Faith c. yet in good measure must other graces accompany for this is an indispensable duty to add to Faith temperance 2 Pet. 1.5 patience brotherly kindnesse Faith with many other graces are called in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of the Spirit because connex and inseparable Gal. 5.22 Besides that the growth and strength and activity of other graces have dependance upon it both as it pleads with Christ in prayer for all and pleads with the soul to act stir up and abound in all Abrahams faith had self-denial accompanying it there will be patience for he that believeth will not make hast See more tending to this under the fifth effect of faith Let not men speak of their faith then when other graces are no way suitable Seventhly True and saving Faith is working and fruitful though love and good works are not the form of it as the Papists plead yet it alway hath love accompanying Gal. 5.6 James 2.17 Eph. 1.15 and worketh by love and without works is dead Per opera consummatur fides non ut formatum per suam formam sed ut forma per suas operationes actus primus per actum secundum Alting Faith alone justifieth but Faith which justifieth is not alone Bona opera non praecedunt justificandum sed sequuntur justificatum They that are in Christ Jesus by Faith are described by walking in Christ and according to the Spirit Quomodo accipitur fide quomodo ambulatur in eo ad praescriptum voluntatis ejus vitam instituendo ex ejus Spiritu vivendo Zanch. in Col. 2.6 Faith is obediential Rom. 16.26 and cannot but be so for he that believeth really his labour shall not be in vain in the Lord cannot in reason and holy ingenuity 1 Cor. 15.58 but think it meet he be fruitful and abounding alway in the work of the Lord Alii cogitant pii credunt Aug. for others they do but think not know the greatness and certainty of the reward Yea indeed that assurance I before spake of proceeds from Faith through obedience By this we know that we know him know put for believe Zanch. in loc as Isa 53.11 if we keep his Commandments I shall therefore according to St. Pauls command to Titus affirm constantly this as a faithful saying Tit. 3.8 That they which have believed must be careful to maintain good works Eighthly True and saving Faith trusting God for the greater will trust him for lesser mercies To them that through Christ do believe in God 1 Pet. 1.21 this will seem forcible arguing and a necessary inference He that spared not his own Son but delivered him up I believe for me Rom 8.32 how will he not with him give me also all things freely God hath made all sorts of promises to true Faith and accordingly many of the Servants of God have expressed confidence in God when things have gone worst with them they would not be afraid what man can do unto them nor of evil tidings Psal 11.7 their hearts were fixed trusting in the Lord The just's living by Faith is true in this sence also Gal. 2.20 and that of Pauls living the life in the flesh by the Faith of the Son of God hath much in it Though I know natural timorousness and living too much the life of sense may occasion some worldly fears in a Believer as boldness of temper carelesness false confidence may much bear up an unbeliever Yet in great measure their pretences to faith are questionable I might say their faith is but pretence who say they can trust God with their Souls but will not trust him with bodies and estates Ninthly 1 Pet. 2.7 Vers 8. Isa 53.2 Cant. 5.9 True and Saving Faith makes Christ very precious to them that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the unperswadable he is a stone of stumbling without form or comeliness they ask the believer What is thy beloved more than another And no wonder for none but the believer hath a cleared eye to behold things that aâ—e spiritually discerned Tolle meum tolle Deum Psal 34.8 Psal 104.34 None but he hath that special interest which inhanceth the price and valuation None but he hath that experience by which it is tasted and seen that the Lord is good But sight propriety and experience will make him inestimably precious and the meditation of him sweet Faith that seeth his necessity seeth also his excellency and takes him not upon constraint but choyce Those things that are â—pposite to true Faith are of two sorts 6. Opposites First Such as speak the soul void of it and are simply inconsistent with it Secondly Such as actively war against it and repel it These I shall call Contrarily Opposite those Privatively Opposite though the terms may seem not fully suitable to all the particulars Some things are Privatively Opposite to true and Saving Faith Privatively as relating to the Vnderstanding others as to the Will others as to the Life First As to the Vnderstanding and Assent 1. Ignorance bilndness darkness of the inconsistency of which with Faith see before of the Word the Instrumental Cauâ—e This either is invincible Ignorance Act. 17.30 where means of cure are wanting Or Vincible which carelesness sloath or affectation causeth for there are some persons willingly and wilfully ignorant 2 Pet. 3.5 Joh. 3.19 and love darkness 2. Unperswadableness to assent to the truth of the Word and Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impersuasibilitas Rom 11.30 31 When men are not satisfied in the grounds of believing and so assent not wherein yet somtimes there is a battery shaking the Assent and by parley bringing near a surrender Act. 26.28 an almost perswasion which yet is ineffectual 3. Error in Fundamentals especially those that concern Faith Christ the Promises Justification and salvation Corrupt minds are reprobate concerning the Faith 2 Tim. 3.8 Therefore doubtful Disputations Rom. 14.1 where on one side is error are dangerous to the weak Secondly As to the Will Affections and Consent Heb. 2.3 1. Unbelief not accepting the good things promised through ignorance or careless neglect of great salvation 2. Disbelief when men through dissatisfaction with the reasons to believe or through pride stubbornnâ—ss uncompliance of spirit Joh 5 39 40 44. WILL not come to Christ for life will not submit to the righteousness of God Thirdly As relating to Life practice and profession 1. Heresie is Privatively Opposite Such as joyn obstinacy and promulgation to their errors 2 Tim 2.16 whose words eat like a gangrene Tit 3.10 are to be rejected as men void of and enemies to the Faith 2. Apostasie from the truth and profession of the Gospel called denial viz. after knowing and owning These never were of the Faith 1 Joh 2.19 else would they not have gone from it This is a dangerous thing drawing
made righteous in Law Righteousnesse is a conformity to the Law he that fulfills the Law is righteous in the eye of that Law he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the protection of it as he that transgresseth the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty in the eye of the Law and without the protection of it Now the Law of the New Covenant runs thus He that believeth shall not perish so that a Believer keeps and fulfills this Law and therefore faith is imputed to him for righteousnesse Rom. 4.22 23 24. because faith is the keeping of the New Covenant which therefore is called the Law of faith Rom. 3.27 in opposition to the Old Covenant called there by the Apostle the Law of Works As therefore innocency or perfect obedience would have justified Adam had he stood by vertue of the Law of Works or Old Covenant whose tenor is Obey and live for then he had fulfilled that Law and as his Disobedience actually condemned him by vertue of the same Law Disobey and dye for it Gen. 2.17 So now believing in Christ justifyeth by vertue of the Law of faith for it is the keeping and fulfilling of the Gospel-Covenant whose tenor is Believe in the Lord Jesus Christ and thou shalt be saved And again unbelief actually condemneth by vertue of the same Law He that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God Joh. 3.18 That is because the unbeliever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the protection of the Gospel or Law of faith he cometh not up to its righteousnesse he is condemned already as a sinner by the Law of Works and yet once more with a witnesse condemned as an unbeliever as a monster that hath twice been accessory to his own murder first in wounding himself and secondly in refusing to be healed The Law of works includes us all under sin we are all dead our case was desperate but God who is rich in mercy through his great love wherewith he hath loved us Ephes 2.4 John 3.16 his immense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were dead in sins and trespasses hath sent his only begotten Son that whosoever believeth in him should not perish but have everlasting life And this is that Law according to which he will judge the world according to my Gospel saith Paul Rom. 2.27 Every Believer therefore though he wants the righteousnesse of the Law of Works viz. innocency yet he shall not be condemned because he hath the righteousnesse of the Gospel viz. faith which is the New Law in force according to which God now dealeth with us and shall judge the world at the last day And here it will be richly worth our very heedful Observation that although a Believer hath not the righteousnesse of the Law of Works iâ—herent in himself for if he had he were not a sinner but should be justified by that Law yet by faith he lays hold upon Christs satisfaction which in the very eye of the Law of Works is an unexceptionably perfect an infinitely glorious righteousnesse So that faith justifieth us even at the Bar of the Law of Works Ratione objecti as it lays hold on Christs satisfaction which is our Legal righteousnesse it justifieth us at the Bar of the Gospel or Law of faith formaliter ratione sui as it is Covenant-keeping or a fulfilling of the Gospel Law For he that keeps a Law is righteous where that Law is Judge the Law-Maker by his very making of the Law makes him righteous and the Judge that pronounceth according to the Law for a Judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will infalâ—ibly pronounce him so But that with all requisite distinctnesse we may apprehend this great affair let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect the discharge and justification of a sinner and state their several interests and concernments in their respective influences upon and contributions towards it 1. How free grace justifieth And first The free grace of God is the first wheel that sets all the rest in motion It s contribution is that of a proegumenal cause or internal motive disposing God to send his Son John 3.16 That sinners believing might be justified freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 For Christ dyed not to render God good he was so eternally but that with the honour of his justice he might exert and display his goodnesse which contriv'd and made it self this way to break forth into the world 2. How Christs satisfaction Secondly Christs satisfaction is doubly concern'd in our Justification 1. In respect of God as a procatartick cause of infinite merit and impetrative power for the sake of which God is reconciling himself unto the world in Christ not imputing their trespasses unto them 2 Cor. 5.19 2. In respect of the Law of Works Christs satisfaction justifieth us formally as our proper Legal righteousnesse I call it our righteousness because it becomes imputed to us upon our believing faith being our Gospel title by pleading which we lay claim to all the benefits accruing from the merit of Christs performance to aâ—l effects uses and purposes as if it had been personally our own I call it our Legal righteousnesse because thereby the Law of God owns it self fully apaid and acquiesceth in it as in full reparations and amends made unto it for the injury and dishonour received by the sin of man We must plead this against all the challenges and accusations of the Law Who shall lay any thing to the charge of Gods Elect it is Christ that dyed c. Rom. 8.33 And thus our Legal righteousnesse required in the first Covenant that of Works is wholly without us in our Redeemer yet imputed upon our account Thirdly The Gospel justifieth quâ Lex lata 3. How the Gospel as it is the Law of faith for the very tenor of the Gospel-Covenant is Believe and thou shalt be saved Fourthly Faith justifieth vi Legis latae 4. How faith as it is our Evangelical righteousnesse or our keeping the Gospel-Law for that Law suspends justification upon believing Faith pretends to no merit or vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our Legal righteousnesse on which it layeth hold nor can it shew any other title to be it self our Evangelical righteousnesse but only Gods sanction who chose this act of believing to the honour of being the justifying act because it so highly honoureth Christ So that as a most judicious pen expresseth it the act of believing is as the silver but Gods Authority in the Gospel-sanction is the Kings Coyne or Image stamp't upon it which gives it all its value as to justification Without this stamp it could never have been currant and if God had set this stamp on
any other grace as love that then would have been currant and have justified us as faith doth now Fifthly God justifieth in a proper sense two ways first 5. How God As a Legislator secondly as a Judge 1. As a Legislator enacting by his Soveraign Authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is justified from the guilt of sin from which he could not be justified by the Law of Moses Acts 13.38 9. This Law of justification by faith is Gods own act and deed the great Instrumentum pacis between God and man he hath proclaimed his Letters Patents the King of heaven and earth hath in the Gospel our Magna Charta given his Warrant under his own broad Seal that he that believeth shall not be condemned 2. As a Judge the God of heaven may in three respects be said to justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a title good in Law an indefeasible right a justified estate emergeth actually as soon as faith the Law-title thereunto emergeth as a necessary resultance by vertue of the tenor of the Gospel-Law which only justified vertually potentially and conditionally before every Believer in general but now actually absolutely and in particular it justifieth him as a Believer when he is so Secondly At the moment of dissolution God justifieth as the Judge of all the earth passing a private sentence and award unto everlasting life upon every believing soul Thirdly But eminently at the last day when the Ancient of days shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes 6. How Works Sixthly Shall I need to adde that Works are said to justifie us Jam. 2.4 because they justifie our faith or demonstrate before God and man and to our own consciences that our faith is not a dead and barren but a true and living one by its fruitfulness in well-doing 7. How the Spirit Seventhly But I must not forget lastly that the Spirit of God is said to justifie us 1 Cor. 6.11 and that two ways first directly by working faith in the heart which is one of the fruits of the Spirit Gal. 5.22 Now Causa causae est etiam causa causati the Spirit justifieth as it is the Author of the justifying grace Secondly reflexively The Divine Spirit clears up justification to a Believers conscience by discovering the truth of faith by working assurance and by sealing a Believer to the day of Redemption The Spirit it self beareth witnesse with our spirits that we are the children of God and if children then heirs c. Rom. 8.16 17. Thus I have at length done with my first Task the opening of the Point which finds it self summed up in this definition Justification is a judicial act of God as Law-giver and Judge of the world gracioussly discharging a Believer for the sake of Christs satisfaction from the condemnation of the Law of Works by the tenor of the Gospel-Law or New Covenant which requireth of accepte h from imputeth unto sinners faith in Christ Jesus as their righteousnesse see Rom. 3.25 6 7 8. Rom. 4.5 Phil. 3.9 To improve it now which was my other task by way of refutation I infer against the Antimonians first Vse Refut That justification is not from eternity 1. Because a person must be charged with guilt before he is justified or discharged but nothing can be before eternity if discharg'd from eternity when was he charged what from eternity too then he will be at once eternally charged with and discharged from guilt which if any excuse from a contradiction they are much wiser than I am 2. My Text convinceth them actual faith is not from eternity therefore not justification before God for if faith justifie us not before God but only at the bar of conscience then there will be no justification at Gods bar at all once mention'd in Scripture for works do it at mans bar what is it I wonder that justifieth from eternity Not Gods decree to justifie for then his decree to glorifie would make glorification from eternity too but Decreta Dei nihil ponunt actu in subjecto Gods decrees are immanent acts and passe nothing actually upon the creature 3. A justified person was actually under condemnation whil'st he was an unbeliever Rom. 3.18 He that believeth not is condemned already but he could not be at all condemned if justified from eternity 4. Saint Paul expressely affirms that the believing Corinthians were not once but now were justified 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus c. Secondly I infer against them that they are dangerously mistaken in thinking that a Believer is righteous in the sight of God with the self-same active and passive righteousnesse wherewith Christ was righteous as though Believers suffered in Christ and obeyed in Christ and were as righteous in Gods esteem as Christ himself having his personal righteousnesse made personally theirs by imputaâ—ion This is their fundamental mistake and from hence tanquam ex equo Trojano issue out a throng of such false and corrupt deductions and consequences as these That God sees no sin in his children that affliction and death are not proper punishments of sin to Believers that all future sins are already actually forgiven as well as past and present that a Believer must not pray for the pardon of sinne but only for the manifestation of it that God loved Noah when drunk Lot when so and besides incestuous David when acting Adultery and Murther Peter when he was cursing and swearing and denying Christ with as high a love of complacency and delight as when coâ—versant in the most spiritual exercises of grace that all which God requires as a sinners duty in the Gospel is to believe that Christ dyed absolutely for him in particular that this is alone true Gospel faith and the doubting or questioning this the unbelief which the Gospel so much condemneth that to argue our justification from our sanctification and gather assurance of Gods love from our love and fear of him is a Legal principle that obedience to Gods Commandments is not properly a Believers debt but that all the obligation which lies upon him to holinesse is only the voluntary expression of his love and gratitude to God not as what is due but what is comely And lastly for I should be tyred to name all that Christ hath kept the Gospel-Covenant for us as well as satisfied the Law So that not only our Legal righteousnesse is without us in Christ our Surety but our Evangelical righteousnesse it self also Now to pluck up all these desperate consequences by
42.3 weak as a bruised reed through dimness and scantiness of knowledge as a building laid upon a weak or narrow foundation cannot be strong weakness of assent strength of temptations natural timorousness Rom 4.19 20. Act 6. suspiciousness and lowness of spirit In others it is strong and they are full of Faith as Steven having clear and large knowledge c. Both weaker and stronger may be considered either as Habitual in the root and principle or Actual as exercised toward Christ and the promises For the Definition or Description of Faith I shall not heap up words in mentioning many but take up with that full and excellent one of the late Judicious Assembâ—y in their larger Catechism that Christians may with more readiness and safety entertain it Description Faith is a Saving Grace wrought in the heart of a sinner by the Spirit and Word of God whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of that lost condition not only assenteth to the truth of the promise of the Gospel but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin and for the a cepting and accounting of his person righteous in the sight of God for salvation It hath here for its Genus or general and common nature a Grace it being compared with Love Hope c. they herein agree The word Grace distinguisheth it from other Habits even good and vertuous that are acquired this is a Grace or gracious disposition or habit infused A Saving Grace to distinguish it from and set it above common Grace and make it one of those better things that accompany salvation Heb 6.9 The Subject is twofold Subjectum Recipiens Occupans 2. Subject Subjectum recipi ns The first the Subject receiving it or in which it is most ordinarily called the Subject and this is The heart of man a sinner elected and called 1. It is Man that believeth not Angels for of their Faith we have no ground to speak It is Man not God and the Spirit in us but man through them Yea Man singularly not of another but of him that hopeth for life the Just shall live by HIS Faith not by anothers 2. It is the Heart of man with the heart man believeth Rom 10.10 the Heart includeth Will and Affections it is not the Vnderstanding onely nor so much though that necessarily makes way Coming to Christ is a spontaneous motion of Will and Affections renewed and this is beleiving there is assent to things revealed as true and acceptance of things offered as good receiving Joh 1.12 embracing with suitable affections to the Revealer and things revealed 3. The heart of a man a sinner for man upright is not capable of this Faith which is in God through a Mediator Believing the word of another concerning restoral and reparation speaketh loss and decay acceptance of alms poverty Indeed Adam might and must thus far exercise Faith in beleiving and trusting God it belongeth to the first commandment that he continuing upright there would be a continuation of Gods love and his happiness but Faith apprehending the promise of God of acceptation through the righteousness of another necessarily speaketh man a sinner Rom. 4.5 as Justification which is by Faith is of the ungodly Rom. 11.7 4. The heart of man a sinner elected the election obtained it the rest were hardned Tit. 1.1 and therefore is it called the Faith of Gods elect Remarkable is that expression As many as were ordained unto life beleived Act. 13.48 and our Lord saith all that the Father giveth him come unto him Joh 6.37 and the Jews not believing was because they were not his sheep and therefore heard not his voyce 5. The heart of man a sinner elected and called is the Subject of Faith Rom. 10.17 Faith is by hearing it is the souls answer to and compliance with Gods call God vailing his omnipotency under and putting it forth with words of command Uncalled and unbelievers are the same and therefore calling is one of the links of the golden chain of Salvation Rom. 8.28 30. and goeth before Justification by Faith in which Call the Terminus â quo is Satan sin misery death we are called from and the Terminus à d quem we are called to Christ God Holiness and Life Subjectum Occupans Materiale The Subject about which Faith is employed or Object that which and in which we believe is not God immediately though primarily Heb. 6.1 but Christ immediately and the Promises which are in him yea and amen 2 Cor. 1.20 and God through Christ 1 Pet. 1.21 he that believeth not in the Son believeth not in the Father and he that hath not the Son hath not the Father Act. 20.21 Repentance is peculiarly referred to God and Faith to the Lord Jesus Christ Faith also and the Promises Heb. 10.23 or God through Christ promising are Correlates and of all Promises those that concern righteousness and life through the blood of a Mediator are the peculiar object Act. 10.43 1 Joh. 5.10 11. Believing the witness of remission and the recrod of giving eternal li e is mentioned it is called beleeving the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glad tidings in the Gospel promises of remission and salvation Mark 1.16 It is true that Faith doth believe and apply every word of God Some things reductively and secondarily are the object of Faith in a sequacious Spirit credulous to whatever is contained in Scripture as that Abimelech had a wife c. Gen 20. Some things are more directly the Word of God expressed and asserted in the History of the Bible yet being believed have not an immediate connexion with Justification and Salvation thereby But the grand testimony of and through Christ Faith as saving principally respecteth and as assenting in the mind looks upon the Promise as accepting in the Will and Affections respecteth Christ The ground on which we believe Formale called the Formal Object of Faith shall be referred to the Externally moving Cause to believe of which afterwards Of all Four Causes I shall speak in order 3. Causes Efficient Principal and first of the Efficient which is either Principal or less Principal The Principal Cause may be considered as that from which the beginning acting continuance growth and perfection of Faith do proceed and this is the Blessed Trinity or God the Father through the Son by the Spirit 1. The beginning root and habit of Faith is from God if of every a Phil 1.6 good work and b Jam 1.17 gift then this and therefore it is called the c Ephes 2.8 gift of God and to you it is d Phil 1.29 given to believe e Heb 12.2 Jesus also is called the Author this is wrought by the Spirit it is
called one of the f Gal 5.22 2 Cor 4.13 fruits thereof and he called the g Spirit of Faith for indeed the word and letter is dead the Spirit quickneth and this powerfully and certainly yet sweetly making willing to beleive in the day of his power Psal 110.3 2 Cor 6.7 10.4 for it is not the Word of truth only but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith It is so great a thing to bring blind proud self-destroying man to own Gods way of Salvation by the righteousness of another to accept all from another and him a crucified Saviour that it is a great part of the great mystery of godliness 1 Tim 3.16 that Christ should be believed on in the world so that it needs an exceeding greatness of Divine Power Ephes 1.19 the working of a mighty power in them that beleive even such as raised Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est facultas ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius sese exerentis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsisius effectus sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez in loc though other sence is put upon that place yet by many judicious Expositors is this sence followed which we find in the Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. None can come to the Son except the Father draw them Joh. 6.44 in which the Author and powerful manner of operation in causing Faith are contained And all this in effectual calling and regeneration before which is no part and degree no act and demonstration of spiritual life Ephes 2.1 Joh. 1.12 13. Act. 14.27 for we are dead which is not of him that willeth not of flesh and blood and the will of man but of God and this is spoken of the Believer to whom God opens the door of Faith 2. The actings and operations of Faith are from God as in him we live Joh. 15.5 so we move and without him can do nothing he worketh to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velle bonum aeque ac voluntatem bonam he worketh habit and principle and by supervening Grace exciteth to and assisteth in acting it 3. The continuance and perseverance of Faith are from above Christ causeth our Faith not to fail Luk. 22.32 1 Pet. 1.5 and we are kept by Gods mighty power through Faith unto Salvation and Faith is by the same preserved The a 1 Thess 5.23 24. faithful God that effectually calls will safely keep in b Jude 8. Jesus Christ c 1 Cor. 1.8 and confirm to the end for this is the d Joh. 17.11 12 24. desire of the Son unto the Father and e Joh. 6.39 Mar. 9.24 Luk. 17.5 will of the Father concerning the Son 4. The growth and increase of Faith are from God who giveth all increase and therefore it was well prayed for unto the Lord to help unbelief and to increase Faith 5. The perfection of Faith is from God and Christ Jesus is as the author Heb. 12.2 so the finisher of our Faith and this either by bringing it to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest degree it can reach or is necessary for the Saints it should reach to in the world fulfilling all the good pleasure of his goodness and the work of Faith with power Phil. 1.6 and because he hath begun perfecting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or by perfecting it in vision 1 Pet. 1.9 for it's God that gives the end of our Faith Salvation Less Principal The Less Principal Efficient Causes are either Impulsive or Instrumental Impulsive The Impulsive or Moving Cause is either External or Internal The Inwardly moving Cause Proegumena is 1. On Gods part his free grace and love self-moving goodness in which sence it is called the a Ephes 2.8 gift of God and the b Rom. 11.7 election obtain it even those that are ordained to life believe Act. 13.48 Not improvement of Reason not use of means appointed for the attainment of Faith that merit this gift but God worketh all of his own good pleasure Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appears in that not many noble and wise but poor receive the Gospel 2. On the sinners part who doth believe and being quickned moveth acted acteth and that freely the moving Cause is sence of misery and undonness without Christ and interest in the promise through Faith there being no other name Act. 4.12 Joh. 3.18 and he that believeth not being condemned So that here is the necessary condition and causa sine qua non of Faith sense of misery and inability in self and all creatures to recover a man out of his lost estate whence ariseth renouncing and throwing away all our own righteousnesses those filthy rags Isa 64.6 Phil. 3.9 not having or not depending upon our own righteousness or any thing short of Christ The outwardly Moving Cause Procatarctica 1. On Gods part to give Faith is Christ and his merit for every good gift is through Christ Omne donum gratiae Dei in Christo est Ambr. in Ephes 1. As from the father of lights so through the the Sun of righteousness none come to the Father nothing cometh from the Father but by him whom by this means the Father will make to be honored as himself Joh. 5.23 As salvation was purchased by Christ upon terms of believing so Faith also whereby we lay hold upon Christ for Salvation and therefore that Spirit which is called the Spirit of Faith is by Christ promised upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief Joh. 16.9 2. The externally moving Cause to believe on the sinners part which may be called the Formal Object is twofold 1. As to God and his Word Gods Veracity and infallible truth Heb. 4.13 6.18 Titus 1.2 1 Thess 2.13 Joh. 3.33 Heb. 10.23 he can neither be deceived nor deceive God which cannot lye hath promised is joyned to Hope and therefore Faith He that believeth receiveth the Word of God as the word of God and seteth to his seal that God is true accounting him faithful that hath promised the ground of Faith being Gods faithfulness and the object the Promise God's having spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to Abraham Rom. 4.17 18. in a difficult case Here is the Resolutio fidei into its stable foundadation Gods unquestionable Truth who is Prima veritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh 5.10 so that the believer hath the witness in himself and his evidence is better and assent stronger as to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than any ones as to things apprehended by sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore sometimes divine testimony is added to rational discovery
Gods part upon supposition of his institution 1. His Justice having received a valuable price for Salvation and this price being made the sinners own in the way of Gods own appointment so that believing sinners may humbly plead with God as a righteous Judge for their Crown 2 Tim. 4.8 Rom. 3.26 Gods justice being not only secured but obliged in a sense by Faith 2. His faithfulness having in his Word promised Salvation to Faith as hath been shown Secondly On Faiths part the reason why God hath conjoyned certain Salvation with it is because it giveth most glory to God of any thing Rom. 4.20 1 Sam. 2.30 therefore God entailes glory on it peculiarly it honoureth God and God will honour them that have it He that believeth sets to his seal that God is true John 3.33 and every way justifieth and advanceth him Properties and notes of Trial convertible with true Faith 5. Properties and reciprocal where Faith is there is this and that where this and that are there is Faith where Faith is not there these are not c. and farther differencing it from other Faith 2 Cor. 13.5 which is a needful work for there is true and false feigned and unfeigned alive and dead Of these some indeed belong to the former Head of Effects and some of them seem not altogether unsuitable to be referred to this Head The First shall be a more general Note True and saving faith receiveth a whole Christ upon judgement and choice on Gods termâ—s Lord to rule as well as Jesus to save the object of Faith in the Text no separating what God hath joyned and to have a divided Christ not a whole Christ salvation but not self-denial c. True Faith is a considerate thing that which hath least depth Mat. 13 5. springs up most suddenly the soul sits down and weigheth and casteth up all accompts and compareth all things together misery by sin undonnesse in self termes of salvation self-denial a fundamental one taking up the Crosse following Christ universally sincere obedience and what the world lust or Satan can say to the contrary and saith CONTENT to Gods terms and here the bargain is made the soul trusts God contentedly for his part even priviledge and resolvedly sets about its own part even duty Hence true faith proceeding deliberately upon Gods termes is willing to be tryed by the Word declaring those terms which farther tryal according to the Word follows Secondly True and saving Faith is ushâ—r'd in by godly sorrow and humility in a good degree though they are farther compleated afterward upon the sense of Gods pardoning and accepting love Ezek. 16.63 Mark 1.15 Acts 20.21 Then shalt thou be ashamed c. Repent and believe Repentance towards God and Faith in our Lord Jesus Christ this is Gospel order The inconsistency between Faith and Pride Hab. 2.4 is evident in that opposition of the souls lifting up and living by Faith and the hinderance of the Jews believing John 5.44 The Centurions and womans Faith were attended with eminent humility Did not humility and godly sorrow accompany and bring in faith the Law could not be our School-master to bring us to Christ This shutteth out that easie merry proud faith that springs up without the dunging of humility or watering of sorrow according to God Thirdly True and saving Faith is abiding and perseverant and this upon supposition of temptations and assaults for otherwise a mock-faith may have a continuance and men dye in a pleasing dream of ungrounded presumptuous confidence Now it must be such or cannot be saving for as it is said He that believeth shall be saved Mark 16.16 Mat. 24.13 so he that endureth to the end shall be saved They that have true Faith have the seed of God abiding in them the prayer of Christ for them are kept by the power of God for he that hath begun a good work will finish it his gifts being without repentance Believing and sealing for security are conjoyned Eph. 1.13 The true believer is the wise man that built on the Rock Mat. 7.24 25. his house therefore stood the good ground that hath deâ—th of earth Mat. 13. Heb. 10.38 39. that what springs may not wither The just shall live by his faith continue therein and so believe to the saving his soul being rooted and established therein through Christ Col. 2.7 See more of this before under the efficient cause principal and instrumental Fourthly True and saving Faith is growing though this growth be not alway discernable or alike That prayer for encrease of Faith flowed from the very nature of Faith Luk. 17.5 it is the good fight which must be carryed on to a compleat conquest running a race 1 Tim. 6.12 2 Tim. 4.7 Prov. 4.18 speaking progresse to the finishing our course for the way of the just is as light that shineth more and more to a perfect day Whatever hath life hath growth till it reach a state of consistency 1 John 5.13 Saint John wrote to those that did believe that they might believe Vt credatis credere pergatis which belongs to the last Head fide crescatis Beza in loc i. e. grow in faith according to the general Apostolical precept of growing in all grace The same Author accounts this the most plain and natural interpretation of that of Paul from Faith to Faith Fide Rom. 1.17 quae quotidiè incrementum accipiat confirming it by that of Clement of Alexandria The Apostle speaks not of a double Faith but of one and that receiving growth and perfecting The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furtherance of faith Col. 2.7 Phil. 1.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 establishing and abounding in the Faith speak encrease and growth in root and branches more fixed habit more frequent acts They therefore that have believed ever since they were born and alway alike never believed at all truly Fifthly True and saving Faith is Purging Act 1 Rom 8.1 4 purifying their hearts by Faith Believing and walking not after the flesh are joyned where there is Faith and much more assurance of Faith there will be heart and body cleansed and washed Heb. 10.22 23 2 Cor. 7.1 1 Pet. 1.4 1 John 3.3 pollutions of flesh and spirit taken away by faith receiving the promise of the undefiled inheritance the believer will purifie himself as he is pure in whom he trusteth and hopeth Living flesh will purge out the Sanies and corruption in it a living Fountain the mud that 's stirred up so living faith And indeeed hereby it is permanent for purity preserveth pure Faith cannot be kept but in a good even a cleane conscience 1 Tim. 1.19 Sixthly True and saving faith hath other graces accompanying it in a good measure with a proportionable encrease strength and activity I know some are more eminent for this others for that grace as Moses for meekness Job patience Abraham
Magistrates themselves under terrors for their vitious actions and those who are not subject to any humane Tribunal why do they with such fury reflect upon themselves for their crimes certainly it proceeds from hence that natural conscience dreads the supreme Judge seeing nothing is able to shelter them from his Tribunal nor restrain his power when he will take vengeance on them In vain doth the Atheist reply that these fears are the product of a common false opinion which is conveyed by education to wit that there is a God who is provoked by sin and that ignorance increases these terrors as little children fear bug-bears in the dark for 't is certain First That no Art or endeavour can totally free a sinner from these terrors whereas groundlesse fears are presently scattered by reason and this argues there is an inviolable principle in nature which respects a God We know there is nothing more disturbs the spirit than fear and every person is an enemy to what torments him hence the sinner labours to conquer conscience that he may freely indulge himself in sin but this is impossible for conscience is so essential that a soul cannot be a soul without it and so inseparable that death it self cannot divorce a man from it perire nec sine te nec tecum potest it can neither dye with the sinner nor without him 't is true the workings of it are unequal as the pulse doth not always beat alike but sometimes more violent and sometimes more remisse so this spiritual pulse is not always in equal motion sometimes it beats sometimes it intermits but returns again those scorners who run a course of sin without controule and seem to despise hell as a meer notion yet they are not free from inward gripes conscience arrests them in the Name of that God whom they deny although they are without faith they are not without fear desperate sinners ruffle it for a time and drench themselves in sensual pleasures to quench that scintilla animae that vital spark which shines and scorches at once but all in vain for it happens to them as to Malefactors who for a time drown the apprehension of their danger in a Sea of drink but when the fumes are evaporated and they seriously ponder their offences they tremble in the fearful expectation of the Axe or Gallows A sinner may conceal his fears from others and appear jolly and brave when conscience stings him with secret remorse as a Clock seems to be calme and still to the eye but 't is full of secret motions within under a merry countenance there may be a bleeding heart To conclude so far is a sinner from being able to quench these terrors that many times the more they are opposed the more powerful they grow thus many who for a time breathed nothing but defiances to conscience and committed sin with greedinesse yet conscience hath with such fury returned upon them that they have run from profanesse to superstition as fugitive slaves are forc't back to their Masters and serve in the vilest Drudgery fearing severe punishments 2. The best men who enjoy a sweet calmness and are not disquieted with the terrors of conscience they abhor that Doctrine which discards the fear of a Deity so that those who are most freed from these terrors believe them to be radicated in nature and grounded upon truth and those who esteem them vain are most furiously tormented with them in which respect the Divine goodnesse shines forth in the greatest lustre towards those who love and fear him and his justice against those who contemn it thus Caligula who was the boldest Atheist in the world yet when it thundred ran with trembling under his bed as if God from heaven had summoned him to judgement whereas Socrates who was the Heathens Martyr died with the same tranquility of spirit wherein he lived 3. 'T is worthy of our serious thoughts that these terrors of conscience are most dreadful when the sinner approaches death the sense of guilt which before was smothered is then revived conscience like a sleeping Lyon awakes and destroys at once experience tâ—lls us many sinners who have lived in a sencelesse dye in a desperate manner and from whence doth this proceed but from the presages of a future judgement conscience anticipates the vengeance of God then the Alarums are encreast and the storme is more violent for the soul being sensible of its immortal nature extends its fears to Eternity and trembles at him who lives for ever and can punish for ever Argument 3. The consent of Nations agrees in the belief of a God although the Gentiles did grossely mistake the life and essence of the infinite Deity imagining him to be of some humane forme and weaknesse and in this respect were without God in the world yet they conspired in the acknowledgement of a Divinity the multiplicity of their false gods strengthens the Argument it being clear they would rather have any God then none and this belief cannot be an imposture because 't is First Universal What Nation so barbarous as not to worship a God certainly that which is common to all men hath a foundation in nature Secondly 't is perpetual falshoods are not long lived but the Character and Impression of God is indelibly sealed upon the spirits of men Thus we see the Universal Reason of the World to Determine there is a God 2. The Scripture proves there is a God to faith Psal 19. David speaking of the double manifestation of God by his Works and his Word appropriates a converting power to the Word this exceeds the discovery of God in the Creation in respect of its clearnesse and efficacy Psalme 138.2 Thou hast magnified thy Word above all thy Name There are more apparent Characters of Gods Attributes and Perfections in the Scripture than in the Book of Nature in the Creation there is Vestigium the foot-print of God but in the Word there is Imago his Image and lively Representation As the Angels when they assumed visible bodies and appeared unto men yet by the brightnesse and Majesty of their appearance discovered themselves to be above an humane Original so the Scriptures although conveyed to us in ordinary language and words yet by their authority and sanctity evidence their Divine descent and that there is a holy and righteous God from whom they proceed There is a vehement Objection urged by Atheists in all Ages against a Divine Providence and consequently against Gods Being We may hear the Tragedian thus resenting it Sed cur idem Qui tanta regis sub quo vasti Pondera mundi librata suos Ducunt orbes hominum nimium Securus ades non sollicitus Prodesse bonis nocuisse malis Senec. Hippol. The afflicted state of innocency and goodnesse and the prosperous state of oppression and wickednesse Honest men suffer whilest the unrighteous and profane swim in the Streames of Prosperity hence they concluded fortuna certa aut incerta
to disobey him this renders them inexcusable at the last Secondly To those who are Atheists voto in desire Psal 14. The fool hath said in his heart there is no God the heart is the Fountain of desires he wishes there were no God this Atishem springs from the former men live as if there were no God and then wish there were none guilt always begets fear and fear hatred and that strikes at the being of the object that is hated as Malefactors desire there were no Law nor Judge that they might escape deserved punishment Well their desires are as visible to God as their actions are to men and in the day of Revelation there will be a proportion of Wrath answerable to the Wickednesse of their hearts Thirdly To those who are Atheists judicio in opinion these low running dregs of time afford us many of these Monsters for many to reconcile their principles with their practices that they may undisturbedly enjoy their lusts take this as an Opiate potion that there is no God but this is the most irrational and impious blasphemy 1. Irrational for the Name of God is written in so fair a Character upon this universal frame that even whil'st men run they may read it and therefore God never wrought a miracle to convince Atheisme because his ordinary works convince it Moreover the notion of a Deity is so deeply imprest on the Tables of all mens hearts that to deny God is to kill the soul in the eye to quench the very principles of common nature to leave never a vital spark or seed of humanity behinde 't is as if an ungracious soul should deny he ever had a Father He that does ungod God does unman himself 2. 'T is the most impious 't is formally Deicidium a killing of God as much as in them lies but there are no Atheists in hell the Divels believe and tremble he that willingly quenches that light which is planted in his breast he is passing from that voluntary darknesse to a worse like an offender on the Scaffold he doth but blinde his eyes to have his head cut off he goes from inward darknesse to utter darknesse Use 2 Vse 2. Let us stablish our hearts in the belief of Gods Being in the latter times the World is wholly disposed to Atheisme as the Scripture attributes the ruine of the Old World to their Atheisme and Profanesse so it foretells the universal disease of the last Age will be Atheisme and Infidelity Luke 18.8 Nevertheless when the Son of man cometh shall he finde faith on the earth it were impossible there should be such a palpable contradiction between the lives of men and this fundamental of Religion did they with assurance and certainty believe it Psal 14.1 The fool hath said in his heart there is no God they are corrupt they have done abominable works there is none that doth good Atheisme is the root of Profanesse moreover the spiritual mysteries of Religion which exceed the flight of reason are opposed by many upon the account of their Atheisme they question the truth of Gods Being and therefore disbelieve supernatural Revelations let us then treasure up this truth First As the foundation of faith for all the truths of Religion spring from this as their common principle the watering of the root will cause the branches to flourish so the confirming of this will render our assent to the doctrine of the Gospel more clear and strong Secondly As the fountain of obedience the true and sound belief of every holy truth always includes a correspondency in the believer to the thing believed and this must descend from the understanding to the affections and the conversation Now the fundamental duties which we are to pay to God are love fear dependance and submission to the will of his Law and of his Providence 1. Love He is the supreme object of love for his excellencies and benefits Psal 5.11 Let them also that love thy Name rejoyce in thee the Name of God imports those glorious Attributes whereby he hath exprest himself to us all the excellencies of the creature meet eminently in him and all their imperfections are removed in him there is nothing unlovely in worldly things how refined soever they be there is an allay of dregs the all that is in them is mixed with corruption but in God the all that he is is perfection in the most glorious creature as a creature there is aliquid nihili some imperfection it is not exactly fitted for the soul but God is the Adequate and compleat object of our love There is such an infinite eminency in God that we are obliged to a proportionable affection the first and great Commandment is Matth. 22.36 Thou shalt love the Lord thy God with all thy heart and with all thy strength all the kinds and degrees of our love are due to him we must put no bounds nor limits to it in him it must begin in him it must end a remisser love is a degree of hatred we disparage his excellencies by the coldnesse of our affections O had we but eyes to see his beauty how would all the excellencies of the creatures become a very Glow-worme that only glitters in the night Moreover God planted this affection in the nature of man that it might be terminated upon himself as its centre and treasure as our natural faculties are fitted for their several objects the eye for colours the ear for sounds the palate for tasts so love is fitted for God that being as the Soveraign which sways all our powers Love is called pondus animae that sets all the wheels in the clock of the soul a going this sets the understanding a work in the serious contemplation of the Divine excellencies it diverts the thoughts from other things and fixes them on God it excites strong desires and earnest aspirings after him it stirs up zeal which is flamma amoris love in a flame to remove all obstacles which hinder the most intimate union with him it produces joy when the soul reposes its self in God and with infinite sweetness possesses him it causes the greatest diligence alacrity and resolution in all our ways to please him for love is ever the spring and rule of all our actions such as it is such likewise will they be thus we may see that God as there is in him a union of all excellencies challenges the most intense and vehement degree of our love he being only fitted for it and that our love being a superlative affection is only proper to God and therefore to love any creature without God or in an equal manner to him is to Deify the creature to place it in the room of God and so it renders us guilty of Idolatry in a spiritual sense But such is the ignorance of mens minds and the depravednesse of their wills that few there be who love God 't is true there may be something like love in natural men to
between the parts Thus Abraham entred into Covenant with God and he took a Heifer Shee Goat Gen. 15. Ver. 9.10 and a Ramme and divided them in the midst and laid one piece against another Ver. 9.10 And behold a burning Lamp passed between those pieces Ver. 17.18 in that same day the Lord made a Covenant with Abraham This cutting of the sacrifice into pieces and passing thorow was a lively and dreadful signe that the party who should break Covenant should be cut asunder and into pieces as he well dâ—se ved and as he at least implicitely imprecated upon himself notable to this purpose is that in the Prophet Jeremy I will give the men that have transgressed my Covenant Jer. 34.18 19 20. which have not performed the words of the Covenant which they made before me when they cut the Calfe in twaine and passed between the parts thereof the Princes of Judah the Princes of Jerusalem the Eunuchs and the Priests and all the People of the Land which passed between the parts of the Calf I will even give them into the hand of their enemy into the hand of them that se k their life c. that is to be slain and cut in pieces by the Sword And herein I take the Emphasis of the expression to lie Lev. 26.25 I will bring a Sword upon you which shall avenge the quarrel of my Covenant i. e. by cutting them asunder And this custome was conveyed to the Gentiles they went between the fire and carried a Sword in their hands and so took an oath Lib. 10. contra Jul. as Cyril proves out of Sophocles Thus Virgil speaking of Romulus and Tatius Aeneid 8. Hinc foedus à foedo animali foedè mactato Caesae jungebant foedera porcae They cut a Swine in sunder and made a League and to name no more Titus Livius speaking of the League between the Romans and Albans the Foecialis Herald or Minister of those Ceremonies cryed If the Romans shall falsifie by publick and wicked fraud in that day O Jupiter do thou so smite the Romans as I smite this Swine and so knock't the Swine on the head with a stone By all which it appears that Covenants have been ever held solemn and sacred things and that men by breaking of them deserved dreadful punishments In like manner there was the shedding dividing and sprinkling of blood at the making of Covenants and hence it was called the blood of the Covenant Exod. 24.6 7 8. Moses took half the blood and put it in Basons and half of the blood he sprinkled on the Altar and he took the book of the Covenant and read in the audienâ—e of the people and they said All that the Lord hath said will we do and be obedient and Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Note He sprinkled the Altar instead of God who being incorporeal and a Spirit could not be sprinkled yet being a Covenant party would have the Altar sprinkled for him So much shall serve for the first Question setting forth in our Answer to it the name and nature of a Covenant in general the second Question follows Quest 2. What ground we have to speak of Gods Covenant with Adam and to call it a Covenant there being no mention of it here in the Text nor elsewhere in Scripture do we read of Gods Covenant with Adam Answ However the name be not here yet the thing is here and elsewhere comparing Scripture with Scripture it is a nice cavil in Socinians to call fot the word Satisfaction others for the word Sacrament others for the word Trinity others for the words Faith alone justifying others for the word Sabbath for Lords day c. and thence to conclude against Satisfaction Sacraments Trinity Justification by faith alone and Sabbath for want of expresse words when the things themselves are lively set down in other words so in this case of Gods Covenant with Adam we have 1. Gods Command which lays man under an obligation 2. We have Gods promise upon condition of obedience 3. We have Gods threatning upon his disobedience 4. We have their understanding it so as appears in Eves words to the Serpent 5. Chap. 3.3 We have the two Trees as signs and symbols of the Covenant 6. We have a second Covenant and a New Covenant therefore there was a first and Old Covenant a Covenant of Grace supposeth one of Works Object If any shall say by first and old Covenant was meant Gods Covenant with Israel and not with Adam and so by Covenant of Works the same is meant namely that which the Lord made at Mount Sinai Answ Hereunto I answer There is a repetition of the Covenant of Works with Adam in the Law of Moses Hebr. 8.7 8 9. Gal. 3.12 Rom. 10.5 as in that of the Apostle to the Galatians The Law is not of faith bâ—t the man that doth these things shall live in them so likewise to the Romans Moses dsscribes the righteousness which is of the Law that the man who doth these things shall live in them Thus it was with Adam principally and properly therefore he was under a Covenant of Works when God gave him that command in my Text. Quest. 3. Wherein then doth this Covenant of Works consist what is the nature tenour and end of it as such Answ 1. This Covenant required working on our part as the condition of it for justification and happinesse therefore called a Covenant of Works Gal. 3.12 thus before the man that doth these things shall live Working indeed is also required under grace now but 1. Not to Justification 2. Not from our own Power Ephes 2.8 Jam. 2.20 3. Not previous to faith which worketh by love and lives by working but man lives by faith 2. A second Characteristical signe of the Covenant of Works is this that in and under it man is left to stand upon his own legs and bottome to live upon his own stock and by his own industry he had a power to stand and not to have fallen this is meant when it is said God created man in his own Image Gen. 1.27 Eccles 7.29 And again This only have I found that God made man upright 3. In the first Covenant namely that of Works man had no need of a Mediatour God did then stipulate with Adam immediately for seeing as yet he had not made God his enemy by sin he needed no days-man to make friends hy intercession for him Gen. 1. ult After mans Creation God said He saw every thing which he had mude and behold it was very good and after the Covenant made in chap. 2. it s said They were naked and they were not ashamed i. e. they had not contracted guilt by committing of sinne from whence onely ariseth shame therefore under the Covenant
there needeth no Mediatour And hence Moses Law was not properly a Covenant of Works Gal. 3.19 because that Law was given in the hand of a Mediatour 4. The Covenant of Works once broken God abates nothing of his justice no not upon repentance but the soul that sinned dyed Mark our Text Thou shalt dye the death by which doubling of the words in the Hebrew Idiom of speech is meant Vehemency and Certainty Vatablus which was effected and so had continued inevitably without the help of another Covenant hinted in that first promise Gen. 3.15 For the first Covenant gives no relief to a poor sinner when he hath broken it but leaves him hopelesse and helplesse under a fearful expectation of wrath and fury indignation 5. The Lord in the Covenant of Works accepts the person for the Works sake that is he mainly looks at the work how adequate it is to the command and rule which he so exactly heeds that upon the least failer his justice breaks out in wrath neither can any personal excellency in the world salve the matter Deut. 27. ult Cursed is he that continueth not in all the words of the Law to do them and all the people shall say Amen a doleful Amen Jam. 2.10 and whosoever keeps the whole Law and offends in one point is guilty of all Note that whosoever God respects no mans person in that case 6. The Covenant of Works in performance of the condition leaves a man matter of boasting and glorying in himself and makes God a debtour to him Where is boasting it is excluded by what Law of works Rom. 3.27 Nay as if he had said the Covenant of Works affords matter of boasting to him that worketh to justification by his own personal power and righteousnesse Now to him that worketh is the reward reckoned not of grace Rom. 4.4 but of debt i. e. it obligeth God to pay it him as a due which is the language of Pharisees and Papists which were justly challenged and claimed 1. Were we indeed under a Covenant of Works and not of Grace 2. Were our works perfect 3. Did we not lye at Gods mercy for our guilt All which declare man impotent and grace necessary and withal Jews and Papists to be enemies to the Crosse of Christ and Covenant of Grace and under a Covenant of Works of which more anon 7. The Covenant of Works leaves a man still in doubt while resting in it in that state because it is a mutable state at best he had all in his own hands and then Satan cunningly rooked him of all God puts him into a good bottome and leaves him to be his own Pilot at Sea the Divel assaults him and sinks him and therefore the second Covenant takes all into Gods hands that it may continue safe under his Father by care and custoddy 1 Pet. 1.4 5. John 10.28 29. and so gives the soul good security against death and danger which Adam had not while he stood much lesse can any rich or honourable man in his fools Paradise here in this world say his Mountain is unmoveable his glory unchangeable seeing it passeth away as a Pageant 1 Cor. 7.31 if Adams Paradise was so mutable much more theirs if he stood not in his integrity how shall they stand in their iniquity 8. The Covenant of Works was made with all men in Adam who was made and stood as a publick person head and root in a common and comprehensive capacity I say it was made with him as such and with all in him Quo mansit remanente quo pereunte peribat he and all stood and fell together for even the Elect may say We are all by nature the children of wrath as well as others Rom. 3.19 and that of St. Paul We know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God But the Covenant of Grace is a discriminating thing it takes in some and leaves out others Christ is not a head in Covenant with all as Adam was but of his Elect only for we finde many in the world under the headship of Satan and Antichrist and old Adam who are out of Christ not only because unconverted as Saints themselves are before regeneration but out of Christ in the account of Gods Election Donation and Covenant who have none of his special love nor ever shall have Thus I have briefly opened the distinguishing Characters of the Covenant of Works which might have been more enlarged by those of the Covenant of Grace which is easily done by way of opposition and comparison one with the other and therefore and for brevities sake I omit it and come to the next question Quest 4. Whether this Covenant of Works made with Adam was revived and repeated to Israel in Moses time and if so in what sense and why Answ I answer affirmatively that in some sort the Covenant of Works was revived and repeated to them which appears from these grounds 1. They were tyed to Commandments under a curse Gal. 3.10 Deut. 28 1 2. ver 15.16 2. Blessing is promised to obedience they are both set down by Moses at large in Deuteronomy chap. 28. and elsewhere 3. It is expresly called a Covenant I mean the giving of the Law for obedience The Lord God made a Covenant with us in Horeb. Deut. 5.2 4. It is opposed to the Covenant of Grace as another Covenant upon this very distinguishing account of obedience and faith works and grace as you may see at large among other places in that of the Hebrews Hebr. 8.6 7 8 9 10 c. Now there are foure principal ends which the Lord had in so doing 1. That he might hereby make men know what sin is how prone we are to it and how averse and head-strong against all good this is done by a Law of Works Rom. 7.7 to the 13. ver This indeed is Gods clear glasse by which he discovers to us the moral and penal evil of sin so Rom. 3.20 2. That hereby the Lord might hold men in to obedience by a strong curb because we are so apt to break fence he hedgeth up our way with thornes Hos 2.5 6. 3. That God might stop every mouth and make all guilty before him Rom. 3.19 4. That men may hereby be lash't and driven to Christ as with a School-masters rod to see an absolute need of him and to make out hard after him Gal. 3.22 23 24. For men care not to run to a City of Refuge unlesse the avenger of blood follow behinde at their heels neither do the whole need or regard the Physician but the sick and wounded Yet notwithstanding all this they were not properly under a Covenant of Works neither was the law given to them as such a Covenant meerly 1. Because as the Law was to convince of sin so it
shewed the expiation of sin and therefore their Sacrifices were killed and the blood shed and sprinkled Heb. 9.22 23. 2. The Covenant at Mount Sinai was not made with all without exception as Adams was but only with a select people even with Israel 3. Because the Lord still puts them in minde of his promise to Abraham which included Christ and faith in him Gal. 3.16 17. and was not null by the Law Quest 5. The last question is how long this Covenant lasted and whither any be under a Covenant of Works Answ Most strictly it was but to the giving of the first promise for then the Covenant of Grace began but was more largely and clearly revealed till the coming of Christ by the Law and the Prophets but was most perspicuously and fully by Christ himself in his doctrine and death and by the abundant pouring out of his Spirit Howbeit all along and to this day every natural man is under a Covenant of Works because out of Christ therefore under the Law and the curse of it for which cause the Covenant of Works is by some called the Covenant of nature Faedus naturae Again all they which look for righteousnesse and salvation by the power of their wills by the strength of nature and by performance of duties as Jews Turks Philosophers Papists Socinians Gal. 4.24 25. Pelagians these are all under a Covenant of Works they are not under grace they are of Hagar the Bond-woman of Mount Sinai which answers to Jerusalem which now is which is in bondage with her children as the Apostle speaks in his elegant Allegory I come now to draw some Corollaries from this doctrine of the Covenant of Works thus propounded in a practical way of application and that briefly Corol. 1. It serves for admiration to wonder with a holy astonishment at the Lords infinite condescending love in making a Covenant with poor man 1. Because it was a free act in him to do it he lay under no compulsion to it Rom. 9.15 16. nothing of merit or profit in a despicable worme appears as a motive to it it was a royal act of glorious grace from the King of heaven to vile creatures O wonderful 2. Because as it was free for him to do it so he bound his hands by it and as it were lost his freedome by it for his truth holds him fast to it Hebr. 6.18 by which its impossible for him to change O wonderful 3. He made the first offer he prevented us by his grace he loved us first 1 John 4.10 19. all this appeared in the first Covenant with us Bullinger de fâ—â—dere Dei unios aeterno in vouchsafing us to make any at all with him Ineffabilis misericordiae Divinae Argumentum quod ipsum numen ipse inquam Deus Aeternus faedus ipsum primus offert nullis ad hoc hominum meritis adactus sed merâ nativâ bonitate impulsus nec scio an humanum ingenium hoc mysterium vel plenè toncipere vel dignis laudibus evehere possit Unspeakable mercy that the eternal God should first offer to league with us moved to it by no merit in us but by his own native goodnesse only a mystery which the minde of man cannot conceive nor his tongue praise to the worth of it thus a grave Authour which will the more inhance the love of God if we 4. Consider that he makes Covenant upon Covenant after breaches and forfeitures renews them again and ratifies them stronger than ever as he did the new Covenant after the old was broken by our high and hainous provocation in the fall and which he doth to every elect soul in the Sacraments and after grosse and grievous Apostasies See Jerem. 3.1 Ezek. 16.60 61 62 63. Hos 2. O admire and adore this love Corol. 2. Seeing there are two Covenants on foot one of Works another of grace and very many yea the farre greatest part of the world are under a Covenant of Works which is a most sad and doleful estate because a state of wrath and death a most wretched and accursed condition O try under what Covenant thou art for if thou art in the state of sinful nature a sprowt of old Adam never yet cut off from his root of bitternesse nor graffed into Christ thou art undone to be under such a Covenant is to be an enemy to God and to be lyable to all his plagues O make haste then and flee as a Post and as the young Roe into Christs Armes For consider how thou canst stand before the Bar of God in thy sins in thy nakednesse Adam fled away from the presence of God afraid and ashamed hiding himself in the Thicket because he was naked but where wilt thou hide thy nakednesse in that dreadful day of the Lord there will be no shelter in that day for a sinner Corol. 3. Labour to understand and discern aright the nature tenour and termes of both Covenants 1. Because they are easiiy mistaken and many do mistake them Rom. 10.2 3. 2. Because the mistake is dangerous like a man in the dark as he travels findes two wayes one way is wrong Prov. 14.12 yet it seems as good and safe as the other he goes on in the wrong which leads him to a Rock where he falls down headlong and breaks his neck so many a poor soul imagines he is under a Covenant of Grace and in a safe way to heaven when alas he is yet under a Covenant of Works and in the high-way to hell Labour then to discern the difference search Scriptures and thy own heart go to the Lord by prayer Job 33.23 and to his M nisters that they may shew thee thy way lest thou go on to thy destruction And therefore Corol. 4. Improve the Covenant of works for the conviction of sin righteousness and judgement for till the Lord lets thee see what it is to be under such a state thou wilt never see the evil of it nor ever desire to change it Corol. 5. Renounce thy Covenants with sin Satan and creatures or else thou wilt never be admitted into Covenant with God if thou break not with them God will never close with thee if thou be a Covenant-servant to them thou art no Covenant-servant of the Lords for how canst thou serve those two Masters Matth. 6.24 1 Joh. 2.15 16. God and Mammon both which crave thy whole man and thy whole work and which are utterly inconsistent with each other Corol. 6. Labour to relieve thy self under thy greatest straits and sears by Covenant promises I mean the promises of the new Covenant which are called better promises Hebr. 8.6 10 11 12. Joh. 15. because absolute prâ—mises because they work that in us and for us which God requires of us when of our selves we can do nothing As the new Covenant is the best Covenant and the promises of it the best promises Isa 55.3 Acts
jure not imperiously and threateningly but magna comitate that God will deale with man as with his friend and though he may give what Laws he will yet he will give none but what are easie and yet make them more easie by bountifully rewarding an easie obedience this speaks wonderful condiscention 2. The second thing considerable in the Natural Covenant is mans duty which consisted in the knowledge and love of God whence would have proceeded piety to God justice and love to man this was mans natural duty for we must distinguish the duty from the Symbole of duty Natural duty consisteth in those things that are good in their own nature and not in those things that are only good because God commands them the Law about the forbidden fruit was only for the tryal of mans obedience for had not the divine command intervened it would have been as lawful for man to have eaten of that Tree as any other Tree in Paradise but 3. The last thing I shall mention concerning this Natural Covenant is the Promise of Reward now that consisted in a perpetual life flowing with all manner of good things agreeable to the soule and body of man in that perfect estate 2. The second Covenant was the Legal now the Legal Covenant is that whereby God did râ—quire of the people of Israel obedience to the Moral Ceremonial and Judicial Law and to that obedience he promised all sorts of blessings in the Land of Canaan and to the dis bedient he denounced most severe curses and death and all to this end that he might bring them to the future Messiah Here I shall propose the same considerations as in the former Covenant only something more Therefore consider 1. Gods condiscention is singularly observable that ever he would enter into another Covenant with man when the first was broken this Moses useth as a mighty Argument to perswade Israel to observe the Covenant Deut. 4. from the 32. to the 40. verse Ask now of the dayes that are past which were before thee since the day that God created man upon earth and ask from the one side of heaven unto thie other whether there hath been any such thing as this great thing is or hath been heard like it Did ever people hear the voice of God speaking out of the midst of the fire as thou hast heard and live Or hath God assayed to go and take him a Nation from the midst of another Nation by temptations by signes and by wonders and by warre and by a mighty hand and by a stretched-out arme and by great terrours according to all that the Lord your God did for you in Egypt before your eyes c. thou shalt therefore keep his Statutes and his Commandments which I command thee this day that it may go well with thee and thy children after thee c. 2. Consider mans duty in the Legal Covenant and that is obedience to the moral Law to which was added the Ceremonial Law for a Rule and Direction in the worship of God and the Judicial Law which was their divine policy for the government of the State All these are comprehended in the ten Commandments but the more-particular their directions were the more plain was their duty and the truth is it was but need that they should have particular direction when their Legal Covenant neither admitted of faith in the Redeemer nor repentance of sin for pardon of sin and curse for sin are inconsistent Gal. 3.10 As many as are of the works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them As many as depend upon the works of the Law for Justification are under the curse and the Law discovered no other way of Justification but by Works 3. The third thing considerable in the Legal Covenant is the promise that God made to those that obeyed it and that was perpetual happiness in the Land of Canaan By the way to prevent mistakes I do not say neither will the Scripture at all warrant any such assertion as that the Fathers under the Old Testament had only temporal promises they had salvation promised them and pardon of sin promised them but thanks to the Gospel for those promises the Apostle tells us Gal. 3.17 The Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty years after cannot disannull that it should make the promise of none effect the Morning Star of the Gospel Covenant that shone upon Abraham foure hundred and thirty years before the Legal Covenant was given did shine thorough that dark dispensation But to speak of the Legal promises as Lâ—gal so they are of temporal good things and they were made to works not to faith Rom. 4.4 To him that worketh is the reward not reckoned of grace but of debt 4. The fourth thing considerable in this Covenant which had no place at all in the former is a Mediator Now the Mediator of the Covenant strictly legal was Moses for That needed only a meer man it not admitting of satisfaction nor reconciliation of mercy nor pardon Moses might serve as a Messenger to make known the minde of God unto the people Deut. 5.5 I stood bâ—tween the Lord and you at that time to shew you the Word of the Lord in the Natural Covenant communion with God was natural unto man and so there needed no Mediator In the Legal Covenant man was rather considered as what he should be than what he was and so a meer man was able in the name of the people to promise obedience and in the name of God to promise a reward and this Moses did you have both very plain in Deut. 5. The people do as it were say Go to God from us upon this Errand Ver. 27. Go thou nâ—ar and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak unto thee and we will hear it and do it and God doth as it were say Go dismiss them with this blessing if they will be obedient Ver. 28.29 30. And the Lord heard the voice of your words when ye spake unto me I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my Commandments alwayes that it might be well with them and with their children for ever Go say to them Get you into your Tents again q. d. If they will keep their promise assure them I will keep mine and thus much concerning the Covenant strictly Legal 3. The third Covenant is the Gâ—spel-Covenant and here Beloved here is 2 Sam. 23.5 the Everlasting Covenâ—nt ordered in all things and sure This is all our salvation and all our desire Here is the
thy refined reason or others corrupt example or a pretended tradition or some extatical Revelation contrary to the Word All these will lead thee into boggs and this shalt thou have of Gods hands Thou shalt lie down in sorrow Isa 50.11 But if so be the infallible Word be thy Rule and thou walkest according to it then peace be upon thee as upon the Israel of God Gal. 6.16 So much for the first query Quest 2. Doth Christ a Eph. 3.17 dwell in thy heart by faith viz by such a faith as purifies the heart as works by love to God the Word Saints enemies as overcomes the world its Midianitish smiles its Anakimlik frowns If thou hast such a faith remember it as an infallible and momentous truth That faiths Application of Christ to a Believer i◠saving is alwayes joyn'd with a Believers Application of himself to Christ. If the Spouse avers Christ to be hers My Beloved is mine she as freely acknowledges that she is Christs I am his Cant. 2.16 'T s with a Believer and Christ in this case not as with a man clasping about a Tree but as with two loving friends mutually embracing each other Ask then thy soul thy conscience Canst thou truly say with David Lord save me I am thine Psal 119.94 Dost thou indeed not only lean on thy Beloved but cleave to thy Christ with full purpose of heart Acts 11.23 Does it content thee to apply Christ to thy soul only as a plaister to a wound to have healing from him or not rather as a seal to the wax which takes an impression from it Hath thy faith two hands as with the one thou pretendest to lay hold on Christ dost thou with the other resign up thy self to Christ Art thou apt with the Romane Spouse to say Vbi tu Caius ibi ego Caja Art thou as ready when he proposes the strictest Precepts to say Lord I am thine as when he proclaimes the sweetest promises to say Lo d thou art mine Art thou as ready to offer up thy self a burnt-offering an Holocaust Rom. 12.1 to God in obedience as to tender for thy self thy Christ as a sin-offering for satisfaction Lev. 5.7 b 2 Cor. 13.5 Oh examine thy heart sincerely whether thou art thus in the faith or rather whether such a faith be in thee That 's the second Quest 3. Dost thou crucifie the flesh with its affections and lusts They that are united unto Christ do so Gal. 5.24 Rom. 8.13 Dost thou detest loath hate sin all sin in thought word deed and that not so much for its effects as its nature dost thou hate it rather as hell than for hell That is our duty c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 is it our sincere endeavour Didst thou ever groan out under the sense of that intolerable burthen of that Wolf that lies in thy bosome does it make thee cry out as Paul O wretched man that I am Rom. 7.24 Dost thou when thou appearest before the Lord in prayer or at his Word or at a Sacrament put thy Uriah thy dearest darling sinnes in the front of the Battle that when Christ discharges his keenest arrows they may be sure to be hit and slaine When God sends a Tempest is it thy first greatest care to throw those Jonahs over-board when God seems to beleaguer thee with sharp and threatning providences is it thy main endeavour to cast the heads of those Sheba's over the Wall But Quest 4. Art thou a new creature he that is in Christ is so 2 Cor. 5.17 Hast thou a new head heart lip life canst thou now properly say Ego non sum ego is the Lyon become a Lamb the Raven a Dove the Wolf a Kid the persecutor a Preacher or more an Adorer of Christ Jesus Dost thou act from new principles the Spirit of Christ Ezek. 36.27 faith Gal. 2.20 constraining * 2 Cor. 5.14 love filial fear Jer. 32.40 Dost thou act for new principles that thou mayst preserve them in thy self and propagate them to others Acts 26.29 Dost thou now level at new ends the best the highest ends is thy main scope and aime now not so much at a clod of earth a vapor a puff of honour a tickling pleasure No but rather is it thy chiefest end plot design to advance thy Creators Redeemers Comforters glory and with it the spiritual eternal salvation of thy precious and immortal Soule Is this thy white thy mark thy center Canst thou in sincerity of soul say with the Psalmist Whom have I in heaven but thee c. Psa 73.25 Quest 5. Dost thou bring forth fruit Every branch in Christ is a fruit-bearing branch John 15.5 Art thou fill'd with all the fruits of righteousnesse first and second Table-fruits art thou fruitful in every good word and work Col. 1.10 Dost thou bring forth fruit sutable to the means vouchsaft or does the seed of an Homer bring forth only an Ephah dost thou remember that where much is given not a little is required Luke 12.48 Briefly dost thou bring forth fruit like the Land of Egypt by handfulls Hast thou any bunches of Pomgranates to shew is thy soul a spiritual Eshcol and then too art thou so desirous of bringing forth more that thou lookest on the Vintage of thy attainments only as gleanings In a word dost thou bring forth fruit constantly every month in old age Psa 92.14 Art thou ever green and flourishing do not those Apples of Sodome bitter fruits of Apostacy in principles in practices spring from thee Are not thy grapes turned into thornes thy figs into Thistles Art thou not like Orpah that tother day kist and complemented but now forsakes but rather like Ruth dost thou resolve and say concerning thy God thy Christ Whither thou goest I will go where thou dyest will I dye and there will I be buryed Ruth 1.16 17. If thy heart and conscience can give a comfortable answer to these Quaeries then Believer open thy mouth open it wide that thou mayst suck and be satisfied with the next Use of our Point which is a Breast of 3. Consolation True Believers are closely united unto Christ Jesus Oh what marrow what fatness drops from this Truth what an Hybla is it in the mouths what musick is it in the ears of true believers How blessed are the people that are in such a case Psalme 144.15 Their happinesse will more distinctly appear if we reflect on it either with relation to Christ or believers 1. With relation to Christ to whom believers are united On their Union with him there redounds to them a peculiar Interest in his Person Properties Promises Providences All. 1. In Christs Person Christ himself is theirs Jer. 32.38 Isa 9.6 A Christ that is not like creature c mforts those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter sweets like the Panther which has a sweet sente but an ugly face No but he is an Ocean of sweetnesse without the least dram of gall Christ that
as in this point that there is another life c. because of the certainty and distinctness of knowledge by revelation above all other ways 2. As to Christ offered in and by the Promise for more full explanations sake I sever the consideration of God promising and Christ offered which otherwise I would always unite the moving Cause of Faith in the sinner Heb 7.25 is his power as an All-sufficient Saviour able to save to the uttermost being anointed with authority and abilities commission and qualifications for that work and his love to sinners having laid down his life for them Joh 6.37 he will in no wise cast them out that come to him by Faith These are the solid props of a true Christians Faith which make the former believing God and the Word not to be a wavering opinion and the latter believing in Christ not an adventurous hazard Instrumental Cause The Instrumental Cause of Faith is either the begetting or preserving Cause 1. The Instrument by which the Spirit of God produceth Faith is the Word of God in whatever way coming to us to be a Joh 5.38 Luke 2.19 51. considered and meditated on by us The Word b 1 Joh 3.15 read by us or to us the Word expounded and enforced by the Publick Ordinance preaching Ex Officio the private Ordinance conference ex fraternâ charitate By believing the soul answereth to Gods call which supposeth a Word Ro. 10.8 14 17 therefore it is called the Word and Doctrine of Faith and Faith cometh by hearing men cannot believe in him of whom they have not heard Christ must be preached 1 Tim 3.16 Rom 1.16 before believed on for by the Gospel preached God puts forth his power in making men believe to salvation the efficacy whereof it being accompanied with that spiritual and powerful demonstration 1 Cor 1.18 21 c. mentioned 1 Cor. 2.4 the Apostle to the Corinthians explaineth and extolleth God having in due time manifested his Word through preaching Tit. 1.3 Act 24.14 Now this Instrument is All the word of God not excluding the Law from being the means as well as the object of Faith Gal 3.21 22. for the Law is a useful Schoolmaster to prepare us for Christ driving us out of our selves and following us with the lashes of the Curse that we may run to the Grace of the Gospel and make mention of Christs righteousness only Psal 71.16 So that knowledge must alway go before Faith we must know whom what and wherefore we believe 2. Tim 1.12 Ephes 1.18 19 and give a reason of our faith and hope the eyes of the mind enlightning goes before the working of Gods power in our believing so Pauls sending was to turn from darkness to light before Faith in Christ is mentioned Act 26.18 Joh 6.40 every one that seeth the Son and believeth on him c. a seeing in Scripture light makes way In so much that the knowledge of the Word and Christ as the means to get Faith Joh 17.3 Isa 53.11 is highly advanced and called life eternal yea put for believing to which it leads by his knowledge Objectivè Or the knowledge of him shall my servant justifie many Secondly The Instrumental Causes of Faiths maintenance and encrease are 1. The Word of God Causa procreans conservans Ab iisdem nutrimur ex quibus constamus It is seed to beget 1 Pet 2.2 and milk for growth in babes yea strong meat for strong ones in Christ 2. Sacraments as Seals of the righteousness of Faith Tesserae and pledges of Gods love superadded to his promise They signifie and help to clear the understanding and so consequently promote Faith they seal and confirm seals are for this end to confirm the Faith of him to whom the Deed is delivered and 't is usually said by learned Divines they actually exhibit for our growth by feeding 3. Prayer as in that man Lord help mine unbelief Mark 9.24 2 Thes 1.10 11 and the Disciples Lord encrease our faith and St. Paul for the Thessalonians Quoties de Fidei constantia incremento agitur ad preces confugiendum est Calv. in Jud. 20. v. I might add another Ternary of means for the encrease of faith inferior to the former 1. The Cross Afflictions Temptations 1 Pet 1.7 Therefore the trial of Faith is called pr cious because it burnisheth and encreaseth precious Faith the trial of Faith worketh patience Jam 1.3 patience experience and that is a good ground for more Hope and Faith Rom 5.4 they are conjoyned 2 Thess 1.3 4. 2. By frequent actings and exercise Faith is encreased though Graces beginning is different yet their improvement is in great measure after the way of other habits 3. By seeing and considering the Example of others the cloud of Witnesses Heb. 12.1 2. Heb. 13.7 whose Faith the Apostolical command is that we follow Thus many were of weak made strong beholding the faith of the Martyrs and the eminent effects of it Material Cause For the Material Cause of Faith Genus habet rationem materiae that which is its general and common nature wherein it agrees with others is the matter of it Now as Saving Grace in the Description was the Genus wherein it agrees with other Graces so comparing true Saving Faith with other Faiths that may tolerably pretend to the name Assent is the common nature and matter of it even the nearest and immediate Genus Faith historical of miracles temporary all have Assent but not all Assent belongeth to true Faith There must not only be knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement as necessary and essential to Faith Col. 2.2 2 Tim. 3.14 and that arising from the full assurance of understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be a Faith Doctrinal and Assertive as the foundation of Faith applicative and fiducial if I assent not to the promise of another as true I cannot rely upon the person for the good mentioned There is a double acknowledgement I mean not verbal profession 1. That the things revealed in Scripture and by us known are of God 2. That they are true which naturally floweth from the former and shall all be fulfilled Rom. 4.21 Abraham was perswaded before he trusted Now to this end that this full assent and acknowledgement of the mind which is a necessary ingredient of true Faith may be had The Divine Authority of the Scriptures confirmed by miracles and other characters is to be studied that we may build our Assent and thereby our Faith upon a stable foundation Formal Cause The Formal Cause which doth straiten the general nature of Faith and distinguish true Saving Faith from all other Faiths forma vel aliquid formae analogum ponitur differentiae loco in which may be Notitia Assensus is Fiducial receiving of Christ offered by God in the
otherwise disturbed and perplexed Thus Faith in its own nature and direct tendency But still understand Faith as acting Faith as exercised produceth this effect the Christian so far forth as he lives by Faith and in the Improvement of Faith enjoys this quiet sedate minde even when he wants the full-blown joy of a life of Spiritual sence And not only from the nature of Faith doth this arise but also as Faiths hand casts out the Anchor of Hope which keeps the soul steddy and also as it represents and foretastes the recompence and joy to come This leads to the next Effect of Faith 10. Assurance and further joy thereby I make not this Constitutive of Faith nor inseparable from Faith lest I condemn and sadden causelesly the Generation of the just but whereever it is it proceeds from Faith Vnbelief is shut out from the Promise and can have no true Hope much less Assurance Heb. 10.22 Therefore it is called The full assurance of Faith and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness and access with confidence and assurance is by faith in Christ Ephes 3.12 And thus believing doth through assurance the soul by a reflex act preceiving its own Faith and thence interest in the O ject of Faith brings the joy unspeakable and full of glory This though not absolutely necessary 1 Pet. 1.8 all believers should labor after that the comfort of it may confort according to the notation of the word and strengthen them Nehem. 8.10 2 Pet. 1.10 2 Joh. 5.13 for the joy of the Lord is our strength The Apostle Pâ—ter bids give diligence to make our calling and election sure even to our selves rather than in it self And St. John wrote to those that believed that they might know they had eternal life 11. And lastly Salvation is the effect and inseparable consequent of true Faith according to the Text. Now this being that great and last effect which the others made way for the object of our desires the reward of our endeavours the only and perfect happiness of man I shall speak more distinctly to the connexion between Faith and Salvation under these three heads That How Why. First That Faith and Salvation are conjoyned and this is peculiarly one of those things which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 having accompanying laying hold of salvation It is the Testimony of Truth it self John 3.16 that this is Gods great end in sending his Son into the world that whosoever believeth might have eternal life The Purchaser of salvation John 6.40 declares this to be the Will of him that sent him that every one that seeth the Son and believes on him might have eternal life Accordingly he that hath all power committed to him giveth commission and command to his Disciples to preach that whosoever believeth shall be saved Mark 16.16 And ascertaines their salvation by his prayer for all that should believe through his Disciples word John 17.20 Saint Paul testifies Rom. 10.9 10. Rom. 5.17 he that believeth in his heart shall be saved declares that they that have the gift of righteousness which he defends to be by Faith shall reign in life Rom. 8.30 and accordingly conjoynes justified viz. by Faith and glorified and asserteth this to be according to Gods design in Election and terms in Vocation 2 Thes 2.13 14. 1 Tim. 1.14 15 16. sets forth himself as an encouraging example of the exceeding abundant grace of our Lord through Faith to all though great sinners like himself that should believe on Christ to life everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril This Saint John accounts so clear and unquestionable that he writes to them that believe 1 John 5.13 that they may know that they have eternal life So unlimitedly true is that of Habakkuk The Just shall live by his Faith Hab. 2.4 Deus oleum misericordiae gloriae ponit in vase fiduciae Bern. Secondly How Salvation is the effect of Faith Here consider these three things 1. The natural aptitude and fitnesse of this grace of Faith to be made use of in the way of saving man that had broken the first Covenant and could not be saved thereby yea so fit is faith as to be necessary upon supposition of Gods saving sinners by a New Covenant in the hands of a Mediatour and Surety and his Righteousnesse There must be an appropriation of that to the sinner and making all his own and this must be by voluntary acceptance self-confidence and boasting must be prevented now faith alone could do this as before hath been shown 2. The institution of God making this fitnesse of Faith useful and effectual to this end Salvation for be it never so fit yea necessary so that Salvation could not be brought about without it and suppose per hypothesin impossibilem which yet could not be that man had believed upon the Redeemer and God had not said Believe and thou shalt be saved Faith had not reached Salvation Phil. 3.9 therefore it is called the righteousness of God which is by Faith in the Son of God even of his finding out and appointing Even as Sacramental signes are and must be fit to represent what they are appointed for as Aug. Epist 23. ad Bonif. Oportet similitudinem habeant earum rerum quarum sunt Sacramenta quam si non haberent non essent Sacramenta yet they work not naturally but by Divine institution as a means of Faiths maintaining and increase so Faith to Salvation 3. The Dignity and Merit of the object of Faith is to be considered for though it be said 1 Pet. 1.9 Receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercedem as Beza rendreth it the end the reward of your Faith yet is it not of merit for the way of Salvation by Faith is altogether of Grace as Saint Paul industriously and abundantly proveth Faith therefore may be considered either qualitativè or relativè in it self or with respect to its object Now not as an habit in us or act exerted by us though acting not dead faith saveth not as a work of the Law required in the first Commandment doth faith save but through the righteousness of Christ which it apprehends and appropriates in it self it is the most indigent and soul-emptying grace that is and cannot by its own merit do this for it is due being by God commanded Luke 17.10 imperfect in it self for who attaines the highest degrees of faith and if perfect in its kind yet but an imperfect Righteousnesse being the fulfilling but of one Gospel-command Thirdly Why there is this undivided connexion between Faith and Salvation The Prime reason and that which it must be ultimately resolved into is the good pleasure of God according to which he worketh all things There is nothing in faith bearing proportion to this effect and attainment so that we may admiringly say Even so Father because it pleaseth thee Secondary and Subordinate reasons First On
back to perdition in such God hath no pleasure Heb 10.38 2 Pet 2.21 It had been better for them never to have known c. This commonly ends in bitterest enmity to the Faith and true professors of it 3. All sins laying waste the Conscience are inconsistent with faith because Faith and a good conscience are inseparable companions 2 Tim 3.9 Contrarily By way of Contrariety there may be considered these things possibly some also under the former head in part as Opposite to true Faith First Flesh and blood these cannot enter into the kingdom of G d and oppose faith that would bring thither I name this first because it is the greatest enemy and gives advantage to all others and then indeed are we tempted to unbelief or any thing else when we â—re drawn aside of our own hearts By Flesh and blood is meant Sense 2 Cor 5.7 living by sence is the great hinderer and supplanter of Faith Also Carnal reason judging every thing by its own unsuitable apprehensions and so misrepresenting the things of God to it the Gospel is foolishness though it is the wisdom and power of God to them that believe This taketh notice of the meanness of the faithful in the world and stumbleth at it c. Abraham left both these Servants below when he went up into the Mount to the Lord to exercise that eminent Faith of his Rom 4.18.19 c. Yea indeed Sense and Reaâ—on appeared eminently contrary to him in his entertaining the â—romise at first else had not the great strength of his Faith been manifested nor God glorifi d so much Secondly Satans assaults He not only at first keeps out Faith by blinding mens minds 2 Cor 4.4 but afterwards doth with Faith as the King of S ria charged his Captains to do with the King of Israel He knows what an enemy to hâ—s kingdom Faith is 1 King 22.31 by it we resist him and consequentâ—y put him to flight and quench his darts He knows if our Faith fail all fails Luke 22.31 Luke 8.12 and therefore he desires to winnow the soul and get the goâ—d seed out of our hearts lest we should believe and be saved Thirdly The World is a great adversary 1 John 5.4 Why else is Faith called the Victory over the world but that there is hostility between the world and it Fourthly I might add m ns own delays 1. Causing hardness in their hearts from themselves To day to day believe Heb 2.15 Joh 12.38 39 40. unless you would harden your hearts 2. Provoking God to seal men up under their injudicious unperswadable minds for their long opposition to the light and word of Faith Gen 6.3 Act 7.51 The Spirit of Faith will not alway strive when men still resist him I shall improve all that hath been spoken by some few Uses and conclude Vses The first sort of Uses shall be Corollaries for Information 1. Of the certain and u â—peakable misery of â—he unbeliever Information from the sure happiness of the believer Contrariorum contraria est consequentia Remember what hath been spoken before of the excellent Effects and Consequents oâ— Faith Union with Christ Justification Adoption c. and that great and everlasting fruit Salvation upon all which we may coâ—clude with the Apostle Gal 3.9 blessed are they wâ—ich be of Fâ—ith or believe with faithful Abraham Luk 45. yea therefore blessed is he tha bâ—lievâ—th because there shall be a performanâ—e of â—ll tho e things which have been spoken of the Lord Now turn the Table invert the sense read all backward understand all contrary of the unbâ—liever No union with but separation and distance frâ—m Christ No pardon of sin reconciliation and justification but guilt in fu l force the curse of the Law John 3â— 36 and so he is left to stand or fall by himself and the wrath of God are upon him No Adoption of Sons but rejection as spurious and a Sonship to the Devil the god of this world c. No Salvation Mark 16.16 Joh. 3.18 but inevitable condemnation He that believeth not shall be condemned yea is condemned already because he believeth not in the name of the only begotten Son of God i. e. his present state is a state of certain damnableness as sure as if he were condemned already Not that there can be no believing afterward and recovery thereby 1 Cor. 6.11 for who then should be saved for such were some yea all of them that are justified by faith in the name of the Lord Jesus as the Apostle speaks of other sinners He that believeth not maketh God a liar 1 Joh. 5.10 Joh. 3.36 but he shall find him exactly true to his cost in such words as these He that believeth not the Son shall not see life The unbelieving as well as more carnal sinners shall have their part in the lake which burneth with fire and brimstone Rev. 21.8 which is the second death Heb. 3.12 Joh. 5.40 Act. 13.46 Matth. 13.58 Men by unbelief depart from the living God will not come for life and judge themselves unworthy of eternal life and bring a kind of impotency upon the Omnipotent as to the doing them any good No wonder then if Jesus wondered at their unbelief that held his hands from helping them Mark 6.5 6. Oh! how much better were it for them among us that believe not that they had never had offers of Salvation never heard the Gospel of the Grace of God! 2. It is no small matter to be saved since Faith is such a thing as before described and without it there is no Salvation Should Christ now come should he finde Faith on the earth Alas the small number of those that shall be saved there being so few Believers though so many Professors of Faith among Christians This is sadly manifest in the gross Ignorance of the most and suitable apprehensions in the Doctrine of Faith of very few In the Errors Heresies Apostasies of many even denying the Lord that bought them In the altogether contradictory life of most to that Faith they pretend to have which as well as Repentance should have fruits meet for it brought forth and accordingly it is known No wonder if they that take true Saving Faith to be no more than Assent aâ—d a professed owning the Doctrine of the Gospel a Confidence at all adventures of Gods love c. or some such thing think the way to heaven broad and wonder at any speaking of the paucity of those that shall be saved 3. Hence take notice of the Reasonableness of the Christian Religion 1. That God requireth no more but Believe Other things indeed are required but they naturally flow from faith are inseparably linked with faith and faith cannot be without them faith is the great work of God and command of the Gospel 2. That this is so suitable Without faith no salvation can be
apprehended as attainable by the new Covenant by it comes union to and interest in the person of the Mediator by it is the appropriation and application made of what he hath done and suffered in sinners behalf by it is acceptance given to Gods gracious offers in the Gospel What more meet and just and necessary are not Gods ways in requiring faith equal 4. Behold the danger of ignorance or mistake in this great fundamental point upon which salvation or damnation have such immediate and necessary dependance in other matters not so great danger How justly censurable then is the folly of those that cannot patiently hear the doctrine of faith but think of time laid out upon it as Judas of the ointments expence What needs this waste But truly if you are ignorant of Gods righteousnesse which is by faith in the Son of God you will take other ways in which ye cannot find salvation ye will ye will go about to establish your own righteousnesse Rom. 10.3 5. The usefulnesse and needfulnes of a Gospel-Ministry is hence manifest Faith cometh by hearing Rom. 10.14 15. How shall they believe on him of whom they have not heard and how shall they hear without a Preacher c. How beautiful upon the Mountains are their feet that bring the glad-tidings of salvation and as workers together with God build up precious souls in their holy Faith The second sort of Uses shall be made up of conjoyned Exhortation and Admonition Admonitory exhortations Exhort First Labour after this Faith Heb. 3.12 and take heed lest there be in you an evil heart of unbelief Evil it is to God it dishonoureth him and disappointeth him Evil to us deprives us of our offered happinesse and bringeth upon us swift destruction certain and aggravated condemnation take heed of this grosse self-murder of unbelief make use of the means before prescribed for the begetting and increase of Faith beware oppose those things that are Opposite unto faith This Exhortation is to al. Secondly To those that pretend they have faith Try whâ—ther your faith be right or no and to thâ—s end make use of and apply those notes and properties of faith before handled Yet spend not so much time in trying whether you have it as in exercising it in this many weak Christians are very faulty and this will be the way to make all sure for you and in due time clear to you Thirdly To those that upon trial find they have this excellent grace of faith 1. Rejoyce and comfort your selves against all your sins fears the worlds troubles Satans temptations for as to all thou art more than Conquerour Rom. 5.2 If thou believest rejoyce in hope of the glory of God for he that believeth shall be saved 2. Bless God and boast not there 's no cause of boasting faith is the gift of God there 's cause of thansgiving it 's the hand to receive all other gifts If ye hope for salvation by faith be humble and glory not for boasting is excluded by the Law of Faith Rom. 3.27 the constitution of faith for the salvation of sinners thereby If ye stand by Faith be not high-minded if ye abound in Faith Col. 2.7 abound therein with thanksgiving for ye ow the more Rom. 1.17 3. Live by faith Paul from Habakkuk asserts the just shall live by faith and propounds his own example of living by the faith of the Son of God Be much in the actings and exercise of Faith and make your lives full of the fruit and efficacy of faith yea peculiarly exercise faith in dependance upon God for the support and perseverance of your faith Draw down to practice what you know of faith and ye shall know more satisfactorily the Doctrine of faith than the wisest in the world according to the letter Live by the Faith of the Son of God it is not notion but action not word but life and then wait till faith shall be turned into vision and being perfected be abolished having done its work and then at least ye shall be fully satisfied concerning it 2 Tim. 2.1 4. Labour to be strong in the grace of Faith that is in Christ Jesus not only for your own sakes to avoid those anxieties which weakness of faith causeth but for Gods sake that by strong faith ye may with Abraham the father of the faithful Rom. 4.20 give much glory to God who hath annexed glory to believing 5. Pity them that do not believe and labour to propagate your faith Whose soul that by faith are themselves secured would not bleed in consideration of the dangerous yea certainly miserable estate as before described of unbelieving friends relations acquaintance Warn them exhort them while it is called to day pray for them yea strengthen the weak in faith and offend them not by going to the utmost bounds of your Christian liberty 6. Esteem them precious that have this precious faith and have not the Faith of Christ with respect of persons Jam. 2.1 Verse 5. Let the poor of the world that are rich in faith and heires of the Kingdome be honourable in your esteem as they are in Gods REPENTANCE NOT TO BE Repented Plainly Asserted and Practically Explained Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sins REpentance being the Subject of this day in the course of this moneths exercise to be discussed I must wave the Coherence and Connexion of the Text only desire you to note that the Apostles assert the prerogative of Christ as their Apology for their disobedience to humane commands when they forbidden did proceed to preach and a reason thereof is demanded the answer is made in short Whether we obey God or man judge ye Jesus Christ is exalted to be a Prince and a Saviour to subdue his enemies by Repentance and support his Subjects by Remission of sin The Text presents us with two parts considerable 1. A Donor Jesus Christ exalted to be a Prince and a Saviour 2. The Donation and that is double Repentance Remission of sin Answerable to the parts of the Text the Doctrines which might be inferred to our instruction would be two Doct. 1. Repentance and Remission of sinnes are the especial acts and advantages of Jesus Christ his exaltation Doct. 2. It is the sole prerogative of the Lord Jesus to give Repentance and Remission of sins But I must not insist on a formal discussion of either of these doctrines my work and intention being to unfold and practically explaine the nature of that most necessary at all times though now more especially grace of true Gospel-Repentance And therefore praetermitting the doctrines let me propound to your serious consideration these four things viz. the 1. Nature Of Gospel-Repentance 2. Necessity Of Gospel-Repentance 3. Notes or Characters Of Gospel-Repentance 4. Next way or means Of Gospel-Repentance First
delivered unto you so you may be delivered into it Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Form of doctrine into which ye were delivered Efficacius vitae quam lnguae testimonium Ber. Confession Bernard What a sore judgement will abide such as suffer all these morning influences to passe away as water over a swans back that come the same from these morning visions they came to them How shall we escapt if we neglect so great salvation Hold it forth I say Christians in your lives the Conversation is a better testimony to the truth then the confession I have met with a general vote in the Auditory that attended this morning Ordinance that these Sermons might be Printed that so what hath once past upon your ears might be exposed to your eye whereby you might stay and fix upon it with the more deliberation Whether I may prevail with the Brethren or no for their second travel in this Service I know not There is one way left you wherein you may gratifie your own desires and Print these Sermons without their leave though I am confident not without their consent and that is PRINT THEM IN YOVR LIVES AND CONVERSATIONS Live this morning Exercise in the sight of the world that men may take notice you have been with Jesus You have been called up with Moses into the Mount to talk with God Now you come down oh that your faces might shine that you would commend this morning Exercise by an holy life that you may be manifestly declared to be the Epistle of Christ ministred by VS 2 Cor. 3.3 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Matth. 5.16 To that end Take along with you these two great helps in the Text FAITH LOVE Hold fast the form of sound words in FAITH and LOVE I know some Expositors interpret these as the two great COMPREHENSIVE HEADS of sound words or Gospel-Doctrine in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Love Faith towards God and Love towards men Faith the summe of the first Table and Love of the second or Faith in Christ and Love to Christ or Faith as comprehending the Credenda things to be believed Love as comprehending the Facienda things to be done But I am sure it is not against the Analoge of Faith or the Context to improve these two as Mediums to serve this command of holding fast sound Doctrine And so in the entrance it was propounded as the fourth Doctrine scil Faith and Love are as it were the two hands whereby we hold-fast the Form of sound words 1. Faith First then Christians look to your Faith that is an hold-fast grace which will secure your standing in Christ As unbelief is the root of Apostacy and falling back from the Doctrine of the Gospel Heb. 3.12 So Faith is the spring of Perseverance 1 Pet. 1.5 Kept by the power of God through faith to salvation Faith keeps the Believer and God keeps his faith Now faith keeps the believer close to his Principles upon a two-fold accompt Faith realizeth Gospel-truth 1. Because faith is the grace which doth REALIZE all the Truths of the Gospel unto the soul Evangelical Truths to a man that hath not faith are but so many prettie Notions which are pleasing to the fancy but have no influence upon the Conscience they may serve a man for discourse but he cannot live upon them suffering Truths in particular are pleasing in the Speculation in times of prosperity but when the hour of temptation cometh they afford the soul no strength to carry it through sufferings and to make a man go forth unto Christ without the Camp bearing his reproach Heb. 13.13 But of Faith saith the Aposte it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for and the evidence of things not seen faith makes all Divine Objects although very Spiritual and subtile in their own nature faith makes them I say so many realities so many solid and substantial verities it gives them a being not in themselves but unto the believer and of invisible it makes them visible as it is said of Moses he saw him that was invisible How by faith verse 23.24 that which was invisible to the eye of nature was visible to the eye of faith Faith brings the object and the faculty together Heb. 11.27 Hence now men yet in their unregeneracy though haply illuminated to a high degree of Gospel-Notion in time of tribulation will fall away and walk no more with Jesus because through the want of Faith Divine Truth had no rooting in their hearts all their knowledge is but a powerlesse notion floating in the brain and can give no reality or subsistence to Gospel-verities Knowledge gives lustre but Faith gives being knowledg doth irradiate but Faith doth realize knowledge holds ou◠light but faith adds life and power It is Faith my Brethren whereby you stand 2 Tim. 1.12 Faith is that whereby a man can live upon the truth and die for the truth I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Look to your Faith Christians For again Faith fetcheth strength from Christ Secondly Faith will help you to fetch strength from Jesus Christ to do to suffer to live to die for Jesus Christ and the truths which he hath purchased and ratified by his own blood Phil. 4 13. I can do all things through Christ which strengtheneth me Faith invests the soul into a kind of Omnipotency I can do all things Other mens impossibilities are faiths triumph Faith is an omnipotent grace because it sets a work an Omnipotent God In the Lord I have righteousness and strength is the boast of faith Isa 45.24 Righteousnesse for Justification and strength for Sanctification and for carrying on all the duties of the holy life this is insinuated in my Text Hold fast c. in FAITH which is in CHRIST JESVS So that if it were demanded How shall we hold fast the answ is by Faith how doth faith hold fast in Christ Jesus scil as it is acted by and as it acts upon Jesus Christ. Jesus Christ is a Fountain of strength Psal 71.16 and that strength is drawn out by faith hence Davids Resolve I will go in the strength of the Lord God I will make mention of thy Righteousnesse even of thine onely 2. Love The second grace which you must look to is LOVE Love is another hold-fast grace I held him and would not let him go said the Spouse of her Beloved Cant. 4.3 I tell you sirs Love will hold fast the truth when Learning will let it go the reason is because Learning lieth but in the head but Love resteth in the heart and causeth the heart to rest in the thing or person beloved I cannot dispute for
His sin is entailed on all his seed 137 138. transmitted by imputation p. 139 and 140. made ours without any impeachment of Gods justice p. 141. by generation not imitation p. 142 143. hurt received by him must quicken the acceptance of the second Adam p. 145. his sin will not be our acquittance p. 148. Advantage great by systems and modules of Religion p. 16 17 18 19. Adoption its kinds p. 436. its name explained 437. Divine differs from humane Adoption p. 438. Adoption presupposeth Vocation Regeneration and Justification p. 438. it entitles to God Christ and Heaven ibid. Adoption the properties p. 439. and priviledges of it p. 440. Adoption is different from Regeneration yet not divided from it p. 446. Adoption an effect of faith p 469. Affections unruly cashier'd when we come to heaven p. 650. Angels their service to the Lord Jesus Christ p. 323 324. not confirmed not reconciled by Jesus Christ as Mediator p. 338 339. Antinomians refuted p. 423 424. Apparel of Saints in heaven p. 652. 653. Atheisme three sorts Vita pag. 51 52. Voto pag. 51 52. Judicio pag. 51 52. Assent to Gods being and bounty ground of Addresses to him p. 30. Assurance an effect of faith p. 472. B. Bars to communion with God three and how removed p. 272. Barring sinne imports punishment p. 346. Belief of Gods being the foundation of Religion p 30. fountain of obedience p. 54. Belief of Christ to be the Son of God is not easie p. 66. Believing sinner the subject of Gospel-repentance p. 489. Believers their dignity and duty pag. 433. Believers united to Christ. p. 278. Believers whom p. 379. Believers persons graces and duties relate to Christ. p. 395 396. Birth-right despised is dreadful p. 448. Blessedness of mans-natural rectitude p. 111. Blessed estate of the New Covenant p. 254 259. Blessed how said of the Saints p. 664 665. Bodies of Saints re-united to souls p. 657. Bodies of Saints and sinners differ at Resurrection p. 591 592. Body of man subject to Gods wrath p. 184. Body it s very self-same substance shall be raised p. 591 592 593. It s prime endowments at Resurrection p. 593 594. Bodily infirmities shaken off in heaven p. 651. Blood of sin to be shed for the blood of Christ p. 296. Bowing at the Name of Jesus what it means p. 321. by whom to be done p. 322 323. C. Cause encourageth to suffer p. 2 3. Captain encourageth contest ibid. Calling effectual p. 353. what it is and how wrought p. 357 358. Called who p. 359. few p. 360. by what ib. from what causes p. 361 362 363. by what means p. 365. to what end p. 366. when p. 367. Call is holy ib. heavenly p. 368. without noise p. 370. immutable p. 371. Care accompanieth true r pentance 541. Case of man fallen helpless by nature 207. Catechismes commended 21. Children of God by Regeneration and Adoption 435. Children of God their carriage directed 448 449 450. Christ is Lord how 330 331. a good Captaine 2 3. Christ is truly God 266 267. and truly man 268. God and man 269. Christ and promises not God the immediate object of saving faith 460. Christians changes three 557. Christian Religion reasonable 483. Come ye blessed what kinde of speech 666 667. Command to Adam and Covenant of works 122. Complaints against God charmed 267. Compassion to brethren sheweth a sense of our own natural weakness 215. Communion an evidence of union with Christ 385. Conditions in order to mans Redemption between God the Father and God the Son p. 222 223. Conquest of enemies an effect of Faith 470. Conscience proveth that there is a God 43 44. Conscience engendreth fear 46 47. Consent of Nations universal and perpetual proves that there is a God 48. Confession of sin a part of Repentance 509 510. How to be made 511 512 513 514. Conviction wherein it consists and how it acts 493 494. Contrition wherein it consists 496 497. Conversion its parts 502. Crown of Saints in heaven what 654. It s threefold wreath 655 656. Covenant what it means 123 124 235. Covenants in Scripture 235. Covenant Natural what it is 236. Legal what it is 237 238. Evangelical what it is 239. Covenant an act of condescention in God 130. Imports Gods promise and mans duty 239. Gods dealing with Adam in Paradise how and why called a Covenant 125. Covenant of Works wherein it consists p. 126 127. How and why given by Moses 128 129. Israel was not under it ibid. Men out of Christ yet under it 130. Covenant of Redemption what it is and between whom 216 217 218 219. It is to be particularly improved by Believers 230 231 232. It confirms the Covenant of Grace its blessings 228 229. Covenant what 233. Gospel Covenant the best of Covenants 235 239. Covenant of Works and Grace are to be differenced by men 131. Covenant of Redemption different from Covenant of Grace 218. Creation the work of God 31. Man created holy and mutable 105. Creatures execute Gods wrath on man 189. Themselves liable to Gods wrath 190. Creeds Apostles Athanasii Nicene c. justified 20. Curse of the Law due to man by nature 181. Cure of faln man Omnipotent 208. D Death of Christ its kinde manner and grounds p. 283. The Reasons thereof 290 291 292. Death of Christ a sacrifice and only so possible 342. Deserving cause of Christ his death 345. Death of Christ was in our place and stead 347. Diligence in duty and readinesse to dye for Christ but a reasonable recompence for his death for us 297 299. Christ dyed willingly obediently and humbly 287 288 289. Death of Christ a pregnant Argument to Repentance 528 529 530. Death destroyed by the death of Christ 303. Desire accompanieth Repentance 544. Dependence on God the duty of such as believe God is 60 61. Divel an enemy to Faith 481. Divels subject to Jesus Christ 326 327. Divel limited by Christ 328. Doctrine of Trinity to be prized 82. Dominion of Saints 442. E Elect dead in sin before called and poor in the world p. 359. Entrance of sin into the world what and how 136. Enemies of man foiled by the death of Christ 301. Entertainment of Christ 434. Epistle to the Romans a Module of Religion 8. to the Hebrews 9. to Galathians ibid. Ephesians 10. Timothy and Titus ibid. Errors are obviated by a Module of Religion 12 14. Errors about Repentance 55. Error in fundamentals inconsistent with Faith 480. Morning Exercise when it begun and how profitable it hath been 23 24. Duties towards it 25. Extremity of hell torments by their inflammation fire and preparation and association with Divels 628 629 630 631. Eternity the property of hell torments 632 633. Evidences of eternal life laid down in a Module 15. Exaltation of Christ opposed to his Humiliation 306 307. It s priority to his humiliation as a merit or meer antecedent discussed 308 309. it was exceeding high 311. Exaltation of Christ by three
steps 312 313 314. F Faith commended p. 455 456. Faith distinguished into its kinds 456 457. Faith defined 449. By its genus and subject 460. causes 461 462 463 464 465 466 467. Effects 468 469 470 471 472 473 474. properties 475 476 477 478. and opposites 479. 480 481. Faith if saving receiveth whole Christ on judgement and choice 475. Faith groweth and persevereth and purifieth 477 478 479. Faith and salvation how connexed 473 474. Faith strengthned by the Covenant of Redemption 228. Faith how it justifieth 421. Faith greatly opposed 480. Faith goeth before Repentance in order of nature as its cause 490. Faith in its essential acts without its reflexions is the cause of Repentance 491. Faith of Scriptures authorities to be strengthened 103 104. False Repentance seven kinds viz. Popish 515. Pagan 516. Profane ibid. Legal 517. Slaves ibid. Sullen p. 518. Quakers Repentance ibid. 519. Fall of man was from his own mutable self-determining will 111. Federal transaction did pass between God the Father and Son and that from all eternity 219 226. Fear of God the duty of such who believe God is 58 59. Fear accompanieth true Repentance 542. Filiation to God is by Adoption and Regeneration 447. Filial priviledges Believers comforts 451 452 453. Flesh an enemy to Faith 480. Flesh crucified by union with Christ 391 392. Forme of sound words to be held fast 670. By Magistrates how 674 675 676 677. By Ministers how 678 679. By the People how 680 681. Freedome of God Father and Son in transacting the Covenant for mans Redemption 224. Free-grace the ground of Adoption and Regeneration 477. Fruitfulnesse a note of union with Christ 392 393. G God is p. 30 31. Gods being is evident in nature 31. 48. and Scripture 48 49. Gods being consistent with the adversity of the just and prosperity of the wicked and evidenced by them 45 50 51. God is the only efficient of Faith 461 462. God could not be the original of sin 111. Gods glory the ground of Adoption and Regeneration 447. God as Judge justifieth how and when 122. God the object of beatifical vision 654 655. Gospel a good cause 3. Gospel-means to work Faith 465. and call loudly to Repentance 525. Gospel how it justifieth 421. Gospel-Covenant better than the Legal 245 246 247 248. Gosepl-Manner of propounding Repentance is by way of duty and priviledge 426 Gospel-Arguments perswading Repentance most pregnant and moving 527 528. Gospel-Helps to Repentance most powerful and operative p. 533. Grace of God magnified by mans fall 213 214. First cause impulsive of justification 420. Graces are the fruits of the Spirit 390. Grudge not the prosperity of the wicked 645. H Of Hell 621. the wicked turned into it 623. its name explained ibid. nature described 624. its pain ibid. The Properties of its punishment Extremity 628 629. Eternity 628 629. Hell discerned by the Heathen 635. Hell proved by Equity 636 637 638 639 640 641. Merit 636 637 638 639 640 641. No Bar or hinderance 636 637 638 639 640 641. Heresie an hindrance to Faith 480. Heresies and Errors disbanded when we come to heaven 649. Hearing must be fixt and constant 22. So it will help Repentance p. 545. Heart the subject of Faith 459. and seat of Holinesse 558. Heaven 647. it is a Kidgdome how 649. Hindrances to the understanding Scripture what they are and how removed 100 101. Holding fast what it meaneth 5. Holinesse 554. a state trade habit and disposition 555. Holinesse defined 556. Holinesse the designe of God in all his acts 559 560. Holinesse constitutes a Christian or Saint 561 562. Holinesse spreads over the whole man 558. Holinesse changeth a man 557. Holinesse necessary unto communion with God 563. Holinesse its properties 567. Companions peace righteousnesse unblameablenesse 268. its opposites filthinesse of flesh of spirit over-reaching and hypocrisie 569 570. Holinesse of the Publisher proveth the Scripture to be the Word of God 94. And so doth the holy matter pressed in it 91 92. and its holy Arguments 93. Humility the effect of sensible impotency p. 214. Humiliation of Christ 278. three steps of it 280 281. the manner of it 287. Humanity of Christ a miracle of humiliation 280. Humility must go before honour 333. I Ignorance inconsistent to Faith 479. dangerous 483. Impotency of man since the fall very great 202 203. Impossible to recover of himself 204. Impotent in respect of the Law 205. Of the Gospel 206. 207. Impotency determined in Scripture ibid. Impotency no bar to the demand of duty direction of means or infliction of punishment 210 211 212 213. Impotency is to be seen and known 214. Infants distempers and death an effect and evidence of original sin 143. So is their aptitude to evil and backwardness to good 144. Inheritance of Saints hath no corruption succession or division p. 441. Inheritance why heaven so called 661. Inherited by Adoption 662 663. Donation 662 663. Redemption 662 663. Inspiration what it imports 87. Inventions and many inventions what they signifie 106. Indignation accompanieth Repentance 442. Judgements of God prevented 521 522. and removed by Repentance 523 524. Last Judgement provokes holiness 563. and perswades to Repentance 531 532 533 Judge whom 608. Manner of his coming 610. Last Judgement its day 605. It is particular and general 606. why it must be and when 607. its method and order 609. Justice of God satisfied by the death of Christ 301. Justification its nature opened 402 c. Differeth from Sanctification ib. Justified implies guilt plea and acquittance p. 403. Justified persons are acquitted on their plea. 419. Justification its causes Gods free grace 421 422. Christs satisfaction 421 422. The Gospel 421 422. Faith 421 422. God Law-giver 421 422. God Judge 421 422. Works 421 422. Spirit 421 422. Justification by what plea procured 406. Justification not from Eternity 423. Justification procured by Christs death 341. is evident by the Possibility 342 343 344. Necessity 342 343 344. Nature 342 343 344. Cause 342 343 344. Vicegerency 342 343 344. Peculiarity to this end 342 343 344. Justification doth manifest the wisdome holinesse and mercy of God 428. Justification the priviledge of the Gospel-Covenant 140. Justification the ground of comfort p. 429. to be sought by sinners 430. prized by Saints 432. K Kingly Office of Christ what it is and how executed 255 256. Kingly Office the Saints priviledge by Adoption 441. L Law Regulans 110. Law Regulata 110. Law of God the rule of rectitude ib. Law given Adam in Creation was partly natural partly positive 108. Law requireth duty exacts penalty terrifieth and stupifieth 204 205. Law general and special obeyed by Jesus Christ 223 224. Law fulfilled in Christ his death 301. Law given in Paradise was not executed or abrogated but released and dispensed with p. 413 414 415. Light burning and shining 1. Likenesse of sinful flesh what it means and how Christ was found in it 281 282. Likenesse to God
raised 480. to be believed 581. reasons of it 586 587 588 589. Resurrection the effect of the New Covenant and union with Christ 388. Resurrection after what manner and with what difference 591. how effected p. 593. it is to be believed 595. a ground of comfort ib. 596 597 598 599. a ground of terror 560. how made happy to our selves 603 604. Revenge accompanieth repentance 545. S Sacraments in the Old Testament were various and many 122. Tree of life a Sacrament in Paradise ibid. Sacraments prove corruption of nature 153. Saints are good company 3. Salvation by Christ an Argument of original pravity 153. Salvation the end of Faith 473. Salvation difficult 482. Sanctification Covenant priviledge 14. Satisfaction of Christ explained 337 339 340 341. its Matter 408 Form 412. Terms 417. Satisfaction not made by man himself 407. but by Christ 408 409 410. and how done 402. Satisfaction of Christ the only plea to procure justification at Gods bar ib. Scripture the Word explained 86. Scripture proves a God 48. Scripture similitudes shew the union between Christ and Believers 384. Scripture only discovers mans natural pravity 151. Sea its course and confinement proved a God 35 36. Secret sins discovered by natural conscience 44. Sense of Scriptures power on the soul prove them Divine 98. Sense of sin and sorrow for it are precursive parts of true Repentance 492. Sense of a short life helps to Repentance 349. Self sinful to be studied 168. Self examination an help to Repentance 548. Severity of Gods justice 295. Sense its pain in hell 626. Constituted by Real presence of all evil Impression of justice Personal Feeling 627 628. Sentence of last day 614. Sight of things invisible an effect of Faith 471. Sin to be feared and fled from 643 644. Sin a defect nothing positive 112 113. it is most unreasonable p. 114. subjects man to an impotency of saving himself 115. justifieth God in punishing man 116 117. should rather be gotten out than inquired how it came into the world 113. Sins evil seen in Christ his death 294. Sin better discovered by the New than Old Covenant 250. Sin abolished by Christ his death 302 303. Sin is imputed inherent extensive diffusive 165. Sin may exist and prevaile in a true Saint 505. Sin mortified by the Spirit 389. Sinner elect and called the subjects of Faith 460. Shame was in Christs death 206. Sensible sinner subject of true repentance 489. Society in heaven what 658 659. Sons of God partakers of the whole essence of the Father is the same numerical nature 66. 67. Sonship to God is by Creation 435. Generation 435. Marriage 435. Adoption 435. Sonship by Adoption Honourable 437 440. Free 437 440. Permanent 437 440. Sonship to God marks of it p. 453 454. Sorrow and humility usher faith 476. Soul of Christ suffered 410. Souls in heaven subject to Jesus Christ 324 325. Spirit of God in man a signe of union with Christ 389. Spirit of God justifieth how 422. Spirits evil shall be chained when Saints go to heaven 652. Speed facilitates repentance 452. Sting of conscience a note of Deity 45. Sting in Christ his death 286 287. Study of Scriptures a duty 99 100. Suns scituation and motion proveth a God 33 34. Sullen repentance what 518. Systems of Religion profitable for Ministers and people 5. they instruct in the faith antidote error 7 12. Adorn the truth 16. help the understanding 17. the memory 18. affections 19. such are found in Scripture 6 7 8 9 10 11 12 13 14 15. to be studied by young Divines 21. T Temptation of Satan did not necessitate man to sin p. 112. Things in heaven subject to Christ what 323 324. Things on earth subject to Christ what they are 325. Things under the earth 326. Every Tongue what it means 329. Terms of Covenant between God the Father and his Son 225. Torments of Hell Exquisite Intolerable Easelesse Remediless Universal and various 629 630 631. Tryal of last day shall be 1. Universal 2. Formal 3. Impartial 4. Exact 5. Perspicuous 6. Supreme 610 611 612. its consequence 613. Trinity proved by Old Testament text 72. New Testament 74 75. Turning from all sin to God is the formality of true repentance 50. U Union of two natures in Christ without confusion or transmutation 270. Union of believers and Christ necessary p. 377. what kind it is not 379. what kind it is 381 382. its causes 383. grounds 385. its marks 389 390 391 392. it is to be sought by sinners and improved by Saints 396 397 398 399 400. Unbelievers miserable 48. not Gods sons 447. Vocation its twofold estate 437. Vocation a Resurrection a new Creation 361. W Will of God signified in a rule of rectitude 107. Witness from heaven differs in six particulars from witnesse on earth 67 68. we have both to prove Christ the Son of God 66. Word of God declareth his wrath 181 182 183. World visible its being and parts 31 32. World an enemy to faith 481. to be slighted by â—aints 549. Works their use in point of Covenant 126 127. how they justifie 422. Wrath of God what and how aggravated 177 178 179 180. falleth on man here 184. fully at the day of judgement ibid. sheweth his justice and wisdome p. 193 194 195 196. it is to be avoided 197 198. Y Yoak of the Law borne by Jesus Christ 280 281. Z Zeal Negative p. 2. Affirmative p. 2. Zeal accompanieth true Repentance 544. FINIS