Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	know_v	8,213	5	4.2899	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42457	An antidote against errour concerning justification, or, The true notion of justification, and of justifying faith, cleared by the light of scripture, and solid reason, from several mistakes of the words, which misapprehensions prove the seeds of dangerous errours by ... Thomas Gataker ... ; to which is added, The way of truth and peace, or, A reconciliation of the holy apostles S. Paul and S. James, concerning justification by faith without works, Rom. 3.28, by works and not by faith only, Jam. 2, 21, 24, by Charles Gataker ...	Gataker, Thomas, 1574-1654.; Gataker, Charles, 1614 or 15-1680. Way of truth and peace.	1679 (1679)	Wing G311; ESTC R6785	56,240	74

considered two ways either as an act of God working in us or as a change thereby wrought upon us Conceiv we this by the like concerning conversion conversion may be taken two ways either as an act of God working in us or a change thereby wrought upon us and we shall find both together mentioned Jer. 31. 18. Convert me O Lord there is the act of God working in him and I shall be converted there is the change thereby wrought upon him In like manner may Regeneration be considered either as an act of God working in or on a man Jam. 1. 18. 1 Pet. 1. 3. and so sanctification is an effect or fruit of it or as a change wrought thereby upon him 1 Pet. 1. 22 23. and so it is a principal branch of regeneration whereof one main arm is illumination respecting the minde and understanding and sanctification respecting the wil and affections an other shooting out and dividing it self into many sprigs as sincere repentance the filial fear the tru love of God and the like all which and among the rest this faith unfeigned 1 Tim. 1. 5. being branches of sanctification ar all holie dispositions and the acts issuing from them of no other nature or qalitie then the disposition or first act as the School termes it from which they proceed Seeing then that the habit of this faith whereby anie ar justified is an holie disposition such as makes the soul and person possest with it holie that purifies and sanctifies him that hath it and the acts of it conseqentlie such as proceed from an holie heart and a sanctified disposition it must needs follow that no wicked man no unregenerated and unsanctified person while he so continues can have the faith by the Apostle here intended And thus much shall suffice for the proof of the proposition I shal now proceed to the proof of the assumption That a man may beleiv the doctrine of the Gospel that Jesus Christ is the Sonne of God and the Saviour of mankind and yet be never a whit the holier but remain stil irregenerate and unsanctified is apparent For first the Devils as hath ben said and shewed before know and beleiv all this and that now doubtles as undoubtedlie as anie man living doth or can do and yet are no whit at all the holier for all that but remain stil as evil as ever they were yea manie wicked men limmes of the Devil have done the same And here why should I not name Balaam for one for did not Balaam know Christ yes undoubtedlie how could he els have Prophesied of him he had an heavenlie revelation a revelation from God concerning Christ that might be said of him that Christ himself said of Peter Mat. 16. 17. Flesh and bloud did not reveil this mysterie unto him but God himself that is in heaven tho he were not blessed as Peter nor sanctified therefore as he was But hear we Balaams own words Num. 24. 15-17 Balaam the son of Beor the man whose eyes were opened who heard the words of God and knew the knowledge of the most High and saw the visions of the Almightie he saith I shal see him but not now I shall behold him but not nigh as if he had said The time shal come when I shal see the Messias the Savior of Israel I shall one day behold him but afar off so as I shal not be the better for my sight of him it will be little to my comfort There shal come a Star out of Jacob and a Rod or a Scepter shal arise or stand up out of Israel c. a plain Prophecie of Christ as all confes and is generallie acknowledged Yea mark we how far he proceeds Chap. 23. 10. Let me dye or Oh that I might dye saith he the death of the righteous and that my last end might be like unto his Balaam would never have thus spoken had he not beleived that if he did take the same cours that Gods people did who trusted in the Messias and yeilded themselvs up to be ruled whollie by him he might be saved by him as they were but for all that his beleif he would not nor did condescend so to do But leave we him and proceed to some other instances What is the sin against the Holie Ghost of which our Saviour Christ saith Matth. 11. 31 32. All manner of sinne and blasphemie shal be forgiven unto men but the blasphemie against the Holie Ghost shal not be forgiven neither in this world nor in the world to come Is it not almost generallie by most Divines acknowledged that this irremissible sin is a sin always joyned with knowledge and what knowledge not a bare speculative or notional knowledg but a beleif of the truth of the Gospel accompanied with a malicious opposition thereuuto No man therefore can commit that sin but such an one as knows and beleives the doctrine of the Gospel which yet he malitiouslie opposeth and conseqentlie must needs have that Faith which these men would have to be justifying faith It was somtime the speech of a Reverend Divine that if Paul had had Peters knowledge when he opposed the Faith of Christ or Peter Pauls malice when he abjured his Master they had both them committed that unpardonable sin But Paul did what he did in ignorance and Peter what he did out of weaknes and both repented of what they had done which none of those that have committed that sin ever do Heb. 6. 6. In which place further the Apostle plainly intimates vers 4. 6. that men that have ben illightned with what think we means he but with the knowledge of Evangelical truths and have partaked of the Holie Ghost of the common graces of the Spirit and tasted of the heavenlie gift and the good word of God as those compared to the seed sowen on stonie ground that receiv the word with joy and beleiv for a time Matth. 13. 20. Luk. 8. 13. and the powers of the world to come may yet not fal onlie but fall utterlie away as those also in the Gospel Luk. 8. 13. yea not fall whollie off onlie but sin in despite of Gods Spirit Chap. 10. 26 29. and so sin that it 's a thing impossible for them to be restored again by repentance Chap. 6. 6. and what sin it is that is there so deciphered is no great difficultie to determine which albeit I dare not say that Judas committed for it seems avarice not malice that run him hedlong into that guilt of impietie little imagining it may be but that his Master would rid himself wel enough out of their hands unto whom he had betraied him as he had sometime before done the like Luk. 4. 29 30. John 8. 59. and 10. 39. and himself go away with their money the whiles yet it is verie likely that he beleived that concerning his Master to be tru that he preached unto others Howsoever the former instances shewing that wicked ones so continuing

Piscator that is as he expounds it crudientes ad justitiam such as by instruction bring men to righteousnes or as our English hath it convert men to righteousnes and Calvin therefore is of the mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place tho being terms of a divers notion yet do design the same persons expounding also the former of them not passively or habituallie docti sapientes or intelligentia praediti as some do whom our English following renders it those that be wise but as in an active sens which the form of it requires and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the titles of divers Psalms seems to import doctores sive erudientes as Piscator also renders it those that teach and instruct and by teaching and instructing make men wise bring them to tru wisdom So Revel 22. 11. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word justificetur as the next also to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificetur seems to be taken in the like manner whether the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implieing continuance onlie be rendred there adhuc as Beza and our English stil or as implieing a further growth also be rendred amplius as Piscator and Junius in his annotation magis ac magis more and more for the word wil admit either the whole series of the context seems to carrie it strongly this way He that deals unjustlie let him deal stil unjustlie and he that is filthie let him stil be filthie and he that is just let him stil be just or be more just and he that is holie let him be stil holie or more holie Sanctitati amplius studeat Piscat as in way of antithesis or opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so again on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a fit and apt correspondencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho in a notion distinct And these I conceiv ar the onlie two places in Scripture where the term of Justifying or those answering it is thus used 3. It cannot be denied but that some of the Antient Fathers have expounded the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some passages of this our Apostle in the same sens that these men do So Chrysostom in his eighth Sermon on this Epistle expounds it in Rom. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that justifieth the ungodlie that is saith he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ungodlie make him just So Augustine Ep. 120. c. 20. and in Joan. tract 3. Qi justificat impius hoc est impio facit pium He that justifies the ungodlie that is of ungodlie makes him godlie And on Psalm 30. Serm. 1. Qis est qi justificat impium qi facit ex impio justum Who is it that justifies the ungodlie he that makes him of ungodlie just And serm 3. Si justificatur impius ex impio fit justus If the ungodlie be justified he is of ungodly made just Wherein howsoever I suppose they misse the right sens of the word in that place yet their meaning seems sound to wit that where God pardons sin there he purgeth it out too and that Faith infused purifies the heart and enableth a man to live righteouslie and that everie justified person is sanctified also so Chrysostom expreslie expounds himself in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God is able sodainlie not onlie to free a man from penaltie that hath lived in impietie but to make him righteous too And Augustine in his inchoate Exposition of this Epistle Venit gentibus justificatio fidei in Christo non ut qia justi erant crederent sed ut credendo justificati deinceps juste vivere inciperent Justification of or by Faith in Christ came unto the Gentiles not that they might believ because they were just but that by beleiving being justified or made just they might thenceforth begin to live justlie 4. It is a certain and undeniable truth indeed that all tru believers may be said to be Justified taking the word Justifie in that sens wherein it imports habitual or inherent righteousnes for all that ar Justified are also sanctified 1 Cor. 6. 11. and Christ is made as well sanctification as righteousnes to all those that have interest in him 1 Cor. 1. 30. Having the Image of God consisting in tru holines and righteousnes reformed and restored in them Eph. 4. 23 24. Col. 3. 10. And growing up therein with growths of God Eph. 4. 15 16. Col. 2. 19. Whence it is that Abel is called righteous Abel Math. 23. 35. and Noa a just man in his generation or the age he lived in Gen. 6. 9. and Job a just man fearing God and eschewing evil Job 1. 1. and Zacharie and Elizabeth just in Gods sight sincerelie righteous just there where God sees 1 Sam. 16. 7. Walking blameleslie not in some and not in other some but in all the commandements and Ordinances of God Luke 1. 6. But as Andradius a Papist and a stif maintainer of the doctrine of the Trent Conventicle whereof also he was a member in his Orthodox Explications as he entitleth his work doth wel observ lib. 6. fol. 186. Diversae maxime disjunctae qestiones sunt An ita se res habeat utrum ex vocis significatione concludi recte possit They are two divers and far different qestions how the things themselves are and what may be concluded rightlie from the signification of a word or what it is that is thereby intimated Now that this cannot be the sense and meaning of the word Justifie in this place it is apparent enough For 1. the qestion is here how a man being a sinner a transgresser a wicked an ungodlie one may come to be justified and discharged of his sins and acqitted of them at Gods tribunal Chap. 3. 19 23. and 4. 5. and 5. 6 8. and the justification here delt in consequentlie such a justification whereby may be procured a discharge from the guilt of fore passed delinqencies vers 25. But this cannot be attained or procured by such a justification as they would have here understood to wit by sanctification or inherent holines and righteousnes For to let pas the defectiveness of it while we live here have we never so much of it and do we never so much with it it is no more all then du debt we ow it now to God as well as formerlie we did Luk. 17. 10. Rom. 8. 12. 1 Joh. 2. 6. And the payment of one part of a debt wil in no reason discharge a man of the non-payment of an other part it would be a verie selie and sorie plea for a tenant sued by his Landlord for the arrear of his rent wherewith for manie yeers past he is behind hand to plead that he

that which is commonlie termed Historical Faith but of some learned writers rather by a fitter term Dogmatical Faith because it respects not so much the Historie of the Scripture in general or of Christs life and death in particular as the doctrine contained in the word or that more specially concerning Christ laid down in the Gospel Some difference indeed I find herein between the Papists and those of ours the one makeing Gods word in general the object of this Faith the other restraining it to the promises of the Gospel but the difference is not great and this latter is included in the former Now tru it is and must of necessity be granted that this Dogmatical Faith or such an act of Faith as it implies is a necessarie antecedent of justifying Faith and layeth a ground and foundation for it But that it is the verie justifying act of Faith with most of our writers and teachers I cannot admit and condescend unto yet not because that the Popish partie mostlie maintain it for even the Papists hold manie truths in common both with us and other orthodox Christians nor because the most of ours oppose and impugn it for we make no meer mans or mens judgement the ground of our faith but because I deem it unsound and repugnant to Gods word My reasons ar these 1. That Faith which the Devils and damned Spirits may have cannot be justifying Faith or the justifying act of Faith For justifying Faith is a most pretious Pearl 2 Pet. 1. 1. a special gift Eph. 2. 8. and grace of God as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Philip. 1. 29. And being so it is consqentlie such an endowment as those damned Spirits have not nor ar capable of But this beleif either of the word of God in general or of the doctrine of the Gospel concerning Salvation by Christ in particular even the Devils themselves may have and have That there is a God the Devils saith James beleiv and tremble Jam. 2. 19. they beleiv there is a God and beleiving that beleiv withal that he is a tru God and that his word is tru did they not beleiv it they would not tremble and indeed what is the reason why wretched Atheists wors herein then the Devil tremble not at Gods word but because they beleiv not that there is a God or that the word is the word of a God or that it is a word of truth yea even the Devils as they beleiv a God so they beleiv a Christ too So themselvs professe I know who thou art say they speaking to Christ even that holie one of God Mark 1. 24. and again What have I to doe with thee Jesus the Sonne of the most high God Mark 5. 7. and yet further if this be not sufficient thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ or that Christ the Sonne of God Luk. 4. 41. what more in this kind could or did Peter say Matth. 16. 16. compare Peters confession there and the Devils here and see if not in substance onlie but in terms also they be not the verie same Hereunto might be added that Act. 16. 17. where the Spirit of divination in the Damsel possessed therewith avouches of Paul and Silas These men are the servants of the most high God who shew unto you the way of salvation he confesseth that the doctrine taught by them was the way whereby God had appointed that men should be saved It is apparent hereby that even the Divels may have yea and have that faith which these men affirm to be justifying faith and which yet in truth it cannot be But against this Argument some exceptions have ben given me by some which I shal endeavor to remoov The first exception taken by a young Divine having some employment in the Citie about the time when I delt in this argument was this that it followed not because the Devil thus spake of or unto Christ that therefore they beleived him to be so as they said they might speak it in a colloging way as did the Herodians Mat. 22. 16. when coming to tempt and entangle him they say Master we know that thou art tru and teachest the way of God trulie without respect of or regard unto the person of anie which yet it may justlie be doubted whether in truth they beleived and so may it be of what the Devils are related to have said For answer whereunto I shal not stand to discusse what likelyhood hereof there is whether the speech of the one and the other be alike or whether the Devils came at those times when those things were uttered by them on purpose as the Herodians did to tempt and entangle Christ. But I answer directlie 1. That it canot be but that the Devils must needs know as much as there they do confes To make it evident by an instance suppose the Grand Signior or Turkish Emperour holding as at this day he doth in captivity the subjects of divers Christian Princes and States not a few some one of those Princes whose subjects he so holds should undertake an expedition wherein he would go himself in person for the deliverie of his subjects so deteined enter upon his territories defeat him subdu him release his captives and set them at libertie take the Captiver of them captive and lead him in triumph were it now possible but that the tyrant thus dealt with should know that this Prince who had done all this were the deliverer of his people It is the verie case here The Divel the Prince of darknes the God of this world held in thraldome and servitude the greatest part of the world our blessed Savior comes he defeats him Luke 10. 18. dispossesseth him John 12. 31. disarmes him rifles him Luk. 11. 21 22. rescues men dailie out of his hands and bands Colos. 1. 13. leads him captive Eph. 4. 8. triumphs over him Colos. 2. 15. and is it possible that this spiritual tyrant so defeated disarmed dispossest despoiled bereaft of his prey and purchase captived triumphed should not know and beleiv this Jesus Christ by whom all this was done to be the Savior and redeemer of mankind it is a thing utterlie impossible and scarce credible that anie man should make qestion at all of it But 2. to put this out of qestion what some scriptures say that the Devils acknowledged others of them expreslie say that they knew so Mark 1. as vers 24. it is related how the Divel in the man possest said to Christ I know who thou art so vers 34. it is said of those fiends which Christ cast out that he would not suffer the Divels not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak becaus they knew him they professed not onlie to know him but they knew him indeed and more fullie yet Luk. 4. 41. when they made that confession of him before mentioned it is said Christ rebuked them and would not suffer them to speak

to do is altogether needles it may be done timelie enough and well enough hereafter he may follow the world and take his pleasure pursu his own courses and persist in his own waies as long as he sees good and hath libertie and abilitie so to do and afterward when by age or cross occurrents he is so restrained that he cannot do as he did and desires stil to do if he could when he is arrested upon his sick or lies upon his deaths-bed he may then seasonablie begin to think on those things which he hath now no minde to which his minde at present goes so much against and the applieng of himself thereunto wil stand him then in as much steed as if he had put himself to such a tedious task before undergone such a toilsome pennance all his life long And many doubtles building on such vain imaginations and gulling their own souls with such groundles hopes as like Castles in the ayer they thence raise and erect to their own ruine refuse to receive Christ so tendred unto them albeit they beleiv him to be the onlie Savior of mankind and no salvation to be had without him And thus much may suffice for refutation of the former mistake of those who hold the Dogmatical Faith that is the beleif of the truth either of the word of God in general or of the Gospel in special that Jesus Christ is the Savior and Redeemer of mankind to be that Faith whereby we ar said here to be justified There remain some few Testimonies of Scripture to be answered that ar wont to be produced for the proof of that tenent either by the Papists or our own writers Now for the proof of this that justifying faith is no other then a firm assent to the truth of Gods word in general Bellarmine produceth onlie one place of Scripture to wit the Apostles words Hebrews 11. 1. Faith is the substance of things to be hoped for and the argument or evidence of things not appearing This he calls his first argument tho it have no second as elswhere he doth the like And in the prosecution of his argument from this place he spends a whole Chapter de justificat lib. 1. cap. 6. wherein he takes for granted that the Apostle in these words gives an exact definition of justifying faith and the instances that after he gives concerning the creation of the world by Gods word and the destruction of it by a floud c. shew that this faith is a beleif of the word of God in general as wel of Historical relations as of doctrinal instructions and of comminations as of promises Unto all which we may thus answer 1. It is not denied that the Apostle in this Chapter doth at large commend and set forth the strange and admirable power efficacie and excellencie of that tru lively and saving faith which he had before mentioned Chap. 10. 38. but that he intends to deliver in those first words an exact definition of faith so far forth as it justifies or either there or in the instances ensuing to point out that special act of faith whereby it doth justifie that is is a mean of assoiling a man from the guilt of his sinnes is more then the Cardinal is able to make good and indeed who almost would be so absurd as to say that anie man should be so justified by beleeving that God made the world of nothing the truth whereof some yet among us have of late flatlie denied and have not forborn to publish their flat denial and disapprooving of it in print tho tru it is that by that self same faith we beleiv as wel the worlds creation by God as mans redemption by Christ and ar thereby as firmly assured of the one as of the other 2. Nor doth it follow that Noa was assoiled from his sins and became an heir of that righteousnes that is according to faith by beleeving that the whole world should by a deluge be destroied tho by the same faith he beleived also that he and his should be saved from destruction in that universal deluge by means of the Ark which by Gods appointment and according to direction received from him he thereupon to that end built 3. Yea to return Bellarmines argument upon himself whereby he would proov that the justifying act of faith is not such as we would have it to be to wit fiducia a fiducial trust or reheng on Christ and Gods promise of justification and salvation by Christ because such a faith produceth not fear but produceth hope and expelleth fear whereas that act of Noa's faith whereby he beleived that the deluge would undoubtedlie come bred in him that fear that caused him to build the Ark. For as the warning given of the floud notwithstanding the improbability and in humane reason incredibilitie yea impossibilitie of it in natural power yet certainlie apprehended and undoubtedly beleived upon Gods word relating revealing it to him produced fear in him even as the comminatorie prediction of Ninevies destruction delivered by Jonas from God and by the Ninevites beleived bred a fear thereof in them Jon. 3. 5. so the promise of deliverance made withal unto him at the same time by God being as certainlie beleived and relied on bred in him an hopeful expectation of the undoubted performance of it and was the principal motive of his building the Ark which otherwise to have attempted had ben a most vain and foolish project and would have prooved of none effect 4. Hereunto might be added that the Apostle Peter seems to implie that that deliverance from the deluge had somewhat typical in it 1 Pet. 3. 20 21. and as in that promise to Abraham for the performance whereof his trusting upon God is said to be imputed unto him for righteousnes Gen. 15. 5 6. had beside the expression of the numerositie of his issue in general mentioned also Gen. 13. 16. an intimation withal of that blessed or blessing rather Act. 3. 26. Seed Gen. 3. 15. and 22. 18. Jesus Christ in special by whome all that relie on him and trust to him were to be justified and saved and the possession of the Land of Canaan mentioned in the Covenant that God at the same time plighted with him Gen. 15. 8-18 was a type of the right unto and interest in the heavenlie inheritance procured and purchased for all the faithful by Christ Heb. 3. 18 19. and 4. 1-11 and 6. 20. and 9. 12 24. and 10. 19 20. so that temporal deliverance promised to Noa from the destruction by the deluge proceeding from the special favor and grace of God to him Gen. 6. 8. might wel be a type of that spiritual deliverance from the power of sinne and Satan which Noa no doubt beleived to be attained by the promised seed on whom by relieng he became heir of that righteousnes that is according to faith in him 5. That the Apostle speaks of the faith of Gods people

may have such a beleif of the truth of the Gospel declare the same not to be the faith here spoken of But pas we on to a third argument That faith which a reprobate or a castaway may have one that is not of the number of Gods elect cannot be justifying faith or the faith of which the Apostle here speaks for justifying faith is a grace proper and peculiar to Gods Elect and is by the Apostle therefore termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of Gods Elect. But a man may know and beleiv the doctrine of the Gospel concerning Christ and Salvation by him and yet be a castaway none of the Elect. so the Apostle Peter 2. Pet. 2. 20-22 implies that men who have known the Lord Jesus Christ and by the knowledge of him abandoned their former worldlie defilements yet afterward returning thereunto like a Dog to take in again his vomit or a Sow washed to wallow again in the mire may be in worse more irrecoverable state condition then ever before even as the Apostle to the Hebrews Chap. 6 4 5. above mentioned as there is no possible means of restoring them again by repentance 4. That faith whereby a man is justified is such a faith as brings a man home to Christ such as causeth a man to come to him pitch upon him adhere unto him So our Saviour John 6. 36. He that comes to me shal not hunger and be that beleivs in me shall not thirst which words of our Saviour plainlie shew that that faith whereby a man receivs anie benefit from Christ is such a faith as carries him unto Christ. But a man may beleiv Christ to be the Savior and Redeemer of mankind and yet not in that maner come to him as to pitch himself upon him and adhere to him nor need we go far for an instance we have one in that verie Chapter when Christ had fed a great multitude with a verie smal qantitie of food This say they certainlie is that Prophet that should come into the world John 6. 14. That Prophet what Prophet think we ment they but the Prophet spoken of by Moses Deut. 18. 15. he that was to be their Savior and Redeemer the Christ Act. 3. 22. and yet for all that albeit they were willing enough to follow him to be fed vers 26. yet they would not come to him that they might be saved by him John 5. 40. and what was the reason why they would not their credit and reputation and other the like carnal and worldlie respects lay in the way between them and Christ which kept them off from comming so to Christ as to adhere unto him tho they professed verilie to apprehend and beleive him to be the Messias Lastlie justifying faith is such a faith whereby we imbrace entertain receiv admit Christ not into our houses but into our hearts and whereby conseqentlie we are united unto Christ so as that he is said to be in us and we in him To as manie as received him saith he he gave this priviledge to become the sonnes of God even to those that beleiv in his name Where to receiv him is to give him entertainment not so much in their houses which Matthew Zacheus and others of them also did as in their hearts according to that of the Apostle that Christ may dwel in your hearts by faith Ephes. 3. 17. whence it is that they that ar in the faith ar said to have Christ in them Examine your selvs saith the Apostle whether ye be in the Faith do you not know that Christ is in you 2 Cor. 13. 5. thereby implying that if they be in the faith then Christ is in them For howsoever I conceiv not the term of beleiving on Christ for our justification or faith in his bloud as the Apostle terms it here vers 25. doth in the proper and peculiar notion of it signifie a receiving of Christ to be our King Priest and Prophet or to contain and comprehend all Evangelical Duties yet it doth necessarilie implie an acceptance of him to be not our suretie Savior and Redeemer onely but our Soveraign Lord also and as our Priest our Prophet Since we cannot with anie good ground relie on him or trust him for the discharge of us from the guilt of our sinnes unles we be content to receiv and do willinglie embrace him on such terms as God offers him and as he offers himself unto us and on no other terms then these is he offered unto anie But a man may beleiv that Christ is the Savior of the world yea that he cannot be saved but by Christ and yet for all that may refuse to receiv him and yield himself up unto him because he mislikes the conditions on w ch he is tendred unto him or delay to do it at present in hope that he may timelie enough do it hereafter As when a companie of Rebels ar up in arms against their Leige Lord and a Proclamation of pardon and impunitie is published by him unto all such of them as will lay down their arms put themselvs upon his mercie acknowledge their offence and by solemn oath engage themselvs to du allegiance and constant obedience for the future albeit that they all know him to be their lawful Soveraign and beleiv that he will be as good as his word to all that so accept of it nor know which way to escape but that first or last they shal be surprised if they do stand out and have execution done upon them yet there may be divers among them that will chuse rather to persist in their rebellious courses or refuse at least to yeeld themselvs up to him and to accept of his gratious offer either out of a stoutnes of stomack and a stifnes of self-wil or out of an extream malice and inveterate hatred against the person of their Prince or out of a strong affection to some advers partie or out of a fond conceit that they may keep for some good space of time out of the way undiscovered and unsurprised or that when they perceiv themselvs neer to be attached they may then by a tender of themselves attain the benefit of the offer there being no limitation of time mentioned in it In the same manner altho a man do beleiv that Jesus is the Savior of mankind and that there is no way for him to attain salvation but by Christ yet for all that may he refuse to receiv Christ for his Lord and Savior or to accept of salvation by Christ because he mislikes the conditions upon and under which Christ and salvation by Christ is offered and tendred unto him and without which it cannot be had But what ar those terms that ar so necessarilie reqired and with so much difficultie received why these ar If any man wil come after me saith our Savior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him utterlie denie himself Matth. 16. 24. and If a man hate not Father and Mother