those scruples or doubts which are incident to many weak believers about the nature and truth of their Faith For let the inward impression motion or acting of the Soul answer any of these notions or descriptions if it otherwise purifie the heart or be operative through love there needs no question be made but that it is true Faith and will justifie him that hath it Quest 9. But may there not be a commodious definition or description given of this Faith according to the Scriptures and which may make for the Edification and Comfort of those who doe belive Answ There can hardly I conceive any such particular description of it be given but will endanger or prejudice the joy of the Faith of some though it may accommodate the faith of others unlesse haply it should be explained with much wisdome and caution The best and safest description of this Faith that can be given is that which shall take in and comprehend the lowest degree of it that is to be found in any person that so the bruised reed may not be broken by it nor the smoaking flax quenched Therefore I conceive it may be thus or after some such manner as this described without much danger or inconvenience Faith is such a perswasion in heart or belief of the truth of the Gospel or that Iesus Christ is the Son of God which disposeth a person to manifest or make it known by the fruits of Love both to God and Men. Quest 10. What is it in Faith or relating unto Faith that giveth it the force or priviledge to justifie Answ Not anything that properly is in it or in the nature of it but as was lately said the Decree of God wherein he hath enacted it for a Law or decreed that such a faith shall justifie men which decree is extrinsecall to the nature of Faith and no ingredient in it Quest 11. Can there any Reason be given why God should single Faith from amongst all other holy qualifications and graces of his Spirit to conferre upon it the Office and Dignity of justifying men Answ None I suppose but only that which the Holy Ghost himself ssigneth in the general viz. that the justification of men that have sinned might be of grace Therefore it is of Faith that it might be of Grace Rom. 4.16 Which Saying seems to imply that either the wisdome or righteousnesse of God or both could not he satisfied with making any other qualification act gift or indowment whatsoever instrumental for the justification of a sinner but Faith only For if for example such a justification might have been by love by patience humility or any other grace the Apostle could not have truly said that it was by Faith that it might be by Grace because upon such a supposition it justification might have been of Grace although it had not been by Faith Quest 12. But if justification be by Faith and of Grace why is it sometimes ascribed unto works as Jam. 2.21.24 And why is it said that not the hearers but the doers of the Law shall be justified Answ Justification is sometimes taken for the justification of a mans Faith that is either for the making of a sufficient proof of the truth and soundnesse thereof or else for the giving of a testimony whether by word or by deed unto the truth of it and consequently for the justification or approbation of the Person himself For he that justifieth or approveth any mans faith as sound and good in a consequential sense justifieth and approveth the person himself at least in respect of his faith and of all things depending thereon Such a justification as this is proper unto works that is unto such works which give a due and sufficient proof of the soundnesse of a mans faith and is accordingly in Scripture attributed unto them In this sense Abraham is said to have been justified by works when he had offered Isaac his Son upon the altar Iam. 2.21 that is to have received such a Testimony from God which did amount to the justification of his Faith as sincere and sound and consequently of his Person also See Gen. 22.16 17 18. But concerning the justification of a mans person strictly and properly so called and which as was lately said standeth in remission of sins Faith only and not works hath to do in the obtaining of it from God And in this sense Abraham was justified before his offering up his Son upon the Altar Compare Gen. 15.6 with Gen. 22.9.10.16 c. And yet on the other side it is true again that Faith shall never obtain that full benefit or fruition of that justification which it alone obtaineth I mean the great blessing of Salvation without the Conjunction and Co-operation of works with it as the Apostle Iames speaketh Chap. 2.22 And in this respect the Apostle Paul is to be understood when he saith that not the Hearers that is not those that are only hearers of the Law but the doers of the Law that is the conscientious observers of it though not without many slips and frailties shall be justified that is shall enjoy the great benefit of justification the saving of their souls Take the word Justification in any of the Senses now mentioned it may truly be said to be of Grace because God was at perfect liberty whether ever he would have justified man being fallen or any person that had ever sinned in one kind or other either by faith or by works or in any other way whatsoever Quest 13. What works are they which are sufficient to justifie a mans Faith or to render him actually capable of Salvation Answ It is said as we lately heard that Abraham was justified by works when he offered Isaack his Son upon the altar Iam. 2. 22. So that it seems that in persons professing faith in God any notable or singular strain or act of devotion and obedience unto him is sufficient for such a service I mean to justifie the faith of such a man Otherwise a conscientious and uniforme observance of the will of God concerning us expressed in both tables of the morall Law though with many weaknesses and humane frailties for in many things we offend all Iam. 3.2 is of sufficient authority that way Amongst particular good works which seem authorized by God in Scripture to give evidence for the truth of any mans faith works of Mercy if men be fruitful and persevering in them suffering for the truth with patience and meeknesse together with forgiveness of injuries and love shewed unto enemies upon occasion have the preheminence Compare Iam. 2.15 Heb. 6 10 11. Mat. 5.7 Mat. 19.29 2 Thes 1.6 7.2 Tim. 2.11 12. with Mat. 6. 14. Mark 11.25 Luk. 6.37 Quest 14. If justification consisteth as hath been said in forgivenesse of sins and is obtained by Faith why is forgivenesse of sins in Scripture sometimes ascribed unto Repentance as it seemeth to be in these and many other places Esa 1.16 17 18. Psal 32.5
works of the Law in their respective seasons was required of him for the continuance of his justification was not a Faith of like Character or Notion with that which now justifieth it was not a Faith in God that he would justifie him freely through the Redemption which is in Christ Jesus nor an assent unto any promise made by God for the justification of him upon the performance of such or such terms but such a Faith whereby he believed God to be every waies as great in holinesse in truth in goodnesse and in all manner of perfection as he had by the light of nature revealed himself unto him to be From whence by the way it is observable that Man did not by his fall in Adam lose any ability or power to believe in Christ unto justification For how could he lose that in Adam which neither Adam before his fall nor he in Adam ever received and consequently that this Faith is not now required of men upon the account of any ability given unto them under the first covenant of works or received in Adam but upon the account of such ability or power which is given unto them by the second Adam under the second Covenant of Grace Quest 6. But if justifying Faith be not commanded in the Decalogue or Morall Law how can this Law be said to be perfect or a perfect Rule of all duties that we owe either to God or Men or our selves Or is it not a perfect rule in this kind Answ The Decalogue is a perfect rule of all Moral duties which are naturally such whether respecting God our neighbour or our selves but there are some duties which are termed positively Moral which become such by institution or special command which are not comprehended in the Decalogue that is which could not by the light of reason or force of conscience be discovered there or made out from thence to be things required of us nor would they have been duties or things required of us by God had he not given particular charge or commands concerning them over and besides the Decalogue But though they be not required or commanded in or by the Decalogue or Moral Law yet they are and well may be termed Moral in a sense or in a particular respect as namely positively or institutedly Morall because being commanded by God though not in the Moral Law yet are men bound to the performance of them by that obligation unto God in things appertaining to him which the Moral Law imposeth on them Hence it is that though to believe the Gospel be not enjoyned by God in the Morall Law yet being otherwise required or injoyned by him he that doth not believe it maketh God a Lyar as John saith 1 Joh. 5.10 which is a transgression against the Morall Law being contrary to that most honourable and reverend esteem of the Truth and faithfulnesse of God which the Moral Law requireth of all men in the first Commandement of it As on the other hand John Baptist saith of him that believeth the Gospel that he hath set to his Seal that God is true Joh. 3.33 that is hath given a full testimony of the truth and faithfulnesse of God which is a duty required of every man by the Morall Law Thus all the Levitical Ceremonies during the time that God was pleased they should continue were positively Morall unto the Jews to whom they were prescribed by him and if they had neglected or omitted any of them in their season they had transgressed not only the ceremonial Law by which they were particularly enjoyned but the Moral Law also by which God commandeth both them and all men to worship him with that worship which himself directeth and prescribeth unto them There is the same consideration of the Sacraments and their Administration and use in the Gospel Now justifying Faith or to believe in Jesus Christ is a duty of that kind we now speak of as was lately intimated viz. positively Morall and is not to be reckoned or found amongst the Duties that are naturally such and are commanded in the Decalogue or Moral Law which though it be a perfect rule in its kind and fully sufficient for the ends for which it was given yet is it not absolutely or in all respects perfect for then there had been no need of any additional precepts in the Gospel Quest 7. But if justifying Faith be not required in the Morall Law whether is it at all required of the Heathen who seem to be under the command of this Law only and this only as it is written in their hearts and consciences and not at all under the command of the Gospel Answ God in the Gospel speaketh immediately and directly unto those only who live under the ministrie of it or who have the letter of it and withall are capable of understanding it and unto these and concerning these he declareth plainly clearly upon what tearms he is pleased to justifie and to save them and again upon what he will do neither Concerning others as Children before years of discretion persons destitute of the ordinary light of nature in their understandings whether this hath befallen them by some accident as of sicknesse or other providence or is occasioned by some defect in their constitution or corporeal Organs and so likewise concerning Heathens amongst whom or near unto whom the Letter or Ministry of the Gospel never came he hath discovered his mind and counsell touching their both justification and salvation somewhat more sparingly Nor is it easie to evince from the Scriptures so plainly and distinctly upon what tearms he purposeth to proceed with these in the great concernments mentioned but that some doubt may still remain And of all the three sorts of persons named the case of the third and last the Heathen seems to be most obscure Notwithstandiug these seven particulars relating to it are to me unquestionable from the Scriptures First That God really and truly desireth their Salvation at least simply considered or as men or members of mankind This is fully evident from these places with many others 1 Tim. 2.4 2 Pet. 3.9 Tit. 2.11 Heb. 2.9 Secondly That as of him unto whomsoever much is given much will be required viz. to his Salvation Luk. 12.48 so by the rule of equity and proportion to whomsoever little or lesse is given little or lesse will be required of him This agreeth with that of the Apostle 2 Cor. 8.12 If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Thirdly That there is no person of mankind but hath received a Talent one or more by a diligent and conscientious use and improvement whereof he shall be accepted with his Lord and Master Mat. 25.14 15. c. Luk. 19.12 13. c. Fourthly That in every Nation he that feareth God and worketh Righteousnesse is accepted with him Act. 10.35 Fifthly That the forbearance and long-sufferance
on which it is come intended the more perfect discovery of those sins that were and would be committed in the World as hath been said so iikewise he designed by it a more effectual restraint of sinning amongst men And this the Law written is proper to effect partly by inlightening the minds and consciences of men to know their duties at every turn which it doth in the directive part of it partly also and more especially by threatning and terrifying them under the commission and guilt of sin which it doth by the penalty and curse annexed to it This end of God in giving the Law we speak of is plainly intimated by the prohibitory or negative form or tenour of well nigh all the precepts of it and is asserted by the Apostle Gal. 3.19 Wherefore then serveth the Law It was added namely unto the Gospel that had been preached before unto Abraham ver 8. Because of Transgressions till the Seed should come to whom the promise was made c. meaning that notwithstanding the Doctrine and substance of the Gospel had been in the world from the daies of Abraham yea and long before yet by reason of the obscurity of it and sparing discovery of the grace vouchsafed in it untill Christ it had little force or efficacy to turn men from their waies of sin and wickednesse In which respect God being merciful unto the world and desirous to stop the current of sin amongst men by the best means he was able at present for his wisdome suffered him not to send his Christ into the world untill many generations after he was pleased to give out that fiery Law we speak of as Moses termeth it Deut. 33.2 Whether for the dread and terrour with which it was given or for the spirituality or searching property of it unto the world being to make it the more effectual for the end we speak of and more awfull to the consciences of men as the Apostle addeth ordained or rather ordered that is managed transsacted and as it were put into it's office invested with its Authority and power by Angels one pronouncing it in the name of God others in great numbers attending and countenancing the action and this in the hand of a Mediatour meaning that God admitting only Moses with Aaron his Brother who were but as one in this service instead of the rest of the people to come near unto him when the Law was given and by him charged them to keep at a great distance from him plainly signified both that the people had about this time and before greatly provoked him by sinning and also that the present dispensation the giving of the Law was not intended for a means of their reconcilement unto him without the interposure of a Mediatour between him and them That the Law doth sometimes occasion and provoke unto sin and not restrain from it is by accident being contrary to the nature and intent of the Law and to the primary intent also of the Law-giver Fifthly and lastly the issuing forth of the Law unto the World as in one respect which is accidental to it it worketh or causeth wrath as the Scripture speaketh that is increase of wrath or wrath in a greater measure So in another respect more sutable to the nature of it well considered and according to the gracious intendment of him from whom it came it is serviceable and proper to lead men into such waies by which they may escape wrath and obtain the love and favour of God For as the Apostle Paul informeth us Rom. 7.12 The Law is holy and the Commandement that is every precept of it or the preceptive part of it holy and just and good and consequently cannot directly or according to its native tendency operate any thing but good unto men Now the good intended by God unto Men in giving unto them this Law in writing was to assist the Law of nature or so much of this Law as was yet remaining in them in three particulars of great concernment unto them wherein the said Law of nature as it was now more generally wounded and maimed was defective and weak As First when it restraineth men from doing evill wherein as we lately shewed it is much more serviceable then the Law of Nature in the remainders of it within men it preserveth them from wrath at least from so much of the wrath of God which would have been the wages of those sins had they been committed from which they have now been restrained Secondly As it teacheth and chargeth men to do their duties and things pleasing unto God it doth that which is proper to interess them in the love and favour of God For the Righteous Lord loveth Righteousnesse his countenance doth behold the Vpright Psal 11.7 Thirdly and lastly As it convinceth them notwithstanding of sin and so causeth them to despair of Justification in the sight of God by their own works it imposeth a necessity upon them both to make diligent inquiry whether there be not a means vouchsafed by God for their Justification notwithstanding and likewise in case they find that such a means there is that they imbrace it with all readinesse not disputing the termes hereof whatever they be further then only to know them And thus we see the truth of what some have affirmed viz. that Gods ends in giving the Law where Evangelical Quest 2. What is that small part or piece of Scripture which is frequently called the Decalogue that is the Ten words Deut. 10.4 or a discourse or speech consisting of Ten words commonly The Ten Commandements Answ It is a Breviate or Abstract of the whole duty of man made or drawn up by God himself Or a brief collection of such general heads of duty which jointly contain in them whatsoever God doth ordinarily and without some special manifestation of his will otherwise require of men either to do or to forbear Quest 3. Whether doth the Decalogue as administred by Moses concern Christians so as to bind their consciences to the observation of it Answ This Question is of that kind the resolution whereof is nore troublesome then edifying like unto such suits in Law where the victory doth not balance the one half of the charge and trouble about the prosecution For if it be granted First That the Decalogue proceeds from God and Secondly is upon this account obliging upon the conscience of Christians it is not material nor indeed proper or worthy a man of competent understanding to ask whether it bindeth him as delivered by Moses For neither did it bind the Jews simply as delivered unto them by Moses no nor yet if we speak strictly and properly as delivered unto them by Moses from God but as proceeding obligation-wise upon them from God and would have been equally binding unto them had it been sent in like manner or upon the same or the like termes of conviction that it did come from God by the hand or ministry of any other