lord The just's living by Faith is true in this sence also Gal. 2.20 and that of Pauls living the life in the flesh by the Faith of the Son of God hath much in it Though I know natural timorousness and living too much the life of sense may occasion some worldly fears in a Believer as boldness of temper carelesness false confidence may much bear up an unbeliever Yet in great measure their pretences to faith are questionable I might say their faith is but pretence who say they can trust God with their Souls but will not trust him with bodies and estates Ninthly 1 Pet. 2.7 Vers 8. Isa 53.2 Cant. 5.9 True and Saving Faith makes Christ very precious to them that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the unperswadable he is a stone of stumbling without form or comeliness they ask the believer What is thy beloved more than another And no wonder for none but the believer hath a cleared eye to behold things that aâ—e spiritually discerned Tolle meum tolle Deum Psal 34.8 Psal 104.34 None but he hath that special interest which inhanceth the price and valuation None but he hath that experience by which it is tasted and seen that the Lord is good But sight propriety and experience will make him inestimably precious and the meditation of him sweet Faith that seeth his necessity seeth also his excellency and takes him not upon constraint but choyce Those things that are â—pposite to true Faith are of two sorts 6. Opposites First Such as speak the soul void of it and are simply inconsistent with it Secondly Such as actively war against it and repel it These I shall call Contrarily Opposite those Privatively Opposite though the terms may seem not fully suitable to all the particulars Some things are Privatively Opposite to true and Saving Faith Privatively as relating to the Vnderstanding others as to the Will others as to the Life First As to the Vnderstanding and Assent 1. Ignorance bilndness darkness of the inconsistency of which with Faith see before of the Word the Instrumental Cauâ—e This either is invincible Ignorance Act. 17.30 where means of cure are wanting Or Vincible which carelesness sloath or affectation causeth for there are some persons willingly and wilfully ignorant 2 Pet. 3.5 Joh. 3.19 and love darkness 2. Unperswadableness to assent to the truth of the Word and Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impersuasibilitas Rom 11.30 31 When men are not satisfied in the grounds of believing and so assent not wherein yet somtimes there is a battery shaking the Assent and by parley bringing near a surrender Act. 26.28 an almost perswasion which yet is ineffectual 3. Error in Fundamentals especially those that concern Faith Christ the Promises Justification and salvation Corrupt minds are reprobate concerning the Faith 2 Tim. 3.8 Therefore doubtful Disputations Rom. 14.1 where on one side is error are dangerous to the weak Secondly As to the Will Affections and Consent Heb. 2.3 1. Unbelief not accepting the good things promised through ignorance or careless neglect of great salvation 2. Disbelief when men through dissatisfaction with the reasons to believe or through pride stubbornnâ—ss uncompliance of spirit Joh 5 39 40 44. WILL not come to Christ for life will not submit to the righteousness of God Thirdly As relating to Life practice and profession 1. Heresie is Privatively Opposite Such as joyn obstinacy and promulgation to their errors 2 Tim 2.16 whose words eat like a gangrene Tit 3.10 are to be rejected as men void of and enemies to the Faith 2. Apostasie from the truth and profession of the Gospel called denial viz. after knowing and owning These never were of the Faith 1 Joh 2.19 else would they not have gone from it This is a dangerous thing drawing
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
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
then of the nature of Repentance and in opening it I shall not trouble you with the curious and critical considerations of the word or the various descriptions of the thing set down by many sound and pious * Ambrose de poenit Aretii problem tom 1. l. 3. Dani. Dike Stock with many others Repen de fin Authours but briefly propound unto you this general description as that which comprizeth in it the nature and particular parts of true Repentance viz. Repentance is a grace supâ—rnatural whereby the believing sinner sensibly affected with and afflicted for his sin as committed against God freely confessing and fervently begging pardon turneth from all sin to God Instead of a logical division and discussion of this description I shall distribute it into these Theological conclusions as most proper for your capacities and profitable for your instruction 1. Repentance is a grace supernatural 2. The believing sinner is the subject of true Gospel-Repentance whereby the believing sinner c. 3. Sense of and sorrow for sin as committed against God are the precursive acts of true Repentance sensibly affected with and afflicted for his c. 4. A turning from all sin to God is the formality of true Repentance 5. Confession of guilt and supplication for pardon are constant concomiâ—ants of Gospel-Repentance These several Conclusions I shall briefly and distinctly explain whereby I hope you will well understand the nature of Repentance and first of the first viz. Conclusion 1 Repentance is a grace supernatural It is a grace in its nature supernatural in its Authour Original quality and operation Repentance is a grace in its nature not only as it is freely given us of God without the least merit of ours but also as it is a gift animating and enabling unto action That which I intend you especially to note when we say Repentance is a grace is this viz. that it is an habit power principle spring root and disposition not a bare single and transient action as the Papists and some ignorant souls do imagine Repentance is different and distinct from all penitential acts sighing self-castigation and abstinence from all sinful actions are fruits and expressions of repentance but not the grace it self for that diffuseth it self into the heart and disposeth habituateth and enableth to all acts of sorrow for and cessation from sin The repentance which is given of God is not an action but power principle and frame of spirit The power and principle is divine but act and exercise of repentance is humane God plants the root whereby man brings forth fruit worthy repentance Matth. 3.8 Repentance is no other but a spirit of grace animating men to mourn Zech. 12.10 Repentance is not the work of an houre or a day but a constant frame course and bent of the soul on all renewed guilt flowing afresh and bringing forth renewed acts When the mighty hand of God doth smite the flinty heart of man it loseth its stone and hardinesse becomes pliable to divine pleasure is inclined to relent and prone to distill its heavenly dew and therefore it is called a grace as in its nature Repentance is a grace so in its Original and operation it is supernatural a grace freely given from above not acquired by any means or merit of our own but springing into the soule by the meer good Will of God and immediate power of the holy Ghost however Repentance must be acted it cannot be acquired by man it lieth out of the reach of humane arme and must be the effect of an Almighty hand even the influence of God himself there is not in man the least merit of condignity or congruity that can engage divine justice to bestow it No it is a good and perfect gift James 1.17 and cometh down from above and is given by the Father of lights In vain do men seek Repentance in any natural meanes for birth breeding education instruction art knowledge moral swasion friendly advice 1 Cor. 3.6 7. and Gospel Ministry it self cannot work it without the immediate operation of an omnipotent Spirit that will and that indeed only can work above and contrary to the course of Nature God only can take away the stony heart and give an heart of flesh Ezek. 36.26 It is the sole and singular prerogative of Christ Jesus exalted to give Repentanc all means and Ministry are but a Moses Rod a meer passive instrument only the might of Gods hand can make mans Rocky heart relent Ministers must indeed preach in season and out of season yet it is but a peradventure that God will give repentance 2 Tim. 2.25 In vain do men dally with and delay repentance when God calleth determining to themselves time wherein to repent as if it were within the reach of their own arme or at the command of corrupt nature whil'st God knoweth they may see their set time though that it self is doubtful and yet find no place for repentance though they seek it with teares Repentance is not the result of purest nature nor yet the effect of the Law but a pure Gospel grace preached by the Gospel Dykes Treat of Rep. p 3 4. promised in the Covenant sealed in Baptisme produced by the Spirit properly flowing from the blood of Christ aâ—d so is every way supernatural so that every returning sinner must pray to God Jeâ— 31.18 19. Turn thou me and I shall be â—urned and the praise of Repentance obtained must be returned to God alone 1 Pet. 1.3 as him from whom it hath been derived for 't is a grace supernatural But secondly Conclusion 2 The believing sinner is the subject of Gospel-repentance Whosoever repenteth chargeth himself with guilt and must needs be a sinner Adam in innocency had no repentance because no sin and the Lord Jesus saith he came not to call the righteous but the sinner to repentance Matth. 9.12 Returns do follow upon deviations remorse upon disobedience and repentance is the work of a transgressor But the Subject of Gospel-Repentance must be a believâ—ng sinner a sinner not only of sense but also of hope not only of conviction but also of confidence seeing a pardon procured for sin committed Faith must be the formal qualification of a Gospel-penitent as the very foundation and fountain of true repentance unbelief is the very ground of impenitency and lock of obduracy Gods common complaint of impenitent Israel is they believed not Psal 78. Then faith must needs unlock and release the soule unto its returne to God for contrariorum eadem est ratio the reason is the same to contraries Saint Ambrose calls faith incendium poenitentiae the spur of repentance and the Scripture doth suggest to be the pumpe of repentance Psal 130.4 There is mercy with thee that thou shouldest be feared Hence it is that the objects of faith become arguments and the promises of grace perswasions to repentance Jer. 3.13 The approach of the Kingdome of God is the
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
that have no more that they can do The soul cannot be killed a man by sin may make his soul miserable and cursed but he cannot make it miserable and corruptible And therefore by the Resurrection of the dead is not meant as he who writes that dangerous Book of the Souls Mortality would have it the Resurrection both of body and soul but of the body onely For the body onely dyes and therefore it is the body onely which riseth again Thence it is that in the Creed commonly called the Apostles Creed it is put down in express terms John 5.28 29. I believe the Resurrection of the Body Not of the Soul for that never dyeth but of the Body The second particular The second particular propounded is to shew who are the dead that shall be raised at the last day The Answer to this is easie All that are in the grave whether godly or ungodly whether just or unjust Acts 24.15 shall be raised This Christ saith expresly The hour is coming Revel 2.13 Isa 26.19 in which all that are in the graves shall hear his voyce and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation All shall come forth without exception of any Acts 24.15 and the Apostle likewise tells us That there shall be a Resurrection of the dead both of the just and un ust The Earth and the Sea are Gods Stewards with whom he hath betrusted the bodies of men and women And when God shall call them to give an account of their Stewardship they will faithfully discharge their trust Revel 20.13 and not keep back one dead body The sea shall give up her dead and so shall the earth also They are but the bodies withdrawing room or sleeping-place and the time will come Isa 26.19 when all that are asleep in the dust of the earth shall awake They shall all awake some to everlasting life and some to shame and everlasting contempt This is the second particular All the the dead great and small rich and poor from Adam to the coming of Christ both good and bad shall be raised at the last day The third thing proposed is The third particular To demonstrate the absolute necessity that lies upon all Christians firmly and undoubtedly to believe the Doctrine of the Resurrection of the dead This appears in an especial manner from the spiritual mischiefs and soul-ruinating consequences which necessarily flow from the denial of it For 1. The Doctrine of the Resurrection is an Article of our faith The Author to the Hebrews puts it amongst the principles of the Doctrines of Christ and therefore he that denieth it Heb. 6.2 erres fundamentally and is an Heretick one whâ—m we must not receive into our houses or bid him God speed 2. It is not onely an Article of our faith Sine hoc Articulo tota fides tota religio vana est Streso in Act. but one of the chief Articles without which all the other Articles of Christian Relion are vain and unprofitable This the Apostle speaks in express tearms 1 Corinth 15.13 14 15 16 17 18 19 28 29 30 31 32. If there be no resurrection of the dead then is not Christ risen and if Christ be not risen then is our preaching vain and your faith is also vain c. If the dead rise not let us eat and drink for to morrow we shall dye This therefore is not only an Article of our faith but the foundation of all other for if there be no Resurrection there is no life everlasting Saint Austin saith That the Resurrection of the dead is propria fides Christianorum The proper faith of a Christian without the belief of which no man can be justly accounted a Christian A man may hold many errours and yet deserve to be esteemed a Christian but he that denieth the Doctrine of the Resurrection doth unchristianize himself For a Christian is one whose hope and happiness is in the other world For if we had hope onely in this world we were of all peopl most miserable and therefore he that renounceth his belief of the other world renounceth Christianity Adde That it is not onely the foundation of our faith but of all our comfort and consolation Resurrectio mortuorum est fiducia Christianorum The chiefest comfort the Saints of God have under all the distresses of this life is That there will a day come in which they shall be raised out of their graves to the Resurrection of Life and shall have their vile bodies made like to the glorious body of Christ Job 19.23 26 27. This comforted Job upon the dunghil and therefore it much concerns all those who tender either their consolation or salvation to be firmly and undoubtedly perswaded of this great truth That there shall be a Resurrection of the dead This leads me to the fourth particular The fourth Particular In the fourth place I am to shew you the credibility or possibility of this Doctrine I confess it is very hard and difficult to believe that the bodies of men when eaten up by worms or devoured by wilde beasts birds or men-eating men or when burnt and consumed to ashes and these ashes scattered in the ayre or thrown into the river should ever rise again It is easie to believe the Immortality of the soul for many Heathens have written in defence of it but as for the Resurrection of the body it is very difficult to believe it firmly and undoubtedly therefore there are Acts 17.18 32. and have been multitudes of persons in all ages who have denied it The Epicures and Scoiâ—ks laughed Paul to scorn when he preached to them of the Resurrection of the body The Sadduces in Christs time denied it 1 Cor. 15.12 Many in the Church of Corinth were infected with the same leprosie Hymenaeus and Philetus begangreen'd many Christians and overthrew their faith by preaching to them that the Resurrection was past already 2 Tim. 2.17 18. Danaeus tells us of nineteen Hereticks who opposed this truth The Familists also renounce it And the Socinians say That the same body shall not rise but an aerial and spiritual body which shall have no eyes nor ears nor head nor feet c. It must be acknowledged that this Doctrine is very hard and difficult but yet it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a thing impossible or incredible Sure I am that Job in the Old Testament did believe it for he knew that his Redeemer lived c. Job 19.25 26 27. And though after his skin worms destroyed his body yet in his flesh he should see God and then he addes Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job did not onely believe that his body when devoured
conceive what God hath prepared even for the bodies of those who love him and wait for his appearing Aug. de Civitate Dei lib. 22. cap. 21. Quae sit quam magna spiritualis corporis gloria quoniam nondum venit in experimentum vereor ne temerarium sit omne quod de illa profertur eloquium The Schoolmen reduce them to four heads Impassibility sibility Impassibilitas Subtilitas Agilitas Claritas Subtilty Agility Clarity The Apostle also comprizeth them under four particulars It is sown in weakness it is raiâ—ed in power It is sown in corruption and raised in incorruption It is sown in dishonour and raised in glory It is sown a natural body and raised a spiritual body Objection If it be a spiritual body how is it the same body Answer It is called a spiritual body not in regard of the substance of it but of the qualities of it and that in two respects 1. Because it shall have no need of meat or drink but shall be as the Angels of Heaven Mat. 20.30 not that we shall have Angelicam essentiam but Angelicas proprietates not the essence but the properties of Angels We shall neither eat nor drink but shall be as the Angels We shall have as Tertullian saith corpora reformata Angelificata Even as a Goldsmith saith Chrysostome puts his silver and gold into a pot and then melts it and forms of it a gold or silver b wl or cup fit to be set before Kings so the Lord melts the bodies of his Saints by death and out of the dead ashes and cinders of the bodies of his servants he frameth and will make goodly vessels of honour to stand before him and to praise him for ever in heaven 2. It is said to be a Spiritual body because it shall be absolutely subject to the soul In the state of glory the soul shall not depend upon the body but the body upon the soul In this life the soul is See this more fully handled in the Sermon preached at Dr. Bollons Funeral as it were carnal because serviceable to the flesh but at the Resurrection the body shall be as it were spiritual because perfectly serviceable to the Spirit But the time will not give me leave to insist largely upon this point So much in answer to the six particulars propounded for the explication of this Doctrine Now for the Application Use 1. LEt us believe this great truth and believe it firmly and undoubtedly That there shall be a Resurrection of the body and that the same numerical body shall rise again the same for substance though not the same for qualities The great God can do this for he is Almighty and to an Almighty power nothing is impossible God can do it because he is Omnipctent and he cannot but do it because he hath promised to do it He cannot be true of his word if the body do not rise again nor can he be a just God as I have shewed for it is just with God that as the body hath been partakers with the soul in good or evil actions so it should be partakers with the soul in everlasting rewards and everlasting punishments And it is just with God that the same body that serves him should be rewarded and the same body that sins against him should be punished And the truth is if the same body doth not rise it cannot be called a Resurrection but rather a new creation as I have shewed Let us I say firmly believe this truth for it is a fundamental truth and the foundation of many other fundamental truths For if the dead rise not then is not Christ risen and then is our faith vain and our preaching in vain Remember Job in the Old Testament believed this Use 2. IF there be a Resurrection of the dead Resurrectio mortuorum est consolatio fiducia Christianorum here is great consolation to all the real members of Jesus Christ For the Resurrection of the dead is the comfort and the hope and confidence of all good Christians This was Jobs comfort upon the dunghil Job 19.26 27. and Davids comfort Psal 16.7 and Christs comfort Mat. 20.19 But the third day he shall rise again It was Christs comfort and it is the comfort of every good Christian 1. Here is comfort against the fear of death As God said to Jacob Gen. 46.3 4. Fear not to go down to Egypt for I will go with thee and I will bring thee out again So give me leave to say to you Fear not to go down to the house of Rottenness to the Den of Death for God will raise you up gain Your Friends and Acquaintance leave you at the grave but God will not leave you The grave is but a dormitory a resting-place a storehouse to keep you safe till the Resurrection Christ hath perfumed the grave 1 Sam. 26. As David when he found Saul asleep took away his spear and cruse of water but when he awoke he restored them again So will death do with us Though it take away out strength and our beauty yet when we awake at the Resurrection they shall be restored again unto us God will keep our dead ashes and preserve them safe as a Druggist keeps every whit of the drug he hath beaten to powder A Saint while he is in the grave is united to Christ he sleeps in Jesus and Jesus will raise him up unto life everlasting John 11.24 2. Comfort against the death of our friends Though they be dead yet they shall rise gain as Martha told Christ I know that he shall rise again at the Resurrection 1 Thess 14. The Saints who dye in the faith of Christ are dead in Christ and such he will raise and bring with him to judgement If a man be to take a long journey his wife and children will not weep and mourn because they hope that ere long he will return again A man that dyes in Christ and sleeps in Christ doth but take a journey from Earth to Heaven but he will come again shortly and therefore let us not mourn as men without hope for our godly relations for we shall meet again and in all probability shall know one another when we meets though not after a carnal manner for we shall rise with the same bodies And if Lazarus was known when raised and the Widows Son known by his Mother if Adam in Innocency knew Eve when he awoke and Peter knew Moses and Elias in the Transfiguration which was but a dark representation of Heaven it is very probable that we also when we awake at the great Resurrection shall know one another which will be no little addition to our Happiness 3. Comfort to those who have maimed and deformed bodies At the great Resurrection all these deformities shall be taken away therefore it is called A Day of Restitution Acts 3.21 wherein God will set all things in joynt If there were
they must whether they will or no behold the Lord Jesus with those very eyes which have been the casements to let in iniquity into the soul They shall see that Christ whose Sabbaths and Ordinances they have despised and whose Laws they have trampled under their feet That drunken and adulterous body that swearing tongue those hands of thine which have been workers of iniquity and those feet which have been swift to shed blood shall rise at the last day to be tormented in everlasting flames That flesh of thine for which thou hast made such provision to fulfil the lusts of it shall arise into everlasting con emâ—t and punishment O consider what howling and lamentation will be when thy soul and body shall meet again and shall curse one another and call to the Mountains to fall upon them and rocks to hide them from the wrath of the Lamb but all in vain When thy godly Minister shall say to thee as Reuben to his Brethren Gen. 42.22 Did I not tell you before of these things but you would not hearken unto me and as Paul to the men in the ship Acts 27.21 If you had hearkened unto me you might have scaped this loss O quam miserum est Deum videre perire ante Pretii tui perire conspectum Suppose a man were to go to bed at night with an assurance that the next morning he should be hanged drawn and quartered he would have but little comfort in that nights rest And did a wicked man consider that whensoever he falls asleep and is laid in the grave he shall awake to everlasting condemnation this would make his joynts to loose and his knees to smite one against the other as Belshazzars did at the sight of the Hand-writing The Lord give you grace to perpend and weigh these things and lay them to heart before it be too late Vse 4. IF there shall be a Resurrection of the dead let us labour so to live that when we dye we may have a happy Resurrection that we may arise to the Resurrection of Life that there may be a necessary connexion between the eleventh nd twelfth Articles of our Creed and that immediately after the Rvsurrection of the body we may be received into life everlasting Here I shall briefly answer unto two Questions 1. How shall we know whether we shall have a blessed and happy Resurrection 2. What must we do that we way have a happy Resurrection Question 1. How shall we know whether we shall have a blessed and happy Resurrection Answer 1. If thou be a just man thou shalt have a happy Resurrection The Apostle tells Acts 24.15 That there shall be a Resurrection both of the just and the unjust The unjust shall come out of their graves to the Resurrection of damnation but the just to the Resurrection of life If thou be a just man just in thy dealings just in thy words and oathes just both to God and man and labourest to give God his due in the duties of the First Table and man his due in the duties of the Second Table if thou joynest justice with holiness and holiness with justice thou shalt certainly have a joyful Resurrection Job was a just man and one that feared God and therefore he believed that with those very eyes of his he should see God to his everlasting comfort 2. If thou refusest earthly Resurrections upon base terms thou shalt have a happy Resurrection The Apostle tells us Heb. 11.35 of many blessed Martyrs who would not accept deliverance that they might obtain a better Resurrection They might have risen to great preferments if they would have complied upon base terms but they would not accept of an earthly Resurrection that they might obtain a better Resurrection When S. Basil was offered great preferments if he would have subscribed to the Arian Heresie he refused them with scorn and contempt c. he would not accept deliverance upon such unworthy tearms When Hormisdas a Persian Noblâ—man was devested of all his Honours for his Religion and afterwards restored again and offered greater advancements if he would renounce it He answered Si p opter ista me Christum denegaturum existimas ea denuo accipe If you think I will deny my Christ for these things take them back again But if you accept of earthly Resurrections upon base and sinful Conditions you shall have a sad and woful Resurrection 3. If thou glorifiest God with thy body here thy body shall be glorified at the Resurrâ—ction If thou beatest down thy body and bringest it under subjection 1 Cor. 9.27 Rom. 12.1 6.13 if thou offerest up thy body a living sacrifice holy and acceptable to God if thou makest thy body an instrument of righteousness if thy body be erviceable to the soul in the worship of God then shall it be made a most glori us body But if it be the Devils instrument unto sin if thou makest it a slave to thy lust here it shall rise at the last day unto everlasting misery 4. If thou hast a gracious soul here thou shalt have a glorious body hereafter for the body followeth the soul it is but as the souls shadow If when thou dyest thy soul goeth to Hell thy body will come thither at last and if thy soul go to Heaven thy body will come thither also And therefore examine what kinde of soul thou dyest withal if thy soul be beautified with grace if sanctified and regenerated if thou mindest thy soul more then thy body and labourest for Soul-riches and Soul-honours and Soul-food then thy body shall be happy at the Resurrection But if thy soul be polluted and deformed if starved by the neglect of Gospel-Ordinances if poysoned with sin if infected by evil company if thou dicest and cardest it away if thou losest thy soul for want of looking too thy body will arise to the Resurrection of Condemnation 5. Lastly and especially If thou hast got a real interest in Christ and his righteousness then thou shalt have a most blessed Resurrection for Christ Jesus is the Resurrection and the life John 11.25 and whosoever believeth in him shall rise to life everlasting If thou gettest into Christ while thou livest thou shalt dye in Christ and sleep in Christ and be raised by Christ unto eternal happiness But if thou hast not got into him by a Christ-appropriating faith thou canst not dye in him nor sleep in him nor rise by him as Head unto life everlasting but as a revengeful Judge unto everlasting damnation Question 2. VVhat must we do that we may have a happy Resurrection Answer 1. You must labour to be just persons that you may partake of the resurrection of the just 2. You must refuse earthly resurrection upon base terms as the three Children and Daniel did 3. You must glorifie God with your bodies you must make them helpers to your souls not hinderers you must make them Temples of the Holy Ghost The
me in whose presence is fulnesse of joy * Psal 16.11.3 Thirdly After this sentence follows the Execution Mat. 13.30 Binde the tares in bundles to burn them Christ will say Bundle up these sinner here a bundle of hypocrites there a bundle of Apostates there a bundle of prophane bundle them up and throw them in the fire And now no cryes or entreaties will prevail with the Judge the sinner and the fire must keep one another company he who would not weep for his sins must burne for them and it is everlasting fire The three children were thrown into the fire but they did not stay in long The King came near to the mouth of the burning fiery surnace and said Come forth Dan. 3.26 but the fire of the damned is everlasting this word ever breaks the heart length of time cannot terminate it a Sea of-tears cannot quench it The wrath of God is the fire and the breath of God is the Bellows to blow it up to all eternity O how dreadfully tormenting will this fire be to endure it will be intolerable to avoid it will be impossible Use 1 Use 1. Let me perswade all Christians to believe this Truth that there shall be a day of judgement Eccles 11.9 Rejoyce O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the wayes of thy heart but know thou that for all these things God will bring thee into judgement This is a great Article of our faith that Christ shall come to judge the quick and the dead yet how many live as if this Article were blotted out of their Creed we have too many Epicures and Atheists who drown themselves in sensual delights and live as if they did not believe either God or day of judgement the Luâ—ianists and Platonises deny the immortality of the soul the Photinians hold there is no Hell I have read of the Duke of Silecia he was so infatuated that he did not believe either God or Devil * Usque adco insâ—nus ut neque inseros neque superos esse dicat I wish there be not too many of this Dukes opinion Durst men swear be unchast live in malice if they did believe a day of judgement Oh mingle this Text with faith the Lord hath appointed a day in which he will judge the world There must be such a day not only Scripture but reason confirms it There is no Kingdom or Nation in the world but have their Sessions and Courts of Judicature and God who sets up all other Courts shall not he be allowed his that there shall be a day of judgement is engraffed by nature in the consciences of men Peter Martyr tells us that some of the Heathen Poets have written that there are certain Judges appointed Minos Radamanthus and others to examine and punish offenders after this life Use 2 Vse 2. See here the sad and deplorable estate of wicked men this Text is as the hand-writing on the wall which may make their knees to smite one against another Dan. 5.6 The wicked shall come to judgement but they shall not stand in judgement Psa 1.5 in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not rise up When God shall be deck'd with glory and Majesty his face as the appearance of lightening his eyes as Lamps of fire and a sword of justice in his hand and shall call the sinner by name and say Stand forth answer to the charge that is brought against thee what canst thou say for thy pride oaths drunkennesse c. these sins thou hast been told of by my Ministers whom I sent rising up early and going to bed late * Jer. 7.25 but thou didst persist in thy wickedness with a neck of iron * Isa 48.4 a brow of brass * Ezek. 36.26 an heart of stone all the tools I wrought with were broken and worn out upon thy rocky spirit what canst thou say for thy self that the sentence should not passe O how amazed and confounded will the sinner be he will be found speechless he will not be able to look his Judge in the face * Job 31.14 Job 31.14 What then shall I do when God râ—seth up and when he visiteth what shall I answer him O wretch thou that canst now out-face thy Minister and thy godly Parents when they tell thee of sin thou shalt not be able to out-face thy Judge when God riseth up the sinners countenance will be faln * Gen. 4 6. and when he visiteth what shall I answer him Not many years since the Bishops did use to visit in their Diocesse and call several persons before them as criminal all the world is Gods Diocesse and shortly he is coming his visitation and will call men to account Now when God shall visit how shall the impure soul be able to answer him 1 Pet. 4.18 Where shall the ungodly and the sinner appeare Thou that dyest in thy sin art sure to be cast at the Barre John 3.18 He that believeth not is condemned already that is he is as sure to be condemned as if he were condemned already and if once the sentence of damnation be passed miserable man what wilt thou do whither wilt thou go * A dextris erunt peccata accusantia à sinistris infinita daemonia subtus horrendum chaos inferni desupor judex iratus soris mundus ardens intus conscientiaurens heu miser peccator quo fugies Ansel wilt thou seek help from God he is a consuming fire wilt thou seek help from the world it will be all on fire about thee from the Saints those thou didst deride upon earth from the good Angels they defie thee as Gods enemy from the bad Angels they are thine Executioners from thy conscience there is the worme that gnaws from mercy the Lease is run out O the horror and hellish despaire which will seize upon sinners at that day oh the sad convulsions their heads shall hang down their cheeks blush their lips quiver their hands shake their conscience roar their heart tremble What stupifying Physick hath the Devil given to men that they are insensible of the danger they are in the cares of the world have so filled their head and the profits of it hath so bewitched their heart that they minde neither death nor judgement Vse 3 Vse 3. Exhortation 1. Branch Possesse your selves with the thoughts of the day of judgement think of the solemnity and impartiality of this Court. Feathers swim upon the water Exhortat 1. Branch gold sinks into it light feathery spirits floate in vanity but serious Christians sink deep in the thoughts of judgement many people are like quick-silver they cannot be made to fix If the Ship be not well ballasted it will soon overturn the reason why so many are overturned with the vanities of the world is because they are not well ballasted with the thoughts of the day of judgement Were a man
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
His sin is entailed on all his seed 137 138. transmitted by imputation p. 139 and 140. made ours without any impeachment of Gods justice p. 141. by generation not imitation p. 142 143. hurt received by him must quicken the acceptance of the second Adam p. 145. his sin will not be our acquittance p. 148. Advantage great by systems and modules of Religion p. 16 17 18 19. Adoption its kinds p. 436. its name explained 437. Divine differs from humane Adoption p. 438. Adoption presupposeth Vocation Regeneration and Justification p. 438. it entitles to God Christ and Heaven ibid. Adoption the properties p. 439. and priviledges of it p. 440. Adoption is different from Regeneration yet not divided from it p. 446. Adoption an effect of faith p 469. Affections unruly cashier'd when we come to heaven p. 650. Angels their service to the Lord Jesus Christ p. 323 324. not confirmed not reconciled by Jesus Christ as Mediator p. 338 339. Antinomians refuted p. 423 424. Apparel of Saints in heaven p. 652. 653. Atheisme three sorts Vita pag. 51 52. Voto pag. 51 52. Judicio pag. 51 52. Assent to Gods being and bounty ground of Addresses to him p. 30. Assurance an effect of faith p. 472. B. Bars to communion with God three and how removed p. 272. Barring sinne imports punishment p. 346. Belief of Gods being the foundation of Religion p 30. fountain of obedience p. 54. Belief of Christ to be the Son of God is not easie p. 66. Believing sinner the subject of Gospel-repentance p. 489. Believers their dignity and duty pag. 433. Believers united to Christ. p. 278. Believers whom p. 379. Believers persons graces and duties relate to Christ. p. 395 396. Birth-right despised is dreadful p. 448. Blessedness of mans-natural rectitude p. 111. Blessed estate of the New Covenant p. 254 259. Blessed how said of the Saints p. 664 665. Bodies of Saints re-united to souls p. 657. Bodies of Saints and sinners differ at Resurrection p. 591 592. Body of man subject to Gods wrath p. 184. Body it s very self-same substance shall be raised p. 591 592 593. It s prime endowments at Resurrection p. 593 594. Bodily infirmities shaken off in heaven p. 651. Blood of sin to be shed for the blood of Christ p. 296. Bowing at the Name of Jesus what it means p. 321. by whom to be done p. 322 323. C. Cause encourageth to suffer p. 2 3. Captain encourageth contest ibid. Calling effectual p. 353. what it is and how wrought p. 357 358. Called who p. 359. few p. 360. by what ib. from what causes p. 361 362 363. by what means p. 365. to what end p. 366. when p. 367. Call is holy ib. heavenly p. 368. without noise p. 370. immutable p. 371. Care accompanieth true r pentance 541. Case of man fallen helpless by nature 207. Catechismes commended 21. Children of God by Regeneration and Adoption 435. Children of God their carriage directed 448 449 450. Christ is Lord how 330 331. a good Captaine 2 3. Christ is truly God 266 267. and truly man 268. God and man 269. Christ and promises not God the immediate object of saving faith 460. Christians changes three 557. Christian Religion reasonable 483. Come ye blessed what kinde of speech 666 667. Command to Adam and Covenant of works 122. Complaints against God charmed 267. Compassion to brethren sheweth a sense of our own natural weakness 215. Communion an evidence of union with Christ 385. Conditions in order to mans Redemption between God the Father and God the Son p. 222 223. Conquest of enemies an effect of Faith 470. Conscience proveth that there is a God 43 44. Conscience engendreth fear 46 47. Consent of Nations universal and perpetual proves that there is a God 48. Confession of sin a part of Repentance 509 510. How to be made 511 512 513 514. Conviction wherein it consists and how it acts 493 494. Contrition wherein it consists 496 497. Conversion its parts 502. Crown of Saints in heaven what 654. It s threefold wreath 655 656. Covenant what it means 123 124 235. Covenants in Scripture 235. Covenant Natural what it is 236. Legal what it is 237 238. Evangelical what it is 239. Covenant an act of condescention in God 130. Imports Gods promise and mans duty 239. Gods dealing with Adam in Paradise how and why called a Covenant 125. Covenant of Works wherein it consists p. 126 127. How and why given by Moses 128 129. Israel was not under it ibid. Men out of Christ yet under it 130. Covenant of Redemption what it is and between whom 216 217 218 219. It is to be particularly improved by Believers 230 231 232. It confirms the Covenant of Grace its blessings 228 229. Covenant what 233. Gospel Covenant the best of Covenants 235 239. Covenant of Works and Grace are to be differenced by men 131. Covenant of Redemption different from Covenant of Grace 218. Creation the work of God 31. Man created holy and mutable 105. Creatures execute Gods wrath on man 189. Themselves liable to Gods wrath 190. Creeds Apostles Athanasii Nicene c. justified 20. Curse of the Law due to man by nature 181. Cure of faln man Omnipotent 208. D Death of Christ its kinde manner and grounds p. 283. The Reasons thereof 290 291 292. Death of Christ a sacrifice and only so possible 342. Deserving cause of Christ his death 345. Death of Christ was in our place and stead 347. Diligence in duty and readinesse to dye for Christ but a reasonable recompence for his death for us 297 299. Christ dyed willingly obediently and humbly 287 288 289. Death of Christ a pregnant Argument to Repentance 528 529 530. Death destroyed by the death of Christ 303. Desire accompanieth Repentance 544. Dependence on God the duty of such as believe God is 60 61. Divel an enemy to Faith 481. Divels subject to Jesus Christ 326 327. Divel limited by Christ 328. Doctrine of Trinity to be prized 82. Dominion of Saints 442. E Elect dead in sin before called and poor in the world p. 359. Entrance of sin into the world what and how 136. Enemies of man foiled by the death of Christ 301. Entertainment of Christ 434. Epistle to the Romans a Module of Religion 8. to the Hebrews 9. to Galathians ibid. Ephesians 10. Timothy and Titus ibid. Errors are obviated by a Module of Religion 12 14. Errors about Repentance 55. Error in fundamentals inconsistent with Faith 480. Morning Exercise when it begun and how profitable it hath been 23 24. Duties towards it 25. Extremity of hell torments by their inflammation fire and preparation and association with Divels 628 629 630 631. Eternity the property of hell torments 632 633. Evidences of eternal life laid down in a Module 15. Exaltation of Christ opposed to his Humiliation 306 307. It s priority to his humiliation as a merit or meer antecedent discussed 308 309. it was exceeding high 311. Exaltation of Christ by three
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