those scruples or doubts which are incident to many weak believers about the nature and truth of their Faith For let the inward impression motion or acting of the Soul answer any of these notions or descriptions if it otherwise purifie the heart or be operative through love there needs no question be made but that it is true Faith and will justifie him that hath it Quest 9. But may there not be a commodious definition or description given of this Faith according to the Scriptures and which may make for the Edification and Comfort of those who doe belive Answ There can hardly I conceive any such particular description of it be given but will endanger or prejudice the joy of the Faith of some though it may accommodate the faith of others unlesse haply it should be explained with much wisdome and caution The best and safest description of this Faith that can be given is that which shall take in and comprehend the lowest degree of it that is to be found in any person that so the bruised reed may not be broken by it nor the smoaking flax quenched Therefore I conceive it may be thus or after some such manner as this described without much danger or inconvenience Faith is such a perswasion in heart or belief of the truth of the Gospel or that Iesus Christ is the Son of God which disposeth a person to manifest or make it known by the fruits of Love both to God and Men. Quest 10. What is it in Faith or relating unto Faith that giveth it the force or priviledge to justifie Answ Not anything that properly is in it or in the nature of it but as was lately said the Decree of God wherein he hath enacted it for a Law or decreed that such a faith shall justifie men which decree is extrinsecall to the nature of Faith and no ingredient in it Quest 11. Can there any Reason be given why God should single Faith from amongst all other holy qualifications and graces of his Spirit to conferre upon it the Office and Dignity of justifying men Answ None I suppose but only that which the Holy Ghost himself ssigneth in the general viz. that the justification of men that have sinned might be of grace Therefore it is of Faith that it might be of Grace Rom. 4.16 Which Saying seems to imply that either the wisdome or righteousnesse of God or both could not he satisfied with making any other qualification act gift or indowment whatsoever instrumental for the justification of a sinner but Faith only For if for example such a justification might have been by love by patience humility or any other grace the Apostle could not have truly said that it was by Faith that it might be by Grace because upon such a supposition it justification might have been of Grace although it had not been by Faith Quest 12. But if justification be by Faith and of Grace why is it sometimes ascribed unto works as Jam. 2.21.24 And why is it said that not the hearers but the doers of the Law shall be justified Answ Justification is sometimes taken for the justification of a mans Faith that is either for the making of a sufficient proof of the truth and soundnesse thereof or else for the giving of a testimony whether by word or by deed unto the truth of it and consequently for the justification or approbation of the Person himself For he that justifieth or approveth any mans faith as sound and good in a consequential sense justifieth and approveth the person himself at least in respect of his faith and of all things depending thereon Such a justification as this is proper unto works that is unto such works which give a due and sufficient proof of the soundnesse of a mans faith and is accordingly in Scripture attributed unto them In this sense Abraham is said to have been justified by works when he had offered Isaac his Son upon the altar Iam. 2.21 that is to have received such a Testimony from God which did amount to the justification of his Faith as sincere and sound and consequently of his Person also See Gen. 22.16 17 18. But concerning the justification of a mans person strictly and properly so called and which as was lately said standeth in remission of sins Faith only and not works hath to do in the obtaining of it from God And in this sense Abraham was justified before his offering up his Son upon the Altar Compare Gen. 15.6 with Gen. 22.9.10.16 c. And yet on the other side it is true again that Faith shall never obtain that full benefit or fruition of that justification which it alone obtaineth I mean the great blessing of Salvation without the Conjunction and Co-operation of works with it as the Apostle Iames speaketh Chap. 2.22 And in this respect the Apostle Paul is to be understood when he saith that not the Hearers that is not those that are only hearers of the Law but the doers of the Law that is the conscientious observers of it though not without many slips and frailties shall be justified that is shall enjoy the great benefit of justification the saving of their souls Take the word Justification in any of the Senses now mentioned it may truly be said to be of Grace because God was at perfect liberty whether ever he would have justified man being fallen or any person that had ever sinned in one kind or other either by faith or by works or in any other way whatsoever Quest 13. What works are they which are sufficient to justifie a mans Faith or to render him actually capable of Salvation Answ It is said as we lately heard that Abraham was justified by works when he offered Isaack his Son upon the altar Iam. 2. 22. So that it seems that in persons professing faith in God any notable or singular strain or act of devotion and obedience unto him is sufficient for such a service I mean to justifie the faith of such a man Otherwise a conscientious and uniforme observance of the will of God concerning us expressed in both tables of the morall Law though with many weaknesses and humane frailties for in many things we offend all Iam. 3.2 is of sufficient authority that way Amongst particular good works which seem authorized by God in Scripture to give evidence for the truth of any mans faith works of Mercy if men be fruitful and persevering in them suffering for the truth with patience and meeknesse together with forgiveness of injuries and love shewed unto enemies upon occasion have the preheminence Compare Iam. 2.15 Heb. 6 10 11. Mat. 5.7 Mat. 19.29 2 Thes 1.6 7.2 Tim. 2.11 12. with Mat. 6. 14. Mark 11.25 Luk. 6.37 Quest 14. If justification consisteth as hath been said in forgivenesse of sins and is obtained by Faith why is forgivenesse of sins in Scripture sometimes ascribed unto Repentance as it seemeth to be in these and many other places Esa 1.16 17 18. Psal 32.5
works of the Law in their respective seasons was required of him for the continuance of his justification was not a Faith of like Character or Notion with that which now justifieth it was not a Faith in God that he would justifie him freely through the Redemption which is in Christ Jesus nor an assent unto any promise made by God for the justification of him upon the performance of such or such terms but such a Faith whereby he believed God to be every waies as great in holinesse in truth in goodnesse and in all manner of perfection as he had by the light of nature revealed himself unto him to be From whence by the way it is observable that Man did not by his fall in Adam lose any ability or power to believe in Christ unto justification For how could he lose that in Adam which neither Adam before his fall nor he in Adam ever received and consequently that this Faith is not now required of men upon the account of any ability given unto them under the first covenant of works or received in Adam but upon the account of such ability or power which is given unto them by the second Adam under the second Covenant of Grace Quest 6. But if justifying Faith be not commanded in the Decalogue or Morall Law how can this Law be said to be perfect or a perfect Rule of all duties that we owe either to God or Men or our selves Or is it not a perfect rule in this kind Answ The Decalogue is a perfect rule of all Moral duties which are naturally such whether respecting God our neighbour or our selves but there are some duties which are termed positively Moral which become such by institution or special command which are not comprehended in the Decalogue that is which could not by the light of reason or force of conscience be discovered there or made out from thence to be things required of us nor would they have been duties or things required of us by God had he not given particular charge or commands concerning them over and besides the Decalogue But though they be not required or commanded in or by the Decalogue or Moral Law yet they are and well may be termed Moral in a sense or in a particular respect as namely positively or institutedly Morall because being commanded by God though not in the Moral Law yet are men bound to the performance of them by that obligation unto God in things appertaining to him which the Moral Law imposeth on them Hence it is that though to believe the Gospel be not enjoyned by God in the Morall Law yet being otherwise required or injoyned by him he that doth not believe it maketh God a Lyar as John saith 1 Joh. 5.10 which is a transgression against the Morall Law being contrary to that most honourable and reverend esteem of the Truth and faithfulnesse of God which the Moral Law requireth of all men in the first Commandement of it As on the other hand John Baptist saith of him that believeth the Gospel that he hath set to his Seal that God is true Joh. 3.33 that is hath given a full testimony of the truth and faithfulnesse of God which is a duty required of every man by the Morall Law Thus all the Levitical Ceremonies during the time that God was pleased they should continue were positively Morall unto the Jews to whom they were prescribed by him and if they had neglected or omitted any of them in their season they had transgressed not only the ceremonial Law by which they were particularly enjoyned but the Moral Law also by which God commandeth both them and all men to worship him with that worship which himself directeth and prescribeth unto them There is the same consideration of the Sacraments and their Administration and use in the Gospel Now justifying Faith or to believe in Jesus Christ is a duty of that kind we now speak of as was lately intimated viz. positively Morall and is not to be reckoned or found amongst the Duties that are naturally such and are commanded in the Decalogue or Moral Law which though it be a perfect rule in its kind and fully sufficient for the ends for which it was given yet is it not absolutely or in all respects perfect for then there had been no need of any additional precepts in the Gospel Quest 7. But if justifying Faith be not required in the Morall Law whether is it at all required of the Heathen who seem to be under the command of this Law only and this only as it is written in their hearts and consciences and not at all under the command of the Gospel Answ God in the Gospel speaketh immediately and directly unto those only who live under the ministrie of it or who have the letter of it and withall are capable of understanding it and unto these and concerning these he declareth plainly clearly upon what tearms he is pleased to justifie and to save them and again upon what he will do neither Concerning others as Children before years of discretion persons destitute of the ordinary light of nature in their understandings whether this hath befallen them by some accident as of sicknesse or other providence or is occasioned by some defect in their constitution or corporeal Organs and so likewise concerning Heathens amongst whom or near unto whom the Letter or Ministry of the Gospel never came he hath discovered his mind and counsell touching their both justification and salvation somewhat more sparingly Nor is it easie to evince from the Scriptures so plainly and distinctly upon what tearms he purposeth to proceed with these in the great concernments mentioned but that some doubt may still remain And of all the three sorts of persons named the case of the third and last the Heathen seems to be most obscure Notwithstandiug these seven particulars relating to it are to me unquestionable from the Scriptures First That God really and truly desireth their Salvation at least simply considered or as men or members of mankind This is fully evident from these places with many others 1 Tim. 2.4 2 Pet. 3.9 Tit. 2.11 Heb. 2.9 Secondly That as of him unto whomsoever much is given much will be required viz. to his Salvation Luk. 12.48 so by the rule of equity and proportion to whomsoever little or lesse is given little or lesse will be required of him This agreeth with that of the Apostle 2 Cor. 8.12 If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Thirdly That there is no person of mankind but hath received a Talent one or more by a diligent and conscientious use and improvement whereof he shall be accepted with his Lord and Master Mat. 25.14 15. c. Luk. 19.12 13. c. Fourthly That in every Nation he that feareth God and worketh Righteousnesse is accepted with him Act. 10.35 Fifthly That the forbearance and long-sufferance
and goodnesse of God which leadeth men that is is apt and proper to lead men yea and doth actually lead or bring some men unto Repentance and consequently to blesse them with the great blessing of forgivenesse of sins or justification Act. 3.19 Act. 5.31 Luk. 24.47 2 Pet. 3.9 hath alwaies been and is yet daily exercised towards and amongst the Heathen Sixthly That though there be neither Salvation nor Justification in or by any other then Christ only Act. 4.12 Yet both the one and the other may be obtained by him without the knowledge of him or belief in him by name and that the generality of the godly Jews of old were both justified and saved by him upon these tearms neither knowing him nor believing in him by his Name Seventhly and lastly that though many Heathens have neither heard the sound nor seen the sight of the letter of the Gospel yet there is none of them but have frequently had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Apostles word is in a like case Rom. 2.15 that is the effect or import of the Gospel preached or at least plainly intimated unto them otherwaies according to that of the Apostle Act. 14.16 17. Yea that patience and goodnesse of his which he exerciseth liberally towards them from day to day and by which he leadeth them unto Repentance as we lately heard is constructively preaching or a providential preaching of the Gospel or an holding forth of terms of reconciliation unto them The result from these particulars is that the Heathen are in some respect under the charge and command of the Gospel being all commanded to Repent Act. 17.30 and not altogether or only under the rigorous and exacting power of the Morall Law and consequently that such a Faith is required of them which God will impute unto them for Righteousnesse as he imputeth the Faith of those who live under the Orall Ministry of the Gospel unto them although it be not so well formed so articulate and distinct as this I might here add that it is the more generall and declared opinion of the best Protestant writers even theirs who are more hardned in their judgments against the Heathen then some others as well as of the ancient Fathers that God hath some that are his and that shall be saved in every Nation under Heaven This concession supposeth that God doth not bind himself with so much severity to the Orall Ministry or visible letter of the Gospel but that he sometimes worketh in men such a Faith which will both justifie and save them by preaching it unto them by the light of nature the goodnesse and bountifulnesse of his providence and works of Creation Quest 8. Why doth the Apostle call the giving of the Law the ministration of Death and of Condemnation 2 Cor. 3.7.9 When as you lately shewed from the Scriptures that Gods intentions therein were Evangelicall and gracious and the same Apostle likewise said elsewhere as you cited him that the end of the Commandement was love out of a pure heart and a good conscience and Faith unfeigned Answ As the Temple though one and the same building yet aspected the Heavens contrary waies one end of it looking towards the West the other towards the East one side towards the South the other towards the North so many actions and dispensations of God in respect of the contrary tempers and behaviours of men who are concerned in them are proper to produce not only differing but even opposite effects which in that respect are both of them said to be intended by God in his said dispensations though not with intentions of the same order God's intentions in sending Christ into the world were Evangelical and gracious in the highest Christ himself declaring them accordingly For God sent not his Son into the world to condemn the world but that the world through him might be saved Joh. 3.17 Yet in another place he saith For judgment am I come into this world c. Joh. 9.39 And Simeon concerning him whilest he was yet a child Behold this Child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Luk. 2.34 Gods sending Christ into the world was a proper dispensation and means to save those that should believe on him and it was no lesse proper to render those inexcusable worthy death that should reject him Therefore the Salvation of some and the judgment or condemnation of others are both asserted as the intentions of God in that great dispensation of sending him but the former the Salvation of men as his primary or antecedent intention the latter the Condemnation of men as his secondary or subsequent In like manner the giving of that Law being a dispensation and means proper both to awaken the consciences of men that are yet in their sins to consider that they are under the curse of God and so to provoke them to inquire after a way of deliverance and when they have found it to walk carefully and conscientiously in the prescripts of it and likewise to feal up and fully ratifie the condemnation of those that shall despise the Gospel or neglect to make diligent search how to escape the curse so peremptorily denounced in the Law against them ◠in respect of the former Gods intentions in it may truly be said to be Evangelical and the end of it to be love out of a pure heart c. in respect of the latter it may as truly and properly be called the ministration of condemnation and of death Quest 9. How doth it appear that the Decalogue or Morall Law is binding unto any other persons or people but unto those of the Jewish Nation only considering that the Preface or Introduction to it relateth peculiarly unto them and seemeth to contain if not the only yet the principal ground of that obedience or subjection which is due from men unto it God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage Exod. 20.12 Answ That the Decalogue or Law we speak of bindeth to the observance of it at least as farre as it is Morall the consciences of all those that are under the band or engagement of the Gospel who as was lately though briefly proved are no fewer then the universe of mankind is evident from hence viz. because it is in the several parts or precepts of it incorporated as it were with the Gospel and made one substance or body of Doctrine with it Yea Gospel-exhortations and the duties herein enjoyned are sometimes pressed upon the consciences of Believers by the authority of the Law as requiring the same things of them 1 Cor. 9.8.9 Mat. 7.12 Mat. 22.37 38. 1 Joh. 3 4. Jam. 2.10 11. And the Lord Christ himself expresly saith That he came not to destroy the Law or the Prophets the Authorized Expounders of it nay he addeth I