Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	faith_n	justification_n	sanctification_n	4,477	5	10.0495	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41483	The banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner wherein the severall causes thereof, being both numerous and various, are from the first to the last diligently enquired after, and their severall contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively.) and more particularly is shewed, how God, how the grace of God, how the decree of God, how the soveraign authority of God; how Christ, how the active obedience [of] Christ, how the passive obedience of Christ, how the resurrection of Christ, how the knowledge of Christ; how the spirit of God, how faith, how repentance, how works, how remission of s[in,] how the word, how the minister of the word, how the P[ope?] himself which is justified, may all truly, though upon severall accounts, and after different manners, be sayed to justifie.	Goodwin, John, 1594?-1665.	1659 (1659)	Wing G1150A; ESTC R221574	62,441	91

Justification opened by understanding considering and believing it with a sound and living Faith and such which is operative by love The Scripture gives a loud and distinct sound of all these things and somewhat further of them hereafter Thirdly God contributeth yet further towards the justification of a sinner by his Soveraign Authority For by means hereof that Law or Decree according to the Tenor and by vertue of which the sinner is justified of which somewhat more presently becomes inviolable uncontrollable and not lyable to any over-rulement or nullification by any power or Authority whatsoever according to that of the Apostle Paul It is God that justifieth who is he that condemneth Rom. 8. 33. Meaning that there is no person or creature whatsoever that hath any authority or power to recind or make invalid that Act or rather that Law of God wherein and according unto which he justifieth a sinner which nevertheless might be done and so the justification of the believing sinner fall to the ground and his person notwithstanding his justification by God be lyable to condemnation if the Authority of God by which he is justified were subordinate and not soveraign or supream 4. And lastly God contributeth towards the justification of a sinner In actu excercito that reall help and assistance by his Spirit in conjunction with other means of ●n externall nature by which the sinner is enabled to believe in Jesus Christ and this with a living and operative Faith and so by vertue of that Decree or Law of his concerning Justification He that believeth in my Son Jesus Christ is or shall hereby be justified he comes to be interessed in that state of blessedness as David terms it I mean Justification Sect. 2 Secondly The Grace of God as it importeth the divine Attribute commonly known by that name for sometimes the word signifieth the Act or acting of this Attribute and otherwhile the happy success or effect of this acting contributeth towards the justification of a sinner as it effectually disposeth him to shew kindness and do good where there is no preceding Merit nor any provocation Motive or Inducement administred why he should either shew the one or do the other and more particularly as it thus disposeth him to give his only begotten Son unto those to whom he was no wayes indebted or engaged for any Courtesie and to impute Faith for Righteousness unto that is to justifie a believing sinner who hath deserved no favour or respects of love either in this kind or any other from him but the contrary In this respect and consideration we are sayd to be Justified freely by his Grace Rom. 3. 24 Tit. 3. 7. and to be saved by Grace Eph. 2. 58. We are sayd to be justified freely or Gift-wise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by his grace not so much I conceive if at all because we are justified upon the account of the satisfaction made by Christ for our sins in his death in this respect we may rather be sayd to be justified righteously or justly then freely by Grace But we are sayd to be justified freely by the Grace of God because Jesus Christ by whom we are justified and this justly and righteously on Gods part was given freely and out of meer Grace by God to bring this great blessedness upon us we having no wayes not only not obliged him to do any such great and worthy thing for us but on the other hand wholly dis-obliged him from us as his Creatures and provoked him by our rebellion against him So that in strictness of notion the Grace of God by which we are sayd to be freely justified is not meerly or simply Grace but in the Apostles Emphaticall expression {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 5. 20 that is Grace in her greatest super-redundancy and height of exaltation To do good where or from whence none hath been received is the genuine property of Grace to do good against evill or where and from whence injury and unkindnesses have been received is the property of grace wel advanced and of considerable growth and strength in the Soul But to do the greatest good which the Doer is capable of doing where and from whence he hath received the greatest evill which he is capable of suffering is the property of grace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as it were overgrown and magnifying it self above it self in any limited or created perfection This is a true and lively Character of that grace by from or through which as the Scriture speaks we are justified and saved So then the grace of God justifieth us as it moved and prevailed with him first by the gift of Jesus Christ to put himself into a capacity of justifying us as or though Sinners and Offenders and 2. By acting according to this capacity to and in our actuall justification Thirdly Justification may be attributed to the Decree Sect. 3 of God I mean to the Decree of God concerning it because or as this ratifieth and establisheth it according to the terms on which it is granted and taketh place This is that which maketh Faith in Jesus Christ available and effectuall unto Justification which giveth vertue and force unto it I mean unto Faith for the production and raising of so glorious and blessed an effect as the justification and consequently the salvation of a Sinner is This is the will i. The pleasure purpose or Decree of him that sent me that every one which seeth the Son and believeth on him may have everlasting life which includes his Justification John 6. 40. By the way these words in this passage which seeth the Son do not express any essentiall part of the Will or Decree of God concerning either the justification or salvation of a Sinner but are inserted by Christ occasionally only viz. because the Jews with whom he now reasoned had the corporeall or externall sight of him and yet believed not on him v. 36. without which he affirmeth unto them in the place cited that such a sight of him would stand them in no stead as to matter of justification or salvation because the Will of God required of men Faith in him as well with the sight as without the sight of him in order to the obtaining of this For that the corporeall beholding of Christs person is not necessary by any Decree of God or otherwise either for the justification or salvation of men is evident by those words of Christ unto Thomas Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed Joh. 20. 29. Now there is no blessedness of man without justification Rom. 4. 6. 7 8. So then it is the Decree purpose will or pleasure of God that gives being unto justification in that way wherein and upon those terms whereon it is now obtained Faith in Christ considered in it self and apart from the Decree of

God in that behalf although it be a means or condition of the best and most proper complexion or consideration for God to entertain or pitch upon in a Decree for justification yet would it not be a proper or sufficient means to justifie any man because in such a consideration I mean as separated or divided from the justifying Decree of God as it hath neither any naturall nor morall dignity or worth commensurable to so high and sacred an effect as Justification so neither would or could it have any Instituted or Superadded authority from any other hand whatsoever wherby to carry or atchieve it whereas if it be meet to suppose that the justifying Decree of God could or would have joyned it self or taken into communion with it self any other thing habit or act as suppose love humility patience or what ever besides Faith in Christ for the work of Justification this by vertue of the soveraign Authority or force of the divine Institution or decree in conjunction with it would have justified all those in whom they had been found Those Ordinances Vestments Ceremonies and Observations recorded and described Levit. 8. and elsewhere as enjoyned by God under the Law for the creation and consecration of Aaron and his Successors together with the inferiour Priests of the Tribe of Levi into their respective Offices of the Leviticall Priesthood were simply and in themselves considered very comely and proper for the investiture and making of Priests of this Order yet would no use or application of them to any person or persons of what Tribe or Family soeve● have made any Priest to serve at Gods Altar either with acceptation unto him or benefit unto the people had there not a Divine Institution or Law from God interceded for the authorizing or validating of these things to the making o● constituting of such Priests In which respect the Law is sayd to make men high Priests Heb. 7. 28. and consequently may as well be sayd to make Priests of the inferiour Order likewise In like manner though the●e be an aptitude in Faith in Christ above any other Grace or qualification for the justification of a Sinner yet that which makes it actually and effectually justifying is the Decree or Will of God in that behalf Yea the death of Christ it self would not be justifying as now it is did not the Will of God interpose for the authorizing of it in that kind according to what we read Heb. 10. 10. By the which Will viz. of God we are sanctified through the offering of the body of Jesus Christ once for all So that the Offering of it self of the body of Jesus Christ doth not sanctifie and by the same reason doth not justifie men but as appointed or ordained by the Will of God hereunto or to speak more warily and properly not without the authoritative concurrence of the Will of God with it for the exhibition of such a benefit or blessing unto the World Sect. 4 Fourthly The Authority of God being as hath been sayd soveraign and supream and so the act award and determination of it not obnoxious to any defeisance check or annulment by any other Authority whatsoever contributes unto the justification of a sinner I mean unto the Justification which himself hath contrived and declared for such in his word full and finall and irreversible ratification and establishment This is that which the Apostle cleerly supposeth or implies where he demands Who shall lay any thing to the charge of Gods Elect i. e. Of those who believe as is evident It is God that justifieth as if he should say If it were any other but God who should justifie them although in the same way wherein God now justifieth them yet might their Justification be repeatable at least by God and further matter of accusation might be layd to their charge But now God being he that justifieth them and there being none above him nor yet equall unto him in Authority the●e is no fear that their justification should be obstructed recinded or made invalid by any whosoever or that any further Crime or matter of guilt should be charged upon them that should be of force by any equitable Law whatsoever or otherwise to condemn them Sect. 5 Fifthly Christ as God may be sayd to justifie in all those considerations or respects wherein Justification hath been ascribed unto God yea being one and the same God in nature and essence with the Father he acteth and doeth all the same things in reference to the Creature in conjunctiou and communion with him Secondly Being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} God and Man or Man subsisting in the humane Nature personally united to the Godhead by the willing offering up of himself as a Lamb without spot in Sacrifice unto God the Father he made Attonement for Sinners in such a sense wherein the Scripture is to be understood when it so speaketh notwithstanding his Justice and perfect hatred of sin yea notwithstanding his threatning of Adam and all his Posterity with death in case of his sinning The death of a Person of that transcendent worth and dignity was in true esteem and so judged by the un-erring understanding and wisdome of God a valuable and equitable consideration why he should actually and without any other thing intervening pardon the ●in of the world as it is called Joh. 1. 29. that is the sin of Adam as imputed or communicated in the guilt of it unto all his Posterity together with all the actuall sins of all such of his Posterity as should believe in him To say that Christ by his sufferings merited either the justification or salvation of those who should believe in him as it is no Scripture expression so neither is it exegeticall or explicative of any Scripture expression nor as far as at present my memory serveth me expressive of any Scripture notion and however it is too narrow and scant an expression of that Grace of of God in the death of Christ herein commended by him both unto men and Angels unless we shall exclude from this Grace all Infants dying in Infancy or before they are arriv'd at a capacity of believing And as it is not so proper to say that the blood of Bulls and Goats c. under the Law merited those Leviticall purgations or sanctifications which yet they who were ceremonially unclean obtained by them as to say that they were a competent and sufficient satisfaction and so esteemed by God for such uncleannesses and so dissolved the guilt contracted by them In like manner it is more agreeable to Scripture both notion and phrase and to the nature of the thing it self to say that Christ in or by his death being so highly considerable as it was made or gave satisfaction for the sins of men and hereby made way for the pardon and remission of them by God then to say that by his death he merited the pardon of these sins or the

when he was a Child That the one hath Justification or Remission of sins annexed unto it by promise from God and the other not doth no more prove them to differ specie no nor yet individuo then Pauls proving in time a great and faithfull Apostle and chosen Vessel unto God proveth him to have been either of another species or another individuum when he was a fierce Persecutor and as himself acknowledgeth of sinners the chief But this Circle of Discourse is I confesse somewhat Eccentrical to our businesse in hand which is not to distinguish Repentance as preceding and as accompanying Faith but to inquire out and declare as God shall inable and direct what or how Repentance as included in or accompanying Faith operateth towards Justification or Remission of sins That which I conceive is this God not judging it meet to invest a person who yet retains the love and liking of sinfull and wicked wayes with so great and sacred a priviledge and Grace as Forgiveness of sins was pleased to establish it for a Law that no Man or Woman remaining impenitent and without unfeigned remorse of Soul for their sins past should ever be admitted into part and fellowship of that unspeakable Grace of his in Jesus Christ which consists in pardon or Remission of sins Again being highly pleased with that most regular generous and worthy deportment of Soul in whomsoever it should be found which consists in a genuine and real hatred and abhorrency of all unrighteousnesse and of whatsoever is sinfull or unclean enacted another Law in honour of this Heroick Act and Deportment viz. that whosoever should with his whole heart and soul repent of all his sinfull miscarriages and misdoings and stand resolved in heart for wayes of purity and uprightnesse for the future should be translated by him into that blessed state which standeth in Remission of all sin So that Repentance seems to operate two wayes towards Justification or Remission of sins First in the nature or after the manner of that kinde of cause which Logicians call Removens prohibens i. e. which contributeth towards an effect by removing that out of the way which being not removed would have hindered it Thus the taking away of the Dignity place and power of the Roman Emperors was the cause of the discovery or rising up of the Anti-Christian Race and their power 2 Thess. 2 7 8. So Repentance by removing that wretched and wicked habit or frame of soul which being un-removed would have obstructed the Grace and Blessing of pardon of sin contributeth towards the obtaining of it Secondly as Repentance includes in the nature and constituting Principles of it a disposition or frame of heart so highly pleasing unto God that he judgeth it no wayes unworthy of him to honour and reward it with so great a reward as Remission of sins so it may be conceived to contribute or operate towards Remission of sins or Justification tanquam causa dispositiva i. e. as regularly qualifying the subject for the reception of the form to be brought into it By this I suppose the interest of Repentance or that which it acteth towards in or about Justification may be clearly distinguished from the Interest of Faith and that which it acteth in reference to the same end When God in Scripture is said to justifie the ungodly the meaning is not that he justifies ungodly persons whilest they are or remain ungodly but he is said to justifie the ungodly in like form of speech as our Saviour useth Mat. 11. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. That is The blinde see the lame walke the Leapers are cleansed and the deaf hear The meaning clearly enough is not that the Blinde whilest blinde did see or the Lame whilest they remained Lame did walk or that the Lepers whilest their Leprosie was yet upon them were cleansed c. but that such who had been formerly and untill Christ relieved them Blinde Lame Lepers Deaf were by him miraculously restored such as had been Blinde to their Sight such as had been Lame to the usefulnesse of their Limbs for walking c. In like manner God is said to justifie the ungodly when he justifies or makes such persons righteous by the pardon of their sins who had formerly been ungodly prophane c. But he doth not justifie them or make them righteous by the Forgivenesse of their sins whilest they remain ungodly but upon the alteration and change of the sinfull frame of their hearts by believing he conferres this Justification upon them viz. the Forgivenesse of their sins And the reason why God doth not judge it meet to justifie men or forgive them their sins whilest they remain ungodly unrighteous wicked prophane or the like may be partly to cut off all occasion from his Creature to conceive of him as a friend to sin or to impenitent and obdurate sinners partly also to contrive his Grace and high favour in Justification into an alluring Argument and strong motive to perswade men out of the love and liking of sin and sinfull wayes into the love and practise of Righteousnesse and true Holinesse The Apostle Paul was put to Apologize for his Doctrine of the Grace of God in Forgivenesse of sins because according to it this Grace is promised and given unto sinners though unto such sinners only who repent and bring forth fruits meet for Repentance But if saith he whilest we seek to be justified by Christ we our selves also are found sinners is therefore Christ the Minister of sin i. e. doth Christ by justifying such Sinners as he justifieth viz. such who believe and repent countenance abet or promote sin in the world God forbid Gal. 2. 17. If then inconsiderate and unworthy men conceive that God would be liable to an imputation of favouring or cherishing sin in men in case he should justifie or pardon all Sinners upon their Repentance which now he doth how much more obnoxious would he have been in such mens opinions to this imputation and charge in case he should have indulged this high Priviledge of Justification unto sinners without Repentance Upon this account then it is most probable that God hath not judged it meet to admit or allow any other kinde of Faith to bring men into communion of the Death of Christ for the Forgivenesse of their sins but only that which is accompanyed with an unfeigned Repentance or which purifieth and cleanseth the heart or at least is apt so to doe from the love and liking of all unrighteousnesse and uncleannesse If it be thus then the interposure or interest of Repentance about Justification is by way of Qualification or of rendering the subject the sinner regularly capable of that high and sacred Priviledge And though it doth not perform the office or work of Faith about Justification which is as hath been said to bring men into the fellowship of the Death of Christ where and where only Justification or Remission of

nature and so weighty a consequence as the Doctrine of justification is it is safest and best for edification to use such terms which do with greatest propriety and strictness of notion answer and unsold the words and phrases wherein God himself hath in the Scriptures delivered his mind and counsell in such things unto us If it be here Objection-wise demanded But if Christ made a full and compleat satisfaction by his death for the sins of men and hereby satisfied the justice and wisdome of God so that he cannot justly or equitably require any thing further either from men themselves or from any other on their behalf in order to their discharge absolution or justification from their sins how or upon what account doth he still capitulate with men about their justification imposing Faith upon them a Faith working or apt to work by love yea and works themselves too according to the judgment of some whose words in this case are not guilty if their sense be innocent in the nature of a condition without the performance whereof no justification is to be had notwithstanding the satisfaction made by Christ for their sins Or how is the satisfaction made by Christ compleat and full if justification be not given upon it without the addition or intervening of some qualification or performance in men And if God having received full satisfaction from Christ in his death for the respective debts or sins of men should yet require satisfaction at their hands also in punishment for the same debt whether they believe in him or no should he not be unjust Or is it consistent with Justice to demand the same debt twice or to exact a second satisfaction when one hath been given already and this every wayes compleat and full and so acknowledged by the Creditor and Receiver himself I answer 1. The compleatners or fulness of Christ's satisfaction is not to be o● imated by the will or counsell of God about the application of it or actuall communication of the vertue o● benefit of it unto particular men but by the proportion which it beaneth unto the ●n unto which it relateth in the nature of a p●i e ransome consideration or satisfaction If it be commensurable in rationall worth or value unto these i. If it be a matter or thing of that Nature consequence and consideration that God may with the salvage or sufficient demonstration of the glory of his Justice or perfect hatred of sin wisdome c. pardon the sins and transgressions of men without any thing added thereunto by way of satisfaction or punishment it is in reason to be ●udged a sufficient or compleat satisfaction although upon some other account he suspend the benefit or actuall application of it unto particular men upon reasonable requirements of them otherwise In case a Prince or Nobleman charitably and bountifully disposed should intend the redemption of a company of persons out of captivity and in order hereunto should freely give unto him under whom they are in bondage and who hath power to set them at liberty a summ of money fully answerable according to the usuall rate in such cases to the liberty of these persons but should withall desire of or covenant with him to whom he hath given or payd the sayd money and who is the present Lord of these Captives that he should not actually discharge or set at liberty any man of them untill they had tendered or made a thankfull acknowledgment of his Grace and bounty towards them In this case I say the condition of acknowledgment required of these Captives by their great Benefactors before they are permitted actually to partake of the benefit of the price of their redemption doth no waies argue any scantness or insufficiency in this price but only declares the will and pleasure of him that ransometh them concerning their behaviour before their actuall redemption If it be here demanded But what if any or all the C p●ives in this case should so far forget themselves or be neglective of their own welfare as not to tender or make such an acknowledgment to their Benefactor what becomes of that money or price layd down by him for their redemption would it not argue want of wisdome o● providence in him that should lay down a vast summ of money for the redemption of such persons the far greater part of which he knew before-hand would be never the better for it nor accept of their liberty upon such terms as he meant to impose on them in order thereunto I answer 1. to the former of these demands in case any or all the Captives mentioned should be so desperately careless of their own welfare as not to accept of their deliverance upon those equitable and easie terms on which it is offered them and may be enjoyed by them their Benefactor may notwithstanding have consideration for his money satisfactory unto him as viz. both the conscience and honour of his most worthy and heroick Act in sparing no cost to being men out of misery and th●aldome Nor doth the Scripture anywhere suspend the glorious and high contentment which God takes in that transcendent Act of his Grace in the gift of his Son for the redemption of the world upon the Faith of those who believe on him by means thereof or upon the great benefit which by means of their Faith they actually receive from it but upon the intrinsecall and divine worth and adorableness of the Act it self Yea the Scripture seems to make that great Act of Grace we speak of of one and the same consideration or contentment unto God whethermen reap benefit by it or no For we are unto God sayth the Apostle 2 Cor. 2. 15. the sweet savour of Christ in them that are saved and in them that perish So that Christ i. His Grace vouchsafed unto the world by Christ for their salvation is of the same or like savour sweet and pleasing unto God whether men accept it and so are saved by it or whether they reject it and perish notwithstanding it It is true upon another account God is highly oftended with men when they reject his Grace as viz. Because herein they act most foolishly and irrationally not because they diminish or make any breach upon his contentment in vouchsafing such Grace unto them 2. To the latter demand whether it would not argue want of wisdome or providence c. I answer 1. That it argues neither want of wisdome or providence in him that shall part with a great summ of money for the ransome of many thousand Captives although he should know before-hand that the greater part would be never the better for it nor accept of their freedome upon the terms imposed on them in order thereunto in case it be supposed that he knew that a considerable part of them however would accept of the favour to the unspeakable benefit of their enlargement Yea as was lately argued though he had fore-known that none of them

Meaning that they could have no reasonable ground to believe that they were discharged or acquitted by God from the Debt or guilt of their sins by means of the death of Christ if he should be detained in the Prison of Death the Grave until now and not have been raised again and set at liberty So then the rising again or rather the raising again of Christ from the dead by God the Father justifieth believing sinners as it were argumentatively and as exhibiting a rationall ground unto them whereon to build their Faith of a full and perfect Attonement made by Christ in his death for them or for their sins by which Faith according unto and by vertue of that Promise made or the Law enacted by God in that behalf they come to be justified Sect. 9 9. The Prophet Isaiah bringeth in God the Father speaking thus of his Son Christ By his knowledge shall my righteous Servant justifie many for he shall bear their Iniquities Isa. 53. 11. That the Particle or Pronoun His is here to be taken objectively not subjectively a construction frequent in Scripture is I presume the award of every mans Understanding So that by his knowledge the knowledge of Christ is meant the knowledge of himself which he shall propagate in the World by the Ministry of the Gospel and by means of this knowledge of him many shall be justified according to that of the Apostle We who are Jews by nature and not sinners of the Gentiles knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ i. By Christ believed on as he explains himself in the verse next following But if whilst we seek to be justified by Christ c. Whence by the way it may be observed that to be justified by Christ and by Faith or believing in Christ is of one and the same import So then the knowledge of Christ is or may be sayd to justifie men in somewhat a remote sense viz. As it is a ground of encouragement unto them to believe on him by which believing they are immediatly justified 10. Men are sayd in Scripture as well to be Justified as Sect. 10 Sanctified by the Spirit of God and this as Justification is distinguished from Sanctification But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. 11. Some Exposito●s indeed understand the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yee were justified not of Justification properly so called or which standeth in remission of sins but of such a justification which consisteth in a progress or proficiency in Righteousness or in the profession and practice of Christianity For the justification of which Exposition they plead the exigency of the order or gradation in the Text it self as also the like use or signification of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that of Apocal. 22. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let him that is righteous or just be justified still i. As the Expositers we speak of interpret Let him encrease and make forward in wayes of righteousness It must be acknowledged that to grow in grace and proceed in holiness and righteousness from day to day may be called a mans justification in a declarative or arguitive sense viz. As they argue or declare a man to be a justified pe●son and his Faith to be of the right kind a living and growing Faith yea they may be termed a mans justification as they are just matter of his app●obation and commendation which in many cases are used in a sense parallel to that of the word Justification as 't is used sometimes But the Justification which is the S●bject of our present Discourse doth not consist in any Action one or more nor in any Quality one or more but rather in a state or condition viz. Such whereinto a person is translated or brought by the pardon of his sins or sentence of absolution awarded by God Nor need we take the word Justification in the Scripture lately cited 1 Cor. 6. 11. in any other sense but this For Justification in this sense may be asc●ibed to the Holy Ghost as he hath a speciall and appropriate hand in raising the work of Faith by which men are thus justified in the hearts of those who do believe in which respect Faith is registred by the Apostle Paul amongst the fruits of the Spirit Gal. 5. 22. and by his Fellow Apostle Peter they who believe are sayd to obey the truth speaking of the obediency of Faith to the Gospel through the Spirit 1 Pet. 1. 22. and Act. 18. 27. The Christians in Ach●ia are sayd to have believed through grace i Through the grace of God in his vouchsafement of his Spirit unto them by whom they were enabled to believe yea and actually believed Now then according to the known Maxime or Principle in reason Quod est causa causae est causa causati That which is the Cause of any Cause producing an Effect is the cause of the Effect it self as well as of the Cause producing it Faith being the cause or means of Justification and the Spirit the cause of Faith Justification may as truly and not much less properly be attributed unto the Spirit as unto Faith Sect. 11 11. That Faith justifieth is the constant assertion of the Scripture and the Architectonicall Doctrine of the Gospel Therefore being justified by Faith we have peace with God Rom. 5. 1. Again Therefore we conclude that a man is justified by Faith without the Works of the Law Rom. 3. 28. Yet once more to spare Citations in a case so generally known We who are Jews by nature and not sinners of the Gentiles Knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law c. Gal. 2. 15 16. By the way upon occasion of these with many the like passages in the New Testament wherein Justification by Faith is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} expresly affirmed I cannot but mention my dislike of their strein in teaching who lay down and deliver it to the people for a Doctrine positively and plainly that men are not justified by Faith or by believing Doubtless it is not convenient or comely positively to deliver or assert that for a Doctrine of Truth which is so diametrally opposite to the frequent cleer and express words of the Scripture If there be a limited sence to be put upon such passages wherein a Truth is commonly and from place to place held forth in the Scriptures this may conveniently and timously enough be done in the Explication or Opening

of that Justification which the Scripture so constantly as we have heard ascribeth unto Faith 2. Concerning that Faith unto which the Justification mentioned is ascribed the Scripture describeth it with much variety in respect of its object Sometimes it calleth it a Believing God Rom. 4. 3. Jam. 2. 23 Sometimes a Believing on God Joh. 12 44. Sometimes a believing in God or in the Lord Act. 16. 34. Joh. 14. ● Act. 9. 42. Once it is called the Faith of the operation of God who raised Christ from the dead Col. 2. 12. Sometimes a believing on Christ or on the Son of God or on the Lord Act. 11. 17. Joh. 3. 18 12. 37. 1 Joh. 5 10. besides many other places Sometimes again it is called a believing in Christ Joh 3. 15 and so in Jesus Rom. 3. 26 and oft elsewhere Otherwhile it is expressed by believing Christ or the Son Joh. 3. 36. Sometimes by a believing that Christ is Christ the Son of God that was to come into the World Joh. 11. 27. and again a believing that Jesus Christ is the Son of God Act. 8. 37. See also Joh. 8. 24. and again Joh. 11. 47. Sometimes it is called a believing in Christs name Joh. 1. 12. Joh. 2. 23. Joh. 3. 18. It is very possible that yet there may be in the Scriptures a greater variety of Denominations or Expressions of that Faith which justifieth in reference to its object then that now represented But all these that have been mentioned and I doubt nor but those others also supernumerary unto these if any such there be are of an easie and ready reducement into one and the same notion and import But that distinguishing character one or more of the justifying Faith which we are at present enquiring after respecteth not the Object but the Intrinsick nature or complexion of it The Scripture in reference hereunto sometime describeth it to be a believing in the heart Rom. 10. 9. Other while a believing with the heart Rom. 10. 10. Sometimes again a believing with all the heart Act. 8. 37. It is twice called a Faith unfeigned 1 Tim. 1. 5. 2 Tim. 1. 5. The Faith of a spurious kinde and which differs in nature worth and value from it is termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a dead Faith Jam 2. 17. 20. 26. and by consequence the true Faith which justifieth must be understood to be a living Faith But the most appropriate nature of this Faith or the property of it which is most considerable and which indeed upon the matter includeth all the other now mentioned and most emphatically differenceth it from all other kindes of Faith which want the Seal of God to make them justifying is that declared and asserted by the Apostle Paul Gal. 5. 6 where the Holy Ghost guided his Pen to these words For in Jesus Christ i. e. in the Doctrine of Jesus Christ and by the tenor and import of the Gospell neither Circumcision availeth any thing viz. towards any mans Justification before God nor uncircumcision but Faith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} effectually operative or throughly working by love His meaning is that such a Faith in God which is raised or wrought in a man by means of Jesus Christ as given by God unto men for a Saviour and which withall is spiritfull lively and active in provoking the Soul in which it resides to the love of God and Men and to wayes and works suteable to such an affection is the only thing or means designed authorized and appointed by God to bring men into part and fellowship of that Justification or Remission of sins which hath been purchased or procured by the death of Jesus Christ for men A Faith of this Genius temper and complexion borroweth no aid help or assistance from any of her children I mean from any of those good works which proceed from her for or towards that justifying of men with that Justification which standeth in Remission of Sins she is by vertue of that authority derived unto her by God self-sufficient to give this great and happy investiture unto men yea should she die before she had opportunity to bring forth she would do that worthy service to him that had conceived her It is true as concerning that Justification of which the Apostle James speaks so much in his second Chapter which is a Justification of a person testified declared published or made known the Faith we speak of standeth in need of the help and Cooperation as the same Apostle there speaks v. 22. of her Children God himself will not report any man justified I mean any man capable of Good works nor would he have any man of this capacity judged or reputed by others a justified person who hath not justified or commended his Faith by such works But this by the way to vindicate and clear the Interest of Faith in the great business of Justification and to sever it from that of Works not more contended for then confounded with it by some To conclude this Section The vertue or power by which Faith justifieth it receiveth from the designation ordinance appointment or Decree of God The manner how it justifieth is by the giving of men Interest or part in the great benefit of Remission of sins purchased by Christ according to the tenor of Gods Ordinance or Decree in that behalf They who conceive or teach that Faith justifieth as it is an Instrument receiving Christs righteousnesse or Christ himself unadvisedly stamble at that Popish notion as it is frequently charged upon men of that perswasion by Protestant Writers which placeth the justifying nature or vertue of Faith in somewhat in some worth that is essential and intrinsick to it For evident it is that there is nothing more inward or essential unto Faith then the receiving of Christ or Christs Righteousnesse this being the very nature and substance of it Whereas the Ordinance Will or Decree of God which investeth Faith or the receiving of Christ with the great priviledge or power of justifying men is apparently extrinsecal and extra-essential to it and so ministreth no occasion in the least unto Faith to boast of any excellency or considerablenesse of worth in it self but resolves that which is of that high and Sacred concernment in it unto men as viz. to justifie and to save them into the Grace and good pleasure of God But I have given an account of my judgement touching this point somewhat more at large elsewhere And this at present may serve to clear the Interest of Faith in or about Justification and to shew particularly and distinctly what part it acteth in the Investiture of men who have sinned with that Blessednesse 12. Concerning Repentance that it also is no Stranger Sect. 12 unto Justification or Remission of sins but hath a very material imployment or part assigned unto it by God about the enstating of sinners therein is the frequent and distinct

voyce of the Scriptures Repent ye therefore saith Peter unto the Jewes Act 3. 19. and be converted that your sins may be bloued out c. It is said of John that he baptized in the Wildernesse and preached the Baptisme of Repentance for the Remission of sins Mar. 1. 4. I suppose the great and blessed effect here mentioned Justification or Remission of sins is not intended by the Evangelist as the effect of Baptisme either only or so much if at all but rather of Repentance And that Baptisme is therefore called the Baptisme of Repentance for c. if Repentance it self be not here rather termed metaphorically a Baptisme i. e. a washing or cleansing a mans self from the defilement of sin but if this be not probable Baptisme I say may be called the Baptisme of Repentance for the Remission of sins because it is a Sacramental Pledge or Ordinance of God vouchsafed unto the Christian World to insure Remission of sins upon Repentance in such a character or form of speaking as that of the Prophet Elisha upon the shooting of an Arrow by the King of Israel as he was directed by this Prophet And he said the Arrow of the Lords deliverance and the Arrow of deliverance from Syria meaning that the Kings shooting the Arrow by order from God signified unto him by the Prophet was a confirmatory sign unto him and so intended by God that he and his People should be delivered out of the hand of their Enemies the Syrians 2 King 13. 17. Of the like construction is that of Peter to his new Converts Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of sins c. Act. 2. 38. The coupling of Remission of sins so close with Repentance as is found Luk. 24. 47. and Act. 5 31. is I conceive a pregnant Argument that the latter hath an indispensable Interest in procuring the former The tenour of the former of these Texts is this And Christ said unto them thus it is written and thus it behoved Christ to suffer and to rise from the Dead the third day And that Repentance and Remission of Sins should be preached in his Name among all Nations c. Of the latter this Him hath God exalted with his right hand to be a Prince and a Saviour for to give REPENTANCE unto Israel and FORGIVENESSE OF SINS Upon the same account likewise it was that those Christian Jewes Act. 11. 18. termed that Repentance which they concluded from Peters relation that God had granted unto the Gentiles a Repentance unto life meaning unto Justification or Forgivenesse of Sins which the Apostle Paul calls the justification of life Rom. 5. 18. that is a Justification which restores a Sinner unto Life i. e. unto a Right Title and Capacity of Eternal Life who before was under a sentence of Condemnation and so dead in Law So then the Questionis how Repentance may be conceived to operate towards Justification or what it contributeth thereunto I answer 1. In the Generall it seems to be joyned in the same Commission with Faith and to be insisted upon and required by God in the nature of a Condition or qualification to render men meet for so sacred an Investiture or Priviledge as Justification or Remission of sins And it is matter of ready observation that the Scripture maketh the like great and precious Promises unto the one and unto the other yea and threatneth the want of the one and of the other with the same severe and terrible Judgements This matter being so well known we shall not need Quotation-proofs Yea 2. There seems to be a kinde of a mutual or reciprocal Involution between Repentance and Faith not such as is between ordinary causes and their effects but between such causes and effects which in different considerations and respects are mutually both causes and effects the the one unto the other Repentance considered in the initiatory or imperfect work of it comprehends Faith in it as Causes especially Moral Causes their Effects i. e. dispositively seminally vertually and the like Again Faith being brought into the Soul by the opportunity of such a Repentance as a form into matter disposed or prepared carries on that Repentance to greater perfection by means whereof whilest it was yet in its Minority it self was furthered in its being So that as Faith was dispositively or preparative-wise in Repentance whilest Repentance was imperfect So is Repentance perfectively or in respect of its consummation in Faith The Scripture speaks evidently of a Repentance precedaneous unto Faith yea and seems to assert a necessity of the precedency of it in order unto Faith And ye saith the Lord Christ to the chief Priests and Elders of the Jewes when ye had seen it repented not afterward that ye might believe him speaking of Johns testimony concerning him as that he was the true Messiah and Saviour of the World Mat. 21. 32. So the Apostle Paul adviseth Timothy to instruct in meeknesse those that oppose themselves if God peradventure will or rather shall give them Repentance to the acknowledgement of the truth k i. e. a Repentance which shall dispose or put them into an immediate capacity to believe the truth of the Gospell As on the contrary our Saviour expostulates thus with the Jewes How can ye believe who receive Honour one of another Joh. 5. 44. clearly implying that there was a necessity lying upon them to repent of that their ambitious and self-seeking humor to put them into a regular or hopefull capacity of Believing Thus then we see that according to the Scriptures there is a Repentance which is an Harbinger or Way-preparer unto Faith In respect whereof Faith may be said to be dispositively as hath been sayd and by way of preparation in Repentance But this Repentance notwithstanding the great service it doth unto men in accommodating their way towards believing yea and proceedeth also from the Grace of God and is to a degree and in its measure accepted with him in whomsoever it is found yet is it but imperfect and wants many degrees of that strength and soundnesse which afterwards it receiveth by its conjuction and communion with Faith And so in respect of this inlargement or additional perfection it may be said to have a being in Faith I doe not think it worth the making a Controversie or Dispute whether that Repentance which goeth before Faith and qualifies the subject for a more ready or willing reception of it and that which followes and accompanies Faith be of one and the same species or of different Yet I rather incline to think that they do not only not differ specie unlesse it be specie accidentali as a Man differs from a Childe a Man Learned from a Man Illitetate a Man that is poor from a man that is rich and the like but not so much as in individuo as Paul was the same individuum when he was a Man which he was