A glass of justification, or The vvork of faith with povver. Wherein the apostles doctrine touching justification without the deeds of the law, is opened; and the sence in which gospel-obedience, as well as faith, is necessary to justification, is stated. Wherein also the nature of that dead faith is detected, by which multitudes that hope for salvation are (as is to be feared) deceived; and the true nature and distinguishing properties of the faith of Gods elect, is handled. Finally, the doctrine of the imputation of faith for righteousness is herein also briefly discussed; and the great wisdom and folly of men about the proof of their faith, touched ... By William Allen, a poor servant to the Lord Jesus. Allen, William, d. 1686. 1658 Approx. 573 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A74995 Wing A1065 Thomason E948_7 ESTC R207578 99866620 99866620 118897

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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A74995) Transcribed from: (Early English Books Online ; image set 118897) Images scanned from microfilm: (Thomason Tracts ; 142:E948[7]) A glass of justification, or The vvork of faith with povver. Wherein the apostles doctrine touching justification without the deeds of the law, is opened; and the sence in which gospel-obedience, as well as faith, is necessary to justification, is stated. Wherein also the nature of that dead faith is detected, by which multitudes that hope for salvation are (as is to be feared) deceived; and the true nature and distinguishing properties of the faith of Gods elect, is handled. Finally, the doctrine of the imputation of faith for righteousness is herein also briefly discussed; and the great wisdom and folly of men about the proof of their faith, touched ... By William Allen, a poor servant to the Lord Jesus. Allen, William, d. 1686. [54], 170 p. printed by G. Dawson, for Francis Smith, and are to be sold at his shop, in Flying Horse Court in Fleetstreet, near Chancery-Lane end, London : 1658. With a preliminary advertisement leaf. Annotation on Thomason copy: "Sept: 1st"; "Sept: 1". Reproduction of the original in the British Library.

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eng Justification -- Early works to 1800. Election (Theology) -- Early works to 1800. Faith -- Early works to 1800. Obedience -- Religious aspects -- Christianity -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2013-03 Assigned for keying and markup 2013-04 Keyed and coded from ProQuest page images 2013-07 Sampled and proofread 2013-07 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A Glaſs of Juſtification, OR THE VVORK OF FAITH WITH POVVER. Wherein the Apoſtles Doctrine touching Juſtification without the Deeds of the Law, is opened; and the ſence in which Goſpel-obedience, as well as Faith, is neceſſary to Juſtification, is ſtated. Wherein alſo the nature of that dead Faith is detected, by which multitudes that hope for Salvation are (as is to be feared) deceived; and the true nature and diſtinguiſhing properties of the Faith of Gods Elect, is handled. Finally, the Doctrine of the imputation of Faith for Righteouſneſs is herein alſo briefly diſcuſſed; and the great wiſdom and folly of men about the proof of their Faith, touched. Publiſhed on purpoſe to rectifie ſome dangerous, and other damning miſtakes of Men about their Faith, and expectation of Juſtification thereby; and to awaken and quicken all to the Work of Faith with Power. By William Allen, a poor Servant to the Lord Jeſus.

What doth it profit, my Brethren, though a man ſay he hath Faith, and have not Works? Can faith ſave him? James 2.14.

LONDON, Printed by G. Dawſon, for Francis Smith, and are to be ſold at his Shop, in Flying Horſe Court in Fleetſtreet, near Chancery-Lane end. 1658.

To that ſmall Remnant of Chriſts Little Flock which are wont to wait on him in his PUBLICK WORSHIP, at their place of Aſſembly in Loathbury, London. The Author truly deſireth a being filled with all the fulneſs of God: As he does alſo to all the Churches of like conſtitution, for whoſe uſe this Addreſs is ſecondarily intended. Dearly Beloved Brethren,

I May truly ſay, that if any others beſides your ſelves ſhall receive any benefit by the publication of the following Diſcourſe, they will be in good part debters unto you for it: for that it was never like to have come abroad, had not your Deſires and Requeſts, prepared its way. What ſence you had of the uſefulneſs of theſe Sermons to your ſelves, and what deſires and hopes you had of their producing the like effect in others by this publication, you your ſelves beſt know: but this I may ſay, that it was your profeſſed experience of the former, and your good perſwaſion of the latter, that induced me to undertake a Work of this nature, which (circumſtances conſidered in my caſe,) I fore-ſaw as ſince I have found, would be to me a buſineſs of no ſmall difficulty.

You that have had ſo great a deſire hereby to promote the good of others, will I hope, and am perſwaded, be very careful to improve this new opportunity of a further inriching your ſelves with the knowledge, ſenſe, and ſavour of the Doctrine contained in this Book, as a thing then which I know not wherein you are more concerned. But Experience ſhews, that it is not an overly hearing or curſory reading though of things of higheſt import to the Soul; ſuch as are the way, means, method and terms of mans Juſtification before God, and of the apparent danger that men are in of being miſtaken hereabout; and through this miſtake, of miſſing Juſtification it ſelf: I ſay it is not a perfunctory doing of theſe matters, that will fill the ſoul with any due ſenſe of theſe things. For how many are there that frequently hear, and ſometimes read things that for the nature of them make the ſpirits of others to burn and boil within them, and yet they themſelves hardly at all moved thereby? or if they do for the preſent, juſt while they are under the immediate force of them, work ſome little relentings and faint wiſhes that things were better with them, yet ſuch motions ſoon vaniſh like a dream when a man awaketh, which while he was dreaming of it, did ſomewhat affect him. If then you would have this labour of mine (which yet is not ſo much mine as Gods, by whoſe help you have it) truly to ſerve you, not only by informing you more perfectly about the termes of your Juſtification, but alſo in quickening you to more abundant care and diligence about the making good your title to the promiſe of Juſtification it ſelf; Then in reading hereof let your mind be as much upon the temper of your heart and tenour of your life, as your eye is upon the Book; and compare the Work of the one, with the Doctrine of the other. And be often making a pauſe, and putting the queſtion to your Conſcience; are things ſo and ſo with me? or does my Faith work thus and thus as there you will find in the diſcovery of the living and dead Faith. The effect of which carriage of yours according to this counſel of mine, you will find through the bleſſing of God to be, that when you find the evidence of your faith (which is your title to life) not to be ſo clear, nor of ſo perfect an appearance in this and that, as in a matter of that conſequence were to be deſired, you will thereby be ſtirred up to give all diligence to make your calling and election ſure, by amending what is amiſs about the proof of your faith, and by adding what is lacking to it.

And when you ſhall feel the lively impreſſions, which it may be a cloſe conſideration of the Doctrine of this Treatiſe hath wrought in you in the hearing of it, or ſhall work in you by the reading of it; I ſay when theſe impreſſions decay and want reparation, your wiſdome then will be, to get cloſe to that fire again where you had your former heat, and that will warm you again: ſtand by thoſe words of eternal life, and hear them talk to you a while, (Prov. 6.22.) When thou awakeſt, it ſhall talk with thee) and they ſpeaking with fiery tongues, will kindle upon you, and put you into a flame, Luke 24.32. Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? And this do as oft as there is need, by calling to mind what you have heard, or what you ſhall have here read in this kind: for as the often rubbing of one hand againſt another, will keep them warm in cold weather; So the frequent exerciſing of the mind with this holy and heavenly Doctrine, will preſerve the ſpirit from growing chill, and more eſpecially from freezing. And if the particulars of matter which have, or which ſhall have affected you in this kind, ſhall at any time eſcape your memory, as Nebuchadnezzars dream did his, with which he had been ſo much affected, (Dan. 2.5.) you have here put into your hand that which will be a preſent help to you at ſuch a pinch: So that God hath one way or other abundantly provided you with means for your furtherance in grace in reference both to the information of your judgments, quickning of your wills and affections, and the helping of your memories, and all in order to your godly converſation and Saintly walk.

It remains therefore that I as one (though but a poor one God knows) of the dreſſers of this little Vineyard of the Lord, in which every one of you particularly profeſs your ſelves to be of the planting of the Lord; I ſay it remains now that I in my Heavenly Lord and Maſters name do call for, and demand fruit of every one of you, both of this and all other the labours, coſt and pains which have through the Lords ſuccour and aſſiſtance, been beſtowed upon you both by my ſelf, and by him who hath ſerved with me in the ſame Work; with what love and Faithfulneſs to you, the Lord beſt knows, and your Conſciences I truſt in part can witneſs, It is true, we have an account to give of your Souls; (and O the weight of ſuch a burden and care of ſuch a charge! little does he know it whoſe Conſcience does not feel it,) but then know ye and conſider it, that you have an account alſo to give of all the Heart-affecting care, Godly jealouſie and fear, painful ſtudy and labour in the Word and Doctrine, which God knows is ſuſtained and uſed in diſcharge of our truſt towards you. And O that our mutual care in diſcharge of our duties towards each other may be found ſuch as that both you and we may give up our accounts together to Jeſus the chiefe Shepheard of the Sheep, with joy and not with grief! In reſpect of our own perſons, alaſs how little is expected from you! We can, and you know we can truly ſay, We ſeek not yours but you, (2 Cor. 12.14.) But that which puts you under the greater obligation to us-ward in reſpect of Office, is that relation in which we ſtand between the Lord and you, as being thoſe veſſels, earthen ones indeed, by which Jeſus Chriſt is ſending and miniſtring to you from time to time, nouriſhment and Food for your Souls. And what ever gifts we have, or what ever labour we beſtow among you, they are not ſo much ours, as the Lords, it is not ſo much from us, as from the Lord from whom we receive all, and by whom we are inabled to do all: and it is his care and love towards you to furniſh you with any that have a mind carefully to watch for your ſouls. From whence it is that the Lord expects fruit from you as due to him upon account of our labour and ſervice among you: and for the ſame reaſon it is that in his name I demand it of you: and upon the ſame account that ſaying of the Apoſtle will take place, 1 Theſ. 4.8. He therefore that deſpiſeth, deſpiſeth not man, but God, who hath alſo given unto us his Holy Spirit.

But that which may well render this demand of mine as acceptable unto you as it is reaſonable in it ſelf, is this; that though I demand Fruit, yet I demand fruit that may abound to your account, Phil. 4.17. For however the Lord by your yielding fruit will be well pleaſed, and his holy name and truth glorified, and you ſhall thereby become to us alſo a Joy for the preſent, and a crown of rejoycing in the preſence of our Lord Jeſus Chriſt at his coming (1 Theſ. 2.19.) yet in the iſſue, all the glory you ſhall bring to God, and all the good you ſhall procure to men by rendering unto the Lord fruit in ſeaſon, will return into your own boſom; you ſhall eat of the fruit of your doing: if you have your fruit unto holineſſe, the end will be to you everlaſting life: (Rom. 6.22.) and the more fruit in holineſſe now, the more fruit in happineſſe then when you ſhall be rewarded by him who will render to every one according to their works, both for kind and degree: if thou be wiſe thou ſhalt be wiſe for thy ſelf, Pro 9.12.

Brethren, I beſeech you hear me: if you ſhall but lay this thing to heart, if the ſenſe of what the Lord hath done and is doing for you to make you fruitful, ſhall but procure from you an earneſt deſire and care to anſwer the Lords expectation herein, and to yield him a crop of the ſeed which he hath ſown; you ſhall thereby ſecure unto your ſelves the Lords conſtant care of you, and prepare the way of a gratious multiplication and increaſe of proſperous and thriving applications of the Lord to you. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit, ſaith Chriſt the true Vine, John 15.2. It encourageth a man to beſtow more and more coſt upon his Vineyard, or upon his land when he finds it to quit his coſt in an anſwerable return of fruit. And ſo will the Lord rejoyce over you to continue and increaſe the means of your growth, & to proſper them more & more for your encreaſe in grace, if you be but found fruit-bearing branches. As he will then delight to go down into his garden to gather fruit among you, ſo he will blow upon his garden too with a heavenly breath to cauſe the ſpices thereof to flow out, and your ſavour ſhall be as the ſmell of a field which the Lord hath bleſſed.

And as the Lord in this caſe will ſpare for no coſt that you may yield him more of that fruit, which his Soul ſo loves, ſo to be ſure there ſhall be no care wanting to fence you, that no wild beaſts break in upon you to make havock and ſpoile. There's no man but takes moſt care of thoſe trees that yield the beſt and moſt fruit; and its moſt certain that the eye of the Lord is chiefly upon thoſe plants which yeild him the beſt increaſe both for quantity and kind. Such a vineyard is indeed regularly capable of that care, protection, and tendence of which the Lord ſpeaketh, ſaying, I the Lord doe keep it, I will water it every moment; leſt any hurt it, I will keep it night and day, Iſa. 27.3. And I hope you are ſenſible that its no ſmall priviledge for you to have God to ſet a hedge about you, and to watch over you in times of ſuch ſpirituall danger as theſe are in which you live.

You know there are beaſts of prey that are ſeeking to break in here, and to creep in there; Foxes, little Foxes that ſeeke to ſpoyl the Vines that bear tender Grapes, Cant. 2.15. Among which the Quaker is not the leaſt active, who under a pretence of ſingular holineſſe, and with two faces under one hood, have overthrown the faith of ſome, touching the excellency and neceſſity of the holy Scriptures, touching the Reſurrection of the body of our Lord, and his perſonal ſeſſion at Gods right hand, and his coming again in perſon at the end of this world to judg the quick and the dead, & in many other things: this you or at leaſt ſome of you have proved and found though their equivocations, ſubtile evaſions, and reſervations of their particular and punctual opinions, hereabout under general expreſſions have rendered their heretical deceit herein of a harder preception and a more difficult diſcerning: which many unſtable ſouls abroad in the world, not having been able to diſcover, have taken the hook, while it hath been covered with a tempting bait of ſome deceivable appearance.

And if I am not much miſtaken in ſcriptural propheſies, and predictions touching the events of theſe laſt times, the Churches of Chriſt are like to be tryed with more and more ſubtile, refined, ſoul-inſnaring temptations, ſuch as if it were poſsible ſhould deceive the very elect. For as the devils pollicie by longer experience, is and will be more and more improved, ſo his ſnares, ſtratagems, and methods of deceving, will be carryed on with more art and plauſible appearances: his former wiles having by experience been pretty well diſcovered and laid open, he will come forth with new devices and cunning fetches, and tricks of deceiving more ſublime and ſpirituall: ſo that he muſt have a good eye, that ſhall not take him for an angel of light, and his Miniſters for Miniſters of righteouſneſſe, 2 Cor. 11.14, 15. we ſee already that he does frequently & familliarly cheat men and women of their faith, & in exchange for it gives them ſome new deviſed forms of notion, expreſſion, and action, by which they fancy themſelves to have attained the end of their faith, and to be now in the reſurrection and to have paſſed the Judgment, and to be now in the actual poſſeſſion of eternal life. And to make his counterfeit coyn the more paſſable, what does he but mix it with ſome currant mony? (allows, yea prompts his deceived ones, in their converſation among men in ſome things to wear the ſheeps clothing) that whilſt mens eye is upon that he may ſecretly inſinuate to them that all the reſt is of the ſame ſtamp and mettal, which many that are eaſie of belief, thereupon take by content, and ſo are cheated. And he finely covers over all with Scripture expreſſion, as if he were a Friend to Chriſt, and would build with him, whilſt he teaches unlearned and unſtable ſouls to wreſt thoſe Scriptures to their own deſtruction, and to carry them quite from the mark at which they aim. And as he finds his time of deceiving and doing miſchief to grow ſhorter and ſhorter, ſo you may accordingly expect to be put ſo much the more to it, by all and all manner of temptations and aſſaults, which either his policy or reſtleſs rage can ſet on Foot, Rev. 12.12.

Theſe things being ſo, of which I deſire faithfully, and in the fear of God to warn you, and if it were poſſible, the whole Church of God; believe me it concerns you to ſeek by all means to intereſs your ſelves in the defence of the Almighty, and to carry it ſo, that you may alwaies be under his watchful eye and care. I hope you are all ſenſible that it is the Lord that keepeth the feet of his Saints, and that by his own ſtrength no man ſhall prevail: (1 Sam. 2.9.) and I hope you can truly ſay, My defence is of God which ſaveth the upright in heart, Pſalm 7.10. He that is ſtrongeſt among you, and moſt like a Champion of the Lord to fight his Battels, would ſoon become weak as a Child in the hand of ſtrong Temptations if God ſhould but a little leave him. Remember Hezekiah, who though for the general bent of his heart it was ſaid of him, That he truſted in the Lord God of Iſrael, ſo that after him was none like him among all the Kings of Judah, nor any that were before him, (2 King. 18.5.) yet at one turn when God did but leave him to try him, that he might know all that was in his heart, he fell till God helped him up again, 2 Chron. 32.25, 31. Ahd when that ſervant of God, Pſal. 73.2. ſaies, But as for me, my feet were almoſt gone; my ſteps had well nigh ſlipt: what was the reaſon I pray you why his feet were not altogether gone, and why his ſteps did not wholly ſlide? He gives you the reaſon, verſ. 23. in theſe words, Nevertheleſs I am with thee: thou haſt holden me by my right hand: God held him by the hand, and therefore though he ſlipt, yet he did not fall.

Sirs, Would you then be ſuch a People which the Lord your God careth for, and upon whom he ſets his eyes from the beginning of the year, even unto the end of the year? (Deut. 11.12.) Would you have neither the Boar of the Wood to waſte you, nor the wilde Beaſt of the field to devoure you? Would every one of you be as a Branch which the Lord hath made ſtrong for himſelf, (Pſal. 80.15.) by fencing it for his own peculiar uſe and delight? then be ſure you bring forth fruit unto God anſwerable to that coſt and care which he hath beſtowed upon you; like the Earth that drinking in the rain that cometh oft upon it, bringeth forth Herbs meet for them by whom it is dreſſed, and ſo receiveth bleſsing from God? Heb. 6.7. This is the way, and there is not another without this to be kept from being preyed upon, either by thoſe lying Spirits that are gone out into the world to deceive, and which are like to go out, or by ſome fleſhly or worldly luſt or other, (for one luſt, as one Souldier, may take a man Priſoner as well as a whole Army) unto one or more of which God hath been wont to deliver thoſe that have not liked to have God (in reſpect of what he hath graciouſly beſtowed upon them) in due acknowledgement, Rom. 1.28, 29. 2 Theſ. 2.11, 12. Pſal. 81.11, 12. Do you but remember to keep the word of the Lords patience, and he will not forget to keep you in or from the hour of temptation that ſhall come upon all the world to try them, Rev. 3.10.

But contrariwiſe, if you (and what I ſay unto you herein I ſay unto all the Churches: but if you) notwithſtanding all that God hath done for you to make you fruitful, ſhall be found to be, or ſhall at any time become like the vineyard of the Lord of Hoſts that brought forth wilde Grapes, (Iſa. 5.) or an empty Vine like Ephraim, bringing forth Fruit unto your ſelves, (Hoſ. 10.1.) or like the barren fig-tree (Luke 13.6. Matth. 21.19.) bearing only the fair green leaves of Form and Profeſſion without the ſavoury Fruit of Righteouſneſs and power of Godlineſs, ſuch as the Lord looks for and loves, I ſay if thus it ſhould be; by that light which God hath given me from the Scripture, I cannot but Propheſie ſad things unto you, ſuch as are the with-holding of thoſe ſpiritual ſhowers which you have had to make you fruitful, and the plucking up your hedge, and breaking down your wall of Defence, and the cutting of you down from being any Church that Jeſus Chriſt will own.

Gods ſeverity againſt the Old Teſtament Church upon this account, happened unto them by way of type or example unto the New Teſtament Churches, for whoſe admonition his ſevere proceedings in this kind are written and recorded, 1 Cor. 10.6.11. Rom. 11.22. And we ſee that when God had firſt planted the houſe of Iſrael and men of Judah a choice Vine and pleaſant Plant, and had built a Wall of partion about them, viz. his Ordinances, to diſtinguiſh them from the Nations of the Gentiles, and to make them as a Garden encloſed; and had alſo ſet a Hedge of his ſpecial Providence and Protection about them, and had watered them with Rain from Heaven in the Doctrine of the Law and Prophets, whoſe Doctrine did drop as the Rain, and whoſe ſpeech did diſtil as the dew; and then according to his coſt, looking for the good Grapes of Judgement and Righteouſneſs, yet inſtead thereof meeting with the unſavoury and wilde Grapes of Oppreſſion and Crying, what does he do with his Vineyard in this caſe? What? He commands the Clouds that they rain no rain upon it, (Iſa. 5.6.) So that the Complaint was, The Law is no more, her Prophets alſo find no Viſion from the Lord, Lam. 2.9. Whereupon followed a Famine, not of Bread, nor thirſt for Water, but of Hearing the Words of the Lord, Amos 8.11. The partition Wall alſo, to wit, the Law of Commandements contained in Ordinances (Epheſ. 2.14, 15.) he brake down; upon which this Lamentation was taken up, ſaying, He hath violently taken away his Tabernacle, as if it were of a Garden, he hath destroyed his places of the Aſſembly: the Lord hath cauſed the ſolemne Feaſts and Sabbaths to be forgotten in Zion, and hath deſpiſed in the indignation of his anger the King and the Prieſt. The Lord hath caſt off his Altar: he hath abhorred his Sanctuary, &c. Lam. 2.6, 7. Finally, The Lord pluckt up and brake down the Hedge of his Protection which had been a Defence to them in their enjoyment and ſolemnization of his Publick worſhip, & expoſed them unto the grievous moleſtation and oppreſſion of the enemy: upon which followed that doleful Complaint, Pſal. 80.12, 13. Why haſt thou broken down her Hedges; ſo that all they that paſs by the way, do pluck her? The Boar out of the Wood doth waſte it; and the wilde Beaſt of the Field doth devour it.

Behold here you have a taſte of Gods ſore diſpleaſure againſt his own and only Vineyard of old when unfruitful, after ſufficient coſt and care beſtowed on it to make it fertile. And if God ſpared not the natural Branches, take heed leſt he alſo ſpare not thee, was the Watch-word of the great Apoſtle of the Gentiles to a Gentile Church at Rome, Rom. 11.21. And I beſeech you Brethren let his Admonition ſink down into your ears, and take warning betimes. For where are now I pray you thoſe once famous and flouriſhing Churches of Corinth, Galatia, Philippi, Coloſſe, Theſſalonica, the ſeven Churches of Aſia, yea, and of Rome it ſelf, which were planted and watered too by the Apoſtles themſelves? Are not thoſe golden Candleſticks removed out of their place? Are not thoſe Vineyards laid waſte? Are not thoſe Fig-trees cut down as cumbering the ground? And what's the reaſon of all this? Of a truth unfruitfulneſs hath been the cauſe of all, and the true reaſon why the Lord hath let forth his Vineyard to other Husbandmen, to ſee if they will render him fruits in their ſeaſon, Matth. 21.41. And you my Friends, among others, are thoſe other Husbandmen unto whom the Lord hath how for the preſent let forth his Vineyards, expecting that Fruit from you which thoſe other Churches, now deſolate, with-held from him. He is now proving you by frequent dreſſings, prunings, waterings, rainings upon, and watchings over, to ſee if you will bring him forth fruits meet for Repentance, and worthy amendment of life. And if not; remember that word; And now alſo is the Ax laid to the root of the trees: Every tree therefore which bringeth not forth good fruit is hewen down and caſt into the fire, Matth. 3.10. And again, Every branch in me that beareth not fruit, he taketh away, Joh. 15.2. And a third time alſo, Luke 13.7. Then ſaid he unto the Dreſſer of his Vineyard, Behold, theſe three years I come ſeeking fruit on this fig-tree, and find none: cut it down, why cumbereth it the ground? Upon how many Churches have theſe words taken hold, ſince they firſt came forth from the Lord? And the edge of them is not at all blunted with cutting down ſo many, but is as keen and as ready to do execution now as at the firſt; and will firſt or laſt cut down all unfruitful Churches, and take away all unfruitful branches. And therefore it exceeding nearly concerns you (my dearly beloved) and ſo it does all the Churches, to take ſpecial care that you bring forth fruit, and that your fruit may remain, according to Chriſts word, John 15.16.

For it is not enough if you have run well hitherto, and brought forth fruits until now, except your fruit remain, except you be as a tree planted by the waters, which ſhall not ceaſe from yielding fruit, Jer. 17.8. For how did the Apoſtles many times glory over thoſe firſt Churches that were planted by them, becauſe of the firſt fruits of their Faith, love, and patience, wherein they did for a time richly abound? Rom. 1.8. 2 Cor. 9.2. 2 Theſ. 1.4. and yet how ſoon was the glory departed? eſpecially from among ſome of them, as if their goodneſs like Ephraims had been but as a morning cloud, or as an early dew that goeth away, (Hoſ. 6.4.) And the Apoſtles even while they were yet among them, had too much cauſe to change their voice concerning them, Gal. 4.20. For many there were then while the Apoſtles had the dreſſing of them, who lead the way of that dreadful decay firſt, and apoſtacy after, in which the Churches themſelves (as the event gives cauſe to fear) following in time, came to utter deſolation. They were as Jude deſcribes them, Trees whoſe fruit withered, without fruit, twice dead, plucked up by the roots, Jude 12. The foundation of their utter eradication and final deſolation was laid we ſee in the withering of their fruit, firſt: I I pray you obſerve it and fear. It ſhould ſeem at the firſt they were not altogether without fruit, but their miſery was, they fell into ſpiritual decayes, their Fruit withered, grew harſh and unkindly, thin, ſhriveled and blaſted. And that which in a ſhort time followed this was, their total barrenneſs, being without fruit, by which it being manifeſt they were ſtark dead, and ſo no hope left of their bearing Fruit any more, the ſad concluſion was, plucking up by the roots.

There were at the firſt, excellent good things found in the Church of Epheſus, for which Chriſt commended her, Rev. 2.2, 3. but having loſt her firſt love, and fallen into ſome decay, he threatens her, that except ſhe were made ſenſible of her ſinking condition, remembred from whence ſhe was fallen, and ſo repented, and did her firſt works, and recovered her ſelf again, he would come unto her quickly, and remove her Candleſtick out of its place, which ſince hath come to paſs.

Behold then my Brethren, and be aſtoniſhed and fear, leſt you at any time expoſe your ſelves to like danger by like declinings: Look to your ſelves, that we looſe not thoſe things which we have wrought, but that we receive a full reward, 2 Jo. 8. Do not bear upon what you have been, and what you have done, but forgetting thoſe things which are behind, be reaching forth to thoſe things which are before, and preſsing on toward the mark for the price of your high calling, Phil. 3.13, 14. Remember that better is the end of a thing, then the beginning of it, Eccleſ. 7.8. For that diſſolution and death which is come upon thoſe Churches, recorded both in Old Teſtament and New; which at the firſt, and for ſome time were ſo promiſing, and ſo flouriſhing, plainly evinceth it to be a far harder matter to hold on well, and ſo to make a good concluſion, than it is to ſet out well, and to make a good beginning. What not one of thoſe Churches but miſcarried firſt or laſt! good Lord what Church, what Chriſtian ſhall not tremble at the conſideration of it! Sirs, you have begun in the Spirit, I beſeech you take heed of ending in the fleſh: let that never be ſaid to you which Paul ſpake to a people to whom the Goſpel was ſo precious at the firſt, as that for the ſake of it they received him as an Angel of God, yea even as Chriſt Jeſus, and could have pluckt out their eyes to do him good: Ye did run well, who did hinder you, that ye ſhould not obey the truth? Gal. 4.14, 15 and 5.7. If the Scripture had ſaid nothing to inform you touching your danger of cooling and declining, yet this preſent age in which we live hath furniſhed you with ſo many ſad precedents and examples of the withering of ſuch whoſe hopeful beginnings in Chriſtianity promiſed very much, as may ſufficiently admoniſh you to take heed of the like miſcarriage. Yea the general decay of that ſpirit of tenderneſs, ſobriety, and cloſe ingagement of Soul to God, which was found in Chriſtians twenty or thirty years ago, when there was leſs light, and more heat, may well inſpire you with a ſpirit of fear, leſt you ſhould be infected with the epidemical diſeaſe of this Age.

There is a danger it's true, of returning back again to thoſe corruptions in Worſhip, Diſcipline, and Adminiſtation of Holy Ordinances, wherewith many good people that had not the ſence of it, were formerly defiled, and from which the light that now ſhines hath delivered you. And truly I could heartily wiſh that the miſcarriage of too many, whoſe zeal hath run out more for the Form than Power of Godlineſs, were not ſo preſſing a temptation as it is upon many, to have a far more light and low eſteem of the form and faſhion of Gods houſe, then in truth of right belongs to it. But that which I eſteem the greater danger by far, and of which in love and tenderneſs I warn you, is the placing of Religion chiefly in Form, and mens valuing the goodneſs of their condition by that, though a lively and freſh ſavour of the greater things of the Goſpel, ſuch as are the daily work of mortification, ſelf-denial, living by Faith, humbleneſs of mind, ſweetneſs of behaviour, ſecret and cloſe communion with God, fear of grieving the Spirit, Righteouſneſs, Mercy, Love and Bounty, be wanting. For at this door as may be conceived, deſtruction entred upon the former Churches; and I pray God it prove not the bane of many now in being.

At that very time when God by his Prophet Eſaiah threatned his Vineyard, ſaying, I will take away the hedge thereof, and it ſhall be eaten up; and break down the wall thereof, and it ſhall be troden down. And I will lay it waſte: it ſhall not be pruned, nor digged, but there ſhall come up briars and thorns: I will alſo command the clouds that they rain no rain upon it, (Iſai. 5.5, 6.) I ſay at this very time when God thus threatned that Congregation and choſen people of his for their unfruitfulneſs, they did abound in the form, and placed much confidence therein. They had a multitude of Sacrifices, and did abound in Oblations, Incenſe, New-Moons and Sabbaths: they frequently called Aſſemblies and ſolemn Meetings, yea they ſpread forth their hands, and made many prayers, Iſai. 1.11, to 15. The Lord as he ſayes, Pſal. 50.8. would not reprove them for their Sacrifices and Offerings, for he did acknowledg them to have been continually before him, and ſayes that he was full of them, Iſa. 1.11, to 15. Yea they did ſeek God daily, and had a delight to know his wayes as a Nation that did righteouſneſs, and forſook not the ordinances of their God, and took delight in approaching to God, Iſai. 58.2. And ſuch was their confidence of their acceptation with God upon this account, and for that they added unto all the reſt Faſting, as that they wondred that God ſhould not hear them, and readily help them. And therefore they are brought in expoſtulating the matter with God thus, Iſa. 58.3. Wherefore have we faſted, and thou ſeeſt not? wherefore have we afflicted our Soul, and thou takeſt no knowledg? They were otherwiſe unworthy in their wayes, as touching Judgement, Mercy, and the love of God, and yet verily thought themſelves to be the onely people of God, and in Covenant with him, and his promiſes to be theirs, becauſe of that Form of Gods Worſhip and ſervice which was amongſt them. Which way of waiting upon God, and worſhipping him, though of his own appointment, when found in company and conjunction with a carnal and unholy life otherwiſe, is mentioned by God as if it were every whit as provoking to him as the great abominations condemned by his Law. And therefore he does not only ſay that it was iniquity indifinitely, and that he could not away with their devotions, and that his ſoul hated them, and that they were a trouble to him, and that he was weary to hear them, (Iſa. 1.13, 14.) but compares them with the moſt provoking ſins, Idolatry and Murder: He that killeth an Ox, is as if he ſlew a man: he that burneth Incenſe, as if he bleſſed an Idol? and why? they have choſen their own wayes, and their Soul delighteth in their abominations, Iſai. 66.3. Juſt as if God ſhould now compare Preaching, Hearing, Baptiſme, Prayer, Breaking of Bread, and the holding all the principles of the Doctrine of Chriſt in opinion and notion, with worſhipping of falſe gods, and murdering of men, while uſed, held and practiſed, by men whoſe converſation is of a carnal and unholy caſt. And therefore no marvel if Churches Formality in Religion haſtens their deſtruction; their being Spewed out of the mouth of Chriſt.

The Law (ſaith the Apoſtle) is good if a man uſe it lawfully, 1 Tim. 1.8.) and ſo I ſay of all the Ordinances of Gods Houſe from the greateſt to the leaſt of them, they are all good, i. e. a means of good to you, if duly uſed and kept within their own bounds, there is a bleſſing in every one of them; and therefore to looſe any of them, is to looſe ſo much of the bleſſing of God as he hath put into them for your good, and to ſlight any of them, is to reproach the wiſdom and goodneſs of God which contrived them for your benefit. But if you ſhall invert the proper order and uſe of them, if when God hath made them ſervants as it were to the life of holineſs and power of godlineſs, if you now ſhall cauſe theſe to ſit above, and the other to ſtand below in your hearts; if your heart be more upon them, if your care be more to promote theſe, if more of your zeal be ſpent about theſe then about your own and other mens conformity to Jeſus Chriſt in the inward frame and heavenly temper of the mind, and lowly and lovely deportment in life, for the ſake whereof all the Ordinances were ordained: or if you ſhall value your ſelves by what you are in theſe rather than by what you are in that which is the end to which theſe tend, then ſhall you put a bar to your ſpiritual growth in grace and holineſs by them, and looſe the end for which they are deſigned by God, and render your ſelves ſuch as in whom his ſoul, his ſpirit will take no pleaſure. Circumciſion verily profiteth if a man keep the Law, to wit, conſcionably in all other things: (Rom. 2.25.) and ſo Baptiſm verily profiteth if a man keep the Goſpel faithfully in all other the holy enjunctions of it to which his Baptiſm obligeth him; but if thou be a breaker of the Law, thy Circumciſion is made uncircumciſion: if you be breakers of the Goſpel, the Statutes of Jeſus, your Baptiſm ſhall be made no Baptiſm to you: and as the Children of Iſrael were counted but as Ethiopians unto God, for all their Circumciſion, ſo ſhall you be as Indians unto him, for all your Baptiſm, Amos. 9.7. You know of what it was a ſign in the Scribes and Phariſees, to be more zealous of the leſſer matters of the Law, than of the greater, Mat. 23.23. And truly I can judge it no better a ſign for men to be exact, ſtrict, and punctual in matters of Form, and to be indulgent to wayes and things, which intrench upon the power of Godlineſs, like them which ſtrain at Gnats, and ſwallow Cammels, keeping a ſtir about that which coſts them little, but favouring themſelves in what would try their Chriſtianity indeed.

Theſe things I ſay, not to teach you in the leaſt, to have a ſlight opinion of any of the Ordinances of the Lord Jeſus; no let my tongue rather cleave to the roof of my mouth, than that I ſhould move it or my pen to the diſparigement, or againſt the honour of any of the ſacred Ordinances of the New-Teſtament. But as it is no diſparagement to the Female Sex to ſay, that the Man was not created for the Woman, but the Woman for the Man, (1 Cor. 11.9.) ſo is it no diſhonour to the external Form of the Chriſtian Religion and Worſhip to affirm it to be made for the Power ſake: howbeit this I ſay alſo, that as the Man is not without the Woman, nor the woman without the man, in the Lord; ſo neither is the power of Godlineſs without the Form, nor the Form without the Power, in the Lord, but both mutually helpful one to another, 1 Cor. 11.11.

My aim and ſcope then is, to arm you againſt degenerating into meer Form and Carkaſs in Religion, without the ſpirit of life and power, as that which will betray you ſhould you be guilty of it, into the ſame, or as bad a condition as befel the Apoſtolical Churches, whoſe glory was long ſince laid in the duſt. For as this very thing was that which prepared the Congregation of Iſrael for caſting out of Gods ſight, as a dead and unſavory Carkaſs, (as I ſhewed before) ſo without queſtion it was the ſame thing which brought the Primitive Churches themſelves to nothing. Take the Church of Sardis for an inſtance, who while ſhe was in the Wane, and her Sun going down, but not quite ſet, received a rouzing admonition from Chriſt, as you may ſee Rev. 3.2, 3. But what was her Fault, and what was her charge? verify it was this; Thou haſt a name that thou liveſt, and art dead, verſe 1. Her Fault was not that ſhe had a name to live, but that ſhe had the name without the thing. And what was it that gave her the name to live, or to be alive, but the Form? And what was it that denominated her to be dead, notwithſtanding the name ſhe had to live, but the want of ſpiriritiul life and power to inſpire her?

And truly Friends we had need the beſt of us all to ſet theſe cautioning, wakening, quickning conſiderations before our eyes, ſeeing the danger ſpecified is ſo great, that few of the ancient Churches have been able to hold out and bear up againſt it; and how far prevalent upon the preſent Churches, I leave to you and to themſelves to judg, and ſeriouſly to lay to heart: And O that there were not too much cauſe of lamentation and ſorrow on this account! But whoſoever under our Form and Way of Profeſſion, ſhall be found tardy herein, hath the greater ſin.

For you being brought nearer to God in ſome part of the Form of his Worſhip, than thoſe that differ from you be (as I know you beleeve you are,) you are in that reſpect if all other things concur, under the richer advantage of living more up to the life and power of Godlineſs than they, by how much the pure wiſdome of God is more conducible to ſuch an end than that is which hath a mixture of mans. Beſides, your withdrawing from the National way and Form, that you might have more cloſe communion with God, beſpeaks men to expect ſome ſingular thing from you above the rate of all others from whom you withdraw. And therefore if you ſhall not mightily endeavour to be exemplary in all worthineſs of behaviour in life and converſation, you will not anſwer the light and opportunity which in ſome things you profeſs to enjoy above others, nor honour that Form and Way of yours wherein you differ from other men; but if you be found but like, or it may be worſe than many of them, ſhall you not take a courſe to expoſe your ſelves if not your way too to the ſcorn and laughter of other men? And O how much have they to anſwer for do you think, who thorough their fruitleſs and ſcandalous walking, have been a ſcab and ſcandal to our way, and have laid a ſtumbling-block of their haughtineſs, diſdain, preſumption and raſhneſs, and ſometimes of looſeneſs too, in the way of other men? By which they as once Elie's Sons, have cauſed the way of God to be abhorred by ſome, to be vilified and ſet at nought by the tongues and pens of others, and the light and beauty of it to be hid and covered from many who otherwiſe would I am confident have ſeen and imbraced it. And by which alſo they have filled their faces with ſhame, and ſouls with ſorrow, who have deſigned nothing but peculiarity of Honour to the Goſpel, and edification to men by ingaging in that profeſſion: after the ſame manner as ſome in the Church of Corinth, were ſometime an humbling to holy Paul, by their Debates, Envyings, Wraths, Strifes, Back-bitings, Whiſperings, Swellings, Tumults, and other enormities that were among them, 2 Cor. 12.20, 21. I write not theſe things to ſhame you, but as my beloved Brethren I warn you, (1 Cor. 4.14.) leſt any of you ſhould cauſe the way of truth to be evil ſpoken of, as ſome others have done.

But ye Beloved, if ye have any mind to lift up the head of your way, which the weakneſs of ſome, and wickedneſs of others in it have cauſed to hang down, and to complain of being fallen into too many ill hands: if you have any deſire to open mens eyes to ſee that which you ſay you ſee, and to commend your cauſe to their Conſciences as that which is of God, then labour to outſtrip and excel all that dwell about you, in humility, ſobriety, meekneſs, patience, long-ſufferance, gentleneſs, goodneſs, injuſtneſs and fairneſs of dealing, in love, mercy, and bounty, and in your readineſs to every good work. For the moſt of men are ſooner perſwaded to think well of this or that way which comes forth in the Name of God, by the goodneſs of their behaviour that profeſs it, than by the ſtrength of their Arguments by which they aſſert it; and better underſtand the plain language of a good life, than the ſubtilties of Diſputation. Men may talk over their way long enough before they get any ground of men, unleſs the goodneſs of their cauſe be made to ſhine through the goodneſs of their converſations. I nothing doubt but that if the Argument from Life in the Anabaptiſts (as they will needs call us) did but as far excel thoſe that are contrary minded, as their Argument from Scripture for their way, does excel theirs for their way that oppoſe them, there would be but few that truly fear the Lord, would be able to hold it out againſt them. But the unhappineſs is, there is ſome unlovely thing or other, which ſome that are weak, and others that are unworthy, lay as a ſtumbling-block in their way, and their eye is ſo much upon this, as that it cauſes them to ſuſpect there's ſomethng worſe in the Argument for our way, then they can ſee.

Though in the mean while, there is not that Chriſtian Candor and Fairneſs which might well be expected from thoſe who will needs burden the way of our profeſſion it ſelf, with the unworthineſs and wickedneſs of ſome of our profeſſion, who are indeed a greater burden unto us, than they are an eye-ſore unto them. Nor do they in this play the part of judicious men, as from the ſtrange judgements which have (as they ſay) befallen many of our profeſsion, to argue the naughtineſs of the way and profeſsion it ſelf.

For would it at all follow, that becauſe the ſins and abominations that were found among the children of Iſrael, were more and greater than thoſe in Sodom and Samaria, (Ezek. 16.47, 48, 51.) that therefore the external Form of Worſhip amongſt them, and profeſſed by them, was not of God? Or that becauſe in the Apoſtles time there was ſuch Wickedneſs among the Chriſtians, as was not ſo much as named among the Heathen, and many walking in pernicious wayes, (1 Cor. 5.1. 2 Pet. 2.2.) that therefore the Chriſtian Religion and Profeſsion was but a deluſion? Or might they not as well conclude, that becauſe ſuch ſtrange and fearful judgements, one in the neck of another purſued the Congregation of Iſrael firſt and the ſeveral primitive Churches after, as broke both the one and the other in pieces, and left them at laſt dreadful ſpectacles of the Lords ſore diſpleaſure, that therefore the Form of Religion and Worſhip amongſt the one people or the other, was not in their reſpective times and ſeaſons of God, but the contrivement of men? Would it be worthy wiſe men thus to argue? Or is their arguing againſt our way from the aforeſaid premiſes, of any better import? I would pray them to judge.

I will not deny but that poſſibly the Judgments of God may have at times purſued many under our Form, both particular perſons and whole Churches, when they have corrupted their waies, and turned Religion into meer Form and prided themſelves in the Form, as if this of it ſelf would exalt them above all others in Gods favour: and this is nothing but what I have now been foretelling from Scripture grounds, ſhall yet befall more of them, if they bring forth no other fruit to God but leaves. But this ſeverity of God againſt particular perſons, or Churches that have been under our Form upon the account before ſpecified, is ſo far from being an argument that our Form is not of God, that it rather turns to an excellent teſtimony, and amounts to a kind of demonſtration, that it is of God.

For by how much the nearer any fort of men have been wont to draw unto God in the Form of his Worſhip, and yet have been tardy in ſome extravagances or other that have prophaned or brought diſgrace upon the way of God profeſſed by them, by ſo much the ſeverer hath the Lord ſtill been found in the way of his proceeding againſt them. When the Lord in an unuſual way of Judgement ſmote Nadab and Abihu, Prieſts of the Lord, for their unworthy act, this was the account of it, Levit. 10.3. This is it that the Lord ſpake, ſaying, I will be ſanctified in them that come nigh me, and before all the people I will be glorified. Upon which account, above fifty thouſand of the men of Bethſhemeſh and Uzza alſo, were handled more roughly for being ſo bold with the Ark, than the Philiſtines were, 1 Sam. 6. 1 Chron. 13. And its very probable that Annanias and Saphira, had never fallen in this world by ſo ſevere a ſtroke as they did for telling a lie, had they not made their approach ſo near to God as they did, in the Form of their Profeſſion, Acts 5. And in that the Lord was more quick in his Judgements inflicted on Iſrael, and ſometimes more ſevere, than he was in his proceedings againſt the heathen round about, it was becauſe their ſins were ſo much the more provoking, by how much they were a people nearer to God in Form of Profeſſion, and by ſpecial obligation, then others were, Amos 3.2. And when the Lord Chriſt threatens to ſpew the Church of Laodicea out of his mouth, for her luke-warmneſs, Revel. 3.16. he preſently adds; as many as I love, I rebuke and chaſten, be Zealous therefore and repent, verſ. 19. the nearneſs of relation haſtens the rod. Is it any argument that the Church of Rome is the true Church of Chriſt, Or that the Form of her Worſhip, is of the beſt kind, becauſe ſhe ſits ſo long as a Queen and ſees no mourning, Or becauſe it is ſo long before her deſolation comes? Surely no. For the tenor of Chriſts threatnings againſt Churches under the true Form when once they grew Formal and carnal, run thus; I will come unto thee QUICKLY and will remove thy Candleſtick out of his place, except thou repent, Rev. 2.5. Repent or elſe I will come unto thee QUICKLY, and will fight againſt them with the ſword of my mouth, Rev. 2.16. In that God therefore is wont to be ſo ſwift a witneſs againſt a people under the right Form of profeſſing his name when provoked by unſuitable walking, and yet is ſo ſlow as experience proves to take vengeance of the Harlot Church who hath broken the everlaſting Covenant, and changed the Ordinances, (the Church of Rome I mean which hath now ſtood undemoliſhed for many ages,) well may the examples of Gods ſeverity againſt ſome of your Profeſſion, be a rouzing admonition to you my brethren to fear and tremble before the Lord, and to take heed of Formality in Religion, of unfruitfulneſs in your way, of ſcandalous walking, and of eſpouſing any tenent or practice diſhonourable to the Goſpel or prejudicial to the glorious propagation thereof, the uſual fore-runners of Church Deſolation, but may not as I conceive, by any means be received as any valid argument againſt that part of the Form of your Profeſſion it ſelf, wherein you differ from other Chriſtians; I mean of Baptizing after profeſſion of Repentance and Faith, as the onely Scriptural way of entring and admitting perſons into viſible Communion with the Church, but rather as a proof of the divine original of it.

But though (as I am very ſenſible) the many taunts, and reproaches, vilifyings, odious repreſentations, and upbraidings of your Profeſſion it ſelf, with the miſcarriages of ſome Profeſſors, and Gods diſpleaſure following ſuch; by which ſome ſeek to render both you and your way odious, is very apt to provoke, and the fleſh would fain gain an advantage thereby to pay ſuch in their own coyn, and to render evill for evil, reviling for reviling, and to take all advantages to lay open their weakneſſes, and to ſet them in the very eye of all men, as their manner is towards thoſe of your way, yet as I hereby beſeech all other our Brethren to refrain herefrom, ſo I am bold towards you by vertue of my charge to enjoyn you in the name of the Lord, and by authority from his word, to do no ſuch thing. For behold I will ſet before you a better pattern, and that is, of him who when he was reviled, reviled not again, when he ſuffered he threatned not: (1 Pet. 2.23. and of them who when they were defamed, intreated, (1 Cor. 4.13.) and when they had miſchievous things ſpoken againſt them, were as a deaf man that heareth not, and as a dumb man that openeth not his mouth, and in whoſe lips are no reproofs, Pſal. 38.12, 13, 14. And the injunction is ſtrong upon you, 1 Theſ. 5.15. See that none render evil for evil unto any man: and again, be not overcome of evil, but overcome evil with good, Rom. 12.21. And I muſt needs warn you againſt the uſe of thoſe unhandſome reflections and that broad language which I find ſome too apt to uſe towards their antagoniſts in their controverſal writings, which I utterly diſlike, and bear my witneſs againſt, as that which is unbeſeeming the ſobriety and humility of Saints, and which doth greatly wrong and prejudice the cauſe they plead, in the minds of ſober people. Its no matter how ſharp and cutting your arguments be, but let them alwaies be wrapt up in ſoft words. And if ever you would have truth to gain upon men by your mannagement of it, let the manifeſtation of love and good-will to the men themſelves, prepare them to conſider and receive what you have to offer. And let it be, and be made appear to be matter of real grief to you that darkneſs on either ſide ſhould make you and other good men to differ. Avoid as muuh as in you lies both heights and heats of ſpirit and language. Speak evil of no man, but be gentle, ſhewing all meekneſs unto all men, Tit. 3.2. and remember that the ſervant of the Lord muſt not ſtrive, but be gentle unto all men, apt to teach, patient, in meekneſs inſtructing thoſe that oppoſe themſelves, 2 Tim. 2.26, 25.

And when you have done your beſt to make others of your mind, but cannot; take heed, if you have no better ground then that, of queſtioning their integrity. Remember how that the Apoſtles of our Lord heard from Chriſt but underſtood not, a Doctrine as great as that of Baptiſme, and declared with as much plainneſs and expreſneſs of words as ever that of Baptiſm was; and that was the Doctrine of Chriſts Suffering and Reſurrection: ſee the place Luke 18.31, 32, 33, 34. Then he took unto him the twelve, and ſaid unto them, behold, we go up to Jeruſalem, and all things that are written concerning the Son of Man ſhall be accompliſhed. For he ſhall be delivered to the Gentiles, and ſhall be mocked, and ſpitefully intreated and ſpitted on: and they ſhall ſcourge him, and put him to death, and the Third day he ſhall riſe again. And they underſtood none of theſe things: and this ſaying was hid from them, neither knew they the things which were ſpoken. Why did they underſtand none of theſe things? Was it becauſe the Doctrine was obſcurely delivered? certainly no; for neither that nor any other Doctrine could lightly be more plainly delivered then it was. Or did they wilfully ſhut their eyes againſt a plain truth? that I ſuppoſe no Chriſtian can imagine. But the true reaſon doubtleſs was, becauſe they were pre-poſſeſſed with a contrary notion and opinion, as their Brethren the Jews amongſt whom they lived, and with whom they had been trained up in the tradition of their Fathers, generally were, and that was, that the Meſſias ſhould not dye, and conſequently not Riſe again, as you may ſee John 12.34. and 20.9. And therefore while this was rooted in their minds, and their thoughts ran ſtrongly upon it, the plaineſt words of a contrary import, could not enter into their Soul. And wherefore do I preſent you with this? but to let you know, that its not only poſſible, but greatly propable, and to me unqueſtionable, that the diſagreement of many in Judgement with you, proceeds from the like cauſe of a preintanglement of mind; and that the true reaſon why many who do truly fear the Lord (as the Diſciples under the foreſaid miſtake did) do not receive your Allegations and grounds for your way, in oppoſition to Infant Baptiſm, nor can underſtand them to be of God, though as we think plainly enough built upon the Scripture, is, becauſe they are deeply prepoſſeſſed with the contrary opinion, which they have drunk in under the approbation and authority of an ancient Tradition, and recommended to them, not only as a common cuſtom of the moſt that profeſs Chriſtianity, but alſo by the concurrent conſent of many both learned and godly men, both heretofore, and now pleading its cauſe; which may as well make your Doctrine touching your way, as inacceſſible to their Judgements, and as incredible to their minds, as Chriſts Doctrine touching his Death and Reſurrection was to his Diſciples, while fore-ſtalled with a deep impreſsion of a contrary opinion, uſhered into the mind, and rivited in the Soul, by the ſeeming authority of the Tradition of the Elders. The zeal to which Traditions, was ſuch a block in Paul's way, as (Gal. 1.13, 14.) though he ſerved God with a pure conſcience from his forefathers, as he himſelf teſtifies, (2 Tim. 1 3) and ſo had a zealous mind both to know and do the will of God, profiting in his Religion above his equals, yet his mind being ſwallowed up with zeal of thoſe traditions that were contrary to the main Principles of the Goſpel, touching the Death and Reſurrection of Chriſt, John 12.34.) he could not by all that light which ſhone in the Doctrine and Miracles of the Apoſtles, ſee the truth to be the truth, till an unuſual light from Heaven which ſhone to him in the way to Damaſcus, delivered him from being any longer captive to thoſe Traditions. And that which hath been the caſe of ſome, may be, and doubtleſs is the caſe of others; For the thing that hath been, (as the Wiſe-man ſaith, Eccleſ. 1.9.) It is that which ſhall be, and there is no new thing under the Sun.

And therefore you ſee there may be reaſon and cauſe enough for you to fix mens diſſenting from you, upon, another ground than want of integrity, and truneſs of love to the Truth, ſo far as diſcerned. And truly Sirs, where there is a better Foundation for you to fix their diſſenting from you on, the Law of Charity forbids you to ſeek a worſe. And I nothing doubt, but that there are many, concerning whom you have ſufficient cauſe to judge, that if they ſaw as you ſee, would readily do as you do, in that wherein you do worthily. Do you not remember that your hearts, (for many of you) were ſincere to God for many years, whilſt you were of their perſwaſion? And would not they have made a wrong judgement if any ſhould then have queſtioned your integrity upon account of you not ſeeing what they ſaw? And therefore ſurely your own experience herein, obliges you to judge the beſt of others, who now are what you once were. And therefore my exhortation is, that with all Chriſtian reſpect and love you own and honour ſuch, ſo far as they and you have attained the ſame thing. There will many be ſaved in the day of the Lord Jeſus, that have built upon Chriſt the onely Foundation, ſome of whoſe works notwithſtanding ſhall burn, that have been unduly built on that Foundation through miſpriſion, and they themſelves ſuffer loſs upon that account, 1 Cor. 3.14, 15. And therefore though it will be very ſafe for you to reject thoſe works, when yon diſcover them to be ſuch as will bring loſs with them to thoſe that imbrace them, yet it will be your wiſdome to receive and imbrace thoſe perſons themſelves in the arms of Chriſtian love, whom the Lord will receive, and with whom you hope to triumph in bliſs for evermore.

Touching the Miniſtry of the Nation, take one word of advice from me, which I am fully perſwaded is agreeable to the mind of the Lord. Where you find any in whom there appears a true love to mens ſouls, and an earneſt deſire to gain men to God by preaching wholeſome Doctrine, take heed of diſcouraging them in that work upon account of any difference of judgement between you and them. And take heed of hindering the ſucceſs of their labours this way, by blemiſhing them in the eyes of men, or underminding their reputation in the hearts of the people. You will do Chriſtianly in an humble, wiſe, and faithful way to labour all you can to make them and the people they preach to, one with you in the truth, and to bring them under rule, wherein upon good grounds, you apprehend diſorder in their way. But yet be ſure you acknowledge their zeal to mens ſalvation, as a moſt worthy thing and honourable in them, and greatly rejoyce when you ſee the ſucceſs of their faithful labours, zeal, and love, in any mans ſoul. Do not think but that God which bleſſed their and their predeceſſors labours to many of our ſouls, (which we have cauſe with thankſgiving unto God for ever to remember) may alſo proſper their endeavours with like ſucceſs to many others. And God forbid that any of us ſhould by any indiſcreet zeal, hinder the ſalvation of men, while we deſign the promotion thereof. Remember that the ſouls of men are precious things, and that it becomes you to act with fear and trembling in things wherein they are much concerned; elſe you may like an unskilful Midwife, deſtroy them, whilſt you deſign to deliver and ſave them. Edification and Salvation is the end of Ordinances and the orderly Adminiſtration of them, and the means are to be more or leſs ſtrained ſo as the end may beſt be provided for, not to the laying of any Ordinance or Goſpel Order totally aſide, but in urging them as men are able to bear them with ſafety of the edification of their ſouls in the main, Rom. 14.1. For look what the ſafety of the people is in Civils, that Edification is in Spirituals, to wit, the ſupream Law to which all muſt ſtoop. And therefore when the ſtrict obſervation in the letter of ſuch or ſuch a Law, falls out to croſs the end of its own inſtitution, as ſometimes it may; whether it does not ſo far and in that caſe, and for that time, looſe its power of obliging to the letter, is a thing worthy your ſerious conſideration. Eſpecially conſidering that Chriſt ſeems to excuſe a litteral breach of the Sabbath in his Diſciples, upon a like ground, ſaying, the Sabbath was made for man, and not man for the Sabbath, Mark 2.27. The Sabbath was made for man; that is, for mans eaſe, reſt, and refreſhing: for this plainly was one end of the Sabbath, Exod. 23.12. Deut. 5.14. And therefore when the forbearance of ſuch an act of bodily labour as the gathering of ears of corn, and preparing them for food (which bodily labour in the ſtrictneſs of the letter in ordinary caſes, would have been unlawful, Exod. 16.27, 28, and 35.3.) croſſed that refreſhing of nature for which God intended the Sabbath, the Law of the Sabbath prohibiting ſuch labour, loſt its force in that caſe, and for that time. I confeſs it requires much skill and judgment to make this practicable in particular caſes; but I offer it that you might be thinking of it.

Let the anſwer of Chriſt to his Diſciples in another caſe, ſatisfie you in this, Mark 9.38, 39. verſes, And John anſwered him, ſaying, Maſter we ſaw one caſting out Devils in thy Name, and he followeth not us, and we forbad him, becauſe he followeth not us. But Jeſus ſaid, forbid him not, for there is no man that ſhall do a miracle in my name, that can lightly ſpeak evil of me. Though this man did not concur with the Diſciples in that orderly way of following Chriſt, yet as long as he did men good by uſing his name, Chriſt would not have him taken off, or to be prohibited to act. If any the Miniſters I now ſpeak of, have ſo much faith in the name of Chriſt, and love to the ſouls of men, as to be caſting the Devil out of their ſouls by the word of Chriſt, its ten thouſand pitties to hinder them. If you can by any means be an help to them to do it better, as Aquilla and Priſcilla were to Apollos, (Act. 18.26.) well and good, but never forbid any man the doing good becauſe he does not do it in the beſt way. Pauls temper is your ſafe pattern, who rejoyced that Chriſt was preached and the Goſpel ſpread, although not alwaies by the beſt and pureſt hand. What then? (ſaith he) notwithſtanding evary way, whether in pretence, or in truth, Chriſt is preached, and I therein do rejoyce, yea and will rejoyce, Phil. 1.18.

And now having this opportunity before me, I ſhall crave leave of ſome of my Brethren that have the overſight of Churches, (for all do not ſo much need it) to exhort and beſeech them, diligently to labour in the word and doctrine, not only by a frequent preaching of it, but alſo by a diligent meditation and ſtudy in it; So that when they preach, they may preach upon the moſt edifying and quickning terms. Which yet what is it more than Pauls exhortation to Timothy? whoſe gifts doubtleſs, might better have exempted him from that charge than any of ours can: Give attendance to reading; meditate on theſe things: give thy ſelf wholly to them: Study to ſhew thy ſelf approved unto God, a workman that needeth not to be aſhamed, rightly dividing the word of truth: take heed unto thy ſelf and to thy doctrine, continue in them, and the like, 1 Tim. 4.13, 15, 16. 2 Tim. 2.15. You cannot be ignorant what advantage is made of it againſt our way, when any opportunity can be taken hold of to object the lowneſs of parts, and rawneſs of matter, among thoſe of our way, that undertake the great work of teaching. And I am very ſenſible that too much advantage in this kind is given by ſome, who out of an odd conceit and humour (for it is no better) of declining the way of the National Miniſtry, decline alſo the beſt way of edifying the people.

I know very well that there hath been wont to be a great deal of vain curioſity uſed many times among many of the National way; as if they beſtowed more thoughts upon method and quaintneſs of expreſſion, than upon matter; more coſt upon the triming, than upon the garment it ſelf: as if they deſigned more to take the ear of their auditory, then to touch the conſcience: a vanity, ſhall I ſay to be laughed at, no, but to be lamented, that ever ſuch ſhould undertake the feeding of ſouls, that have no more ſenſe of what belongs to it. But where any out of faithfulneſs to mens ſouls, and out of an earneſt deſire to convince, convert and edifie them, ſhall ſoberly and gravely contrive their Sermons into ſuch a Form, as by which the underſtanding may be moſt fed, and the conſcience beſt come at, and the ſence and majeſty of the Scriptures in their ſcope and coherence, in their conſociations and emphaſis, rendred moſt lightſome, cutting and quick; it would be a lamentable weakneſs for any to take another courſe, not becauſe its better, but becauſe it is another, or to think it better becauſe another. For one Chriſtian to differ from another where there is cauſe, is commendable, but to affect to differ more than needs muſt, argues a frame of ſpirit far different from bleſſed Pauls, who became all things to all men, (ſo far as poſſibly he might with a good Conſcience) that he might by all means ſave ſome, 1 Cor. 9.22. Edification is the end of preaching; that courſe therefore in preparing to preach, and that way and method in preaching, that tends moſt to edification, and ſo reaches its end, is certainly the beſt. But all experience proves againſt all contradiction, that as the caſe is with us, who ſpeak not upon like terms of ſpecial inſpiration as the Apoſtles did; laborious ſtudy, with prayer in preparing to preach, and an orderly proceeding from one thing to another in preaching, is moſt edifying and profitable, both to the Preacher himſelf, and they to whom he preaches; and being ſo, it becomes a duty, by vertue of that general rule, 1 Cor. 14.12. Seek that you may excel to the edifying of the Church. Who ever hath the beſt gift of ſpeaking extempore to the edification of the People, (as ſome do much excel others therein) ſhall yet much improve his ability of ſpeaking more to their edification by a due and convenient proportion of premeditation & ſtudy. And therefore when men may do better, and do not; that Scripture would be thought on, Mal. 1.4. Curſed be the deceiver, that hath a Male in his Flock, and voweth and ſacrificeth to the Lord a corrupt thing.

Neither is it my intent at all that any man ſhould ſo lean upon his ſtudies and preparations, as to tie himſelf to any Form of words and expreſſion, or in the leaſt to leſſen his humble and hearty dependance upon the Lord for aſſiſtance; but that he ſhould in a deep ſenſe of the weightineſs and wonderful concernment of the work, and of the vaſt diſproportion that is between the ſervice in the glory of it, and his abilities that undertakes it, intirely depend upon the Lord for largeneſs of heart towards the People, for freedome of mind, and clearneſs of thoughts, for wiſdome, courage, and liberty of ſpeech, to declare the matter prepared upon the plaineſt, cleareſt, moſt affecting and moſt edifying terms, together with what elſe the Lord ſhall bring to mind to accommodate and iſſue the diſcourſe. Nor does the promiſe which God hath made of giving his ſpirit, and of pouring out gifts, or the like, render the diligent labours and ſtudies of the Miniſters of the Goſpel needleſs, any more than Gods promiſe of the earths bringing forth her increaſe, does excuſe the Husbandman the diligent labour of plowing and ſowing, which as the Prophet obſerves is the fruit of the inſtruction or teaching of God, Iſa. 28.24, 25, 26. When God made promiſe of giving unto the Preacher, ſuch wiſdome as none had before him, or ſhould have after him, (1 King. 3.12.) he did not thereby exempt him from, but rather oblige him to the utmoſt ſearch, labour, and travel in getting wiſdome, and methodical contrivement of things in the improvement of it, for others inſtruction. To his obtaining of what God had promiſed in this kind, ſee his behaviour, as he himſelf expreſſeth it, Eccleſ. 1.13. The Preacher was King over Iſrael in Jeruſalem, and I gave my heart to ſeek and to ſearch out by wiſdome, concerning all things that are done under heaven: This ſore travel hath God given, (mark that) unto the Sons of men to be exerciſed therewith. And for his improvement of his great wiſdome upon the beſt terms for others inſtruction, and this as a fruit of his wiſdome too, ſee what he did, Eccleſ. 12.9, 10. Moreover, becauſe the Preacher was wiſe, he ſtill taught the people knowledge; yea he gave good heed, and ſought out and SET IN ORDER many Proverbs. The Preacher ſought out the matter, and diſpoſed that matter into order, by which he taught the people. And therefore let the Quakers baul againſt this way of proceeding, as if an argument of the ſpirits abſence (the ſpirit of whoſe way is to undermine the way and means of ſound knowledge, and to introduce groſſe ignorance, as may eaſily be diſcerned by thoſe that have their eyes in their heads) but let thoſe that are ſtudious of the peoples edification, make conſcience of it, as that in which the ſpirit is delighted, not limitted.

When the Apoſtle ſaith, Let him that is taught in the word, communicate unto him that teacheth, in all things, (Gal. 6.6) and that the Lord hath ſo ordained, that they that preach the Goſpel, ſhould live of the Goſpel, (1 Cor. 9.14.) and the like; upon what account may we think is it ſo ordained? but as for other reaſons, ſo eſpecially becauſe a due attendance upon the work of that Office of Teaching, will in great part take them off who are faithfully ingaged in it from thoſe ſecular imployments, by which others get their livings. Which yet it would not do, if a great deal more time were not to be taken up in premeditation and prayer, preparation-wiſe, then is wont to be expended in preaching at the times of Church-Aſſemblies, in which the whole Church do or ought to ſpend as much of their time in hearing, as they do in preaching. Which conſideration alone, if there were not many more, methinks is enough to perſwade all thoſe that take upon them the weighty work of preaching, to make it matter of conſcience, to ſpend much of their time in making proviſion for the work.

But when it lies as a duty upon the Congregations themſelves, to make ſuch proviſion for their Teachers and Overſeers, as by which they may be enabled to conſecrate at leaſt much of their time to that ſervice. For otherwiſe how ſhould the full tale of Brick be provided, when Straw is denyed to make them with? And truly I fear that ſome have been fain to make a vertue of a neceſſity; to uſe to preach without much premeditation and ſtudy, for that the neceſſity of getting themſelves and Families bread, hath cut them ſhort of that opportunity. But where ever Teachers are put upon that neceſſity, it is the Churches ſin, if they have power in their hands to prevent it. For what duty is more expreſs than this of the Churches ſupporting their Teachers, their Rulers in their work? 1 Cor. 9.6, to 14. Gal. 6.6. Matt. 10.10. Luke 10.7. 1 Tim. 5.17, 18. And therefore in the name of God let none that ſeem to be tender in ſome things, have no ſenſe of others which are as plain as thoſe; for thats an ill ſign. Would thoſe Elders, would thoſe Churches where thoſe neglects are I now ſpeak of, take Gods way in this as well as in ſome other things, I doubt not but a little time through Gods bleſſing, would render them (other things concurring) far more flouriſhing (provided meet inſtruments be pitcht upon) than now they are, or are ever like to be, without it.

For while this way of a ſtudious labouring in the Word, is omitted or neglected, whether through any wry opinion in the Teacher, as if there were no neceſſity of ſuch a thing; or through his idleneſs and laſineſs, as the bottom of it; or through the fault of the Church in with-holding that outward ſupply and ſupport, without which few have the opportunity, though they ſhould have the will; I ſay where this omiſſion or neglect is, however it comes about, this uſually is among the reſt, one evil naughty conſequence of it, viz. the little and low eſteem which the people have of their Paſtors, to their own great detriment and ſpiritual loſſe. For while the Elders ſhall but obſerve the common courſe of daily meditation in the Word, which is every common Chriſtians duty, they will be able to ſpeak but little more to the edification of the People, than other common Chriſtians which are in no ſuch Office, can do. And if the Elders preaching, prove little more to the edification of the People than the common exhortations of Brethen do, which coſt them little or no ſtudy, (not to mention the miſchief of ſuch Brethrens being ſomtimes puft up hereby, to their fall,) it will be a hard matter to raiſe an extraordinary Building upon a common Foundation; it wil be hard for the People in this caſe to vouchſafe thoſe extraordinary reſpects of ſingular love & double honour, which the Scripture with a loud voice calls for from them towards thoſe that are over them in the Lord, and which labour in the Word and Doctrine, 1 Theſ. 5.13. 1 Tim. 5.17. For it is not to be imagined that that extraordinary debt of love and honour which the Lord hath impoſed upon the People as due from them towards thoſe that feed the Flock of God, above what is due from them to other of their fellow brethren, ſhould be founded upon any thing leſſe, then the extraordinary benefit they may or doe receive by their Miniſtry.

Whiles then a courſe is taken, either by Paſtor or People, or both, to keep the gifts and parts of the Paſtor under, and his way of teaching but of a common growth; a ready way is taken, not only to defeat and diſappoint the Will and Purpoſe of God, in not caſting that honour upon thoſe which are ſent by him, which he deſignes them, but alſo to hedge up the way of the peoples edification, by his Miniſtry. For where the peoples affections & reſpects to their Leaders and Guides run low, there their edification and profiting by them cannot poſſibly run high. Chriſt himſelf could not doe thoſe mighty Works, nor advantage the people in his own Country, as he did in other places more remote, becauſe they had a lower eſteem of him there (occaſioned by their knowledge of his lowneſs of breeding,) then others had in other places. Mat. 13.54, 58. And when Pauls eſteem fell among ſome of the Churches (though through no fault of his) upon how great a diſadvantage were they caſt of profiting by him! And it is not to be doubted, but that when the Lord ſo frequently cals upon the Churches to obey thoſe that have the rule over them in the Lord, (Heb. 13.17.) to have them in ſingular love for their works ſake, (1 Theſ. 5.13.) and to count them worthy of double honour, (1 Tim. 5.17.) and the like, but that therein he had an eye as much if not much more, to the Churches advantage and benefit which they ſhould receive thereby, then to the perſonal accommodation and comfort of their Officers themſelves. And accordingly the Apoſtle valued his own eſteem in the Church, but little, farther then it might truly ſerve them. 2 Cor. 13.7. Not that we ſhould appear approved, but that ye ſhould doe that which is honeſt, though we be as reprobates. It mightily concernes therefore all Teachers that truly deſire to profit the people by their Miniſtry, diligently to labour to keep up the reputation of it amongſt them, by magnifying their Office, and making their utmoſt and beſt improvement of it for their good, as well by ſuch ſtudies as otherwiſe, by which they may come forth to them from time to time, with a greater fulneſs of the bleſſing of the Goſpel, then otherwiſe they are ever like to doe. And ſurely it little leſſe concernes the people, for their own edification ſake, with like care to keep up and maintain their true and entire reſpects unto their Teachers, ſo farre as they can poſſibly come at any foundation of real worth and ſervice in them to bear it, and to be contributing what is due from them towards the ſupporting of it. For for them to be acceſſary to any weakneſſe or defect in the way of their Miniſtry, and to deſpiſe them for it when they have done, would be a double ſin.

I have uſed the more liberty in preſſing the Churches to their duty toward their Officers, as judging my ſelf free from ſuſpition of fiſhing for my ſelf in theſe waters, there being hardly any ſo backward to give, as I to receive, having deſigned, as much as in me lies, to make the Goſpel without charge to you my brethren, hoping it might be the more acceptable to you. And ſhould be extreamly ſorry, if any ſhould be ſo weak (which yet I fear) as ſome in the Church of Corinth were, to eſteem the Goſpel the leſſe, becauſe ſo cheap to them, 2 Cor. 11.7, 20. But by how much my Brother and I remit to you in this behalf, by ſo much the more would I have you reckon your ſelves debtors to the poor. And by no meanes to make our preſent practiſe in this; a preſident to thoſe that ſhall come after us, without a great deal of liberty in it, and largeneſs of capacity on their parts. As it will be the wiſdome of Elders, as much as in them lies, to free themſelves from ſuſpition of ſerving for filthy lucre, as a thing exceeding hurtful to their Miniſtry one way, ſo it will be comely in the People, as much as in them lies, to render their Paſtors free from the burden of troubleſome and intangling cares, as very prejudicial to their Miniſtry another way.

I have been large in this Addreſs, and ſhould be ſorry if having herein eaſed my ſelf, I ſhould burden others. I judge that what I have ſaid is not without cauſe, and am inwardly glad of this opportunity of declaring my mind thus freely to my Brethren; and am perſwaded I ſhall lie down to reſt when the hour comes, with ſo much the more ſatisfaction of mind. And O that God would render my counſel herein acceptable to all that are concerned in it!

I ſhall now have done: will you remember, Sirs, that you are the Epiſtle of Chriſt, to be known and read of all men, (2 Cor. 3.2, 3.) So that whoever reads the hiſtory of your life, may therein read the holineſs, the humility, the meekneſs and gentleneſs of Jeſus; the Lamb-like innocency and harmleſsneſs, the love, mercy, and compaſſion, the unwearied induſtry and devouring zeal to do your Fathers will in ſerving the neceſſities of men, which ſhined forth ſo gloriouſly in Jeſus Chriſt. O take heed I beſeech every one of you, of abuſing the World, yea of abuſing Chriſt, in making any wry and wrong repreſentation of him to the World by any undue or unchriſtian behaviour in word or deed. Let none get any occaſion to think the worſe of Chriſt or of his holy wayes, becauſe of you that belong to him: Be far from laying any ſtumbling block in their way, but be removing as faſt as poſſibly you can, ſuch as others have put there, that ſo the way to Chriſt being made plain and lovely, they may be invited to come to him, who hitherto have kept at a diſtance. It would be ſad in the Judgement day, if any condemned perſon ſhould ſay to Chriſt, I verily thought that I might have uſed ſuch ſtrains of covetouſneſs on the one hand, in getting and holding, and of pride and luxury on the other hand, in exceſs of food and rayment; that I might have ſpent ſo much time vainly and idly, that I might have kept ſuch ill company and have ſate ſo long at the Tavern or Ale-houſe, that I might have taken ſo much liberty to ſcoff and jeer, rail, and revile, to uſe vain talking and fooliſh jeſting, for which thou now condemneſt me, becauſe I ſaw ſuch and ſuch which profeſſed to know thee, and thy mind a great deal better than I, did ſo: if I had known as they did, I would have done better, it was their ill example that miſled me. O Sirs, can you bear the thought of it that the matter ſhould be ſo much as in doubt whether it may not poſſibly be ſo ſaid of ſome of you though but in reſpect of ſome one or other of theſe or otherlike unholy things!

And content not your ſelves to be negative Chriſtians only, to do no harm, to practice no unjuſt thing, to ſpeak no evil, to give no bad example; but labour to abound both in doing and ſpeaking good, and to be exemplary in both. And wherein there is any ſtrain of Chriſtianity that excels another, and that will render you moſt like God, moſt like Chriſt, let it be your holy ambition in making at that. For by how much the liker Chriſt you ſhall be found, in all lovelineſs and worthineſs in your way, now, by ſo much the liker him ſhall you be made in excellency of glory and dignity hereafter; and in the mean time enjoy ſo much the richer communion with him, and communications of ſpiritual life, ſtrength and comfort from him.

This whole World is running apace to mine, and the diſſolution of it draws nigh, it will be your wiſdome, and for the Lords ſake let it be your care to be removing your hearts and ſouls out of it before it fall upon your heads, or before you be removed out of it whether you will or no, by the hand of death. You have your day now, make much of it, when the ſun of it is ſet upon thoſe that have trifled in it, it will riſe no more, an everlaſting night of darkneſs follows. It is now but a little while, and he that ſhall come, will come, and will not tarry: if you love him, or rejoyce under the expectation of that day, be not behind hand in your preparations. The marriage of the Lamb draws nigh, and his Wife hath made her ſelf ready; be ſure you be not at any time found without your Wedding garment. By Faith draw nigh to the Judgement Seat of Chriſt; imagine your ſelves at the next door of being encompaſſed with the majeſty of that day. Let thoughts of it and of your accounts then to be taken, keep you company all the day long, in your buying, ſelling, eating, drinking, yea in all your converſe and communication with men. Follow God with inceſſant prayer to fill your ſouls brim full with a lively ſenſe of theſe things, whoſe weight is not to be expreſſed. Hold much communion with your own weakneſs, and do not truſt your ſelves at the leaſt diſtance from God; abide under his ſhadow and in an humble way of pleaſing him, be alwaies confident of his ſtrength to ſubdue your ſpiritual enemies, to uphold you and keep you from falling, and to carry you on from ſtrength to ſtrength, until you appear before him.

That theſe and ſuch things as theſe in the glory of their perfection, may be your preſent portion from the Lord to prepare you upon the beſt terms for future glory, is the true deſire,

Of him, who longs for more ſtrength from Chriſt to ſerve you upon yet better terms, in the dear Concernments of your precious Souls, whil'ſt he is WILLIAM ALLEN. April 13. 1658.
THE EPISTLE TO THE READER. Reader,

I Am not unſenſible but that the very name of Works as any ways interreſſed or concerned in mens Juſtification before God, may poſsibly prejudice this work in the minds of ſome good people, as if it were no good friend to the free grace of God; eſpecially conſidering that Grace and Works are ſo frequently oppoſed one to another in the Scripture, as inconſiſtent in the buſineſs of mans Juſtification. To prevent which, I ſhall intreat thee to underſtand, that this Treatiſe does not in the leaſt intereſs thoſe Works in mans Juſtification, which the Scripture oppoſes to Grace, which are ſometimes called (and are uſually if not alwayes to be underſtood as meant of) the Works of the Law, or deeds of the Law. Nor yet does it intereſſe any other Works (I mean the moſt evangelical Works) in the office or ſervice of juſtifying, in that ſenſe in which Works are oppoſed to Grace, and were aſſerted by the Jews, and rejected by the Apoſtle, to wit, as doing that to juſtifie, which is proper and peculiar only and alone to Chriſt Jeſus. For to hold any thing, whether Works or Faith, neceſſary for the doing of the ſame thing which Chriſt does in Justification, would render Christs undertaking in that behalf incompleat and imperfect, and diſparage the ſufficiency of his ſaving Grace, and ſo lay the hope of ſalvation built thereon in the duſt; which yet it ſhould ſeem was the errour into which the Galatians were running, Gal. 5.4. and 2.21.

And therefore all care muſt he had not to give ought of that to Works or Faith either, which is the incommunicable prerogative of Chriſts bloud. Though if it were poſsible that you could from this inſtant, unto the end of your life, become as holy in nature and life, as the holy Angels themſelves, yet it would be damnable folly and wickedneſſe in you, if you ſhould in the leaſt depend upon this holineſſe for the benefit of atonement for the ſins that are paſt, which is to be had only by Christs bloud. And therefore he that hath the moſt and beſt of Goſpel Works of any man living to commend him to God, can reaſonably expect no more benefit by them as to this, nor may with ſafety any more depend upon them for this, then he that hath none at all, but muſt and ought to caſt himſelf as intirely upon the bloud of Chriſt for the grace of atonement, purgation from ſin, and juſtification, as the Theif upon the croſſe did, or as any poor forlorn and miſerable ſinner does at his firſt coming to Chriſt, before he hath actually accompliſhed any workes of ſanctification.

But now becauſe Chriſts bloud does not actually juſtifie men, though never ſo full of virtue and power to juſtifie, till they doe believe, God having ſuſpended their perſonal intereſt in his bloud for their Juſtification upon their believing; hence now in another reſpect Faith is neceſſary to Juſtification in its place, and for its uſe, as well as the bloud of Christ it ſelf is in that ſuperiour reſpect which is proper to it.

And becauſe Faith alſo without works is dead,) Jam. 2.17, 26.) and ſo is altogether unſerviceable to juſtifie, and that that Faith only hath the honour conferred upon it by God to avail men to juſtifie and ſave, which worketh by Love, and no other; (Gal. 5.6,) Hence the works of a holy life are as neceſſary to render Faith a living Faith, an availing Faith, and ſo a Faith that will juſtifie, or which will intereſſe men in Chriſts bloud, which doth Juſtifie, as the Grace of Faith it ſelf is neceſſary in order to ſuch an intereſt. Which as it is the utmoſt which I aſſert touching the neceſsity of Goſpel-Obedience unto Juſtification, ſo it is that, which if found true, which will avouch this neceſsity with a high hand. For as a man may as ſoon be Juſtified without a Saviour, as without Faith, which gives him an intereſt in him, ſo he may as ſoon be Juſtified without Faith, as without thoſe Evangelical Works, the abſence of which will render Faith uncapable to Juſtifie: And to have no Faith, and to have a Faith in no capacity to doe the work or buſineſs of Faith, will be found the ſame thing in concluſion. So that if the one be neceſſary, ſo is the other, but in different reſpects.

All that I ſhall further add, is to deſire thee to lay aſide prejudice, and ſo proceed to the peruſal of the Work it ſelf: And as thou findest things built upon the Word, and ſubſtantially backed by evidence of Scripture Light fairly treated, ſo and no otherwiſe would I have thee to receive them. For I aſſure thee my deſign towards thee is, to make a match between thy Soul and Truth, not my Opinion, further then under the countenance of Truth. And ſhould count it a happineſs, if as a recompence of this labour, I ſhould hereby deliver though but one Soul from any longer contenting it ſelf with that dead and barren Faith, by which too many are, and are like to be deceived. And that the Lord may give thee a right underſtanding in this and in all things, hath been, and I hope (the Lord aſsiſting) ſhall be the Prayer of him who loves and longs after the health and proſperity of thy ſoul,

W. A.
A Table of the principal Matters touched or handled in the precedent Epiſtle, and ſubſequent Treatiſe. A ARgument of good life, most taking generally, Ep. S. 10 Argument againſt the form of profeſſion, from the miſcarriages of profeſſors, not good, Ep. S. 11 Aſſent to the Doctrine of the Goſpel as true, touching Chriſts being the Son of God, and Saviour of the world, (alone) not juſtifying faith; & the reaſon why, 44 Antinomian Doctrine touching ſins paſt, preſent, and to come, being pardoned upon mens firſt being in Chriſt, decryed as erronious and dangerous, 95 Apoſtacy and decay, the cauſe of it, what, 122 Almſ-giving muſt anſwer the Eſtate of the Giver, and what to be thought thereabout. 145 B BLood of Chriſt, nothing to be joyned with it in merit, or atonement making, 25 Believing and obeying, put one for another, 70 Believing and receiving of Chriſt equivalent, 73 Bounty, where wanting, an argument, there's no right Faith, 143 Badneſs of mens condition, no reaſon why it ſhould not be looked into. 160 C COntinue; to continue well, is harder than to begin well, Ep. S. 17 Covenant; Attributing that to the blood and obedience of the firſt Covenant, which properly belongs to the Blood, Faith, and obedience of the Second Covenant, was the Jews grand miſtake, 21, 22 Chriſt, in what reſpects he is the object of juſtifying Faith, 37 Confidence of Salvation without ground, whence it proceeds, 49, 51 Confidence of being ſaved, may be ſtrong in men, both while they live, and when they dye, and yet ſuffer diſappointment in the Reſurrection and judgement day, 64 Conquer, to conquer, and more what, 134 Conſcience Chriſts Delegate, and how to have it on ones ſide in time of tryal, 166 D Decayes of ſpiritual ſenſe and affection, how repaired, Ep. §. 1 Deceive, the Devils craft to deceive, Ep. §. 4. Dead, Faiths being dead, what? 54 E Eſteem, of People to their Paſtors, the miſchief of it when it grows low, Ep. §. 17 Epiſtle of Chriſt, how the Church is ſo, Ep. §. 19 F Fruit, upon what account due to God as procured by the labours of men, Ep. §. 2 Fruit, Being yielded to God, comes home to ones ſelf, Ep. §. 2 Fruit, yielding fruit the way to enjoy more coſt and care from God, Ep. §. 3 And to be fenced from devourring temptations, Ep. §. 4, 5 Fruit, the want of it the cauſe of Apoſtacy and Church deſolation, Ep. §. 6, 7. Form, the danger of turning Religion into Form, Ep. §. 8, 9 Father, how and in what reſpects Juſtification is aſcribed to God the Father, 33, 154 Faith, as it Juſtifies hath three acts, credence, adherence, and confidence, 43 Faith, how acted on God the father in relation to Juſtification, 36 Faith, how acted on Chriſts death and bloud, in relatioa to Juſtification, 38 Faith, a reprobate Judgment concerning it, and a Form of godlineſs, oft found in the ſame perſon, 57 Faith and Love their near affinity, 71 Faith without repentance, cannot juſtifie, 76 Faith without Love, cannot juſtifie, 77 Faith when found in Abrahams ſeed, walks in the ſteps of Abrahams faith, 84 Faith magnifies the word and power of God, though croſſed with greateſt unlikelihood and humane improbability, 84 Faith of right kind, engageth to obey the hardeſt precepts, 87 Faith eyes and adheres to Gods counſels for the way, as well as his promiſe for the end, 98 Faith depends on the Lord for ſupply of ſtrength to do his will, 109 Faith derives from Chriſt the power by which the Chriſtian life is led, 110 Faith, how ſupported in dependance for ſupplies, 114 Faith works by Love, and how? 127 Faith, how it is not, and how it is counted for Righteouſneſs, 150 Faith in its juſtifying office or power, depends wholly on Gods will; and its matter of great comfort that it does ſo, 154 Faith not ſtrictly and properly a mans Righteouſneſs, but does him the ſervice of a Righteouſneſs in the account and imputation of grace, 156 Forgiving of wrong, want of it an argument ſuch have no juſtifying faith, 148 G Grace, the womb that bears juſtification, 33 Ground, what faith is reſembled by the thorny ground hearers, 59 H Holineſs in men as well as the happineſs of men, Gods aim in contriving the terms of ſalvation, 68 I Integrity not to be queſtioned meerly for difference of judgment in the point of Infant-Baptiſm, Ep. §. 13 Juſtification without Works, the danger of miſtaking the Scripture thereabout, 2 Juſtification by Works, in what ſenſe oppoſed by the Apoſtle, 12, to 17 Juſtification, the neceſſity of Works thereunto, not oppoſed by the Apoſtle no not among the Jews in all reſpects, 21 Juſtification, depends upon after acts of faith as well as the firſt, 90 Juſtification attributed not only to faith, but alſo to thoſe works that flow from faith, 94 Juſtification from eternity or before faith, diſproved, 156 The ill conſequence of that opinion, touched, 158 Judgment day, the iſſue of that dayes proceeding in relation to ones felf, to be known now, 162 L Love to the Lord how known, 121 Love, how it caſteth out fear, 133 Love to men, how known, 137 M Miniſters of the Nation, how to be treated by the Baptiſts, Ep. §. 14. Maintenance for Goſpel Miniſters, in what reſpect neceſſary, Ep. §. 16 Miſcarriages in life proceed from want of faith, 106 N Negative Chriſtianity, not to be reſted in, Ep. §. 20 O Opinions, four Opinions of the Jews contradictious to the Goſpel, oppoſed by Paul in oppoſing their ſeeking of Juſtification by Works, 7, to 11 Opinion that holds Juſtification by Faith to be Juſtification not before God, but in mens conſcience, proved rotten, 157 Offence giving when ſhunned, an argument of what, 138 P Power to juſtifie by what means ſoever, depends on the will of God 33, 35. Promiſes indefinitely made to beleeving, how to be underſtood, 67, 70. Perſeverance in grace why found in perſons of weak parts, when many times thoſe of greater parts fall, 123 Power of the creature, undue thoughts about it very dangerous, 127 Q Quakers, how deceitful, Ep. §. 4 R Reading or hearing, how to profit by it, Ep. §. 1 Reflections unſeemly and provoking, in controverſies, condemned, Ep. §. 12. Relyance on Chriſt for Salvation, not juſtifying without obedience, 49 Reſurrection of Chriſt, how excellently it contributes to our Juſtification, 39 Receiving Chriſt, what it imports, 73 Reſult of Scriptures duely compared, a wiſe mans guid, 79 S Scandals, the miſchief of them, Ep. §. 10, 19 Study, the neceſſity of it in order to the moſt profitable preaching, Ep. §. 15. Steps of Abrahams Faith, what 84 Supplies from Chriſt how received by Faith, 112 Spirit, how received by Faith, 118 T Terms of Salvation, the danger of miſtaking them, 2, 25 Tryal of ones ſtate in Faith, backwardneſs therein an ill ſign, 159 Temptations about ones preſent and future good condition not to be vanquiſhed but by ſubſtanal evidences of a holy Faith, 163 W Works that are the ſame in themſelves, differ in reſpect of different Covenants enjoyning them in different reſpects, 19 Works of what ſort they are that accompany true Faith in its firſt juſtifying acts, 27 Works evangelical, in what ſenſe neceſſary to Juſtification, 26, 55. Works evangelical, their neceſſity to Juſtification, a Proteſtant Doctrine, 28, 30 Word or Goſpel, how the object of juſtifying Faith, 36, 41 Wreſting the Scriptures to deſtruction, what? 3
ERRATA.

PAge 4. line 27. for, for us, read far as. pag. 11. line 31. for Jews r. Jew. page 12. line 5. blot out, as.

A Glaſs of Juſtification. Wherein the Apoſtles Doctrine touching JUSTIFICATION without the DEEDS of the LAW is opened; and the ſence in which Goſpel-Obedience is abſolutely neceſſary to Juſtification, is ſtated.
CHAP. I. Containing an Introduction to the following Treatiſe. Romans 4. Ver. 5.

But to him that worketh not, but beleeveth on him that juſtifieth the ungodly, his Faith is counted unto him for Righteouſneſſe.

AMongſt other things in Pauls Epiſtles, which (as the Apoſtle Peter obſerves, 2 Pet. 3.16.) are hard to be underſtood, and which they that are unlearned, and unſtable wreſt to their own deſtruction; there is too much cauſe to ſuſpect the Text now before us, to be one. For whoever ſhall but judiciouſly conſider the Epiſtles of the Apoſtles, James, Peter, John, and Iude, beſides other Scriptures, may eaſily perceive, that many profeſſors of the Goſpel then, did ſo bear themſelves upon a me form of knowledge and Faith, as if the promiſe of Salvation had been entailed to that alone, without reſpect had to that holy life enjoyned in the Goſpel, without which no man ſhall ſee the Lord, Heb. 12.14. Into which moſt dangerous & deadly ſnare its like enough they might be brought, by miſ-underſtanding and wreſting ſuch Scriptures as my Text, which makes the man that Worketh not, but Believeth, the capable ſubject of Juſtification.

And is there not cauſe to fear, that multitudes of poor Souls to this day, are ſtill under the ſame deſperate and deſtructive miſtake? Whence elſe proceeds that high confidence in the moſt amongſt us, of their being ſaved by Chriſt, although but ſtrangers to the life of God? having this ſaying to defend themſelves againſt the reproof of their ſinful life; no man ſhall be ſaved by his Works; or elſe; not by the works of righteouſneſſe which we have done, but according to his mercy he ſaved us: leaving out that which follows, viz. by the waſhing of regeneration, and renewng of the Holy Ghoſt, Tit. 3.5. Whence is it alſo that multitudes of Profeſſors under various forms, as well that which is right as thoſe which are wrong, take themſelves to be rich, and to have need of nothing more than they have, to entitle them to remiſſion of ſins and Salvation, when as they are meer beggars and bankrupts as to a humble, ſober, ſelf-denying life? Is it not that they value themſelves by that ſtock of brain-knowledge, and barren Faith which they are ſure they have, and thereupon think themſelves ſure of thoſe promiſes which are made to thoſe that know and believe the truth?

Nay hath not the doctrine of Juſtification without Works, as commonly aſſerted from that Text which I have choſen, on which to found my preſent Diſcourſe, and other of the like nature, proved a Temptation even to many good men, to have a lighter and lower eſteem of good Works, and of the neceſſity of them to Juſtification and Salvation, than of right belongs to them? Yea I am perſwaded, that the ſtrenuous urging of ſuch Texts againſt the Papiſts in diſputes about Juſtification, without that due care which ought to be had in diſtinguiſhing the works which my Text ſpeaks of, from thoſe of another nature, hath occaſioned many honeſt hearts to content themſelves to write but fifty, which otherwiſe would have ſubſcribed an hundred, towards the promoting of the Goſpel deſigne in themſelves and others, had they clearly underſtood the mind of God in this buſineſs.

What ſhall I ſay, Chriſt Jeſus himſelf though ſent on purpoſe to ſave and not to deſtroy, and not only to ſhew but to be the very way unto life and glory; yet the ignorance and miſ-underſtanding of the counſel of God touching the termes how and after what manner he is ſo, hath rendred him to very many a ſtone of ſtumbling, a rock of offence, a ſnare and a gin; a means of a more dreadful condemnation, than ever they ſhould have fallen into, had Chriſt never been offered to them as a Saviour. But to whom is he ſo? but as Peter tells us, to thoſe that ſtumble at the Word, 1 Pet. 2.8. not underſtanding, but miſtaking the nature and temres of the doctrine of grace, and the Scripture expreſſions thereabout; either thinking that Faith will ſave without Works, otherwiſe than the Scripture intends, or that this or that Belief is the Faith unto which Juſtification and Salvation are promiſed, when as it is neither this nor that, but another. So that when Peter ſayes, that ſuch as are unlearned and unſtable, wreſt the Scriptures of Paul and others to their own deſtruction, (2 Pet. 3.16.) it is not meant of ſuch as are unlearned in humane arts, but unlearned in the method and termes of Gods proceeding with men, to bring them to Salvation: being carried away with a ſound of letters and words, not being carefull to order themſelves in their underſtanding of Scripture expreſſions, by thoſe principal heads and veins of Doctrine which are but few, unto which a great variety of words and ſcripture expreſſions do relate.

A piece of unlearnedneſs, unto which the wiſe and prudent of the world, Doctors and Rabbies of the times have been, and may be more liable, and in which more intangled, than others, who in compariſon of them have been but Babes and ſucklings; as theſe and the like Scriptures do witneſs, Mat. 11.25. John 7.48, 49. 1 Cor. 1.26, 27. one main reaſon whereof is this; becauſe they, (I mean the wiſe and learned of the world) by their wiſdom and learning being veſſels better fitted and prepared for worldly glory than others are, are in that reſpect under the greater temptation to ſeek and receive honour one of another, and not that honour that comes from God onely; and conſequently by their greater parts, to over-maſter, bend and bow, wring and wreſt under plauſible pretences and fair flouriſhes, the holy Scriptures, in their ſeveral forms of expreſſion, ſo as that they may not ſo much as ſeem to contradict, but to countenance their deſigne of worldly glory and intereſt: and their worldly honour and intereſt likewiſe as intermixt with their Goſpel profeſſion, not ſo much as ſeem to obſtruct, but to accomodate the deſigne of God, and the affairs of the Goſpel, in themſelves and others. The prevailing of which carnal device of corrupting the Word, reducing and accommodating the pure Goſpel doctrine and life, unto a nearer complyance with the principles of worldly wiſdom and intereſt than would conſiſt with the ſimplicity which is in Chriſt, was that which proved the bane of thoſe flouriſhing Churches, which were planted by the Apoſtles, and at this day is the great enemy of the life and power of godlineſs, and ſuch as betrayes men into a ſoul-deceiving way of profeſſing the Goſpel; as might eaſily be ſhewed, might I now ſtand upon it.

On the other hand, whereas the babes and ſucklings; I mean perſons who by reaſon of their natural capacities, education or rank in the world, are but of weak and low parts, and in that reſpect but veſſels of diſhonour in the worlds eye; are not in that danger to be courted by the world, nor under any probability or hopes of obtaining honour from the world, though they ſhould ſeek it; thence it comes to paſs, that their minds are more at liberty to look after glory and greatneſs in the next world, ſince they neither have, nor are like to have any in this, and ſo to fall in with the doctrine of the Goſpel which both offers and opens the way to the glory to come, but makes little of this world, calls mens minds off it, and teaches ſelf-denial about it. And then when ſuch have actually imbraced the truth as it is in Jeſus, though they themſelves are but poor and meane in parts and humane abilities, and of ſhallow capacities; yet the Spirit of God now becomes their guide, and he takes of the things of Chriſt, viz. his Doctrines contained in the Scriptures, and ſhews them unto them, John 16.14. And what ever parts and humane abilities men may have, by the power of which they may go for us to the Grammatical ſenſe of the Scriptures, yet as to the ſpiritual deſigne of them, whilſt they themſelves are ſtrangers to the ſenſe of ſuch a thing upon their own hearts, and conſequently have not that preſence of the ſpirit of truth who keeps at a diſtance from the high-minded and worldly-wiſe, they muſt needs be in greater danger of wreſting the Scriptures as unto the ſpiritual deſign of them, then the poor, humble, and meek Soul, with whom God delights to dwell, and whom he hath promiſed to guide in judgement, and teach in his way (Pſal 25.9. Iſai. 57.15.) though very far inferior in humane accompliſhments.

But ſince the miſ-underſtanding of the Scriptures about the doctrine of Juſtification by Faith without the works of the Law, hath proved, and I exceedingly fear doth ſtill prove a ſnare of death unto vaſt multitudes of poor ſouls (as I intimated before) therefore to awaken men who have been but in a ſpiritual dream about this important buſineſs, and to undeceive many poor ſouls who are in extream danger of periſhing eternally under a miſtaken confidence of Salvation, I ſhall as of the ability which is of God, by comparing the Scriptures hereabout, endeavour to open, and further to clear this mighty point, upon the practical underſtanding of which doth depend even the ſalvation of all our ſouls.

CHAP. II. Shewing of what ſort or kind of Works thoſe are which Paul in his Epiſtles excludes in the point of Mans juſtification before God. Romans 4.5.

But to him that worketh not, but beleeveth on him that juſtifieth the ungodly, his faith is counted unto him for righteouſneſſe.

NOT to meddle with the coherence of theſe words for the preſent, becauſe I ſhall have a fit occaſion to touch that afterwards; You may eaſily perceive that they do in themſelves, contain a brief deſcription of the Man whom God will juſtifie. And we have him here deſcribed both negatively, and affirmatively. 1. Negatively, he is ſuch an one as worketh not; ſo ſaith the Text; To him that worketh not, &c. 2. Affirmatively, he is ſuch a one as does believe on him that juſtifieth the ungodly: for the Text tells us concerning him, that his faith is counted to him for righteouſneſs.

I ſhall God willing ſpeak ſomething to both parts of the deſcription, and ſhall begin with that firſt which is firſt in the Text.

How then is the Apoſtle to be underſtood when he affirms the man that works not to be the capable ſubject of Juſtification? provided otherwiſe he be ſuch a one as doth beleeve? what kind of Works are they which he ſhuts out from having part and fellowſhip in this matter? and in what reſpects?

1. Whatever they are, it is not the preſence of them which he excludes, as if a man that hath the works he here ſpeaks of, could not be juſtified; but it is ſuch a juſtifying vertue, power, and property which ſome ſuppoſed to be in them, but were deceived, which he excludes, as having no hand leſs nor more in any mans Juſtification; for otherwiſe Paul, though whilſt he was a Phariſee, and to the very time of his beleeving, was ſuch a worker as that he could ſay, that as touching the righteouſneſſe of the law he was blameleſs, Phil. 3.6. yet this was no obſtruction to his Juſtification when he did beleeve indeed.

2. But the Apoſtles meaning is, that the abſence of the Works here ſpoken of, would not at all hinder a mans Juſtification in caſe he did beleeve, but that he was in as good a capacity of Juſtification upon his beleeving, though he had none of the works he here ſpeaks of, as he would or could have been in caſe he had them all.

3. But then in the next place the main queſtion will be, what and what manner, ſort, or kind of Works it is, without which a man if he beleeve ſhall be juſtified? and whether he intends to exclude all, and all manner of works in this caſe, or ſome one ſort or kind only.

For the reſolution whereof, we muſt conſider upon what occaſion theſe words of the Apoſtle are here brought in; and what people, and what opinions they are againſt which he is here diſputing: the knowledge of which will be as a key to open the door of this Text, and to give us clearly to underſtand what Works they are, without which a man beleeving, may be juſtified.

That it is not againſt any ſuch opinion as reckons a Goſpel converſation conſiſting of ſelf-denial, mortification of worldly luſts, and ſinful affections, the love of Chriſt above all, and the preferring other mens ſpiritual intereſt and profit before their own temporal; and a tender caring for others temporal good as well as their own, I ſay that it is not any ſuch opinion againſt which the face of the Apoſtles preſent argumentation is bent, will evidently appear.

1. By the carriage of other Scriptures, which are ſo far off from affirming any man to be juſtified by Faith without theſe Works, as that contrarily they do poſitively and peremptorily conclude and declare, that Faith to be dead, unprofitable, and vain, and ſuch as ſhall never ſave, that is without theſe. And therefore we may by no means underſtand the Apoſtle in any ſuch ſenſe, as would make him claſh with and fall foul upon the general current of the Scripture elſewhere. But the further opening and handling of this, I muſt reſpite unto its proper place afterwards.

2. But that the Works here caſt out of doors by the Apoſtle in the matter of mans Juſtification, are preciſely of that ſort or kind which are elſewhere called by him the deeds of the Law, Rom. 3.28. viz. Moſaical ordinances and ſervices, eſpecially ſuch as were Circumciſion, and Sacrifices, and the like, which were Works required in the Law of Moſes, I come now to demonſtrate. And for the clearing of our way to this, we will as I ſaid, conſider the perſons and their opinions, againſt which the Apoſtle diſputes.

The perſons againſt whom the Apoſtle was ingaged in this diſpute of his, were the unbeleeving Jews, or at leaſt ſuch as did judaiz it, that is, in a great meaſure comply with them in their opinion touching the neceſſity of Circumciſion, and other Moſaical Rites, to Juſtification. For the Jews then being ſcattered among the Gentiles here and there in the Roman Cities and Provinces, and particularly here at Rome, Acts 28.17.24. did vehemently oppoſe the doctrine of the Apoſtles, eſpecially in their preaching Salvation to the Gentiles upon their beleeving, without the works of the Law; forbidding them to ſpeak to the Gentiles, or to declare unto them, that they might be ſaved upon any ſuch termes. 1 Theſ. 2.16. forbidding us to ſpeak to the Gentiles that they might be ſaved, &c. To fortifie the beleevers whether Jews or Gentiles againſt their inſinuations and oppoſitions in this kind, the Apoſtle at large debates the caſe in difference between them, both in this Epiſtle to the Romans, and in that to the Galatians; which Churches, viz. of Rome, and Galatia it is like were then peſtered more than others in this kind.

The unſound opinions held by them, and which this Apoſtle in his doctrine of Juſtification doth oppoſe in this and other of his Epiſtles, were ſuch as theſe.

1. That the Meſſiah or Chriſt which God had promiſed, & they expected, ſhould whenever he came, abide for ever, and not die. John 12.34. We have heard out of the Law (ſay they) that Chriſt abideth for ever; and how ſayest thou the ſon of man muſt be lift up? This was a doctrine which it ſeems paſt for current among them, their guides miſ-interpreting ſome one or more paſſage in the Old Teſtament to that purpoſe, that the Meſſiah ſhould never dye, but abide for ever without any change by death: which doctrine they took as inconſiſtent with Jeſus his being the Chriſt indeed, and yet ſuffering death by being lift up upon the Croſs, which he Prophetically fore-told, 1 Cor. 2.7.8. But we ſpeak the wiſdom of God in a myſtery, even the hidden wiſdom which God ordained before the world unto our glory. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of glory. What was that wiſdom of God in a myſtery which he ſayes they preached? why it was this, that God had offered Salvation to the world by Chriſt as crucified, which both to the Jews and Greeks was ſuch a myſtery, as but few of them underſtood, but was their occaſion of ſtumbling at Chriſt, 1 Cor. 1.23, 24. But we preach Chriſt crucified, unto the Jews a ſtumbling block, and to the Greeks fooliſhneſs; but unto them which are called both Jews and Greeks, Chriſt the power of God, and the wiſdom of God. Which myſtery ſaith he, 1 Cor. 2.7, 8. viz. that the counſel of God was ſo laid, to bring about the life of men by the death of the Meſſias, None of the Princes of this world knew, (viz. the chief of thoſe that had their hands in his death;) for had they known it, they would not have crucified the Lord of glory. No ſurely they would not; but it was their ignorance touching thoſe Scriptures which fore-told his humiliation and death that proved a ſnare to them, firſt to reject him becauſe of his low condition, and afterward to crucifie him: ſo ſaith the Text in effect, Acts 13.27. For they that dwell at Jeruſalem, and their rulers, becauſe they knew him not, nor yet the voices of the Prophets which are read every Sabbath day, they have fulfilled them in condemning him.

2. The next damnable opinion which they held, into which they were led by the hand of the former, was this: that Jeſus was not the Chriſt. For they concluded him therefore not to be the Chriſt, becauſe he ſuffered and was crucified; they holding the former opinion, that ſuch a thing was impoſſible to befall the Chriſt of God. This is clear from 1 Cor. 1.23. it was his being crucified that cauſed them to ſtumble at him, and not believe him to be the Chriſt, as it is ſtill unto this day. In oppoſition to which opinion it is, that the Apoſtle hath that ſaying, Heb. 9.16. For where a Teſtament is, there muſt alſo of neceſſity be the death of the Teſtator. Where he argues the neceſſity of the death of the true Chriſt for the ratification of the New Teſtament of which he is Mediatour, in oppoſition to ſome of another mind. Therefore we ſhall find that to prove the neceſſity of the Death and Reſurrection of the true Chriſt, as alſo to prove that Chriſt his being Crucified did not at all argue him not to be the true Chriſt but the contrary, was a great part of the Apoſtles diſpute againſt the Jews, who as it thereby appears held the contrary, Acts 17.2, 3. And Paul as his manner was went in unto them (viz. the Jews in their Synagogue, ver. 1.) and three Sabbath dayes reaſoned with them out of the Scriptures, opening and alledging that Chriſt muſt needs have ſuffered, and riſen again from the dead, and that Jeſus whom I preach unto you is Chriſt.

3. Another thing which they held alſo was this, that their Sacrifices (in conjunction with Circumciſion and other obſervances) did take away ſin. For, 1. In that they offered Sacrifices for ſin, they thereby acknowledged themſelves to be ſinners, and ſuch as ſtood in need of attonement; for ſaith the Apoſtle, Heb. 10.3. In thoſe Sacrifices there is a remembrance again made of ſins every year. 2. In that they held the true Chriſt ſhould never dye, as we heard before, they muſt therefore needs hold withall, that ſin was not to be purged by his death and Sacrifice. And then 3ly. If not by that, by what then? but by thoſe very Sacrifices of Bulls and Goats which were offered for ſin, which indeed was the naughty opinion againſt which the Apoſtle ſaith ſo much in the Epiſtle to the Hebrews, Heb. 10.1. For the law having a ſhaddow of good things to come, and not the very image of the things, can never with thoſe Sacrifices, which they offered year by year continually, make the comers thereunto perfect; as ſome it ſeems on the contrary did hold. Again ver. 4. For it is not poſſible that the blood of Bulls and of Goats ſhould take away ſins. What, ſhall we think that the Apoſtle ſets up a man of Straw, and then fights with it? or that he beats only the aire with his word? ſhall we think that he ſo ſolemnly over and over, and over denies that which no man affirmed? or would he make ſuch a buſineſs of it to argue the inefficaciouſneſs, the unavailablenes of thoſe ſacrifices to take away ſin, if no body had aſſerted their power and efficacy in that behalf? ſurely he would not; ſuch a thing is much below the wiſdom of an ordinary man, and much more below the wiſdom and gravity of a great Apoſtle. It is a good rule by which to make judgement of the ill opinions and practices then reigning among men in the Apoſtles times, viz. by their zealous and faithfull engagements againſt them, as declared in their Epiſtles, though they do not in ſo many words, charge ſuch and ſuch men with holding or practiſing, ſuch or ſuch things.

And ſo when we find the Apoſtle (Heb. 10.) ſo mightily labouring in this buſineſs when he hath to do with the beleeving Jews, that were under temptations of looking back, arguing from the Old Teſtament, that it was never Gods intent to ſet up thoſe Sacrifices under the Law to take away ſin, or to purge the conſcience, but that they ſerved only unto an outward purification, and to be as a School-maſter to bring to Chriſt, by the offering of whom once for all, are perfected for ever thoſe that are ſanctified, it may be eaſily collected, that certainly the unbeleeving Jews did firmly hold the contrary, and that the beleeving Jews were in danger of being ſhaken in their Faith hereabout; to prevent which, and to eſtabliſh them firmly in the truth, is the prize for which the Apoſtle runs, as in the Epiſtle in general, ſo more eſpecially in thoſe paſſages of it in the ninth and tenth Chapters, which do more immediately concern this buſineſs. See more particularly hereabout, Heb. 10.1, 4, 5, 9, 10, 11, 12, 14.18. and 9.12, 13, 14, 22, 25, 26. and 1.3. Acts 13.39.

Theſe three now mentioned, moſt erronious and highly dangerous opinions held by the obſtinate Jews, I take to be wrapt up by the Apoſtle in Rom. 9.31, 32, 33. But Iſrael which followed after the law of righteouſneſſe, hath not attained to the law of righteouſneſſe, wherefore? becauſe they ſought it not by faith, but as it were by the works of the law: for they ſtumbled at that ſtumbling-ſtone; as it is written; behold I lay in Zion a stumbling-ſtone and a rock of offence, and whoſoever beleeveth on him ſhall not be aſhamed. That Chriſt was and is a ſtumbling-ſtone unto the Jews, becauſe of his being Crucified, is that I ſhewed before: ſuch a thing falling croſſe to their received opinion, that the true Chriſt ſhould never dye; they thereupon thought they had good reaſon to reject him, and thoſe that taught in his name, as being confident for that very reaſon he could not be the Meſſiah. So that thoſe two opinious, 1. That the true Chriſt ſhould never dye; and ſecondly, That Jeſus was not the true Chriſt becauſe he did ſuffer death, are both implyed in that ſaying, ver. 32. They stumbled at that ſtumbling-ſtone; and then the third thing, viz. their expectation of remiſſion of ſins and acceptation with God by the legal Sacrifices, and other Moſaical obſervances, is that which in the 31, and 32. verſ. is called their following after or ſeeking the law of righteouſneſs, i. e. as I conceive, that Law or Covenant by which God hath promiſed to count men righteous: this indeed they ſought to come under, but miſſed it, becauſe they ſought it not in Gods way of beleeving in Chriſt Jeſus, and him crucified, (for they ſtumbled at that ſtumbling-ſtone) but as it were by the works of the Law, i. e. I conceive they ſo ſought it, as if the termes of attaining it appointed by God, had been the doing thoſe works of the Law.

4. Another erronious opinion of the unbeleeving Jews, wherein ſome alſo of thoſe who did in a ſort believe, did comply with them, was this; that the Gentiles could not be juſtified or ſaved, unleſſe they became proſylites to their Religion, and were circumciſed, and ſo kept the law of Moſes, Acts 15.1, 5. And certain men which came down from Judea taught the brethren and ſaid, except ye be circumciſed after the manner of Moſes ye cannot be ſaved. Which yet is more fully expreſt verſ. 5. But there roſe up certain of the Sect of the Phariſees which beleeved, ſaying that it was needfull to circumciſe them, and to command them to keep the Law of Moſes. Which dangerous opinion being obtruded upon the beleeving Gentiles, to the great unſettlement of many of them, thereupon the Apoſtle Paul (who was the Apoſtle of the Gentiles) to the end he might undeceive ſuch as had been ſurpriſed with it, and ſtrengthen the Brethren againſt the infection of it, wrote, as to the Churches in Galatia, ſo to this at Rome, in both which Epiſtles he doth at large counter-argue this, together with the other fore-mentioned ſoul-deſtroying opinions.

In flat contradiction therefore unto theſe opinions aforeſaid, our Apoſtle in my Text doth affirm, That to him that worketh not; that is, to the Gentile who never had obſerved or kept the Law of Moſes, who never had followed after righteouſneſſe, Rom. 9.30. but had lived without God in the world, and as an alien from the Common-wealth of Iſrael: But beleeveth on him that juſtifieth the ungodly: That is, though he do not nor have done the former, yet if he do the latter; that is, if he ſhall believe on him that came into the world to ſave ſinners, and which in due time dyed for the ungodly. His Faith, that is, this faith of his, and not thoſe works of the Law ſhall be counted to him for righteouſneſſe: This then is clearly the doctrine of the Text, that a poor Idolatrous Heathen, that had no precedent Works of the Law to commend him of which the Jews boaſted, and in which he truſted, and though ſuch as ſhould never after his beginning to beleeve, be either circumciſed, or offer the Sacrifices for ſin commanded in the Law, or perform other Jewiſh Rites, yet in caſe he did but beleeve, and ſhould indeed really imbrace the Goſpel, the doctrine of Jeſus, he ſhould moſt certainly be juſtified, and perſevering therein, be undoubtedly ſaved, the higheſt and moſt confident pretention of the Jew to the contrary notwithſtanding.

That the faſtning of this naile is the very ſcope and drift of the Apoſtle, not only in the words of my Text, but alſo in his precedent and ſubſequent diſcourſe, as well that which goes before, as that which follows after my Text, is that which I ſhall now as briefly as well as I may, come plainly to ſet before you.

I ſhall carry you no further back then to Rom. 3.21. But now the righteouſneſſe of God without the Law is manifested, being witneſſed by the Law and the Prophets. The righteouſneſs of God; that is (I conceive) Gods way and termes of making or accounting men righteous: Without the Law is manifeſted: that is, in and by the Goſpel it is declared, publiſhed, tendred, and offered; in the beleeving and imbracing of which Goſpel, and the termes of grace therein propounded, a man may attain this righteouſneſſe though he had never heard of the Law. Though its true alſo, that the ſame way and termes of Juſtification, is witneſſed and aſſerted in the Law and the Prophets, which is now publiſhed and tendered by the Goſpel. Which way of accounting men righteous, or the termes upon or according to which he does ſo eſteem them, and accordingly deal with them, we have ſet down in the next verſe. 22. which is ſaith he, By faith of Ieſus Chriſt, unto all, and upon all that beleeve, for there is no difference: that is, this righteouſneſs of God, or this Juſtification of God, or which is of God, it is by Faith of Jeſus Chriſt; that is, it does accrue to men, or is vouchſafed by God unto men, by the Faith of Chriſt; that is, by that Faith which men that rightly beleeve, have concerning Chriſt. And this is a priviledg (a glorious one indeed) which is vouchſafed unto all men indifferently who do beleeve, whether Jew who hath followed the Law, or Gentile who hath been without Law; it is unto all, and upon all that beleeve; for there is ſaith he, no difference: the Jew by his Law is never the nearer Juſtification, nor the Gentile by his living without it, never the farther off it, in caſe he do beleeve, but both in a like capacity, and both actually juſtified upon their beleeving, and neither the one nor the other at all juſtified till then. For ſaith he ver. 23. All have ſinned, and come ſhort of the glory of God, both Jews and Gentiles, and therefore both alike are caſt upon the meer mercy and free grace of God, verſ. 24. Being juſtified (if ever they be juſtified) freely by his grace, through the redemption that is in Ieſus Chriſt, ver. 25. whom God hath ſet forth, (both to Jews and Gentiles) to be a propitiation through Faith in his blood. Upon which the Apoſtle ver. 27. makes this demand, Where is boaſting then? if the Gentile without the Law be on equal termes with the Jews under his Law, if there be no difference between them, if all have ſinned, and all to be juſtified freely by grace; if this Juſtification or righteouſneſs be vouchſafed unto all, and conferred upon all that beleeve, and not otherwiſe; and that there is no difference between Jew and Gentile in theſe reſpects; then pray you, where is boaſting? what is become of the boaſting of the Jews, who were wont to ſay we have Abraham to our Father, and rejoyced in circumciſion, and made their boaſt of the Law, Rom. 2.23. if for all the priviledges which in this kind they had enjoyed above the Gentile, yet if the Gentile by the grace of the Goſpel is made equall to the Jew, though he do not at all come under the Law, where then is there any longer place for boaſting?

And in the 28 verſe he draws up his concluſion from his premiſes, ſaying, therefore we conclude that a man is juſtified by Faith, without the deeds of the Law: the ſame in effect with my Text: If there be no difference between Jew and Gentile as was ſaid before, and that the Righteouſneſs of GOD without the Law is manifeſted and tendred to the Gentile, we may well conclude, that a man, even an ungodly Gentile that hath no Deeds of the Law, if he once come to forſake his ungodlineſſe, and to beleeve and obey the Goſpel which is to be preached to every Creature, we may conclude that he is indeed; juſtified, his ſins pardoned, and he accepted in the Beloved, in whom he hath beleeved.

But though the Apoſtle concludes the thing, ver. 28. viz. that the Gentiles might as well be juſtified without the Deeds of the Law, as the Jews with them, and both alike upon condition of beleeving, yet he does not there conclude his diſcourſe of this matter, but is at it again and again. And therefore in ver. 29. he begins again, demanding as it were with authority thus; Is he the God of the Jews only? is he not alſo of the Gentiles? yes of the Gentiles alſo. As if he ſhould ſay, what do you think that God only takes care of the Jews, and of their Salvation, and that he hath no regard at all to the Gentiles, let them ſink or ſwim? Is he not the God of the Gentiles alſo? is he not willing to bring them to Salvation as well as the Jews? To which interogation he returns this anſwer; yes he is the God even of the Gentiles alſo: one propitious and favourable to them as well as the Jews, which appears in this thirtieth verſe, Seeing it is one God, which ſhall juſtifie the circumciſion by faith, and uncircumciſion through faith: the ſame God hath vouchſafed the ſame means, and propoſed one and the ſame way of juſtification and ſalvation both to thoſe that are circumciſed, and to thoſe that are not, and that is the Faith of the Goſpel. Where there is neither Iew nor Greek, circumciſion, nor uncircumciſion: i. e. no difference between theſe, but as the Scripture ſaith, They are all one in Chriſt Ieſus, Gal. 3.28. Col. 3.11.

Come we now to the fourth Chapter, and draw we nearer the Text. In this fourth Chapter in which my Text is, we have the truth under conſideration drawn in lively colours, viz. that men without Circumciſion, and the reſt of the Jewiſh Ordinances, may upon their cordial imbracing the Goſpel, attain juſtification in the ſight of God. This he makes plain, and proves againſt all contradiction from the example of Gods proceeding with Abraham in the matter of his juſtification, who as he was the Father of the Jew, and one in whom they gloried, as counting themſelves the only people of God upon the account of that Covenant which God made with him and his ſeed, whoſe ſeed according to the fleſh they were, ſo alſo was he a Father of many Nations, even of as many as ſhould beleeve, in all Nations of the world, and why ſo? but becauſe God was intended to juſtifie them upon the ſame termes as he juſtified Abraham.

Rom. 4.1. The Apoſtle begins thus, What ſhall we ſay then, that Abraham our father, as pertaining to the fleſh hath found? In which affirmative interrogation, we have laid down a vehement negation of the thing interrogated, according to the uſual cuſtome and dialect of the Scriptures in that kind. As if he ſhould ſay, look now upon Abraham our Father, and conſider Gods proceeding with him, and the termes upon which God conferred righteouſneſs or juſtification on him. And what then? ſhall we ſay or think that Abraham our Father according to the fleſh hath found? hath found what? namely juſtification in the ſight of God; for that's the thing in queſtion, the ſubject of his preſent diſcourſe, and that which he preſently mentions verſ. 2. as that to which the interrogation relates. Hath he found it as pertaining to the fleſh? what's that? hath he found it in that way in which the Jews boaſtingly think they have met with it, and urge the Gentiles to ſeek after it, viz. Circumciſion and other works of the Law, which in oppoſition to the Goſpel-way of Juſtification, is called fleſh, Phil. 3.3, 4, 5, 6. Gal. 3.3. hath he found, or did he meet with juſtification in this way? no certainly he did not. This he proves, firſt by a clear Text of Scripture out of the Old Teſtament, verſe 3. For what ſaith the Scripture, Abraham believed God, and it was counted to him for righteouſneſſe. If his believing God was the thing that was counted to him for righteouſneſſe, (which is the thing the Scripture affirms, Gen. 15.6.) then Circumciſion and the reſt of the Ceremonies of the Law could not be it, and therefore could be no more neceſſary in the Gentiles to their juſtification, than they were to Abraham, but that they without Circumciſion, beleeving as Abraham did, they alſo without cir: cumciſion might be juſtified as Abraham was. And therefore accordingly from this example the Apoſtle doth aſſert in the words of my Text (which are brought in upon this occaſion.) That to him that workeeh not, but beleiveth on him that juſtifieth the ungodly, his faith is counted to him for righteouſneſſe. Which doctrine of imputation of Faith unto men for Righteouſneſſe without Works, the Apoſtle in ver. 6, 7, 8. makes clearly agreeable to that paſſage of David in Pſalm 32.1, 2. where he ſayes, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſins are covered: bleſſed is the man unto whom the Lord will not impute ſin. Whereupon the Apoſtle to draw home this part of his diſcourſe unto Abrahams caſe, which is the chief thing he proſecutes throughout this Chapter; in the ninth verſe he makes this demand: Cometh this bleſſedneſſe then upon the Circumciſion only, or upon the uncircumciſion alſo? for we ſay that Faith was reckoned unto Abraham for righteoaſneſs. V. 10. How then was it reckoned? when he was in Circumciſion or in uncircumciſion? not in circumciſion but in uncircumciſion. Which way of arguing here uſed by the Apoſtle, is of mighty force to evince the non-neceſſity of Circumciſion unto juſtification, a thing which the Jews would have impoſed upon the Gentiles in order thereunto, as I have oft ſaid. For if Abrahams Faith was reckoned to him for righteouſneſſe before ever he was Circumciſed, then was not his Circumciſion neceſſary unto his juſtification which he had without it. And if it were not neceſſary hereunto in Abraham their ſpiritual Father, neither was it now neceſſary among the beleeving Gentiles, his ſpiritual children. For the Apoſtle ſeems to intimate in ver. 11, 12. that God had this deſigne in it, that Abraham ſhould receive his circumciſion, not before, but after his juſtification, to wit, that he might be the Father, the great exemplar, copy or patern, how or after what manner God would juſtifie the uncircumciſed, or Gentiles in time to come, viz. by or upon their beleeving in him without Circumciſion. I might likewiſe ſhew you farther, how the Apoſtle in ver. 13. argues the non-neceſſity of keeping the Law of Commandements contained in ordinances in relation to ſalvation upon this ground, becauſe the promiſe of heirſhip was not made to Abraham or to his ſeed through the Law, or upon condition of obſerving that, but through the righteouſneſſe of Faith, or upon condition of beleeving unto Juſtification. Of which wiſe and gracious diſpoſition of theſe things by God, that the promiſe ſhould be entailed upon beleeving rather than upon the obſervation of the Jewiſh Law, the Apoſtle gives this account ver. 16. It is by Faith ſaith he, that it might be by grace, to the end the promiſe might be ſure to all the ſeed, to wit of Abraham, not to that only which is of the Law, ſuch as the Jews his Seed according to the fleſh were, but to that alſo which is of the faith of Abraham, to wit, the beleeving Gentiles, who otherwiſe would have been excluded. So that the grace of God, and the good of men, are beſt provided for in this way, and that's the reaſon why God hath choſen this, and not the other.

To draw to a concluſion of this matter, which is capable as you ſee of a large confirmation from Scripture, and to paſſe over what might be further enlarged to the ſame purpoſe from other paſſages in this Epiſtle, I ſhall preſent you only with a Text or two more elſewhere, Acts 15. where this very queſtion is ſolemnly debated among the Apoſtles and Elders for that very purpoſe aſſembled at Jeruſalem, viz. to reſolve and determine this caſe, whether it were neceſſary for the Gentiles that beleeved to be Circumciſed, and to keep the Law of Moſes or no, ver. 1.5, 6: And when there had been much diſputing (touching this queſtion; at laſt) Peter roſe up and ſaid unto them, men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth ſhould hear the word of the Goſpel and beleeve. And God which knoweth the hearts, bare them witneſſe, giving them the Holy Ghoſt even as he did unto us: and put no difference between us and them, purifying their hearts by faith, ver. 7, 8, 9. Where he gives this undeniable reaſon why this queſtion ſhould be reſolved in the negative, why Circumciſion and the Law ſhould not be impoſed upon the beleeving Gentiles in order to their juſtification and ſalvation, viz. becauſe God by his giving the holy Spirit to the Gentiles (Cornelius & the reſt) Act. 10. that were uncircumciſed; upon the ſame termes as he did unto the beleeving Jews that were Circumciſed (Acts 11.17.) did bear them witneſſe that he accepted them as well without the Law upon their beleeving, as he did the Jews with their Law; he bare them witneſſe, giving them the Holy Ghoſt, even as he did unto us. And that God made no difference at all between Jew and Gentile, as to give the Jew more becauſe he was Circumciſed, and kept the Law, or the Gentile leſſe becauſe of his uncircumciſion, but their hearts and lives being purified, reformed by Faith, by their cleaving to Chriſts Doctrine, God beſtowed the ſame pledge of his love upon the one as upon the other; the Law did not ſet the Jew higher in his ſavour, nor the want of it keep the Gentile under in his love, but being equall in Faith, they were equally accepted and beloved of God: He put no difference between us and them ſaies Peter who was a Jew.

And when Peter at another time was found by his Brother Paul, not acting ſo evenly, according to this his preſent Declaration, but contrarily compelling the beleeving Gentiles to walk as did the Jews, Gal. 2.14. he reproves him for it upon this ground, that Peter himſelf knew this, that they themſelves who were by nature and birth Jews, and not ſinners of the Gentiles, could not for all that be juſtified by the Law, which they as Jews obſerved, but muſt be glad to come by it in the ſame way, and upon the ſame termes in which the ſinners of the Gentiles did obtain it, to wit, the Faith of Jeſus Chriſt, Gal. 2.14, 15, 16. If thou being a Jew, liveſt after the manner of the Gentiles, and not as do the Iews, why compellest thou the Gentiles to live as do the Iews? We who are Iews by nature, and not ſinners of the Gentiles, knowing that a man is not juſtified by the works of the Law, but by the Faith of Jeſus Christ, even we have beleeved in Jeſus Chriſt, that we might be juſtified by the Faith of Chriſt, and not by the Works of the Law; for by the works of the Law ſhall no fleſh be juſtified. By which the Apoſtle plainly intimates, that it was ſo far from being neceſſary to compel the believing Gentiles to keep the law of the Jews to make them capable of juſtification; as that the Jews themſelves who had the Law and the works of it, muſt needs lay aſide the conſideration thereof in their coming to God for juſtification, and muſt be content to receive it upon like termes of grace with the Gentiles themſelves, as Paul himſelf did, Phil. 3.9. who deſired to be found in Chriſt, not having his own righteouſneſs which was of their law as he was a Jew, but that which was through the Faith of Chriſt, as he was a Chriſtian.

CHAP. III. Shewing how Love, Iuſtice, and Mercy, though commanded both in Law and Goſpel, are to he rejected in the Iewiſh ſenſe, and yet imbraced in the Chriſtians, as neceſſary unto Iustification. Shewing alſo in what ſence Works are neceſſary unto Iuſtification.

HAving thus far ſhewed what Works they are which the Apoſtle in our Text excludes from Juſtification, as unneceſſary thereunto, viz. ſuch Works as were proper to the Jews, in contra-diſtinction to the Gentiles, which are in Scripture uſually called the works of the Law; for about them did the controverſie grow, as we have ſeen before: all that I ſhall now add by way of uſe as to this matter, ſhall be for caution: To take heed how we oppoſe Faith to Works, and that when we do ſo, be we ſure to keep the Scripture road, which I have been now tracing out.

It is true, Faith and Love, are often in the New Teſtament, diſtinguiſhed, or mentioned as things diſtinct, in a ſtrict ſence, Epheſ. 6.23. 1 Tim. 1.14, and 2.15. 2 Tim. 1.13. Philem. 5. &c. but I am not without much confidence, that they are never oppoſed, as Faith and the Works of the Law are: as if a man that hath no Love might be juſtified by his Faith, as he that worketh not, or which hath no Works in our Apoſtles ſence, may. It is no where neither in words nor ſence ſaid; But he that loveth not, but beleeveth on him that juſtifieth the ungodly, his Faith is counted to him for righteouſneſſe: but the contrary in ſubſtance is flatly affirmed by the Apoſtle James, chap. 2. beſides other Scriptures, as I ſhall God willing come afterwards to ſhew. And therefore I do think that our Proteſtant Writers have given too much advantage to the Papiſts, whilſt in aſſerting juſtification by Faith alone without any Works at all, they have in the mean while chiefly if not only, built this their aſſertion upon ſuch Scriptures as my Text, with others of like nature, which treat, not of all Works in generall, but of ſuch as did belong unto the Jews in ſpecial; and therefore are uſually called the Works of the Law; or the Deeds of the Law. Works of what Law I pray you? but of that Law which as the Apoſtle ſaith pertained to the Iſraelites, Rom. 9.4. and which as the ſame Apoſtle ſaith alſo the Gentiles had not, Rom. 2.12.14. 1 Cor. 9.21.

But when the Apoſtle oppoſeth this Law that was given unto the Jews unto Faith, and when he denies Juſtification to be by the works of that Law, is it not all one as if he ſhould oppoſe Faith unto Works commanded in the Goſpel? for the ſame Works of Love, Juſtice, and Mercy that are enjoyned in the Goſpel, are alſo commanded in the Law.

This indeed is an Objection that deſerves conſideration; but for anſwer take it thus. Though it be very true, that the ſame Works of Love, Juſtice, and Mercy, be enjoyned, both in Law and Goſpel, yet it will not follow that when the Apoſtle oppoſeth the Works of the Law to Faith, that then he oppoſeth Goſpel-works to Faith likewiſe, for theſe two Reaſons.

1. Becauſe thoſe Works as they were enjoyned the Jews in the Law, were part of the firſt Covenant, but as they are enjoyned in the Goſpel, ſo they are part of the ſecond Covenant. But now the Law or firſt Covenant, (in the letter of it) was not of Faith, ſaith the Apoſtle: the things promiſed in it, were ſuſpended, not upon the condition of beleeving, but of doing: But the man that doth them ſhall live in them, Gal. 3.12. Upon which account, and in reſpect whereof, the Works even of Love, Juſtice, and Mercy, as enjoyned under that Covenant, may poſſibly be oppoſed to Faith. Whereas the Goſpel or new Covenant, which alſo contains in it precepts of Love; Equity, and Mercy, as well as promiſes of pardon, acceptation, and ſalvation, and not promiſing the enjoyment of the one, without obedience in the other; (as is further to be ſhewed afterwards) I ſay this Goſpel or New Covenant is ſo of Faith, and all the conditional part of it ſo relating to, and depending upon Faith, as that it is ſo far from being oppoſed to Faith, as the other Covenant is, as that the whole Goſpel, New-Teſtament or Covenant, both in its precepts and promiſes, bears the denomination of Faith, being ſometimes ſtiled the Faith, Gal. 1.2, 3. and 3.23. Acts 6, 7. Romans 1.5. Iude 3. Sometimes the Law of Faith, Romans 3.27.

And when we ſuppoſe the duties and Works of Love to be oppoſed to Faith under one Covenant for reaſons proper to it, and yet yet the ſame Works not to be oppoſed to Faith in the other Covenant for reaſons peculiar to it; let it not ſeem ſtrange to any man; for it is no new thing to affirm and deny the ſame thing, under ſeveral circumſtances, and different conſiderations; As the Apoſtle Iohn for example, touching this great Commandement of Love, of which we now ſpeak; he affirms it to be no New Commandement, but an old, and yet preſently again ſayes the ſame is a New Commandement, 1 Iohn 2.7, 8. Brethren, I write no new Commandement unto you, but an old Commandement, which ye had from the beginning: the old Commandement is the word which ye have heard from the beginning. Again, a new Commandement I write unto you, which thing is true in him and in you; becauſe the darkneſſe is paſt, and the true light now ſhineth. The Law of Love is an old Commandement as it is part of the old Covenant, and yet the ſame is a new commandement as it is part of the new Covenant, being given a new by Chriſt, the Mediator thereof, and now upon new termes too, not as oppoſed to Faith, as in the former, but as in a collateral and ſubſervient way, joyned with it in the latter. And beſides this, the ſame Commandement under this new edition of it, comes out with inlargement, which makes it new: Which thing (ſaith the Apoſtle) is true in him, and in you. In him, who hath not onely given this new command, Iohn 13.34. A new Commandement I give unto you, that ye love one another as I have loved you; but alſo hath given us the pattern of it in his own example, having ſo loved us as to lay down his life, and to give himſelf for us, Gal. 2.20 Which thing as it is true in him, ſo in you ſaith he, 1 Iohn 2.8. becauſe we ought therefore, not only to love our Neighbour as our ſelves, as before it was commanded; but now even to lay down our lives for the brethren; 1 Iohn 3.16. as he hath done for us. Of all which, viz. that the ſame command though in one reſpect it was old, yet in another it was new, and truly verified both in Chriſt, and in the Saints, the Apoſtle gives this reaſon in the forementioned place, 1 Iohn 2.8. Becauſe the darkneſſe is paſt, and the true light now ſhineth: the different diſpenſing of the ſame thing, hath made this difference in it: it was an old Commandement as it was once enjoyned under the old Covenant, but now the darkneſs and obſcutity of that Covenant and diſpenſation being paſt (as when once it grew old it was then ready to vaniſh, Heb. 8.13.) and the true and new light in the Goſpel and new Covenant, now ſhining, under which the ſame duties of Love are enjoyned upon other terms then before, it might upon this account be well ſtiled a New Commandement, which yet in ſubſtance was an old one.

2. But Secondly and chiefly, the reaſon why the Works of Love, Juſtice, and Mercy, as commanded in the Goſpel, are not oppoſed to Faith by the Apoſtle in the point of Juſtification, though theſe and all other Works commanded in the Law in the ſence in which they were aſſerted by the Jews, are oppoſed to Faith in that caſe, is this; becauſe there is ſo vaſt a difference between the ſence in which we do aſſert an Evangelical neceſſity of theſe to Juſtification, and that ſence in which the Jews did aſſert the availableneſs of theſe together with other Works of the Law unto juſtification, as that the Apoſtle might well withſtand the one ſence as damnable, and yet the other in the mean while remain under his full approbation. For our Apoſtle was ſo far from denying the neceſſity of the Works of the Law unto juſtification, ſaving in that erronious ſence in which the Jews maintained them, as that he did affirm, that during the time in which they were enjoyned by God, juſtification was not to be had without them, (as conjoyned with Faith,) Rom. 2.13. For not the hearers of the Law are juſt before God, but the doers of the Law ſhall be juſtified. It was no more mens hearing of the Law, and leaning upon God (as ſome did Mic. 3.11.) without ſincere obedience to the Law in one thing as well as in another, that would render them acceptable to God then, than mens barren, formal, and dead Faith, under the profeſſion of the Goſpel, will without an upright and careful conformity to the doctrin of Chriſt, render them acceptable to God now.

As concerning that ſence in which the Jews aſſerted, and the Apoſtle denied the neceſſity of the works of the Law to juſtification, take it thus. They being ignorant of Gods Righteouſneſs (Rom. 10.3.) and of his deſigne to teach men by the types and figures of the Law as by a ſchool-maſter, to expect juſtification by the death of Chriſt, and Faith in his blood, (For by reaſon of the vail that was upon their hearts, they could not ſee to the end of that which is aboliſhed, 2 Cor. 3.13, 14, 15.) I ſay, they being herein altogether ignorant, were on the other hand highly confident, that God had ordained their legal Sacrifices to purge them from their ſins, and their obedience in them and other points of the Law; to be the only means to inveſt them with all the good that ever the Lord intended them, not only in things temporal, but alſo ſpiritual and eternal. So that that which the Goſpel attributes to the New Covenant, to the blood of it, to the faith of it, to the obedience of it; they attributed and aſcribed all of it to the blood and obedience of the Old Covenant.

So that the queſtion between the Apoſtle and them, was but this: Whether Eternal Redemption were to be had upon the Firſt Covenant termes, or the Second; whether by the Works of the Law, or the Faith of the Goſpel, the beleeving in, and ſubjecting to the Lord Jeſus as that only name, way and means, in which Salvation is to be had. The Apoſtle he affirms, that Salvation is to be had by the latter without the former, by the New Covenant termes without the Old; the Jews on the contrary they held that Salvation was to be had by the former without the latter, by the Works of the Law without beleeving in or obeying of Jeſus. It is moſt evident and certain that thus and thus as hath been declared, is the true ſence in which the Jews held the Works of the Law available to juſtification and ſalvation, and it is as clear likewiſe, that in the very ſame ſence the Apoſtle doth deny and reject them, charging the whole ſtreſſe of all upon Chriſt, and beleeving in, and following of him.

This is eaſie to be diſcerned in the Apoſtles Writings, of which I have given an account in my Second Chapter, to which I refer you, and ſhall here add two or three Texts more, Phil. 3.7, 8, 9. But what things were gain to me, thoſe I counted loſſe for Chriſt; yea doubtleſſe and I do count all things but loſſe for the excellency of the knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the loſſe of all things, and do count them but dung that I may win Chriſt, and be found in him not having mine own righteouſneſſe which is of the Law, but that which is through the Faith of Chriſt, the righteouſneſſe which is of God by Faith. He had ſhewed before what the Jews truſted in, boaſted of, and which he himſelf alſo whilſt he was as they were, did count his gain, viz. Circumciſed the eight day, of the ſtock of Iſrael, of the tribe of Benjamin, an Hebrew of the Hebrews, touching the righteouſneſſe of the Law blameleſſe. But when he became a Chriſtian, he let go all theſe things which he held ſo faſt before: took off and removed that confidence and ſtreſſe which he had placed in theſe, and now laies all upon Chriſt, and Faith in him. That which he now expected by Chriſt, he did indeed expect by his righteouſneſs in the Law before; but that which was his hope and his confidence, his joy and his glory before, is now but loſs and dung with him, when once the excellency of the knowledge of the way of Salvation by Chriſt, does appear. Now all his deſire is to be found in Chriſt, rejoycing in Chriſt, truſting in Chriſt, cleaving to Chriſt; not any more to be found in the dreſs of his own righteouſneſs which was of the Law, the firſt Covenant righteouſneſs, that righteouſneſs in the Law, touching which as he ſayes he was blameleſs, verſ. 6. Which whilſt he expected Salvation by it, was a righteouſneſs or way of juſtification of his own ſetting up, never of Gods appointing. In oppoſition whereto, he deſires now to be found in that righteouſneſs which is of God through Faith; in that ſtate of juſtification and ſalvation, which God in the Goſpel hath ſetled and eſtabliſhed upon beleeving in Jeſus. So that here in this Contexture of Scripture, you have the Jews righteouſneſs or juſtification, and the Chriſtians; through both which this Apoſtle had paſſed, and of both which he had made tryal: the Jews claim was by the Law, and the works thereof, but the Chriſtians by the Goſpel, and the Faith, and obedience thereof: the act of his converſion was his renouncing of the former, and cleaving to the latter.

Romans Chapter 9. Verſe 30, 31, 32. What ſhall we ſay then, that the Gentiles which followed not after righteouſneſſe, have attained to righteouſneſſe, even the righteouſneſſe which is of Faith: but Iſrael which followed after the Law of righteouſneſſe hath not attained to the Law of righteouſneſſe; Wherefore? becauſe they ſought it not by Faith, but as it were by the works of the Law; for they ſtumbled at that ſtumbling-ſtone. Here we have two manner of people, the Gentiles and the Jews; and two ſorts of righteouſneſs, the one of the Law, the other of Faith, or of the Goſpel. The Gentiles who had not followed after righteouſneſs, but lived in Idolatry, Sin, and Wickedneſs, and without God in the World, being altogether ſtrangers to the Common-wealth of Iſrael, and that Covenant of Promiſe, yet attained to righteouſneſs, a ſtate of juſtification and acceptation before God, upon their receiving the Goſpel, the doctrine of life and ſalvation, when it was brought among them. The Jews though they followed after the law of righteouſneſs, thoſe laws wherein a righteous converſation was commanded by God, and did many of the things that were commanded therein, having a zeal towards God, yet for all that, did not arrive at that juſtification and acceptation with God, which the Gentiles attained, and the reaſon was, becauſe they did not ſeek it in the Goſpel-way in which the Gentiles found it: they ſhould have let go the doctrine of Moſes, and have imbraced the doctrine of Chriſt, and have reckoned themſelves but in the ſame capacity with the Gentiles for all their Works of the Law, and have ſaid as ſome of them did, We beleeve that through the grace of our Lord Jeſus Christ, we ſhall be ſaved even as they, Acts 15.11. But inſtead of this they ſtumbled at that ſtumbling-ſtone, Chriſt Jeſus and him crucified, and the offer of ſalvation by him, and did adhere unto the works of the Law for all things pertaining to ſalvation, and would have Juſtification upon the Law termes; this ran in their mind, if a man do thoſe things he ſhall live in them, and ſo ventured all upon that ſcore. It was quite beyond their expectation that the Meſſiah when ever he ſhould come, ſhould turn them out of their way of Sacrificing, by becoming a Sacrifice himſelf, or that their expectation of remiſſion of ſin, ſhould be taken off the former, and placed on the latter: and therefore they cleaving to the letter of the Law for eternal ſalvation, which ſo far was ordained by God but for a temporal, and rejecting Chriſt and the termes of ſalvation by him which the Law pointed them to in the ſpiritual ſignification of it, of which they were wholly ignorant, hence it came to paſs, that for all their labouring, ſeeking, and ſtriving after righteouſneſs, juſtification, and ſalvation, yet they miſſed it, as ſeeking it out of Gods way, upon their own termes, not Gods.

Gal. 2.21. For if righteouſneſſe come by the Law, then Chriſt is dead in vain. How could that be? but that they did attribute and aſcribe the ſame attoning, virtue, and ſin-purging efficacy unto the works of the Law, which the Goſpel does attribute unto the blood of Jeſus. And then indeed if it had been ſo as they ſuppoſed it was, that ſacrifices or any other works of the Law, could have purged ſin ſo as Chriſt does by his death and blood, then the death of Chriſt would have been in vain, God would never have put himſelf to that charge as to give his Son to death to take away the ſin of men, if the works, of the Law had been a competent means to bring it about. If there had been a Law (ſaith the ſame Apoſtle) which could have given life, verily righteouſneſſe ſhould have been by the Law, Gal. 3.21. If the Law and the Wotks therein commanded, could have done the ſame thing towards the conferring of life and ſalvation upon men which is now brought to paſſe by the coming and dying of Jeſus, then righteouſneſs and life ſhould have been by that. But now inaſmuch as that God hath given his Son to dye, (for here he writes to thoſe that did acknowledge Chriſt and his death, but withall inclined to that opinion Acts 15. that except men kept the law of Moſes they could not be ſaved) ſince God hath given his Son to dye, it is (as if he ſhould ſay) manifeſt that the Law fell ſhort in ability of doing that for men, for the doing of which God ſent his own Son, Rom. 8.3. For what the Law could not do in that it was weak through the fleſh, God ſent his own Son in the ſimilitude of ſinfull fleſh, and for ſin, (or by a ſacrifice for ſin as it is in the margent) condemned ſin in the fleſh. What the Law could not do in that it was weak through the fleſh, that is (I conceive) through or by reaſon of the ſins of the fleſh; the ſinful condition of man was ſo great, as that it quite over-topt the purging power of the Law, the diſeaſe was too ſtrong to be cured with ſuch a purge, the ſins of the fleſh overmatched the Law in this kind, and rendred it weak: and therefore God was fain to ſend his own Son to condemn ſin, to take away the deſtroying power of ſin by the ſacrifice of himſelf, for that the Law could not do it by its ſacrifice.

In that the Apoſtle writes ſo much and in ſo many places (for there are many more beſides theſe) touching the weakneſſe and diſ-ability of the Law to do that for men which God ſent Chriſt to do for them, it is in oppoſition to thoſe who magnified the Law as if it had been able to do all that for them, which the Apoſtle doth aſcribe to Chriſt as done by him.

By what hath been now ſaid I think it doth fully appear in what ſence the Jews aſſerted the Works of their Law in the point of Juſtification, and likewiſe in what ſence the Apoſtle denies them.

And now if any man ſhall ſay, that Love, Iuſtice, and Mercy, yea or the act of Faith it ſelf, or any other work commanded in the Goſpel, does juſtifie as Chriſts blood juſtifies, by way of attonement for ſin, let him be accurſed. It is the prerogative royal peculiarly and alone belonging to Chriſt, thus to juſtifie, in which no creature in Heaven or Earth, or any action of any creature, bears any the leaſt ſhare, Heb. 1.3. When he had by himſelf purged our ſins, ſat down on the right hand of the majeſty on high. To purge from ſin is the ſelf-work of Chriſt, Heb. 7.27. and 9.26, 28. and 10, 12, 14. When ſome of the Galatians were but about to attribute the ſame juſtifying power unto the Law, which they had acknowledged to be in Chriſt, Paul teſtifies to them that in doing ſo they would render Chriſt of none effect to them, and fall from grace, Gal. 5.4. So dangerous a thing is it to joyn any in competition or co-partnerſhip with Chriſt in this work, or to attribute the ſame juſtifying vertue to any beſide him. And if any among the Papiſts ſhould aſcribe any ſuch operation or vertue to any of their works, though as dipt in the blood of Chriſt, and receiving their vertue from that, it would doubtleſſe be found a piece of high preſumption, and a ſin of a daring nature before the Lord.

But alaſs how far off are we from aſcribing any ſuch power, operation or vertue unto any work which a Chriſtian can do Nay Faith it ſelf, though it be ſo neceſſary unto juſtification, as that without which the blood of Chriſt will not juſtifie and ſave men, yet it is far from being neceſſary upon any ſuch account as if it could in the leaſt operate as Chriſts blood does, or add any thing unto the ſaving vertue thereof; and yet neceſſary it is, becauſe ſuch is the Will of God, as that the ſaving benefit of that blood ſhall not be made over unto any man, but upon condition of his beleeving. So I ſay of Works (I mean Goſpel-obedience) though we ſay they are ſo neceſſary as that no mans Faith ſhall juſtifie him that is void of them, or which is all one, that no mans Faith ſhall juſtifie him without them; yet we ſay alſo, that they are far from being neceſſary upon any ſuch ſcore as Chriſts blood is neceſſary, or as if they could contribute any thing unto its atoneing vertue. Nor is it neceſſary in this caſe to ſuppoſe them to be formally of the nature of Faith, nor to be eſſential to the act of beleeving; nor that the ſame juſtifying act, office, or power is placed in them by God, as is in Faith: Yet neceſſary they are unto juſtification, becauſe ſuch is the will and good pleaſure of God, as that though he will have Faith to entitle men to the juſtifying and ſaving benefit of Chriſts blood, yet he will not intereſs an unprofitable, dead, barren, fruitleſs, formal Faith in that ſaving benefit and priviledges of the New Covenant, but reſerves this honour for that Faith only which is an active lively working Faith, and which makes a man as well ready and deſirous to give honour and glory unto the Lord in doing his will, as to receive honour and glory from him in the way of beleeving his promiſe. This God willing I ſhall make fully evident, when I come to treat of the doctrine of Faith and Juſtification by it, in the handling of the ſecond part of my Text.

In the mean while if this burden any mans mind, how to think or conceive that Faith in its firſt juſtifying act in cloſing with Chriſt, ſhould be accompanied with Works, when as that firſt act is done in an inſtant, but Faiths bearing of Fruit, and producing of good works, is a work of time, and ſhal therefore think that ſure Faith muſt needs be alone and without works in the firſt act of its juſtifying work, whatever it be after, I ſhall eaſe this burden, and anſwer this objection by diſtinguiſhing of Works.

There are two ſorts of Works.

1. Such as conſiſt in will, purpoſe, and deſire. 2. Such as conſiſt in the actual execution of thoſe reſolutions and deſires.

That thoſe motions, reſolutions, and deſires that are tranſacted in the wil, by way of preparation of turning them into actions of another nature when opportunity ſhall ſerve, I ſay that theſe are works in Gods account, who is as well privy to them as to external actions, is moſt evident. Mic. 2.1. Wo to them that deviſe iniquity, and work evill upon their beds: when the morning is light they practice it, becauſe, it is in the power of their hand. Their deviſing and reſolving upon evill in the night, in order to the practice of it in the day, is called a working of evill upon their beds. Again Pſalm 58.2. Yea in heart ye work wickedneſs: you weigh the violence of your hands in the earth. The evill actions and motions of the mind and will, are called a working of wickedneſſe in the heart; as the looking on a Woman to luſt after her, is called the committing adultry with her in the heart. Mat. 5.28. All which is as true of good intentions, reſolutions and deſires, as of evill; the reſolving upon good when opportunity preſents, is a working of good in the ſoul as well as the reſolving upon evill upon like termes is the working of evill.

Now then that Faith which is not accompanied with good Works of this kind in the ſouls firſt faſtening upon Chriſt by Faith for ſalvation; I ſay, that ſoul that does not come to Chriſt with a ſence of ſuch worthineſſe in him, as to deſire and reſolve through the ſtrength of his grace to give up it ſelf to him, and to be commanded by him, that Faith, that ſoul, by all the light that I can get from Scripture, is never like to be accepted, or to paſs for currant in Chriſts account. Nor will ſuch deſires and reſolutions do it neither, that are but airy, and of the nature of falſe Conceptions, and which ſpend themſelves and languiſh and vaniſh in deſiring and reſolving, like the ſluggard Solomon ſpeaks of, Prov. 13.4. Whoſe ſoul deſireth and hath nothing: No; unleſſe they have that truth and reality, that ſtrength and ſubſtance, as to be delivered of ſuch conceptions, and to bring forth fruit to perfection when opportunity comes, and not like that corn that groweth upon the houſe-top, that withereth before it come to maturity, they are never like to obtain the honour and reputation of ſuch deſires and reſolutions as will paſſe for good works in Gods account. But if the ſoul in its firſt cloſing with Chriſt by Faith, go armed, and the Faith of the ſoul attended with real, hearty, and unfeigned deſires and purpoſes to render unto the Lord in love, honour, and ſervice, according to the benefit it expects to receive from him, and that nothing but lack of opportunity, hinders the real acting and executing theſe deſires and reſolves with ſuitable endeavours, doubtleſſe that ſoul, that faith, is accepted with the Lord, as well as if all thoſe purpoſes, inclinations and deſires of the ſoul, were ſo many viſible works, ſo many actual performances. For if there be firſt a willing mind, it is accepted according to that a man hath; and not according to that he hath not. 2 Cor. 8.12. If it hath but paſſed the will in good earneſt, it is not the want of more ability, or more opportunity, that will hinder the mans acceptation, but accepted he is and ſhall be with the Lord with what he hath in this kind, be it more or be it leſſe.

And now having ſhewed you both in what ſence the unbeleeving Jews did, and in what ſence we do hold Works neceſſary unto Juſtification and ſalvation; I now pray you to make judgement upon the whole, and let your own conſcience ſpeak, whether there be the leaſt or lighteſt probability, that when the Apoſtle rejecteth the works of the Law from Juſtification, in the ſence in which the Jews aſſerted them, that then and therein he ſhould alſo reject the chriſtian reſolutions and endeavours commanded in the Goſpel upon pain of damnation, from juſtification in the ſence in which I have ſuppoſed them abſolutely neceſſary thereunto.

Neither is this any new Doctrine, only it may be I have uſed a little more liberty of expreſſion in aſſerting the neceſſity of Works to juſtification, then many others who have been over-awed by a miſunderſtanding of Pauls ſaying in my Text, have adventured to do. Otherwiſe, though there ſeems to be an over-tenderneſs and ſhineſs in our Proteſtant Authors, while engaged againſt the Papiſts, to ſay in plain words that any Works are neceſſary to juſtification, yet in the mean while they confidently and boldly aſſert in other words that which amounts to as much, and ſignifies the ſame thing. For that they might not be thought by denying the neceſſity of good works unto juſtification, to open a gap unto carnal liberty, and to lay a temptation upon men to be leſſe carefull in the great work of Sanctification, they are wont to aſſert over and over, that though they do not hold good Works neceſſary to juſtification, yet they do hold them neceſſary unto ſalvation, ſo that though men may be juſtified without them, yet they cannot be ſaved without them.

But I demand, what Juſtification is that which will not put men into an immediate capacity of ſalvation? but that there is a neceſſity of Works to do this for men? Can any call this a juſtification unto life, as the Scripture calls that juſtification which is of the Goſpelkinds, Rom: 5.18. And does it not come to the ſame iſſue to ſay that Faith without Works will not juſtifie, and to ſay that juſtification without works will not ſave? for is juſtification any thing elſe then a diſcharging or ſetting a man free from condemnation, and conſequently bringing him into a condition of life? ſo that whether the defect lie in the Faith that ſhould juſtifie, becauſe of the abſence of Works, or whether in the juſtification it ſelf, becauſe of the abſence of Works, it matters not; for it ſeems there is the ſame neceſſity of Works unto Salvation on which ſide ſoever it fall: with the ſence of which neceſſity, to fill the hearts and ſouls of men, is the thing I drive at in this diſcourſe.

But that to grant Works neceſſary unto ſalvation, is all one in effect as to grant them neceſſary unto juſtification; and that there is no more danger in the one then in the other; and that the difference between the one and the other is but in a ſound of words, and not in ſubſtance of matter, and conſequently that they that deny the neceſſity of Works in the one ſence, and yet grant it in the other, do but reſtore with the right hand, what they unduly took away with the left, is a thing clear and evident from the Scriptures as well as from the reaſon of the thing which I thus declare.

1. Our Apoſtle Paul uſes theſe two phraſes, to be juſtified, and to live, as words equivolent and importing the ſame thing, and reckons it a good demonſtration to prove that men are not juſtified by the works of the Law, but by Faith, inaſmuch as that the Scripture ſaith, The just ſhall live by Faith, Gal. 3.11. But that no man is juſtified by the Law in the ſight of God it is evident: for the juſt ſhall live by Faith. Which would be a defective way of arguing, if to be juſtified and to live were not the ſame thing with the Apoſtle. So again verſ. 21. of the ſame Chapter: For if there had been a Law given which could have given life, verily righteouſneſſe ſhould have been by the Law. Here we ſee again that righteouſneſſe and life are convertable termes with the Apoſtle; if life, then righteouſneſſe, if righteouſneſſe, then life by the Law. And ſo to be juſtified, and to be bleſſed, is all one thing with the ſame Apoſtle, Gal. 3.8, 9. Rom. 4.7, 8, 9. And to be ſaved, or to be juſtified, is the ſame thing which the Apoſtle James, according to the tenour of his reaſoning, James 2. from verſe the fourteenth, to the four and twentieth.

2. Juſtification and condemnation are in Scripture put in direct oppoſition one to another, Rom. 5.18. and 8.33. So that he that is juſtified, is free from condemnation, and to be free from condemnation, and to be in a ſtate of Salvation, is as much one, as not to dye, is to live.

3. Salvation as well as Juſtification is promiſed to beleeving, John 3.16. Acts 16.31. Heb. 10.39. therefore to be in a ſalvable condition is the immediate effect of Faith, as well as to be juſtified, and conſequently that a man is as ſoon in a ſalvable condition as in a juſtified condition; and if ſo, then look what is neceſſary to the being of the one, is neceſſary to the being of the other alſo, with a neceſſity ſine qua non, without which neither will be.

And now what doth all this prove? but that if men cannot be in a ſalvable condition without Works, (which is the thing granted) then neither can they be in a juſtified condition without them, becauſe there is no ſeparating of theſe. But I ſtill deſire you, that when I thus ſpeak of the neceſſity of good Works unto Juſtification, that you will do me and your ſelves too that right as to underſtand me in the ſence in which I have explained my ſelf before, viz. that they are neceſſary ſo, as to render that Faith by which men are juſtified to be of the right kind, and ſuch unto which Juſtification is promiſed. Under which ſence I am far enough from complying with the Papiſts, who (if they be not wronged) hold Works to be ſatisfactory, Propitiatory, and meritorious; for that's their charge; ſee Dr. Downam's Treatiſe Juſti. lib. 7. cap. 1. §. 1. And as I am far from complying wth them, ſo am I far enough from differing from thoſe that oppoſe them, if their own conceſſions about the neceſſity of Works, may be but fairly conſtrued and argued upon. This by what I have but newly ſaid doth plainly appear, & might be further evinced by other of their ſayings wherein they do acknowledg, That that Faith which is alone, ſevered from charity, and deſtitute of good Works, doth neither juſtifie nor ſave, but that there is a neceſſity of them, a neceſſity of preſence, though not of efficiency, and that they muſt concur with Faith in the ſubject or party juſtified, though not in the act of Juſtification. And what's all this leſs than that which I have ſaid? I ſay Faith void of Works will not juſtifie, They ſay that Faith which is alone ſevered from charity, and deſtitute of good Works, will not juſtifie nor ſave. I ſay it's not neceſſary to hold or ſay that the ſame juſtifying act, office, or power is placed in them as is in Faith. They ſay they are not neceſſary by way of efficiency. I ſay God denies the juſtifying priviledge unto a barren, dead Faith, and reſerves it only for a lively working Faith; they ſay there's a neceſſity of preſence, and that they concur with Faith in the ſubject or party juſtified, though not in the act of juſtifying.

So that a neceſſity of Goſpel-obedience to accompany that Faith which ſhall juſtifie, is acknowledged on all hands.

And if men had but laid out themſelves as much to poſſeſs the people with a thorow ſence of this, as they have to preſerve them from the errors of the Papiſts on the other hand, it might I conceive have been much better with their Souls, then now it is. For while their ears and eyes have been filled ſo much with the doctrine of Juſtification by Faith without Works (when they have meant it only in oppoſition to the Popiſh ſence) and ſo little with the Doctrine touching the unavailableneſſe of that Faith unto Juſtification, that does not knit the Soul to Chriſt with ſuch love, as by which men deny themſelves of their Luſts and ſinful pleaſures, and follow after righteouſneſſe and holineſſe with them that call upon the Lord with a pure heart; hence I fear it hath come to paſſe, that the generality of men among us have had ſo little ſence of the neceſſity of a godly life, and have preſumed ſo much upon their Faith touching Chriſt, (which yet hath been but the dead Faith James ſpeaks of) as that they have to the ſad deceiving of their own Souls, thought themſelves in ſafe condition, although they have lived ſenſual and carnal lives, and have been ſtrangers to the work of the new Creature, the power of Godlineſſe, and the life of Holineſſe, without which for all their Faith, no man ſhall ſee the Lord.

But alaſs how ſhould it be otherwiſe, when as it is too manifeſt, that the Leaders and Guides of the people themſelves, except here and there one, have had little of this ſence and ſavour, but have built ſo much upon the act of beleeving, and ſo little upon a faithful ſubjection to Chriſts Doctrine (which for ought I can ſee, is as neceſſary to render Faith available in its place, as Faith is neceſſary to render the blood of Chriſt available in its place, as to a mans perſonal Juſtification) as if that ſubjection were not at all neceſſary unto the being of a mans juſtification before God, but uſefull onely to declare him to himſelf, and unto men to be juſtified. And under this Soul-deceiving apprehenſion, and miſtaken notion and principle, the Miniſters, too many of them have indulged themſelves and people too, in a dull, heavy, cold, partial, flat, and leſſe than formal way of profeſſing the Goſpel, to the hazard of their precious Souls. And O that this might but awaken any of them that take upon them the care of Souls, to lay this matter more to heart, before it be too late, and the opportunity paſt.

And thus I have now done with the firſt part of my Text, wherein I have ſhewed in what ſence Paul makes no reckoning of Works in the point of Juſtification. Come we now to the handling of that which remains touching the imputation of his Faith for righteouſneſſe, who beleeveth on him that juſtifieth the ungodly.

CHAP. IV. Setting forth the object of juſtifying Faith, and ſhewing the beleeving in whom, and the beleeving of what it is, that will be counted for Righteouſneſſe.

IN the handling of the latter part of theſe words, But to him that worketh not, but beleeveth on him that justifieth the ungodly, his Faith is counted for righteouſneſſe, I would open theſe three things.

1. The believing in whom, and the believing of what, it is, to which the promiſe of Juſtification or the Imputation of Righteouſneſs is made.

2. What, or what manner of believing it is, that hath the great promiſe of Juſtification annexed to it.

3. How, or in what ſence this Faith in men, is counted unto them for righteouſneſs. Which three things I conceive contain the ſum and ſubſtance of the Doctrine of Juſtification.

Let us now begin with the firſt of theſe, and ſee from the Scriptures who and what is the right object of ſaving Faith. Him, whom the Apoſtle here in the Text propounds as the object of this belief, is ſaid to be him who juſtifieth the ungodly. Whether by him that juſtifieth the ungodly we ſhould underſtand God the Father diſtinctly, or his Son Jeſus Chriſt, it will not be ſo needfull to enquire; ſince as both concur in juſtifying the ungodly, ſo both are the object of juſtifying Faith. For as in due time Chriſt dyed for the ungodly, (Rom. 5.6.) that he might juſtifie them by his blood, ſo God the Father hath ſet him forth to be a propitiation through Faith in his blood, Rom. 3.25. And as to underſtand the Apoſtle as meaning the Father, ſeems to ſuit beſt with the precedent verſes, ſo to underſtand him as not excluding the Son, will well anſwer his general deſign in aſſerting attonement, remiſſion of ſins, or juſtification by Chriſt for the ungodly Gentiles upon their beleeving, in oppoſition to thoſe who appropriated theſe to the Works of Moſes Law. It's true, there is a great variety of expreſſion uſed in Scripture to ſet forth the object of Faith; ſometimes making God the Father, and his record concerning his Son, the object; and ſometimes Chriſt as Meſſiah promiſed, as Son of God, as dying, as riſing again; and ſometimes the word or doctrine of Chriſt or his Apoſtles; but all relating to, and depending originally upon the Father. I ſhall touch each of theſe particularly, but with much brevity, becauſe I hope you are not ſo much unacquainted with theſe things, as I fear you are in that upon which I principally intend enlargement.

I. Juſtification is aſcribed unto God the Father, as him in whom we muſt beleeve, and upon whom we muſt depend for it, in many other Scriptures beſide my Text, Rom. 8.33. and 3.30. Gal. 3.8. Hence juſtification is called the righteouſneſſe of God, and the righteouſneſſe which is of God, as he being the Author and founder of it, Rom. 3.21. and 10.3. Phil. 3.9.

1. It was found out and contrived by his infinite wiſdom, Eph. 1.7.8.11. and therefore Chriſt whom he ſent to put in execution that wonderfull, profound contrivance of his, is called the wiſdom of God, 1 Cor. 1, 24. Chriſt the power of God, and the wiſdome of God.

2. God the Father is the Author of it, and object of our Faith about it, becauſe it iſſues and proceeds out of the womb of his grace, where this bleſſed deſign was firſt conceived, Rom. 3.24. Being juſtified freely by his grace. The goodneſs and compaſſionateneſs of his nature, meeting with the miſery and neceſſity of his poor creature, inclined him to ſet ſuch a thing on foot, diſpoſed him to uſe both his Wiſdom and Power to contrive and bring it to paſſe. The creature neither did nor could put any obligation upon him to do this thing for him, but by ſin and unworthineſs, provoked him to that which was quite contrary, and therefore the more wonderfull, that it ſhould make its way through ſo many, and ſo mighty contrary provocations which it meets with from men. This grace of God is ſo great a doer, hath ſo mighty a hand, ſo potent an influence in the whole and entire buſineſs of Mans Election, Redemption, Juſtification, Adoption, Sanctification, Eternal Life and Salvation, that all from firſt to laſt, from the beginning to the end, is worthily aſcribed to the riches of his grace, both in the things themſelves, and means of their accompliſhment; as might eaſily be ſhewn from Scripture; but I will haſten on my way.

3. The means by which this juſtification is effected and brought to paſſe, are of and from God the Father, and their power to juſtifie depends upon his will appointing them to that end. 1. Chriſt is the great means of bringing this about, but yet is given and ſent by the Father for that purpoſe: Whom God (ſaith he) hath ſet forth to be a propitiation for ſin, Rom. 3.25. In that Chriſt becomes righteouſneſs or juſtification to men, it is becauſe God would have it ſo, 1 Cor. 1.30. But of him are ye in Chriſt Jeſus, who of God is made unto us wiſdom, righteouſneſs, &c. Again, it is God that was in Chriſt, reconciling the world unto himſelf, not imputing treſpaſſes, 2 Cor. 5.19. It is he that hath made us accepted in the beloved, Epheſ. 1.6. Then ſaid he, lo, I come to do thy will, O God: by the which will we are ſanctified through the offering up of the body of Jeſus Chriſt once for all; Heb. 10.9, 10. Though we are ſanctified by the offering up of the body of Jeſus, yet it is by vertue of the will of the Father, which the Son came to do, and to fulfill. According to theſe Scriptures, the attoneing, purging power and vertue of Chriſts blood, ſeems to depend upon the Divine will and good pleaſure of the Father. Elſe if it did not, why ſhould not the whole world be juſtified? for Christ is the propitiation for the ſins of the whole world, 1 Iohn 2.2. and why then is not the whole world juſtified? Surely it is not becauſe the Sacrifice of Chriſt is not as ſufficient to juſtifie all, as ſome, the whole world, for whom he dyed, as a few only, which ſhall actually be juſtified and ſaved; but it is becauſe the Fathers will is ſuch, that the juſtifying, ſaving benefit of his death, ſhall be limited unto ſuch only as do beleeve, Iohn 3.16. God ſo loved the world as that he gave his only begotten Son. (viz. to or for the world, or whole world, 1 Iohn 2.2. but yet ſo, and upon ſuch termes, as) that whoſoever beleeveth in him, ſhould not periſh, but have everlaſting life, The will of the Father piches the bounds how far the juſtifying vertue of his Sons blood ſhall extend, and determines the termes upon which it ſhall be actually enjoyed. And ſo 2. It is in reſpect of Faith, (another, and compared with Chriſt, an inferior means of mans juſtification) it does not juſtifie in its own name, or by its own power or vertue, but its ability in this behalf to juſtifie and ſave, depends meerly upon the will of him that hath appointed it to this office: but of this afterwards.

So then the grace, power, and authority to juſtifie, recides originally in the Father, and what force and power there is in Faith, or more remotely in Works, to juſtifie, they have it by way of deſignation, and act what they do act in that kind, not out of any intrinſical worth or merit, but meerly in the ſtrength, and by the authority of the will of God. And however there is in the blood of Chriſt a richneſs of intrinſical worth and vertue, of it ſelf to juſtifie, (as is clearly intimated when it's ſaid, We are bought with a price, 1 Cor. 6.20. Purchaſed with his blood, Acts 20.28. &c.) yet ſince Chriſt did not glorifie himſelf to be made an High Prieſt, and to offer himſelf a Sacrifice, but was made ſo by the Father, (Heb. 5.5.) thence it is that the Prieſtly offering and ſacrifice it ſelf in the effecting of that thing to which it is appointed by the Father, viz. the purgation of ſins, and juſtification of ſinners, hath a dependance upon the Fathers will. And therefore when men do beleeve in, and depend upon Chriſt for juſtification, they do ultimately beleeve in, and depend upon the Father for it, Iohn 12.44. Jeſus cryed, and ſaid, he that beleeveth on me, believeth not on me, but on him that ſent me. 1 Peter 1.21. Who by him do beleeve in God that raiſed him up from the dead, and gave him glory, that your Faith and hope might be in God. The Father hath the power of life and death, hath the power of giving Laws to his Creature, (Iames 4.12.) it's his Law that is tranſgreſſed by Sin, and againſt him that the offence is committed, (Pſal. 51.4.) and therefore it belongs to him to forgive ſin, (Iſai. 43.25. Luke 5.21.) and accordingly Chriſt directs us to pray the Father to forgive our Treſpaſſes, Mat. 6.12. It's true alſo, that the Son hath the ſame power of life and death, of giving Laws, and forgiving ſins, For all power both in Heaven and earth, is given unto him, that all men ſhould honour the Son, even as they that honour the Father. But this he hath according to the order of his being, from the Father, Mat. 28.18. Iohn 3.35. and 17.2.

Faith acts it ſelf upon the Father as its object in three reſpects eſpecially; Firſt by believing him to be the true God in oppoſition to Idols, and all falſe gods, Iohn 17.3. This is life eternal to know thee the only true God, &c. 1 Cor. 8.6. But to us there is but one God, the Father, of whom are all things, and we in him, Eph. 4.6. One God and Father of all.

Secondly by believing that notwithſtanding the ſin of men, that he (having received an attonement in his Sons blood) is moſt willing to be favourable and gracious, not only in forgiving, but alſo in rewarding ſuch who duly and diligently ſeek his favour, grace, and love, in ſuch wayes, and by ſuch means, as he himſelf hath appointed for that end. Heb. 11.6. But without Faith it is impoſſible to pleaſe him: for he that cometh to God muſt believe that he is, (there's the former act of Faith touching the truth of his being,) and that he is a rewarder of them that diligently ſeek him.

Thirdly by truſting in and relying on his might, mercy, grace, and love, for pardon, juſtification, and eternal ſalvation, Pſalm 52.8. But I will truſt in the mercy of the Lord for ever, Rom. 4.5. But beleeveth on him that juſtifieth the ungodly, Iohn 5.24. But all this (at leaſt ſince God was manifeſted in the fleſh) in and by Chriſt, there being no coming to, or believing in the Father but by him, Iohn 14.6. 1 Pet. 1.21. Though formerly he was worſhipped and ſerved under the name and title of the God of Abraham, the God of Iſaac, & the God of Iacob, yet now in the New Teſtament under the Name and Title of the God and Father of our Lord Jeſus Chriſt, Eph. 1.17. and 3.14.

I might here ſhew alſo that the word, promiſe, or record of the Father concerning his Son, is the object of Faith: Yea Abrahams juſtification is caſt upon his beleeving this word of God; So ſhall thy ſeed be. For Abraham beleeved God, and it was counted to him for righteouſneſſe, Gen. 15.6. Rom. 4.3.18. Gal. 3.6.8. Iames 2.23. Now the record which the Father hath given of Chriſt in the New Teſtament as the object of Faith, is two-fold. 1. That he is his beloved Son in whom he is well pleaſed, and that he ought to be heard and obeyed, Mat. 3.17. and 17.5. And 2. That in him is life, and that ſalvation is now offered to the World by beleeving in, and obeying of him, 1 Iohn 5.9, 10, 11, 12. If we receive the witneſſe of men the witneſſe of God is greater: for this is the witneſſe of God, which he hath teſtified of his Son. He that beleeveth on the Son hath the witneſſe in himſelf: he that beleeveth not God hath made him a lyar, becauſe he beleeveth not the record which God gave of his Son. And this is the record which God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. This teſtimony which the Father gave of his Son, was partly by voice from Heaven, 2 Pet. 1.17, 18. and partly by thoſe Works which he gave him to finiſh, by which men ſaw his glory as the glory of the only begotten of the Father; Iohn 5.36. I have greater witneſſe then that of Iohn; for the works which the Father hath given me to finiſh, the ſame works that do I, bear witneſſe of me, that the Father hath ſent me, John 10.37, 38. If I do not the works of my Father beleeve me not: but if I do, though ye beleeve not me, yet beleeve the works; that ye may know and beleeve that the Father is in me; and I in him.

II. As the Father, ſo alſo Chriſt the Son is in Scripture ſet forth, as the more immediate object of Faith. Acts 16.31. And they ſaid beleeve on the Lord Ieſus Chriſt, and thou ſhalt be ſaved, and thy houſe. Now ye muſt know, that Chriſt is propounded as the object of Faith in ſeveral reſpects, and under ſeveral conſiderations.

1. As he is the Meſſias of which Moſes and the Prophets wrote and ſaid ſhould come. And therefore is Chriſt called the He that ſhould come, Mat. 11.3. Art thou he that ſhould come, or do we look for another? John 13.19. Now I tell you before it come, that when it is come to paſſe, ye may beleeve that I am HE. It was one thing to beleeve in general according to the Prophets that Meſſiah ſhould come, (which was the common Faith of the Jews, and as it ſhould ſeem of the Samaritans too, Iohn 4.25.) and another thing to beleeve in particular, that Jeſus which is come is the Chriſt. This was the Faith of ſuch as did receive him, and cleave to him when he did come, Iohn 11.27. She ſaid, yea, Lord, I beleeve that thou art the Chriſt the Son of God which ſhould come into the world. The want of which is the deſtroying ſin that lies ſo heavy upon the Jews, John 8.24. For if ye beleeve not that I am HE, ye ſhall dye in your ſins.

2. Chriſt as he is the Son of God is made the object of Faith, Joh. 20, 31. But theſe are written, that ye might beleeve that Ieſus is the Chriſt the Son of God, and that beleeving, ye might have life through his name, Acts 8.37.1 John 5.1, 4, 5. and 4.15. By Faith he is beleeved to be the Son of God, not as Adam was the Son of God, viz. by Creation, Lu. 3. laſt, in which ſence we are all his Offſpring, Act. 17.28. Nor yet as the Saints are the Sons of God, to wit by Adoption, Gal: 4.5. but that he is the begotten, yea the only begotten Son of the Father; ſo the Son, and ſo begotten of the Father; as none elſe is among all the creation of God, John 1.14. and 3.18. He that beleeveth on him, is not condemned; but he that beleeveth not is condemned already, becauſe he hath not beleeved in the name of the only begotten Son of God.

3. Chriſt as dying and ſhedding his blood, is the object of Faith; and that by which ſinners become juſtified, Rom. 5.9. Much more then being now juſtified by his blood, we ſhall be ſaved from wrath through him. Rom. 3.25. Whom God hath ſet forth to be a propitiation through Faith in his blood. Faith eyes the blood of Chriſt as its object, under a three-fold conſideration.

Firſt it believes that Chriſt did dye and ſhed his blood for our ſins, 1 Cor. 15.2, 3. If ye keep in memory what I preached unto you, unleſſe ye have beleeved in vain. For I delivered unto you firſt of all, that which I alſo received, how that Chriſt dyed for our ſins according to the Scriptures, Mat. 26.28, For this is my blood of the New Teſtament, which is ſhed for many for the remiſſion of ſins.

Secondly, that this death and ſhedding of this blood of Chriſt is both the only and the all-ſufficient means appointed by God to make an attonement for, and to purge away ſin, Heb: 1.3. When he had by himſelf purged our ſins, ſat down on the right hand of the majeſty on high, Revels 1.5. Ʋnto him that loved us, and waſhed us from our ſins in his own blood, &c. Heb. 10.14. For by one offering hath he perfected for ever them that are ſanctified, Heb. 9.14. How much more ſhall the blood of Chriſt who through the eternal ſpirit, offered himſelf without ſpot to God, purge your conſcience from dead works to ſerve the living God.

Thirdly, as it beleeves the blood of Chriſt to be it, and it alone that is in it ſelf, and by the ordination of God, fully ſufficient to take away ſin, the guilt of it, or the condemning power, or deſtroying nature of it, ſo accordingly does it relye upon this blood of Chriſt under the gracious appointment of the Father, to do this great thing for him to particular, in whom this Faith dwells. Rom: 8.25. Whom God hath ſet forth to be a propitiation through Faith in his blood. In this Scripture there are three things that are eſpecially to be marked in relation to the point in hand. 1. That Chriſts blood is the blood of propitiation, or that Chriſt himſelf is the propitiation by means of his blood, i. e. the reconciler, the procurer of ſavour, in pardon or remiſſion. 2. That God hath ordained him in his blood thus to be, and accordingly hath propoſed and offered him to all the world as a publick propitiation, but yet ſo, and upon condition that men have Faith in his blood, i. e. do believe it to be of it ſelf, and by the appointment of the Father, of ſufficient efficacy, force, and vertue, to purge them from their ſins. Which Faith alſo muſt be of the right kind, or elſe it will not intereſſe any man in this great benefit. 3. That which is moreover implyed, is, that the Faith of a man feeling ſo good a foundation and ground under it, as is the blood of Chriſt in conjunction with the Fathers will, as by which to be confident of a plenary purgation from all ſins, how great, or how many ſoever they have been, does accordingly ſafely and ſecurely build thereupon.

4. Chriſt as being riſen from the dead is the object of juſtifying Faith, Rom. 10.9. If then ſhalt confeſs with thy meuth the Lord Ieſus, and ſhalt beleeve in thy heart that God raiſed him from the dead, thou ſhalt be ſaved, Rom. 4.25. Who was delivered for our offences, and was raiſed again for our Iustification. And no marvel that the Reſurrection of Chriſt ſhould be the object of ſaving Faith, inaſmuch as in it is included the beleef of the main foundation Doctrines of the Goſpel, and without it Faith could have no firm footing to reſt upon touching other great Goſpel-truths. As,

1. The beleeving of him to be the Son of God (which is an ingredient abſolutely neceſſary in the Goſpel-faith) doth at leaſt in great part depend upon the Faith of his Reſurrection. For Faith can ground its belief touching his being the Son of God, upon nothing elſe than that which declares him to be ſo. But now he is declared to be the Son of God with power, according to the Spirit of holineſs, by the Reſurrection from the dead, Rom. 1.4.

2. The keeping promiſe and Covenant with the holy Patriarchs and their Seed, (which Faith muſt needs eye) did depend upon Gods raiſing Chriſt from the dead, Acts 13.32, 33. And we declare unto you glad tidings, how that the promiſe which was made unto the Fathers. God hath fulfilled the ſame unto us their children in that he hath raiſed up Ieſus again as it is alſo written in the ſecond Pſalm, Thou art my Son, this day have I begotten thee. And again, Acts 2.30, 31. Therefore being a Prophet, and knowing that God hath ſworn with an Oath to him, that of the fruit of his loyns, according to the fleſh, he would raiſe up Chriſt to ſit upon his throne; he ſeeing this before, ſpake of the Reſurrection of Chriſt, that his ſoul was not left in hell, neither his fleſh did ſee corruption.

3. The Reſurrection of Chriſt is ſo neceſſary to Juſtification, and to the Faith of it, that take away this, and Juſtification, and the beleef of it are all laid in the duſt, 1 Cor. 15.14, 17. And if Christ be not riſen, then is our preaching vain, and your Faith is alſo vain. And again verſ. 17. And if Chriſt be not raiſed, your Faith is vain, ye are yet in your ſins. Without beleeving is no juſtification, and if there had been no Reſurrection of Chriſt, there could have been no Faith touching that attonement that is now made by his death. For could men have beleeved that the death of Chriſt had been of ſufficient force and vertue to expiate ſin, had it not been manifeſted by his Reſurrection? ſurely no. For ſo long as he was under the power of death, he was under the power of ſin, of which death is but the wages, For in that he dyed, he dyed unto ſin (ſaith the Apoſtle,) Rom. 6.10. The ſting of Death, (to wit, that which gives it power of prevailing over the creature) is ſin, 1 Cor. 15.56. And the time when that ſaying, O death, where is thy ſting, O grave, where is thy victory, ſhall be brought to paſſe, is not till the day of Reſurrection, When this corruptible ſhall have put on incorruption, and this mortal immortality, 1 Cor. 15.54. And therefore as the Saints ſhall not actually and perfectly be delivered from all the effects of ſin till the day of their Reſurrection, ſo neither was Chriſt delivered from that burden of other mens ſins which he bore in his own body, untill he roſe from the dead. And if ſin had been too hard for him in keeping him under the power of death, it would much more have been too hard for us.

But in that God raiſed Chriſt from the dead, he did as it were thereby acknowledge ſatisfaction for the debt of mens ſins, which he by his death, as a ſurety had diſcharged. While he lay in the grave he was detained as a priſoner for other mens debts, but when the priſon doors were opened and he let out, the Father acknowledged ſatifaction, and did as it were ſeal him in the behalf of thoſe for whom he undertook, a releaſe and diſcharge. By his entring into ſuffering, he took the ſins of the world upon him, but by his Reſurrection by which he came out of his ſuffering-ſtate, he put them off. As in his ſuffering he was made ſin for us, and dealt with as if he had been a ſinner, ſo by his Reſurrection he was juſtified from thoſe ſins which were imputed to him. And unleſſe he had been firſt juſtified from our ſins, which were imputed to him all the while he ſuffered, we could not have been juſtified from them our ſelves. And therefore no marvel that the Apoſtle ſhould attribute our Juſtification with a Rather, unto the Reſurrection of Chriſt, than to his Death, as he does, Rom. 8.33, 34. Who is he that condemneth? it is God that juſtifieth: it is Chriſt that dyed, yea rather that is riſen again. He ſeems to feel a firmer footing for his Faith in the Reſurrection of Chriſt, than in his death; more to bear him out againſt the accuſations of any that had a mind to condemn him: the anſwer which a good conſcience makes, it is by the Reſurrection of Chriſt from the dead, 1 Pet. 3.21.

4. I might here add; that the beleef of the Reſurrection of our bodies at the laſt day, and the eternal judgement that will follow thereupon, (which are two great Arricles of the Chriſtian Faith, and fundamental Doctrines, Heb. 6.2.) does depend upon our beleef of the Reſurrection of Chriſt. For if Chriſt the Son of Gods love, him in whom his ſoul delighteth more than in any man; ſhould not have been raiſed by the glory of the Father, there would have been little reaſon for any other man to expect ſo great a favour. But now is Chriſt riſen from the dead, and is become the firſt fruits of them that ſlept, 1 Cor. 15.20. as a pledge of their Reſurrection alſo. In that any have a lively hope of being raiſed again to an inheritance uncorruptible, and undefiled, and that fadeth not away, they are thereunto begotten by the reſurrection of Ieſus Chriſt from the dead; ſo ſaith the Apoſtle 1 Pet. 1.3, 4 And again verſe 21. In that God raiſed him up from the dead, and ſo gave him glory, it was that our Faith and hope might be in God, that he will do ſo to us likewiſe. For God hath both raiſed up the Lord, and will alſo raiſe up us by his own power, 1 Cor. 6.14. For if we beleeve that Ieſus dyed, and roſe again, even ſo them alſo which ſleep in Ieſus, will God bring with him. 1 Theſ. 4.14. Becauſe I live, ye ſhall live alſo, ſaith he who is the Reſurrection and the life. Iohn 14.19. and 11.25.

And that there ſhall be a righteous Judgement following the Reſurrection, and that Chriſt Jeſus ſhall be the Judge, is ſuch a thing of which the Father hath given aſſurance, or offered Faith unto all men, in that he hath raiſed him from the dead, Acts 17.31.

5. The Word, Goſpel, or Doctrine of Chriſt, and of his Apoſtles, is ſo the object of Faith, as that ſalvation is promiſed unto the right beleef thereof, Mark 16.15, 16. Go ye into all the World, and preach the Goſpel to every Creature: he that beleeveth, and is baptized, ſhall be ſaved. 2 Theſ. 2.13. Becauſe God hath from the beginning choſen you to ſalvation through ſanctification of the Spirit, and beleef of the truth. 2 Theſ. 1.10. When he ſhall come to be glorified in his Saints, and to be admired in all them that beleeve, (becauſe our teſtimony among you was beleeved) in that day.

The Doctrine of Chriſt and of his Apoſtles, may well be counted the object of Faith: inaſmuch as to beleeve it, is all one as to beleeve that the Father hath ſet forth his Son to be a propitiation for ſin, through Faith in his blood; and ſo it is to beleeve that Chriſt dyed for our ſins, according to the Scriptures, and that he roſe again the third day, according to the Scriptures; becauſe the Doctrine of the Goſpel, is a teſtimony and declaration of theſe things, and he that beleeves the one, beleeves the other alſo. Gods giving his Son to dye, and Chriſts dying, and riſing again, without a declaration of the mind and counſel of God thereabout, as viz. for what cauſe, upon what account, and for what end he did ſo: as alſo upon what termes and conditions, men ſhall reap the fruit of his Death, Reſurrection and Interceſſion; I ſay the one without the other does not ſeem to be the adequate object of Faith, but both together are. For which cauſe the Doctrine of the Goſpel in its Enunciations, Precepts, and Threatnings, as well as in its Promiſes, is the object of Faith. And becauſe the Doctrine of the Goſpel, contains, declares, and amply ſets forth all theſe things, together with thoſe things which are to come, viz. the Reſurrection of the Dead, and Eternal Judgement, in order to which the former, firſt take place, as being all of them matters about which Faith is buſied, therefore is it, that the Doctrine of the Goſpel, is frequently called the Faith, Gal. 1.23. and 3.2, 5, 23. Acts 6.7. Romans 1.5. 1 Tim. 4.1. Iude 3. And ſo now I have done with my firſt point touching Faith, viz. the object of it, or the beleeving of what, it is, that ſhall be imputed for righteouſneſs.

CHAP. V. Shewing that that Faith which conſiſts onely in aſſenting unto the truth of that report which the Goſpel makes touching Christ his being the Son of God, and of his coming into the World to ſave Sinners by dying for them, will not availe to Iuſtification and Salvation, as a Goſpel-Faith of the right kind will do.

HAving briefly ſhewed from the holy Scriptures the beleef of what it is objectively that hath the promiſe of Salvation annext to it, I ſhall now in the next place come to enquire what, and what manner of beleeving it is ſubjectively, that hath the ſame promiſe: or whether every act of beleeving that is placed on a right object, hath this great priviledge of Juſtification entailed to it. And upon due enquiry, it will be found, that not any act or acts of Faith, one or more, be they never ſo many of them, that fall ſhort of engaging the Soul in true Love and ſincere obedience unto the Lord Jeſus, will avail the man in whom they are, unto the ſaving of the ſoul.

If I miſtake not, all the acts of a ſaving Faith may be reduced to, and comprehended under theſe three heads: The firſt I call an act of Credence, the ſecond an act of Adherence; and the third an act of Confidence: in the exertion of which three acts of Faith, having Chriſt for their object, the whole ſoul, mind, will and affections, are engaged, which make up the beleeving with all the heart which the Goſpel calls for, Acts 8.37. By that act which I call an act of Credence, I mean the aſſent of the mind unto the truth of what the Goſpel reports, eſpecially touching Chriſt, (and Gods love to mankind in him) as that he is the Son of God, and Saviour of the world, that he was ſent of God the Father to ſhew unto men the way of ſalvation; and then to dye, riſe again, and after his aſcenſion, to make interceſſion to bring that ſalvation about, and that remiſſion of ſins, is to be had through his name.

By that act of Faith which I call an act of Adherence, I underſtand the ſouls faſt cleaving unto the Lord Jeſus in affection and ſubjection, as counting him more worthy of both, than any Creature or thing in all the world; as alſo taking hold of that grace and ſtrength which is in Chriſt, for deliverance from the power of ſin, and of bringing the ſoul back again to God in point of holineſs.

And laſtly, by an act of Confidence, I mean the Souls relyance, reſt, or dependance upon Chriſt, or on the Father through Chriſt, for remiſſion of ſins, acceptation, and eternal ſalvation; the committing of the Soul to his mercy; the throwing it upon his grace.

Theſe three acts of Faith relate to each other by way of dependance; the ſecond depending upon the firſt, as the acts of the Will do upon the Underſtanding; and the third upon both the former; and all acted upon the ſame object. Now that which I ſhall endeavour, is, to ſhew that the firſt and laſt of theſe acts, the aſſent of the mind unto the truth of things that are to be beleeved, and the confidence of the ſoul to meet with ſalvation from the Lord, may be found in ſuch men in whom the middle act of a loving and loyal adherence to the Lord, is not found, and that the other two without this, will not avail to Juſtification and Salvation.

Firſt, that men may by way of aſſent unto the truth of that by wch Jeſus hath been manifeſted to be the Chriſt of God, beleeve him to be ſo, or beleeve on him as ſuch, and yet that beleeving of theirs not avail them to ſalvation, will appear firſt of all by Ioh. 12.42, 43. compared with other Scriptures. The words are theſe: Nevertheleſſe among the chief Rulers alſo, many beleeved on him; but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould be put out of the Synagogue; for they loved the praiſe of men more then the praiſe of God. That theſe men did beleeve Jeſus to be the Meſſiah, the Chriſt of God, is moſt evident, in that upon conviction by his Miracles and Doctrine, which declared him ſo to be, they beleeved on him, and conſequently muſt beleeve in the generall, his Doctrine to be true. And yet that whilſt they did thus beleeve, they were in an unſafe condition as touching the ſalvation of their ſouls, will appear by two material circumſtances in the words. The firſt is this, That for all their Faith they durſt not confeſs him, leſt they ſhould be put out of the Synagogue: which unworthy deportment of theirs, put them under that threatning of Chriſt, Mark 8.38. Whoſoever therefore ſhall be aſhamed of me, and of my words, in this adulterous and ſinful generation, of him alſo ſhall the Son of man be aſhamed when he cometh in the glory of his Father, with the holy Angels. And John ſaith, that every ſpirit that confeſſeth not that Ieſus Chriſt is come in the fleſh, is not of God, 1 John 4.3. And confeſſing with the mouth is as well required unto ſalvation, as beleeving with the heart, Rom. 10.10.

The ſecond is this, that while they thus beleeved, they loved the praiſe of men more than the praiſe of God: which whoſoever does, cannot beleeve ſavingly, according to Chriſts own words, Iohn 5.44. How can ye beleeve, which receive honour one of another, and ſeek not the honour that cometh from God only?

Such beleevers likewiſe ſurely were they, Iohn 2.23, 24. Who when they ſaw the miracles which Chriſt did, they beleeved in his name: but Ieſus did not commit himſelf to them, becauſe he knew all men; he knew that for all their Faith of aſſent that he was indeed the Meſſias, of which they were convinced by his miracles, yet there was not in them the Faith of adherence, in a conſtant and an affectionate ſticking to him, and therefore would not truſt himſelf with them. Which is argument enough that their Faith was not ſaving, nor ſuch as would denominate them faithful Diſciples unto Jeſus, whoſe property it is to forſake all rather than to forſake Ghriſt, (Luke 14.33.) which had it been their caſe, Chriſt would not have been ſhie of betruſting himſelf with them.

It's probable that Simon Magus was a beleever of this kind, one whoſe Faith was right as touching the object of it, and as touching this firſt act of it alſo; for the Scripture ſaith, Then Simon himſelf beleeveh alſo, Acts 8.13, And what did he beleeve? that's expreſt in the former verſe, where it's ſaid, that when they beleeved Philip preaching the things concerning the kingdom of God, and the Name of Ieſus Chriſt, they were baptized both men and women. Then Simon himſelf beleeved alſo; that is, as well as they or the ſame things which the others beleeved, viz. Philips doctrine concerning the kingdom of God, and the name of Jeſus. And yet for all his perſwaſion of the truth of the doctrine of the Goſpel preached by Philip, his heart was not purified by his Faith (as the hearts of all are by Faith of the right kind, Acts 15.9. for Peter told him: Firſt, that his heart was not right in the ſight of God, verſ. 21. Secondly, that he was in the gall of bitterneſs, and bond of iniquity, verſ 23. and conſequently was in danger of periſhing, as the Apoſtle intimated to him, ſaying, Thy money periſh with thee, verſe 20. There was in him the Faith of Credence, but not of Adherence, the aſſent of the mind unto the truth of Philips Doctrine, but not the powerful conſent of the will unto the ſuperlative goodneſs of the way to the Kingdom, taught by him.

That this Faith of which we now ſpeak, which conſiſts onely in the general aſſent of the underſtanding unto the truth of divine Revelation, is not that Faith to which the great promiſes of the Goſpel are made, I ſhall endeavour further to manifeſt, by adding two or three Reaſons, to the Scripture-teſtimonies already alledged.

1. This aſſent; as it is but one ſingle act of Faith, and therefore comprehends not the whole general nature of that grace, ſo it is but the act of one ſingle faculty of the ſoul, the mind or underſtanding, and ſo is not that beleeving with all the heart which is the right chriſtian Faith (Acts 8.37.) which conſiſts as well in the conſent of the will touching the goodneſs of the thing beleeved, as the aſſent of the mind to the truth of its being. For as the object of the Chriſtian Faith, (the Goſpel) bears the relation, and carries as full a proportion of goodneſs, as of truth in it, ſo does the beleeving ſoul accordingly by the faculty of the mind aſſent to it as true, and by the faculty of the will accept of it as a ſoveraign good. And under this two-fold conſideration, is the Goſpel propounded as the object of Faith. 1 Tim. 1, 15. This is a faithful ſaying, and worthy of all acceptation, that Chriſt Ieſus came into the world to ſave ſinners. It's a ſaying faithful in reſpect of its truth, and worthy of all acceptation in reſpect of its goodneſs.

2. The Devils themſelves have ſuch a faith, as by which they aſſent to this truth, that Chriſt is the Son of God: and it is the firſt-born of improbabilities, that ever the Devils ſhould have that faith abiding in them, by which men ſhall be ſaved. That the Devils do not only beleeve that there is one God, and tremble, according to Iames 2.19. but that they alſo beleeve Chriſt to be the Son of God, the Chriſt of God, is evident Luke 4 41. And Devils alſo came out of many, crying out and ſaying, thou art Chriſt the Son of God, If any ſhall here object and ſay, that we have but the Devills own word for it, who was a lyar from the beginning: The anſwer is; that we have more than their word for it, we have this Evangeliſts word for it, as appears by the latter part of the fore-cited verſe, where he ſayes that they, viz. the Devils knew that he was Chriſt. If any ſhould think that poſſibly the Devils may have the ſame faith that would juſtifie men if it were in them, though it will do them no good, as not being in the like capacity of grace as men are, yet that paſſage in Iames 2. 19. will oppoſe ſuch a thought. For wherefore does the Apoſtle mention the faith of Devils there? but to diſparage the unprofitable and dead faith of ſome Chriſtians, and to give them to know that if their faith reſted only in the beleef of things, and did not carry out the ſoul in love both to God and men, it was even no better a faith than is in the devils, and conſequently would ſave them no more than it would ſave the devils.

3. The Faith of Aſſent, as it is the act of the underſtanding, is frequently forced, the mind compelled to beleeve the truth of divine things, by the ſtrength of conviction, which ſometimes is ſo great, that it is not in the power of men to diſ-beleeve them; which I concieve is the plain caſe touching that faith which the Devils have, and the faith which ſome wicked men under deſpair, have of the judgement to come, who would be glad if they knew how to believe otherwiſe than what they do believe; they would be glad if they knew how to believe that there is no God, no Heaven, no Hell, and it is their torment to believe there is: the Devils believe and tremble, and ſo do ſome men. And it is very like that thoſe believers of which we heard before, Iohn 2.23. and 12.42. had that Faith which they had concerning Chriſt, forced upon them by the hand of thoſe miracles of Chriſt, in conjunction with his holy life and doctrine, which were too hard for their conſciences, and evinced with power, him that wrought them, to be the Son of God. And it may be they might have a deſire to have ſtifled that light, and to have overcome that conviction which they had, as that which did oppoſe that carnal intereſt of praiſe which they had with men, which it ſeems they loved more than Chriſt, and therefore would not let it go for his ſake. And is not this the caſe of ſuch who hold the truth in unrighteouſneſs; (Rom. 1.18.) when the light of divine truth breaks into the mind, and cannot be kept out, but convinces the conſcience that things have been ſo and ſo done by the Father, and by his Son Jeſus Chriſt in favour to man-kind, and that therefore men ought to love the Lord, and in love to obey him, and that it is the way to be happy ſo to do, and yer for all that, this truth, which hath thus far compel'd the conſcience to aſſent to it, is detained and held as priſoner in the mind by the power of luſt, ſo that it does not walk abroad in the life of ſuch a man; the thorns ſpring up with the ſeed and over-top it, the ſeed ſprings up in the mind by its power of conviction, ſhewing what ſhould and ought to be, but the thorns of luſt ſpring up in the affection, and determine what ſhall be, and what ſhall not be in ſuch a mans life. Such a man indeed hath received the truth, as he aſſents to it to be truth, but hath not received the love of the truth by conſenting to, and affectionately imbracing what it enjoynes.

And ſhall we think that God will reward with the great and unſpeakable bleſſing of Juſtification and Salvation, ſuch an act of the Creature as is not voluntary, but forced from him whether he will or no? ſurely he will not. 2 Theſ. 2.10. Becauſe they received not the love of the truth, that they might be ſaved, &c. No other receiving of the truth then, will be rewarded with Salvation, but the receiving it in love, and what's more voluntary than love? If a man had all faith, never ſo ſtrong a perſwaſion touching the vertue and power of Chriſt, So that he could remove mountains, and have not love, it would profit him nothing. 1 Cor. 13.2. If there be firſt a willing mind, it is accepted, &c. 2 Cor. 8.12. that's ſurely a neceſſary ingredient to render any act of the creature acceptable to God, and conſequently rewardable by him, 1 Cor. 9.17. For if I do this thing willingly I have a reward. Take heed then of venturing your precious ſouls upon this Faith, that lies but in a naked and bare aſſent to the general truth of the Goſpel.

CHAP. VI. Further diſcovering that neither the act of Relyance or Dependence upon God or Christ for Salvation, without the concurrence of a loving and loyal adheſion to him, will avail to Salvation.

HAving already ſhewed, that Faith by the firſt of thoſe three acts mentioned in the former Chapter, will not juſtifie without the addition and concurrence of more; I ſhall now likewiſe ſhew you that neither will this act of truſt, confidence, dependance or relyance upon the Lord for Salvation, though added unto the former of aſſenting to the truth of that report which the Goſpel makes of Chriſts being the Son of God, his dying for ſinners, &c. prove effectual to juſtifie & ſave, unleſs it be found in conjunction with an obediential, cleaving to Chriſt, to be delivered by him from the power and dominion of ſin, as well as the guilt and condemnation of it.

That there may be found in men a preſumptious leaning upon the mercies of the Lord, and his promiſes, and acts of grace, and an expectation of being thereupon ſecured by God from deſtruction, while in the mean time they cut off their claim and title to thoſe promiſes and acts of grace, by loving of and cleaving to their inward luſts, or outward enormities, inſtead of cleaving to thoſe precepts and promiſes touching holineſs, which would carry them out of thoſe ſins, is a thing very viſible in the Scriptures, as well as obvious to experience.

It was ſo with men under the Old Teſtament; Mica. 3.11. The heads thereof judge for reward, and the Prieſts thereof teach for hire, and the Prophets thereof divine for money, yet will they lean upon the Lord and ſay, is not the Lord among us? none evill can come unto us. The Lord had indeed made many gracious promiſes to that people of his being their God, of his dwelling and walking among them, of ſaving them from thoſe evils which he would bring upon their enemies; but all upon condition that they would be to him a people, in love, loyalty, and obedience, as he to them a God, in protection and bleſſing. (Levit. 26. Deut. 28.) but theſe men, Judges, Prieſts, Prophets, Sinners of ſundry ſorts, eye the promiſes, over-looking the condition upon which they were made, and would needs lean upon theſe, as if God were obliged to them by theſe, to ſecure them from thoſe evils which the faithful Prophets of the Lord threatned them with, for tranſgreſſing the Covenant of the Lord, and living in diſobedience thereto. Juſt as fooliſh men now do, who becauſe they find by the Scriptures, that Chriſt dyed for ſinners, and hath commanded that remiſſion of ſins and ſalvation be preached in his name to every creature, and hath given many precious encouragements for ſinners of all ſorts to look unto him from all the ends of the earth and be ſaved, but with this Item, that they repent and be baptized every one of them in the name of the Lord Ieſus for the remiſsion of ſins, that they be born again of water, and of the Spirit; that they deny themſelves, take up their Croſs, and follow him, and forſake all that they have for his ſake (if they cannot faithfully obey him upon cheaper termes) without which they cannot be his Diſciples, and that they diligently hearken to, and carefully obſerve whatever Jeſus that great Prophet hath ſpoken and commanded, upon pain of being cut off from the number of the Lords redeemed ones; they little minding or regarding the termes and conditions of the grace offered, or thinking a few outward performances (as the Jews aforeſaid did of Circumciſion, Sacrifices, and the like) will ſerve for all, when indeed the main of the matter (the renewing them to God in the diſpoſition and frame of their hearts, and a faithful labouring to pleaſe the Lord in all all things, and ſtriving againſt all contrary motions and temptations) is wholly wanting; yet as if all the grace in the Goſpel were theirs, and deſigned for all thoſe that will lay hold of it right or wrong, they confidently perſwade themſelves, or endeavour ſo to do, that they are built upon a ſure foundation, that Chriſt, remiſſion of ſins, and ſalvation, are all theirs, and that they do them a great deal of wrong that offer but a word to ſhake this confidence of theirs.

Again, ſee the like in another paſſage, Iſai. 48.1, 2. Hear ye this, O houſe of Iacob, which are called by the name of Iſrael, and are come forth out of the waters of Iudah; which ſwear by the name of the Lord, and make mention of the God of Iſrael, but not in truth, nor in righteouſneſſe. For they call themſelves of the holy City, and stay themſelves upon the God of Iſrael, the Lord of hosts is his name. This people you ſee mention the name of the Lord, as being called by it, look upon themſelves as his people, call themſelves of the holy City, and thereupon ſtay themſelves upon the God of Iſrael, depend upon him for all good, as their God, and upon his promiſes, as if made to them; and thus they did, but not in truth nor in righteouſneſs; for this profeſſion and this confidence of theirs, was accompanied with unfaithfulneſs in the main, and therefore their dependance upon God was irregular and deceitful, God having no where engaged to ſtand under ſuch a truſt, but the contrary, Iob 8.13, 14, 15.

And as it was thus with thoſe under the Old, ſo is it likewiſe after the ſame manner with too many now under the New Teſtament, who becauſe they have ſome knowledg and beleef of Gods gracious intention to ſave ſinners by the death of his Son, and the general promiſes of the Goſpel, eſpecially if together herewith they have but a form of godlineſs, and ſomething of devotion towards the ordinances of God, they perſwade themſelves that they are the believers to whom the promiſes of remiſſion of ſin, and ſalvation of the ſoul are made, though in the mean time they are under the power of ſome known ſin or other, either covetouſneſs, or cruelty, and hard heartednes, or pride, or uncleannes, or intemperance in word or deed, or ſome other ſin, and are unrenewed in will and affections, or if there be any change, it is not ſo much as will turn the ſcale, and give them in of the victory againſt the fleſh, on the Spirits ſide; but though there be ſo much light as that they can talk of good things, and ſo much conviction as in the general to approve of them, yet the intereſt of the fleſh clearly carries it, when things come to be done, and when temptation is upon them.

And the main reaſon, I conceive, why perſons upon their generall belief of the Goſpel, have this confidence of Salvation, though otherwiſe they are as yet but in the fleſh, and ſo cannot pleaſe God, (Rom. 8.8.) is this, becauſe they are partial in the Scriptures, and do not give one Scripture as well as another room in their judgements and affections: their minds run upon ſuch Scriptures as declare Chriſt Ieſus to have come into the world to ſave ſinners; that God ſo loved the world, that he gave his only begotten Son, that whoſoever beleeveth in him, ſhould not periſh, but have everlaſting life, that he that confeſſeth with his mouth the Lord Ieſus, and beleeveth in his heart that God raiſed him from the dead, ſhall be ſaved, and the like; and ſo far they do very well. But then there are other Scriptures that declare that except men repent they ſhall periſh; that except they be born again, they cannot ſee the kingdom of God: that without holineſs no man ſhall ſee the Lord; that the Lord will come in flaming Fire, rendring vengeance to thoſe that obey not the Goſpel: that thoſe that live after the fleſh ſhall dye; that if any man love the world, the love of the Father is not in him: that tribulation and wrath ſhall be upon every ſoul that doth evill, with many the like; which they ſlightly paſs over, and are not thorowly poſſeſt with an apprehenſion, that thoſe other Scriptures that entaile the promiſe of life to be beleeving, are ſo to be underſtood, as that theſe others muſt ſtand with them, or to be underſtood of ſuch a kind of believing, as hath the ſubſtance of theſe other Scriptures working in the bowels of it, which they muſt believe, that will not deceive themſelves in their Faith: and is there not the ſame reaſon to believe the one as well as the other? doth not the water of both ſorts of Scripture proceed out of the ſame hole, from the ſame fountain? But now the carnal beleevers of whom I ſpeak, fanſying to themſelves that the promiſe of Salvation is made to believing indefinitely, not conſidering that it is tyed up to that ſpecial kind of believing which works by love, as other Scriptures interpret; and they knowing in themſelves that they do believe in one ſence, (for ſo indeed they do, with that general Faith of aſſent) thence they conclude confidently, that they are heirs of promiſe, and heirs of ſalvation as well as any, and do as verily think they are going to Heaven, whereas indeed they are in the way to hell, as ever the Syrians thought they were going to Dothan, while they were blindly led to Samariah, 2 King. 6.19.

The men of this formal and dead Faith of which I ſpeak, that hav confidence of Salvation, becauſe they believe, though they do not indeed believe with that belief unto which Salvation is promiſed, do directly tread in the ſteps of ſome in the Apoſtles dayes, who would needs be confident of ſalvation, though all the Faith they had, was not of that power as to produce a holy life: and the Apoſtles knowing the danger of ſuch a confidence, laboured exceedingly to take them off it, and to build them upon a better bottom.

This is the buſineſs in which the Apoſtle Iames labours ſo mightily in his Epiſtle. And we may eaſily perceive what Diſeaſe was among the Chriſtians, by the remedies which this ſervant of the Lord applyed for their cure, viz. an inordinate love of the world, which manifeſted it ſelf in an adulterous and too near a complyance therewith, Chap. 4. beginning. And thereupon they deſpiſed the poor Saints, and preferred men leſs worthy if they were rich, chap. 2. Their want of the true chriſtian humility and love, brake out into bitter envying and ſtrife, and an undue judging and cenſuring one of another, chap. 3. throughout. And yet for all theſe unchriſtian, and unſaint-like deportments, they were ready to glory as if they were the knowing men, and men of the right Religion wherein ſalvation was to be had, and that it did belong to them. In oppoſition to which vain-confidence, and confident boaſting, he expreſſeth himſelf thus: chap. 3.14, 15. But if ye have bitter envying and ſtrife in your hearts, glory not, and lie not againſt the truth: this wiſdom deſcendeth not from above, but is earthly, ſenſual, develiſh. For them to glory of their Religion, and of their wiſdom and knowledg. and yet to be men of ſuch an unchriſtian carriage, they did but lye againſt the truth which they pretended to have on their ſide, but indeed was point blank againſt them. But if any man would approve himſelf a wiſe man indeed, endued with the chriſtian knowledge of the right kind, the Apoſtle tells them, it muſt be, by ſhewing out of a good converſation, his works with meekneſs of wiſdom, v. 13.

Again chap. 1.26. he had likewiſe encountred that vain-confidence that was built upon a form of Knowledge, Faith, and Profeſſion, without the life and power of it, ſaying; If any man among you ſeem to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is vain. Men that ſhould give way to the fleſh, though but in one thing, as for inſtance, a licenſious liberty to the tongue, not endeavouring by watchfulneſs, heed, and circumſpection, to conform to the doctrine of the Lord, which forbids, not only lying, reviling, back-biting, ſlaundering, corrupt and unclean communication, but alſo fooliſh talking and jeſting, yea every idle word; how religious ſoever they might otherwiſe ſeem to themſelves upon account of their formal knowledg and Faith, of external devotion to the Ordinances, yet the Apoſtle teſtifieth as from the Lord that ſuch do but deceive their own hearts, befool themſelves with a vain confidence of being religious men, and of being accepted with God as ſuch, and that ſuch mens Religion is vain, that is as to the end for which the true Religion ſerves. Not as if all their Religion were made up of vain notions, but though they had never ſo ſound a knowledg and right belief of many excellent Goſpel-truths, and though they added thereto the doing of many things, yea how ſeemingly religious ſoever they were, upon what account ſoever, yet the want but of this one thing, a care to bridle the tongue, would render all a mans Religion, and all his confidence of ſalvation built thereupon, but vain & unprofitable touching the end of Religion, the end of Faith which is the ſalvation of the ſoul, as if he had never had any Religion, nor ſeeming ſhew of it at all.

Yet once more Iames 2.14. to the ſame purpoſe thus: What doth it profit my brethren, though a man ſay he hath Faith, and have not Works? can Faith ſave him? that is, can ſuch a Faith ſave him? a form of ſpeech emphatically denying the thing interogated, like unto that afterwards chap. 3.11, 12. Doth a fountain ſend forth at the ſame place ſweet water and bitter? Can the figg-tree, my brethren, bear Olive berries? either a Vine Figgs? Why no it cannot; no more can that Faith ſave, that hath not Works. Though a man may ſay and ſay truly, though a man be able to ſay he hath Faith, yet if he have not Works, can his Faith ſave him? do you think it can? He is not blaming their Faith, as if not placed upon a right object, or as if there were not a real cloſing with that object in point of aſſent: in the beginning of this Chapter he clearly ſuppoſeth them to have the Faith of our Lord Ieſus Chriſt, only there cautions them not to yoke or couple their Faith with an unchriſtian carriage, aſſuring them by the tenour of his diſcourſe throughout this Chapter, eſpecially from the fourteenth verſe to the end, that a Faith ſo yoked, and wanting its true yoke-fellow and companion, the Goſpel converſation, which he calls by the name of Works, will not profit him that hath it. Which unprofitableneſs of that Faith which hath not Works, he further illuſtrates by way of compariſon, verſe 15, 16. If a Brother or Siſter be naked or deſtitute of daily food, and one of you ſay unto them, depart in peace, be ye warmed and filled: notwithstanding ye give them not thoſe things which are needful to the body: what doth it profit? Nothing at all; that is to the filling or warming of the neceſſitous perſon. Even ſo ſaith he ver. 17. Faith if it hath nor works, is dead, being alone. Though a man ſhould give God, Chriſt never ſuch good words, though he ſhall be able to ſpeak at never ſo high a rate of the grace of God, of the love of Chriſt, of the power of his death, of the efficacy of his blood, and prevalency of his interceſſion, and ſhall have ſome kind of belief of what he ſayes; yet if it do not ſincerely engage the ſoul to ſerve the intereſt of the glory of God, in a vertuous life, anſwerable to ſuch a profeſſion & Faith, it will no more profit to the juſtification of the Soul in the ſight of God, than a parcel of good words would feed and cloath, fill and warm the needy Brother, and indigent Siſter, when a contribution of a real relief is wanting. Though I could ſpeak with the tongue of men and Angels, and had all Faith ſo that I could remove mountains, and have not Love, it would profit me nothing, 1 Cor. 13.1, 2. And whereas he ſaith that Faith is dead being alone, he plainly ſuppoſeth that Faith may be alone without the company of Works; a Faith that is truly ſo in its kind; a Faith that is acted on a right object. But where ever it is alone, there it is dead, that is, it is unprofitable as to the end for which Faith is appointed, viz. to juſtifie, or (as he had ſaid verſ. 14.) to ſave. For that clearly is the ſence of Faiths being dead, in this place, and not its barrenneſs of good Works. Though that's true likewiſe, that Faiths being dead in another ſence, i. e. void of ſpiritual vigour, force, and power, is the cauſe why it is alone, and not accompanied with the goodneſs of converſation, yet here in this place, the deadneſs of Faith is the effect of its being alone, and not the cauſe of it; the deadneſs of Faith proceeds from the abſence of Works as here ſpoken of, and not the abſence of Works from the deadneſs of Faith: Faith is dead being alone (ſaith he) that is, becauſe it is alone; for ſo it is plain, that its being alone carries the force of a reaſon why it is dead. And therefore Faiths being dead, here, notes it utter inability to juſtifie or ſave, which anſwers the ſcope of the Apoſtle, which is, to convince the carnal profeſſor that his Faith without Works would not ſave him, as is manifeſt by the fourteenth Verſe, upon which the following Diſcourſe to the end of the Chapter depends. He ſayes after Verſe 26. That as the body without the ſpirit is dead, ſo Faith without Works, is dead alſo. In which compariſon or ſimilitude, as the body anſwers Faith, ſo the Spirit anſwers Works; and as the abſence of the ſpirit from the body is the cauſe why the body is dead, and does not the ſervice unto which a living man is appointed, ſo the abſence of Works from Faith, is the cauſe why Faith is dead, and does not him in whom it is, the ſervice unto which the true Faith is appointed, to wit, to juſtifie or ſave him that hath it.

And here by the way, we have clearly ſet before us, the true ſence in which Works are neceſſary to juſtification as well as Faith, and that is, as they do qualifie Faith for that Work or Office of juſtifying, unto which God of his meer Grace hath deſigned it. For ſo is the will of God, that though he will ſo magnifie his grace in the ſalvation of men, as to juſtifie and ſave them by Chriſt upon, or upon condition of their believing in him, yet hath he therein made ſuch proviſion to magnifie his holineſs, and his love of it in his Creature, as that he will not confer the grace of Juſtification upon any other Faith, or entitle any other believing unto that attonement which Chriſt hath made by his blood, than ſuch as hath its fruit unto Holineſs, the end of which will be everlaſting life. In which ſence I conceive it is, that Faith is ſaid to be made perfect by Works, James 2.22. that is (as I underſtand) put into a compleat capacity of attaining its end, which is to juſtifie: as a houſe is then ſaid to be perfected, when nothing is wanting in it, as to the end and ſervice for which it is built, 2 Chron. 8.16. So is Faith, when nothing is wanting to it to anſwer the end whereto it is to ſerve. But now as long as Faith is alone, or by it ſelf, without Works, it is dead, (as we heard before) and ſo in no capacity to juſtifie, or reach its end. Nor does it come under the ſaving influence of the Promiſe, till it Work by Love, that being the only kind of Faith that hath the promiſe to avail, (Gal. 5.6.) and therefore Works added to Faith as children are added to their Mother, being the ſame thing that makes the difference between that Faith that will juſtifie, and that which will not, and which brings that kind of believing under the promiſe, without which all other believing is excluded; hence it is I conceive, that Works may well and truly be ſaid to perfect Faith, as putting it into a right capacity of reaching its end. But thus much on the by in this place.

As Iames, ſo Iohn oppoſeth the vain confidence that is built upon the dead Faith, 1 Iohn 1.6. If we ſay that we have fellowſhip with him, and walk in darkneſs, we lie, and do not the truth. This doubtleſs he wrote in oppoſition to ſome profeſſors of the Chriſtian Faith, who though they walked in darkneſs, led lives diſagreeing to the light of Chriſts Doctrine, yet ſaid, profeſt, and were confident, that they had fellowſhip, partnerſhip with God, and with his Son Jeſus Chriſt in his Love, Saving-mercy, and promiſes of Grace, as if, as theſe were Gods to give, ſo they were all theirs to enjoy. But as he would take them off their vain confidence in this, ſo he directs them how to be better built, in the next Verſ. 7. ſaying, But if we walk in the light as he is in the light, we have fellowſhip one with another, and the blood of Ieſus Chriſt his Son, cleanſeth us from all ſin. Meaning, I ſuppoſe that if that perſwaſion which they had of fellowſhip with God, intereſt in his Grace, Love, and Mercy, and ſhare in Chriſts blood, were but accompanied with an upright endeavour of purifying themſelves as he is pure, and of being holy in all manner of converſation, as he that had called them is holy, (which I think is the ſame thing as to walk in the light, as he is in the light) then they might be confident indeed, that they had fellowſhip with God in his Grace and Love, and ſhare in Chriſts blood to cleanſe them from all ſin. But otherwiſe and without this, what ever their opinion, pretence, or confidence was of their good condition, they did but lie, and falſifie the truth.

Of which deluſion and dangerous deceit he admoniſheth the Chriſtians, Chap. 3.7, 8. ſaying, Little children let no man deceive you, he that doth righteouſneſs is righteous as he is righteous, he that committeth ſin is of the Devil. By which ſaying he ſuggeſts that there were ſome amongſt them of another opinion and perſwaſion, and that they were in danger of being deceived by them, to think that though they did indulge themſelves in ſome ſin, yet they might be counted and dealt withall as righteous perſons, as being in Chriſt, and knowing of him as they ſuppoſed. In oppoſition to which vain conceit, and lying imagination, he had ſaid in the verſe before, Whoſoever abideth in him ſinneth not, Whoſoever ſinneth hath not ſeen him, neither known him.

The like admonition miniſtred by Paul to the Epheſians implyeth like danger from men of the ſame profeſſion, Eph. 5.6. Let no man deceive you with vain words; for becauſe of theſe things cometh the wrath of God upon the children of diſobedience.. Implying that there were ſome among them that were otherwiſe perſwaded, than that thoſe unholy wayes from which he had newly before dehorted them, would expoſe them to the wrath of God, who truſted in Chriſt for ſalvation. For of ſuch he prophecied, whilſt he was yet with them, Acts 20.30. That of their own ſelves ſhould men ariſe, ſpeaking perverſe things; wreſted or ſwerving things, to draw away Diſciples after them. Men profeſſing the ſame Faith, and expecting ſalvation by the ſame Chriſt, ſhould make ſuch ſwerving inferences from the Doctrine of Grace that offers Salvation upon believing in Jeſus, as tended to looſneſs of life, and that they would labour to propagate their diſtorted notions, and to make a party of the ſame mind with them. Againſt whoſe dangerous inſinuations he faithfully now again in his Epiſtle warns them to take heed of being deceived with ſuch mens vain words, and impure pretenſions, as if any Faith they had in the grace of God, or merit of Chriſts blood, could ſecure them from the wrath of God, whilſt they lived in uncleanneſs and covetouſneſs, and indulged themſelves in a way of fooliſh talking and jeſting, for of ſuch ſins he had ſpoken before.

Of this very ſort of Men ſurely it is, of whom Paul ſpeaks, 2 Tim. 3. concerning whom he informs us of theſe three things amongſt others.

Firſt, that they had a form of Godlineſs, Verſ. 5. and therefore were profeſſors of the Chriſtian Faith and Worſhip, the Doctrine of Grace, and Ordinances of the Goſpel, Baptiſm, Supper of the Lord, &c.

Secondly, that in themſelves they were men of an un-Goſpel like temper and behaviour, Lovers of their own ſelves, covetous, boaſters, proud, blaſphemous, diſobedient to Parents, unthankfull, unholy, without natural affection, truce-breakers, falſe accuſers, incontinent, fierce, deſpiſers of thoſe that are good, traytors, heady, high-minded, lovers of pleaſures more than lovers of God, ver. 2, 3, 4. Some of theſe bearing ſway in ſome of them, and ſome in others. And that they were induſtrious to encreaſe their party, and to draw Diſciples after them appears, in that they crept into houſes, and led captive ſilly Women that were laden with ſins, and led away with divers luſts; who doubtleſs were glad of any notion about free Grace that would put them under hope of Salvation, though under the power of divers Luſts, which probably thoſe men did inſtruct them in.

And Thirdly, that from which this ill life under a form and ſhew of Godlineſs did proceed, was their great miſtake about the doctrine of Faith, either as touching the nature of the Grace, or the termes upon which Salvation was promiſed to it, for he ſayes, that they were reprobate concerning the Faith; or as the margent reads it, Of no judgement concerning the Faith, verſe 8. they made no right judgement of the Goſpels promiſing ſalvation upon believing, but as Peter expreſſeth it, Stumbled at the Word, and wreſted it to their own deſtruction, 1 Pet. 2.8. 2 Pet. 3.16. thought the promiſe of a larger extent than it was; were not aware it was ſuch a kind of believing only, as gave a man victory over ſuch Luſts and pleaſures as in which they lived, unto which the promiſe of life was made.

Theſe things may well make the moſt of men called Chriſtians to look about them, who by their lives proclaim themſelves to be believers but of the ſame rank with thoſe marked out by the Apoſtles of our Lord as men whoſe Religion is vain, whoſe Faith is dead, whoſe confidence of ſalvation is built upon miſtakes of the Doctrine of Grace, whilſt deſtitute of the life and power of Godlineſs (which ſubdues the heart and life to God) to anſwer that form of profeſſion which they make of the Chriſtian Faith. But becauſe it is a matter of ſuch moment, and ſo little laid to heart by thoſe whom it ſo much concerns, therefore do I dwell upon it the more, if peradventure any may be awakened by it. And therefore, having heard ſomething of that which the Apoſtles of our Lord have ſaid to this important point, for a cloſe of this matter, let us alſo a little weigh a paſſage or two ſpoken by the Lord himſelf relating to this buſineſs.

Our Lord Jeſus reſembles the ſeveral ſorts and tempers of Men that hear the Goſpel, unto four ſeveral ſorts of ground upon which the ſower caſts his Seed, Luke 8. And begins with the loweſt and worſt ſort, and from them proceeds gradually to the beſt of all. The firſt ſort reſembled by the ſeed that fell by the ways ſide, are ſuch as neither underſtand nor believe the Goſpel, Luke 8.12. Mat. 13.19. The ſecond ſort go beyond theſe, for they do believe the Word, but it is but for a time; for in time of perſecution for the Words ſake they fall away, having no root, verſ. 13. Now the third ſort, as they are placed in the middle between ſuch as do receive the word, and believe and rejoyce in it only for a ſeaſon, and ſuch who with an honeſt heart having heard the Word, keep it, and bring forth fruit with patience, ſo they do accordingly go beyond the temporary believer, and yet fall ſhort of the honeſt-hearted doer of the Word, reſembled by the good ground. And that wherein they do exceed the ſtony-ground hearers that believe only for a time, is this, that they perſevere in their believing, ſuch as it is, unto the end of their lives. And that wherein they fall ſhort of the good-ground hearers, is this, that they do not with honeſty or integrity of heart keep or do the Word, and patiently bring forth the fruit of it, as do the good-ground hearers. For they when they have heard, go forth, and are choked with cares, and riches, and pleaſures of this life, and ſo bring no Fruit to perfection, verſe 14. It's ſaid verſe 7. that the ſeed falling among thorns, the thorns ſprang up with it, and choked it: by which it's evident, that the ſeed of the Word, doth in a ſence grow up in theſe Men, they may grow to have a great deal of knowledg of the Word, and ſome Faith in it, and they may bring forth ſome fruit too, do many things as Herod and others did; but the only fault is, that they do not bring forth fruit to perfection, they do not carry it quite through: if they have a blade of profeſſion, yet they have not the ear of practice, or if ſomething of that, yet they have not the full Corn in the ear, a ſincere reſpect unto all the Lords commands. But the thorns of ſome Luſt or other grow up with the Word, and choke it, and over-top it, have more intereſt in the heart than the Word hath, draw the affections of the Soul more to them than the Word doth, as the thorns many times draws the nouriſhing moiſture of the ground, more to them then the Corn doth that ſprings up with them, and ſo prevents the perfect growth of the Corn. The Word does grow in ſuch men to a certain degree; the Word as it brings glad-tidings of ſalvation to ſinners by the Death and Reſurrection of Jeſus Chriſt, hath ſome rooting in the heart, and is received with joy; and as it promiſeth ſalvation upon believing, as they underſtand believing, ſo it is a welcome Word, which they will by no means let go; and as it enjoyns eaſier and cheaper duties, ſo far it hath the heart to; and thus far the Word may grow up and the Thorns, Luſts and ſinful Affections may grow up too, and dwell together in the ſame man. But then there are other words of the ſame Lord, and of the ſame Goſpel of Salvation, which put men upon denying themſelves to pleaſe the Lord, and croſſing their own ſinful inclinations and wills, that they may fulfill the will of the Lord; there are words that enjoyn us to crucifie the Old-man with the affections and luſts, to mortifie our members which are upon the earth, to cut off the right hand, and pluck out the right eye, to put our ſelves to the utmoſt extremity of ſuffering and diſtaſting the fleſh, rather than to harbour any gueſt in the ſoul to diſtaſt our dear Lord. But now here the word is encountred by ſinful affections, the love of mens own ſelves, their eaſe, their pleaſure, their reputations with men, and for the maintenance and ſupport of theſe, the love and deſire of riches takes place with them, and their deſire and love to theſe puts them upon many unlovely ſtrains to compaſs them: in a word they love to pleaſe and to be pleaſed of men, and to have all things go on ſmoothly with them; and here the word of Chriſt and their wills fall croſs; his honour to be by them upheld in a cloſe following of him, and the upholding of their own honour among men, claſh; Chriſts ſpiritual intereſt, and their carnal intereſt, will not conſiſt, but one muſt give way; if they will pleaſe the Lord, they muſt many times diſpleaſe themſelves and others too, and to enjoy his love and keep a good conſcience, muſt be content to be without much, and ſometimes to looſe all thoſe worldly accomodations which the fleſh priſeth very much. And however the other part of the Word and luſt might grow up together, yet this part of the Word and luſt cannot remain in any power and operation in the ſame ſubject but will be fighting; and if the affections as a third party ſide with luſts againſt the Word, or if more corditially adhere to them than to the Word, the Word is preſently choked and over-born by the power of the fleſh, as the Corn by Thorns, and brings no fruit to perfection.

Theſe are the Men, and this their character, who are the hearers and profeſſors of the Word of the Goſpel reſembled by the thorny ground, which as I intimated before, go a ſtep further than thoſe that do believe for a time only, and conſequently muſt not only be ſuch as do in a ſence believe as the others did, but alſo ſuch as hold out and perſevere in their Faith unto the end. Neither probably is that the reaſon why their Faith holds out rather than the others, as if it were a Faith of a better kind or conſtitution, or ſtronger than theirs, but rather becauſe it is not put to that ſtreſs and tryal which the others Faith could not endure, it's very like that if the Faith of the thorny-ground hearer ſhould be put to it by perſecution, as the Faith of the ſtony-ground hearer is ſaid to be, his Faith might give in and fail as well as the others. For the reaſon why the ſtony-ground hearers Faith fail'd him, is becauſe it is not rooted and grounded in love; he loves his Honour, his Eſtate, his Relations, or at leaſt his Life more than Chriſt, (which whoſoever does, cannot be his Diſciple, or be deemed worthy of him, whatever his Knowledge or Faith otherwiſe may be) and therefore when by the tryal of perſecution, he is put to his choice, to renounce his Faith, or his Life, or other Enjoyments, he adheres to that which he loves moſt, to wit, his outward enjoyments, and declines the Lord, in his Word, Worſhip, and Wayes, which he loves leſs. Though it does not alwayes follow that thoſe who upon a carnal account will not publickly own the Lord, when the confeſſing of him and his truth proves ſo coſtly to them, do at the ſame time let go that inward perſwaſion which they had of him and his truth before the tryal came; the Rulers at the ſame time while they durſt not confeſs Chriſt openly, yet then inwardly believed on him, John 12.42. A practice ſet on foot by ſome in the Apoſtles times, and as it ſeems, avouched as lawful by ſome, outwardly to deny Chriſt in time of perſecution, if they did in the mean time inwardly believe in him, which ſurely is one of thoſe damnable hereſies Peter ſpeaks of, privily brought into the Church by falſe Teachers, 2 Pet. 2.1. There ſhall be falſe Teachers among you, who privily ſhall bring in damnable hereſies, even denying the Lord that bought them, and bring upon themſelves ſwift deſtruction. If they had taught Men not to believe at all on Chriſt, it would not have been called hereſie, but either infidelity, or apoſtacy; nor could they lightly have privily brought ſuch a Doctrine into the Church, but would eaſily have been diſcerned by all Chriſtians to be Enemies to Chriſt; beſides, thoſe that followed their pernicious tenents and wayes, did occaſion the way of truth to be evil ſpoken of, verſe 2. Which would not have been, if they had been profeſt Enemies to it; the pernicious ways of a Man, after he is turned Jew or Turk, though once a Chriſtian, does not cauſe the Chriſtian Religion to be Evil ſpoken of. But however, whether Men fal away totally, both from the inward perſwaſion, and outward profeſſion of the Faith they had once imbraced, or only in part from the publick profeſſion of it, ſo far as to ſecure themſelves from perſecution, it proceeds from the ſame cauſe, and that is the want of that ingredient in their Faith which is the peculiar property of the Faith of Gods Elect, to wit, an affectionate cleaving to Chriſt as more deſirable than life.

There's the ſame reaſon as to the internal cauſe, why the Faith of the thorny ground-hearer falls ſhort of Salvation, and that is the want of that mixture of Love I ſpeak of. For though they may believe Chriſt to be the Saviour, and expect Salvation by him, and for that cauſe bear ſome good affection to him, yet their Love working ſtronger to Riches, Honours, and Pleaſures, & for their ſakes, to ways and things by which theſe may be enjoyed, thence it comes to paſs, that the Luſts of theſe things carry it againſt Chriſt and his Word, who draw another way. Now becauſe this ſort of men may hold that dead Faith which they have, and the profeſſion of it too, and yet retain their Worldly Luſts alſo, yea and make an outward and fleſhly advantage of ſuch a Faith and profeſſion many times; thence it comes to paſs, that they do not fall away as the other, but perſevere herein unto the end: the difference of the ones falling, and the others ſtanding, does not lye in the difference of their Faith, but in the different nature of their temptations; the one is neceſſitated to part with his Faith or Luſts, the other is not.

This latter ſort of ground therefore clearly reſembles the ſtate and condition of ſenſual and carnal Chriſtians, who live in ſuch times and places as we now do, in which Men may believe in Jeſus Chriſt, and publickly own their Faith, eſpecially if it put them upon no extraordinary ſtrains of ſelf-denyal, without running any hazzard of perſecution, but ſhall rather expoſe themſelves to ſuffering in caſe they ſhould not own the Faith, which is the Religion of the Country. And in ſuch places, Faith ſuch as it is, is as common as ſilver was in the dayes of Solomon. All men in a manner do believe that Chriſt dyed for ſinners, and that Salvation is to be had by believing in his Name, & that their believing wil juſtifie them, & without Works too, as they have been generally taught, which is their ſnare. Hereupon they live, they dye in hope of ſalvation, upon this very account that they do believe, though there is too much cauſe to fear, that the converſations and tempers I would I could not ſay of far the greateſt part, even of theſe, do give too loud a teſtimony that their Faith is but the dead Faith, they being not renewed to God, and born again by it, and conſequently that their confidence of Salvation by Chriſt, is but a vain confidence, and ſuch as will deceive them. I profeſs it is a very ſad thing ſo to ſay, and that which occaſions many a ſorrowful thought to my Soul: and my love to Men, and my deſire after their Salvation exceedingly inclines me to hope better things concerning theſe men of whom I ſpeak, if I had but any Scriptural ground to relieve ſuch a hope. But I am either quite miſtaken in the nature of holineſs, and of the New Creature, or elſe ſuch Scriptures as do poſitively affirm, that without holineſs no man ſhall ſee the Lord, and that except a man be born again he cannot ſee the Kingdom of God, that neither Circumciſion nor uncircumciſion avail, but a New Creature, with many the like, I fear do faſt barr the door of life againſt the confidence of a vaſt multitude of profeſſors of belief in Jeſus, unleſs the generality of thoſe I know not, be better than very many of thoſe I know.

Not to multiply more Scriptures to demonſtrate that mens belief in Chriſt, and relyance upon him for Salvation, will not avail them, unleſs it draw the Soul in love and reverence to him, carefully to obey him, and to avoid ſuch things as he hates; for a cloſe, ſeriouſly lay to heart thoſe piercing words of Chriſt, which are worthy our utmoſt conſideration hereabout, Mat. 7.21, 22, 23. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Many will ſay to me in that day, Lord, Lord, have we not propheſied in thy Name? and in thy Name caſt out Devils? and in thy Name done many wonderful Works? And then will I profeſs unto them, I never knew you: depart from me ye that work iniquity. By Luke thus, chap. 13.23, 24, 25, 26, 27. Then ſaid one unto him, Lord, are there few that be ſaved? And he ſaid unto them, ſtrive to enter in at the ſtrait gate: for many, I ſay unto you, will ſeek to enter in, and ſhall not be able. When once the maſter of the houſe is riſen up, and hath ſhut to the door, and ye begin to ſtand without, and to knock at the door, ſaying, Lord, Lord, open unto us; and he ſhall anſwer and ſay unto you, I know you not whence you are: then ſhall ye begin to ſay, we have eaten and drunk in thy preſence, and thou haſt taught in our ſtreets. But he ſhall ſay, I tell you, I knew you not whence you are, depart from me all ye workers of Iniquity.

That which I firſt obſerve from theſe wakening words of our Lord, as to this preſent occaſion, is, that the perſons of whom Chriſt here ſpeaks, had Faith; which appears by this, in that (as they themſelves will plead) they caſt out Devils in the Name of Chriſt, and in his Name did many other wonderous Works, which according to Chriſts words, were ſignes which he promiſed ſhould follow thoſe that ſhould believe, Mark 16.17. Though all that did believe did not do ſuch wonders, yet none but ſuch as did believe, did. Neither is it any wiſe likely, but that they whoſe Faith was ſo ſtrong as in the Name of Chriſt to do ſuch wonders, had a particular knowledge and belief that Chriſt was the Son of God, and Saviour of the World. Neither was this Faith of theirs wholly deſtitute of Works you ſee, they made ſuch a profeſſion of Chriſt as that they inſtructed others in his Religion, they Prophecied in his Name, and did Works which cauſed Men to wonder, they heard Chriſt preach, and had ſo much familiarity with him as to eat and drink in his preſence; greater matters than I fear thouſands of thouſands will have to plead for themſelves, who now bear the Name of Chriſtians, and profeſs belief in Chriſt, and hope of ſalvation by him.

Secondly, that which I further note hence is this, that theſe men of whom Chriſt ſpeaks, becauſe of this Faith they had, and thoſe Works which proceeded from it, take unto themſelves a kind of confidence that they ſhall be admitted by Chriſt into his Kingdom. For though they are brought in by Chriſt here as pleading for admittance at the laſt day, and not taking Chriſts firſt denial; but following him with earneſt, vehement ſolicitations, backed with arguments and pleas from what they had received from him, and done for him, as if they wondered that Chriſt ſhould refuſe them, yet it is not to be thought, but that in their life, and at their death, they were poſſeſſed with hopes of being owned by Chriſt at the Laſt day, upon theſe very grounds upon which they are brought in as building their plea. For ſurely they do not meet with any new confidence or grounds of hope in the Grave, or ſtate of Death! Me thinks theſe words of Chriſt give a kind of caſt, as if many Men ſhall dye with ſo ſtrong a confidence of being owned and received by Chriſt at the Reſurrection and Judgement day, as that they ſhall exceedingly wonder, and ſtand amazed to find themſelves ſo ſtrangely deceived and diſappointed as they will be, when they ſhall be turned off by Chriſt with I tel you I know you not, I profeſs I never knew you. As if Chriſt could hardly poſſeſs them with ſuch a thought that he ſhould not acknowledg and own them, and therefore he is fain, not only once plainly to tell them I know you not, but again with more earneſtneſs to affirm the ſame thing, and to ſay, I tell you I know you not whence you are; as if he ſhould ſay, will you not believe me? I tell you again I know you not whence you are. Yea as Matthew hath it, he will then profeſſe unto them that he never knew them; which ſtil argues how hard a matter it will be to beat them out of their confidence of being owned by him, that he wil be fain not only to tel them again and again I know you not, but at laſt to profeſs to them, that he never knew them, no not then in your life time, (as if he ſhould ſay) when you thought your ſelves cock-ſure of my approbation, I then knew you not to be any true Friends of mine, but you loved your ſelves, and Relations, and loved the world more than me, you loved your own wills more than mine, and your own honour more than mine; and entertained motions from the fleſh, and from the Devil ſooner than from me, and therefore now without any more ado depart from me all ye workers of iniquity; a ſad parting! Who ſhall not ſay with David whilſt he is under the contemplation hereof, My fleſh trembleth for fear of thee, and I am afraid of thy judgements, Pſalm 119.120.

That which I further note in the third and laſt place, from this Doctrine of Chriſt (which (with the reſt) aſtoniſhed thoſe that heard him preach it, Mat. 7.28.) is this, that the true reaſon why theſe mens confidence, and all that upon which it is built, and all their pleadings, beggings, and mournful ſupplications added thereto, will all fail them, and fall to the ground, is in ſhort this; they were workers of iniquity; as men work at their Trades to bring them in what they lack and love, ſo theſe men work iniquity, that is, commit ſin, do and ſpeak things contrary to the Laws and inſtructions of Chriſt, to bring them in that preſent carnal content which they love and prefer before that future happineſs, upon thoſe ſelf-denying termes, without which it is not to be had. That Faith which they had, was not of that kind which purifies the heart, and renews the Soul to God, but for all it the fleſh ſtill retained the commanding intereſt in the Soul; and therefore as they had in their life time ſowed to the fleſh, ſo of the fleſh they muſt now reap corruption. They were told that if they lived after the fleſh they ſhould dye, as well as they were told that Chriſt came into the world to ſave ſinners, but they would not believe the one, though they did the other; but now they muſt find and feel that which they would not before believe. Theſe things conſidered, I heartily beſeech all thoſe into whoſe hands this ſhall come, to take warning now it is given, and not to deal ſlightly in the buſineſs of their Faith, or to dally with their precious Souls: take heed of that vain confidence of many, which you ſee will be all turned into diſappointment, and confuſion of face, when the day of tryal comes; and be working out your ſalvation with fear and trembling: with fear leſt you ſhould be miſtaken about the ground of your confidence and evidence of your hope. It's a thouſand pitties that men ſhould be ſo wary and ſolicitous leſt they ſhould be deceived with a trackt title in their outward Eſtates, and ſo preſuming and careleſs about rheir title to the next World, as generally they are; as if the eternal Eſtate of their Souls, were but a trifle to the momentary enjoyment of a little ſpot of this World. If the inconvenience of a miſtake herein, could be born without any conſiderable breach upon ones comfort, or could afterward be rectified, though with ſome loſs, as in externals it may well be, a mans folly would be the leſs; but to be ſlight, yea not to be exceeding curious, ſolicitous, and thoughtful to prevent a miſchief that for nature is intollerable, and for duration eternal, and the loſs irrepairable, argues the extremity of ſottiſh madneſs, which yet O that it were not the caſe of all men, a few only excepted, Mat. 7.13, 14.

CHAP. VII. Shewing that that Belief unto which the Promiſe is made, though indefinitely expreſt, is to be underſtood of Belief of a ſpecial kinde: and that it is no waies ſafe to notion it in the lowest, narrowest, and meaneſt ſence of the Word, but to frame our notion of it according to that reſult which the Scriptures compared do give of it: under which notion of it, it will be hard for any man to retain a confidence of Salvation, without an holy converſation.

ANd becauſe men are oft betrayed into that vain confidence of Salvation which I have ſpoken of, by miſtaking ſome Scriptures which they wreſt to their own deſtruction, therefore to prevent that miſchief for the future as much as may be; as I have in the former part of my diſcourſe, been labouring to deliver ſome from their miſtakes of ſuch Scriptures as promiſe Juſtification upon believing without the Works of the Law, ſo I ſhall here alſo add a few words, to ſave them from the danger of an undue underſtanding of ſuch Scriptures, as repreſent the believing Chriſt to be the Son of God, and that he dyed, and roſe again, and the like, to be that Faith that carries Life and Salvation in it. For whereas I have aſſerted in the two former Chapters, that neither the aſſenting to the truth of that report which the Scriptures make, touching Chriſt his being the Son of God, and Saviour of the World, &c. nor yet the relying on him as ſuch for Salvation, will indeed avail a man unto Salvation, without a loving, loyal, and obediential cleaving to him, it may be ſome will be ready to object and ſay; Does not the Scripture plainly ſay, That theſe things are written that ye might beleeve that Ieſus is the Chriſt the Son of God, and that beleeving ye might have life through his Name, Iohn 20.31. and was not the acknowledging of this, the very form of the Saints Faith in the firſt times of the Goſpel? Iohn 4.42. and 6.69. and 11.27. Acts 8.37. Mat. 16.16. and does not the Scripture alſo expreſly ſay, That if thou ſhalt confeſſe with thy mouth the Lord Ieſus, and ſhalt beleeve in thine heart that God raiſed him from the dead, thou ſhalt be ſaved? Rom. 10.9. and again; every ſpirit that confeſſeth that Ieſus Chriſt is come in the fleſh, is of God, 1 John 4.2. and whoſoever ſhall confeſſe that Ieſus is the Son of God, God dwelleth in him, and he in God, verſe 15. and whoſoever beleeveth that Ieſus is the Chriſt, is born of God, 1 Iohn 5.1. Theſe things being ſo, if I do both believe and confeſs Jeſus to be the Chriſt, and Chriſt to be the Son of God, and that he dyed and roſe again, why may I not be confident of Salvation? can I have any better ſecurity than the plain letter of the Scripture, that promiſeth ſalvation upon theſe termes?

To all which I anſwer, firſt; that it is very true that this is the Faith of the Goſpel, and that to which eternal life is promiſed, and that if thou doeſt ſo believe theſe things as that thy Faith do but anſwer the latitude of theſe Scripture expreſſions, thou mayeſt be confident of Salvation, and needeſt no better ſecurity for it than the Scriptures. And God forbid that I ſhould make the strait gate ſtraiter than it is; or the narrow way to life, narrower than it is; all my deſigne is to preſerve my ſelf and others from conceiting this ſtrait gate to be wider, and this narrow way to be broader than indeed God hath made them; as knowing an error herein, is of a dangerous tendency, and ſuch as in all likelihood hath betrayed many a man into the broad way of death, whilſt he hath ſtrongly fancied himſelf to be in the path of life.

The ſafeſt and beſt way therefore to be kept from ſtumbling at the Word, and from wreſting theſe promiſes of grace to our own deſtruction, will be, to underſtand all Scriptures that promiſe juſtification and life to beleeving indefinitely, as ſtill meant of ſuch a Faith for kinde, as does directly fall in with, and not croſs Gods general deſign in offering Salvation to men by Jeſus Chriſt. For it is not to be imagined that the Lord will prevaricate his own ſcope and drift, or clogg his deſign by any the leaſt overture that may leave men under hope of attaining Salvation in any way, or upon any termes, which do not directly comport with his deſigne: that reverence which we owe to the wiſdom of God, does with a high hand prohibit any ſuch thought. All the words of God in the Scripture, in all the variety of expreſſion, whether they be promiſes, or precepts, or threatnings, they all wait on Gods great deſign towards man, and they all march on the ſame way; like the living Creatures in Ezekiels viſion, who went every one ſtraight forward whither the ſpirit was to go, and turned not when they went; (Ezek. 1.12.) they do neither juſtle nor hinder, nor turn one upon another, but ſtrengthen each other in ſeeking the prize for which they run: the Word of God in the ſeveral parts of it as relating to the Lords deſigne, is not yea and nay, (2 Cor. 1.18, 19.) but all agreeing to ſerve the great purpoſe of God. And what is this general deſign of God I ſpeak of? Surely ultimately it is his own glory in the Salvation of men; his honour, and the Creatures good in conjunction. And if his deſign had been to provide only for the magnifying of his grace and mercy, without reſpect unto his holineſs, it's like he would have ſaved all men without any more ado, for the ſame ranſom, to wit, Chriſt Jeſus, would have been, and is ſufficient for all. But then would not wretched ſinners have thought God to be like them? according to that in Pſalm 50.21. Theſe things haſt thou done, and I kept ſilence, and thou thoughteſt that I was altogether ſuch a one as thy ſelf: would they not have thought that he could endure wickedneſs well enough in his Creature, and hold fellowſhip with the workers of iniquity? and what then would have become of the glory of his great Name? how would he have been known to be glorious in holineſſe as well as in grace and power? And therefore that he might bring ſuch a people unto himſelf, in whom he might delight, and whom he might prefer to glory with himſelf without diſparagement unto his holineſs, he hath in his infinite wiſdom ſo contrived the method and termes of bringing men to his Salvation & glory, as that thereby his love of holineſs in the Creature might be conſpicuous and viſible, as well as his love of the happineſs of the Creature. And therefore all the means ſet on foot by God to bring about the ſalvation of men, do all tend to promote holineſs in men, as well as the happineſs of men. The whole and intire body of means of mans ſalvation, is called the Myſtery of godlineſs, 1 Tim. 3.16. Chriſt the principal Agent, or rather author of eternal ſalvation, the holy one, Acts 3.14. the Goſpel which is the Word of Life, or glad tidings of ſalvation, is called the doctrine according to godlineſs, 1 Tim. 6.3. Tit. 1.1. The Covenant of grace, an holy Covenant, Luke 1.72. the Faith by which men imbrace the Prince of Life, the promiſe of Life, and Word of Salvation, is called the moſt holy Faith, Iude 20. the calling of chriſtians an holy calling, 2 Tim. 1.9. for they are called unto holineſs, 1 Theſ. 4.7. the Spirit by which the means are made effectual, and through which by his Workmanſhip men are formed into veſſels of glory, is the holy Spirit, Epheſ. 4.30. In a word, the very end and ſcope of Chriſt his giving himſelf for his Church, and vouchſafeing all the means of Salvation, is, That he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be holy and without blemiſh, Epheſ. 5.27. meet for the company of the holy God, and the holy Angels, in the moſt holy place, the holy Ieruſalem, as it is called Rev. 21.10. Now this is that which I ſay then, that ſeeing Gods deſign is to magnifie his holineſs as well as his mercy in mens ſalvation, and to ſhew that he as well deſires and loves their holineſs as their happineſs, and that all ſubordinate means are appointed and ſhaped to reach the one as well as the other: hence we may well conclude that the believing unto which God hath made promiſe of life, however indefinitely expreſt, is yet no other than a moſt holy Faith, and ſuch as does diſpoſe that ſoul where it is, unto holineſs; becauſe ſalvation being the great motive to perſwade men unto holineſs, God would looſe that part of his deſigne, if he ſhould make promiſe of life unto any other than the most holy Faith.

And therefore it is neither prudent nor ſafe for any man to underſtand or take the word BELEEVING (to which the promiſe is made) in the narroweſt and ſtricteſt ſence, or loweſt ſignification of the word, as it imports a naked, bare, and barren aſſent; for if it might, the Faith of the Rulers that durſt not own Chriſt; the Faith of Simon Magus; yet ſuch a Faith as the Devils have (of which you heard before) would carry ſalvation before it. But if you would lay a ſure foundation, then underſtand the word BELEEVING, or the phraſe beleeving Chriſt to be the Son of God, in a more copious and comprehenſive ſence, for ſuch an aſſent of the mind as carries the will and affections along with it, to reverence and love him as ſuch; as a Wife who believes her Husband to be her Husband, or as a Child who believes his Father to be his Father. For whoſoever believes Chriſt to be the Son of God, if his Faith be not contradictious in it ſelf, does believe all his ſayings as certain verities, whether precepts, promiſes, or threatnings, & conſequently his Faith does diſpoſe the ſoul to love and fear him, and hearken to him. In this large ſence I conceive, Chriſt is to be underſtood, Iohn 5.44. when he ſayes to the Jews, how can ye believe which receive honour of one another, and ſeek not the honour, that cometh from God only? For in that lower ſence which imports only a bare and barren aſſent, they might, and ſome of them did believe, and yet did receive honour one of another, and did not ſeek that honour that comes from God only; for ſome did believe, and yet loved the praiſe of men, more than the praiſe of God, Iohn 12.43. But by this ſaying of our Saviour it appears, that when men do believe rightly and ſavingly, that belief of theirs carries the affections more to Chriſt than to men, as valuing and preferring his approbation before theirs, and conſequently engaging the man to pleaſe Chriſt rather than them. In which better ſence, the Apoſtle Iohn is alſo to be underſtood when he ſaies, Whoſoever beleeveth that Ieſus is the Chriſt, is born of God, 1 Iohn 5.1. That is whoſoever believes effectually and affectionately, is thereby turned into another man; which is done, not by an idle and an opinionative aſſent, but by an operative belief.

But to make it yet farther evident, that the Faith to which Salvation is promiſed, is not to be underſtood in ſuch a reſtrained ſence as ſometimes its uſed among men, and in the Scriptures too, for a bare act of the mind without the concurrence of the wil and affections, but in a moral and more comprehenſive ſence, for ſuch a believing Chriſt to be the Son of God, as unites, and ſubjects the ſoul to him as ſuch, I ſhall offer theſe few things, as moſt worthy your conſideration.

1. To believe and to obey the Lord or the Goſpel, are in the Goſpel account ſo much of the ſame general and common nature, as that they are frequently indifferently put the one for the other, and ſo are their contraries, unbelief, and diſobedience. Hence it is, that thoſe words which the tranſlators of our Bible, have in ſundry places rendred belief, or unbelief; the Dutch Tranſlation Engliſhed, renders obedience, or diſobedience: Yea our own Tranſlators, finding the Original words ſo indifferently to import either, have according in ſeveral places, given us both, in the double reading of Text and margint, as you may ſee Rom. 11.30, 31. and 15.31. Acts 5.36. Heb. 4.11. and 11.31. When the Apoſtle would ſhew, that the Propheſie of Iſaiah was fulfilled in the unbelieving Jews, which ſaith, Lord, Who hath believed our report? he does it by ſaying, they had not obeyed the Goſpel, Rom. 10.16. But they have not all obeyed the Goſpel, for Eſaiah ſaith, Lord, who hath believed our report? So that with this Apoſtle, not to believe, and not to obey the Goſpel, is the ſame thing. And Peter another Apoſtle of our Lord, puts believing and diſobedience in direct oppoſition one to another, as if the word Diſobedient were as much the contrary to believing, as the word unbelieving is, 1 Pet. 2.7. To you that beleeve he is precious, but unto them which be diſobedient, the ſtone, &c. 2 Theſ. 2.12.

2. Again, it's worthy conſideration, that the two Evangeliſts, Matthew and Luke, recording the ſame ſaying of Chriſt for ſubſtance, yet ſo far vary the expreſſion, as that that which the one calls Faith, the other calls the Love of God. See the paſſage, Mat. 23.23. And have omitted the weightier matters of the Law, Iudgement, Mercy, and Faith, Luke 11.42. thus: Ye tithe Mint and Rue, and all manner of herbs, and paſſe over judgement, and the love of God. That which Chriſt here charges the Phariſees with, that whilſt they were zealous for the leſſer, they neglected the weightier matters of both Tables of the Law, Judgement and Mercy towards men, the great Duties of the Second Table, and Faith in, and Love to God, the great Duties of the Firſt Table, and which are more than all whole burnt Offerings, and Sacrifices, which yet were Duties of the Firſt Table alſo, Mark 12.33. I know that ſome are of opinion that the Faith mentioned Mat. 23, 23. is meant of fidelity to men, and ſo a Duty of the Second Table, but conſidering that the Phariſees and Scribes were not only guilty of the neglect of the weightier matters of the Second Table, but of the Firſt alſo, much of their hypocriſie lying in this, that they would be deemed great Friends to God upon account of their zeal for ſome leſſer matters of the external and ceremonial part of his Worſhip, when in the mean while they faultered with God, and groſly neglected the Spiritual, Internal, and ſubſtancial part thereof, it cannot reaſonably be thought, but that Chriſts charge and reproof muſt reach them in this neglect, as well as the other, which yet cannot be, unleſs by Faith, which they were charged to omit, we underſtand Faith towards God; for that Judgement and Mercy the other part of their omiſſion, are by general agreement underſtood of duties towards men commanded in the Second Table: ſo that they muſt be taxed with their neglect toward God in this behalf in that reproof for omitting Faith, or elſe not at all. But beſides, that which I think puts the matter out of doubt, is this, that Luke, inſtead of Matthews ſaying that they omitted Faith, affirms that, they paſſed over the Love of God, which according to Chriſts own words, is the Firſt and great Commandement, Mat. 22.38, 39. and ſo in this as in many other particulars, Matthew is expounded by Luke.

This paſſage of our Saviour mentioned by theſe two Evangeliſts being thus underſtood, there is one thing as to my preſent purpoſe which I would have obſerved from hence, and that is: That the right Faith commanded by God, in the nature of it, is a fiducial loving of the Lord, ſuch a believing him to be what he is, and ſuch a depending upon him as ſuch, as is accompanied with, or which carries in it unfeigned love, or true affection to him, which interpreted, is the keeping of his Commandements, 1 Iohn 5.3. According to 1 Tim. 1.5. The end of the Commandement is love, out of Faith unfeigned. If that Love which is the end and ſcope of the Law, be ſuch as proceeds out of an unfeigned Faith, then the unfeigned Faith muſt in the Nature of it, in the Womb of it, needs comprehend and contain that Love which is the end and ſcope of the Commandement; it could not proceed out of it, if it were not firſt in it. It's true indeed, this act, or this ingredient of Faith which affectionately carries the Soul to God, bears another denomination different in ſound from that of Faith, and is called Love; as the different operations of one and the ſame ſoul, give a different denomination of faculties; and as the ſame body of Waters which make the Sea, receive other Names when they come to be diſtributed into ſeveral Rivers; but it will no more follow that Faith does not originally contain a divine Love in the nature of it, becauſe when produced into act it's called by another name, then it will follow that the different acts of the Will and of the Underſtanding, are not acts of the ſame ſoul, becauſe they paſs under different denominations, or that the Waters in Rivers are not the ſame which were in the Sea, becauſe now called by another Name. When the Apoſtle ſpeaks thus concerning the communication of Philemons Faith, Phil. 6. That the communication of thy Faith may become effectual, by the acknowledging of every good thing which is in you in Christ Ieſus: does he not plainly ſuppoſe that every good thing was in his Faith before it was communicated? though when communicated, called by as great a diverſity of Names, as the things themſelves were divers. But every good thing, and every good thing acknowledged, was but his Faith effectually communicated, diſtributed into acts: all the good things of his life, were but the births of his Faith; as Waters iſſuing out of a Fountain, ſome running one way, and ſome another, ſome ſerving for one uſe, and ſome for another. All which conſidered, it need ſeem no ſtrange thing that Luke ſhould call that Love, which Matthew calls Faith: for Love is but Faith once removed as it were; Faith drawn out into act; as Faith alſo is diſpoſitively and in the firſt habit, Love.

3. Believing in Chriſt, and receiving of him are termes equivalent, and import the ſame thing, Iohn 1.12. As many as received him, to them he gave power to become the Sons of God, even to thoſe that believe in his name: the former expreſſion of receiving him, is expounded by the latter of believing in his Name. By which we may gather, that it is the nature and property of the true Faith to receive Chriſt, which is the act of Adherence I ſpake of before. Men by the firſt act of Faith believe Chriſt Jeſus to be what he is, and to be ſo and ſo related both to God and unto men; but by this ſecond act which alwaies accompanies the firſt where the Faith is ſaving, they receive and imbrace him, and cleave to him as ſuch. And in this lies the formal act of mans ſtriking Covenant with the Lord, and intereſſing himſelf in the grace and bleſſing of the Goſpel. For all good, preſent, and future, is entailed on Chriſt, as being Heir of all things, and as having all things put into his hand by the Father; ſo that he that hath the Son, hath life, and he that hath not the Son hath not life, 1 Iohn 5.12. receive him, and receive all; the whole inheritance goes along with the Heir; but nothing ſhort of this will inveſt us with the Inheritance.

What is the meaning then of receiving Chriſt?

1. To receive, whether underſtood of mens receiving the Lord, or the Lords receiving of Men, or of Mens receiving of one another, is ſtill in Scripture taken in the beſt ſence for receiving with affection and acceptation, 2 Cor. 6.17. Rom. 14.1. and 15.7. Gal. 4.14. Philem. 12.17. And ſo in this place of Iohn 1.12. Thoſe that receive Chriſt, receive him with affection and acceptation; yea with ſuch affection and acceptation, as by which they prefer him above all other, both perſons and things; for otherwiſe they will not be deemed worthy of him: a wiſe man will not beſtow himſelf upon a Woman that he knows loves another better than himſeif; and I am ſure the Lord in this ſence will not give himſelf to any man that loves any thing more than him. Mat. 10.37. He that loveth Father or Mother, Son or Daughter more than me, is not worthy of me; much leſs he that loves any ſinful luſt or way more. It is true, to give Men and Women a proof of his good will to them, and as an argument to draw their affections to him, Chriſt hath given himſelf a Ranſom for all, his fleſh for the life of the World; but he having done this, thoſe that ſhall not hereby be moved and drawn to forſake all to follow him, cannot be his, and conſequently he not theirs; They ſhall not taſte of his Supper, Luke 14.24, 26, 27, 33. That's one thing then which is to be underſtood by Mens receiving of Chriſt.

2. Another is this; he that receives Chriſt indeed, receives him for ſuch as indeed he is, and in that capacity in which he is ſent, offered, tendred by the Father, and given by himſelf, and that is, not only as a Saviour, but alſo as a Lord; and as a Saviour by delivering him from the dominion of ſin, and bringing him under his own Rule and Government, as King and Lord, as well as by delivering him from the guilt of ſin by the Sacrifice of himſelf. How oft does the Scripture call him our Lord and Saviour Ieſus Chriſt? 2 Pet. 1.11. and 2.2. and 3.18. with many more. And again, Him hath God exalted with his right hand to be a Prince and a Saviour, Acts 5.31. The Father gave him to be head over all things to the Church, and to be a Ruler of his people, Eph. 1.22. Mat. 2.6. And whoſoever does not receive him as ſuch, does not receive that gift of God. For Chriſt is not, nor cannot be divided, (1 Cor. 1.13.) you cannot ſeparate the Lord from the Saviour, and take the one and leave the other. Among all other Lords and Rulers, which in Scripture are alſo called Saviours, (Nehem. 9.27.) protection and ſubjection go together: Does any rational man expect protection from the chief Magiſtrate upon any other termes than his due obedience to all his lawful commands? And ſhall any man be ſo mad as to expect protection, and deliverance by Chriſt from the wrath to come, upon any other termes? Will not Chriſt ſay to ſuch as ſhal cry to him, Lord, Lord, open to us, who yet never made conſcience to do all his commands, as the Lord ſaid unto a people that cryed after him in their diſtreſs, and yet ſerved other Lords in the time of peace? Go cry unto the gods which ye have choſen, let them deliver you in the time of your tribulation, Iudges 10.14. Ier. 2.28. Where they yeilded ſubjection, thither they are ſent for protection: if ſin can ſave thoſe that ſerve ſin, they ſhall have ſalvation, and if Chriſt can ſave thoſe that ſerve him, they ſhall have ſalvation; Where I am, there ſhall my ſervant alſo be, ſaith he, Iohn 12.26. Chriſt is and will be the author of Eternal Salvation, but to whom? To all thoſe that obey him, (Heb. 5.9.) But to thoſe that be diſobedient and which ſtumble at his word, he is and will be a ſtone of ſtumbling, and rock of offence, the ſame to them as a Rock is to a ſhip, a means of ſwift deſtruction, 1 Pet. 2.8. He wil be ſo far from ſaving them, as that he will ſay, But thoſe mine enemies that would not that I ſhould reign over them, bring hither and ſlay them before me, Luke 19.27. A folly it is then for any Man to think that he can take hold of Chriſt as his Saviour; and ſo receive him and ſalvation by him, that does not willingly imbrace him as his dear Lord, in which capacity he is given as well as that of Saviour: in a moral ſence, he does not at all receive him, that does not receive him in that capacity which is proper to him; no publique Ambaſſador would judge himſelf received by him to whom he is ſent, in caſe he ſhould be received in the capacy of a private perſon only, when he is not ſent as ſuch.

Neither let any deceive their own ſouls, and think that they do receive him as their Lord, becauſe they are wont to call him ſo as frequently as any, unleſs they make it their deſign, and the care and buſineſs of their Lives to wait for his counſel, promote his intereſt, faithfully to do his buſineſs, fulfil his Will, and do his commands. Why call you me Lord (ſaith he to ſuch) and do not the things which I ſay? Luke 6.46. As if he counted himſelf but wronged and diſgraced by ſuch a claim: what he to be their Lord that have this vile ſin, and that baſe Luſt to be their Lord, yea more their Lord than Chriſt, and more obſerved and obeyed than he: He only their titular Lord, but their worldly and fleſhly Luſts their real. And is not that a horrible diſparagement to Chriſt, for him to be joyned with ſuch Maſters, and to be made one of the number, yea inferior to them, as having leſs command over ſuch perſons than their Luſts have? Do you not know that the Father deſigned as well the glory and honour of his Son in your ſalvation, and in the way of bringing you to it, as your Salvation it ſelf? That all men might honour the Son, even as they honour the Father, Iohn 5.23. and do you think then that he will ſuffer his Son to be diſhonoured and diſgraced by you, while you do but mock him in calling him Lord, but denying him your faithful obedience, and yeild your ſubjection to his utter Enemies? like thoſe that crucified him, who indeed bowed the knee before him, and cryed hail King of the Jews, as well as you. Do you think it will ſerve your turn to neglect Chriſt all your dayes (as you do if you do not ſerve him in holineſs and righteouſneſs) and then think he ſhould ſave you when you can ſerve his enemies no longer? O I beſeech all ſuch to conſider it betimes, for God will not be ſo mocked by you.

3. A receiving of Chriſt clearly implies in it a receiving of his Word and Doctrine, for whoever doth not receive that, does not receive him, but whoever does receive that, does receive him, 2 Iohn 9. Whoſoever tranſgreſſeth and abideth not in the Doctrine of Chriſt, hath not God; he that abideth in the Doctrine of Chriſt, he hath both the Father and the Son, Iohn 12.48. He that rejecteth me, and receiveth not my Word, hath one that judgeth him: where not to receive the Word of Chriſt, and to reject him, is conſtructively the ſame thing. Whereto that alſo agrees Pſalm 81.11. But my people would not hearken to my voice, Iſrael would none of me: in refuſing his voice, God took himſelf to be refuſed, as any King would do, whoſe Laws and Commands ſhould be refuſed. Look then into the Scriptures, the 5, 6, and 7. Chapters of Matthew, and elſewhere, and ſee what holy and ſtrict injunctions the Lord hath laid upon his Diſciples, and then look into your hearts, and ſee if you can find them there, not only in the notional knowledge of them, but as having begotten principles, diſpoſitions and affections in their own likeneſs, and from thence proceed to your converſations, words, and wayes, and ſee how they anſwer the pattern in the Mount; and if World & Luſt abide there with more authority and command than the Doctrin of Chriſt, you may be confident you have not yet received Chriſt; for he is King, and his Laws in chief regard, where ever he dwels. And thus you ſee what receiving of Chriſt that is, which is interpreted to be a believing in his Name, and conſequently what a true and ſincere belief in Chriſts name carries in it, to wit, a loving and loyal cleaving to him, and an imbracing of him and his Word.

4. Remiſſion of ſin and Salvation, are ſuſpended upon Repentance from dead Works, and therefore when pardon of ſin and Salvation is promiſed unto believing indefinitely, it may not ſafely be underſtood of any other Faith than ſuch as actually turns the Soul to God, from ſerving of ſin to ſerve him, from the love of vanity to the love of piety, wherein the work of Repentance does conſiſt. Remiſſion of ſin is the next and immediate effect of a ſound Faith, Acts 10.43. and ſo is it the next and immediate effect of true Repentance, Luke 24.47. Acts 2.38. and 5.31. and 3.19. yea Pardon does ſo depend upon Repentance that it's not to be had without it, Luke 13.3, 5. Except ye repent ye ſhall all periſh. And ſo actual Salvation which is the laſt & compleating effect of Faith, (1 Pet. 1.9.) is likewiſe the finiſhing effect of Repentance, and therfore called Repentance unto life, Acts 11.18. and repentance unto ſalvation, 2 Cor. 7.10. If then Repentence begins & ends with Faith, ſets out with it, and runs along with it to the end of its race in the effects produced by both, impoſſible it is that any Faith ſhould juſtifie or ſave, but ſuch as hath the nature of Repentance in it, or which does inſeparably accompany it. By which conſideration alone their Faith is detected of invalidity and unavailableneſs, what ever the object of it may be, whoſe hearts and lives are not reformed by it, but ſtill remain under the power of ſome thing or other condemned by the Word of the Lord, and their own Conſciences enlightened by it, yeilding themſelves rather unto the impoſitions of fleſhly Luſts in ſome way of pride, covetouſneſs, or carnal pleaſure, than unto the ſweet motions of the Holy Spirit calling to humility, ſobriety, temperance, love, mercy, ſerious devotion, and holineſs towards God. As it is true, that Men ſhal be ſaved by Chriſt, and juſtified by Faith, ſo it is as true that that Faith by which they ſhall be juſtified, does purifie the heart, (Acts 15.9.) i. e. work out evil affections, ſinful motions, and unclean inclinatinations; as nature where it is not overcome by the ſtrength of a Diſeaſe, by degrees works out thoſe malignant humours which do ill affect the body, and which otherwiſe would be the overthrow of it, as the other of the Soul: and therefore where Faith doth not work this way, there's the ſame reaſon for a Man to be confident that that Faith is not right, as there is to be confident thar a right Faith will ſave, having the ſame word for the one as for the other.

5. The ſame is true of unfeigned Love to the Lord, the ſame promiſe of Life is made to that as is to Faith, Iames 1.12. and 2.5. 1 Cor. 2.9. Nay the want of this does as well render a man unworthy of Chriſt, and that which comes by him, and layes him as open to the curſe, as Infidelity it ſelf does. Mat. 10.37. 1 Cor. 16.22. If any man love not the Lord Ieſus, let him be Anathema, Maranatha, By which it's evident that all the while this Love is wanting, he is under the curſe that wants it, whatever his belief otherwiſe may be, and conſequently that no Faith in Chriſt but ſuch as knits the Soul in unfeigned Love to him, wil deliver a Man from the curſe of God, and conſequently nor juſtifie. And alaſs how manies Faith is hereby manifeſted to be meerly counterfeit? Who are lovers of pleaſures more than lovers of God, which appears in that they follow them rather than God; lovers of the World more than the Lord, which appears in that they chuſe to pleaſe the Men of the World rather than him, and are more intent and thoughtful about getting the World, than honouring of him, and will rather run the hazard of diſpleaſing him in holding faſt the things of the World, than part with them upon his call. For it is not every degree of Love to Chriſt that will denominate a Man a true Lover of him; but Love in ſuch proportion, and to ſuch a degree, as prevails againſt all other objects that ſtand in competition with Chriſt, and carries away the Soul from them all to Chriſt, Mat. 10.37. He that loves Father or Mother more than me, is not worthy of me, and he that loves Son or Daughter more than me, is not worthy of me. It's not only lawful for a Man to love his Father and Mother, his Son and Daughter, but it is his duty ſo to do, yea and to love them much more than others that are not ſo related, and yet for all that, if his Love to Chriſt do not exceed in proportion, that Love and ſtrong affection which he may, and ought to bear to ſuch Relations, Chriſt you ſee hath already judged him unworthy of him. A Man though he love his Wife better than moſt other Women, yet if he love but one Woman more than his Wife with that affection that is proper to his Wife, wil be judged by ſober men, no true Lover of his Wife. In like manner though you ſhould love Chriſt more than many other enjoyments, or many other ſins which you have parted with for his ſake; yet if you retain but any one ſin, or ſinful luſt, and are tender of it for the profit or pleaſure that comes into you by it, and will harbour it to the offence and provocation of the Lord, and chuſe rather to run the hazard of looſing his company, and all the comforts of it, than to turn ſuch an offenſive gueſt out of doors, aſſuredly the Lord who doth alwaies judge according to truth, wil judge himſelf deſpiſed and unworthily rejected by you. He you ſee then that wants this prevailing degree of Love to Chriſt, is ſtil under the curſe, and therefore no belief in Chriſt whatſoever that hath not this Love in it, or is not certainly accompanied with it, can be any ſufficient ground for any Man to be confident of his Salvation. Nothing leſs availeth, than that Faith which thus worketh by Love, Gal. 5.6.

By all theſe conſiderations then you may ſee, that when Promiſe of Life is made unto believing in Chriſt indefinitely expreſt, it is no wiſe ſafe to underſtand the Scriptures as intending any other lower kind of Faith than that definitively which is of power and force to change the heart and life of him that hath it, and to renew him to God in holineſs; Jeſus Chriſt himſelf in his words to Paul, having plainly declared this to be the true nature of the Faith that is in him, Acts 26.18. That they may receive forgiveneſs of ſins, and inheritance among them which are ſanctified by Faith that is in me. And therefore John the boſome Diſciple of Chriſt (as was noted before) ſaith, Whoſoever beleeveth that Jeſus is the Chriſt is born of God, 1 Iohn 5.1. which as you ſee muſt be underſtood of that vigorous belief that gives a man a new being, furniſhes him with new principles of motion and action, new thoughts, new affections, a new life; that gives him victory over the World, as it follows verſe 4. Whoſoever is born of God, overcometh the world, and this is the victory that overcometh the world, even our Faith: Chriſts proffers, and the Worlds proffers, Chriſts threats and the Worlds threats, ſtriving which ſhall carry the Man to follow their waies, Faith ſteps in, by which the Man believes; that as Chriſt is the Son of God, ſo he is more worthy to be followed, and his proffers infinitely more worthy to be regarded, and his threats dreaded, than the World with all that ſhe can do or ſay, and ſo delivers the Man out of the Worlds hand, that he is at liberty to attend the Lord.

And whereas among other Scriptures objected in the beginning of this Chapter, one promiſeth ſalvation to ſuch as believe with the heart, and confeſs with the mouth the Lord Jeſus Chriſt; and others affirm, that whoſoever confeſſeth that Jeſus Chriſt is come in the fleſh, and is the Son of God, are of God, and dwell in God, and God in them, they are to be underſtood as ſpoken according to the exigencies of thoſe times wherein a Man confeſſing Chriſt expoſed himſelf to perſecution, (Iohn 9.22. and 12.42.) and conſequently manifeſted his effectual Faith in an unfeigned Love to the Lord Jeſus: and thus to call Ieſus the Lord, no Man could do but by the Holy Ghoſt, and his ſpecial aſſiſtance, 1 Cor. 12.3. But now in times wherein to deny him to be the Lord, would ſooner expoſe a man to ſuffering, than the confeſſing of him ſo to be, the bare confeſſing of him will not inveſt him with the great priviledges that then were promiſed unto the confeſſing of Chriſt, according to that Mat. 7.21: Not every one that ſaith Lord, Lord, ſhall enter into the kingdom of Heaven, but he that doth the will of my Father which is in Heaven.

THe truth is, if a Man do but take the Scriptures together, and ſhape his judgement according to their reſult when compared, as its every Mans wiſdom to do, as it is not ſafe, ſo it is impoſſible for him then to be confident of his ſalvation meerly upon account of his believing Chriſt to be the Son of God, unleſs this Faith of his be proved to him to be the Faith of Gods elect, by ſome good degree of thoſe holy affections, and that chriſtian demeanure which the holy Word and Doctrine of the Lord calls for. And the reaſon hereof is, becauſe ſuch Scriptures as I have been now inſiſting on, that curſe all thoſe that do not love the Lord Jeſus, that ſentence with eternal death, all thoſe that live after the fleſh, that exclude all ſuch the bleſſed Viſion of the Lord that have not holineſs, that ſhut the gates of Heaven againſt all ſuch as do not make conſcience to do the will of the Father; I ſay ſuch Scriptures ſtand up to oppoſe ſuch a Man in his confidence of ſalvation, like as the Cherubims with the flaming ſword kept the way of the Tree of Life againſt Adam: though he have never ſuch a deſire to be confident, he cannot; ſuch Scriptures meet him, and will not let him; they knock him off from taking hold of eternal life; this confidence it is not able to ſubſiſt in any other element than that of holineſs, 1 Iohn 3.18, 19, 20, 21. Little children let us not love in word and in tongue, but indeed and in truth. And hereby we know that we are of the truth, and ſhall aſſure our hearts before him. For if our heart condemn us; God is greater than our heart, and knoweth all things, Beloved, if our heart condemn us not, then have we confidence towards God. That by which the Apoſtle ſaith, men know themſelves to be of the truth, one in heart and deſign with it, of the ſame party as it were, in Friendſhip, and fellowſhip with it, is this, viz. their loving, not in word and tongue only, but indeed and in truth: when Men do not only talk, but act and live the things of the Goſpel. And hereby (ſaith he) we ſhall aſſure our hearts before him, or perſwade our hearts before him, (as in the margint.) Implying that without this, for a Man that knows and conſiders the termes of the Goſpel, it's impoſſible to perſwade his heart before God, to appear before God with any confidence. For ſaith he, if our heart condemn us, viz. of unfaithfulneſs and faultering with God in the main, that our Love and our Religion hath been but in Word and in Tongue, have contented our ſelves to talke of, and ſpeak well of good things, but have left the doing of them to other folks, like the Phariſees that by their Doctrine would bind heavy burdens upon other mens ſhoulders, and yet themſelves not touch them with one of their fingers; if our heart condemn us of ſuch a thing as this, God is greater than our heart, both in knowledge and diſcerning of this deceit, and in righteouſneſs of ſentence, and proceeding againſt it, and therefore he will condemn much more. But if our heart condemn us not in this behalf, but bears us witneſs that it hath been our earneſt deſire, care, and faithful endeavour to be that which the truth teacheth us to be, then have we confidence towards God of our acceptation with him, all the Scriptures being on our ſide to abet and back us in this confidence; but on the contrary, all againſt us.

The Apoſtle ſaith, He that cometh to God, muſt believe that he is, and that he is a rewarder of them that diligently ſeek him, Heb. 11.6. Mark: Its matter of a mans Faith as well to believe that the men whom God will reward are ſuch as diligently ſeek him, as it is to believe that God is, and that he is a rewarder of men. So that where this diligent ſeeking of the Lord is wanting, there's no place for any man to be confident of receiving that bleſſedneſs from God which is called the recompence of reward, and the reward of the inheritance. And what is it for a man diligently to ſeek the Lord? but earneſtly to ſeek his Favour and Love by a diligent and careful endeavour to pleaſe him alwayes, and in all things. By Sin and Unrighteouſneſs man loſt God, and loſt his Love: and however it is by the Bloud of Chriſt that a new and living way is now prepared and made for man to come to God again, and to regain his love, yet he is not actually poſſeſt of it but by going back again to God, by returning to him in the ſame way in which he departed from him. All the while man was in the way of Righteouſneſs, he was with God and enjoyed the comfort of his company and preſence; but he no ſooner left that way, but he loſt God; and there's no finding him again without geting into that way again, and there you may meet with him, find him, walk with him, and enjoy the comfort of his love and preſence again through the mediation of our good friend his holy Son Jeſus. Only here's the difference indeed, the way of Righteouſneſs is now new made, a new Covenant ſtruck, new Terms propounded of coming into poſſeſſion of God again as a happy portion, a diligent ſeeking of him by believing in him, ſincerely loving of him, and faithfully endeavouring to pleaſe him, being the condition of this new Covenant, and the new way of Righteouſneſs in which God is to be found if therein diligently ſought. And we deſire that every one of you do ſhew the ſame diligence to the full aſſurance of Hope unto the end, Heb. 6.11. This diligence you ſee is the medium of this confident Aſſurance.

Men can have no other foundation for their confidence than what God himſelf hath laid, I mean propoſed; it is not of him that willeth in this kind, nor of him that runneth, but of God that ſheweth mercy; he gives the reward, and he gives the laws and terms of obtaining of it: and therefore as long as the Declarations of Gods mind in the Scriptures compared touching the qualifications of ſuch whom he receives into Covenant and deſigns unto life, do oppoſe mens confidence, ſo long they have no foundation to build upon, and conſequently no confidence of Salvation at all, or as good as none. For that which is not built upon Gods ground which is all rocky and ſubſtantial, but upon mens own deceiveable thoughts and imaginations, and miſtakes of Gods mind and declaration, as upon the ſand, will ſail them, and fall in that very hour in which it ſhould do them ſervice, and they have moſt need of it. Job. 8.13, 14, 15. So are the paths of all that forget God, and the Hipocrites hope ſhall periſh: whoſe hope ſhall be cut off, and whoſe truſt ſhall be a Spidersweb: he ſhall lean upon his houſe, but it ſhall not ſtand; he ſhall hold it faſt, but it ſhall not endure: Their hope (Job 11.20.) ſhall be as the giving up of the Ghoſt; like a man who though he have never ſo great a deſire to live, yet muſt yield up his breath when Death comes: and ſo muſt men be forced to part with thoſe hopes which they have made to themſelves, but not received from God; and inſtead thereof embrace everlaſting deſpair, to the horrible confuſion of their miſerable Souls when the time of tryal comes; their houſe of confidence that was built upon the ſand, will then fall, and the fall of it will be great, Matth. 7.27. It may ſtand and do them the ſervice of a houſe of hope, protect them from many ſad fears till the ſtorm ariſes and beats againſt it, but then down it comes, and the poor Soul is then to ſeek, and there is no ſhelter to be found. And does it not then concern men to be often prying into the grounds of their Hope, and to view them over and over with a jealous eye? to the end that if a man have but cauſe to ſuſpect thoſe he hath, he may provide himſelf of better before it is too late: it will be no time for the fooliſh Virgins to ſeek to provide themſelves of Oyl for their Lamps, when the very pinch of time comes that they ſhould uſe it.

CHAP. VIII. Shewing that the Faith which ſhall juſtifie as Abrahams did, is a Faith that walks in the ſteps of the Faith of Abraham. Shewing alſo what thoſe ſteps were, and that Abraham was juſtified by the latter of them as well as the former; and that the juſtification of his ſpiritual ſeed ſtands upon the ſame terms: contrary to the Antinomian Doctrine, and Libertine Principles.

ALthough I have through the Lords aſſiſtance, in ſome meaſure already opened the nature of Goſpel-Faith of the right kind, in comparing it with, and thereby diſcovering the nature of the feigned, dangerous and dead Faith, and wherein it falls ſhort of the true; yet to the end you may have a fuller view of the nature, properties, and genuine operation of the Faith of Gods Elect, I ſhall through the ſame aſſiſtance now proceed to ſhew you further, how it hath from time to time wrought in them. And thereby I ſhall give you opportunity to try your own Faith of what kind it is: For if it be that Faith which the Scripture calls the Faith of Gods Elect, (Tit. 1.1.) then it will work after the ſame manner as theirs generally hath been wont to do; but if you cannot find your Faith to be of that kind by working as theirs did, you will have ſmall reaſon as yet to conclude your ſelf one of their number.

I ſhall begin with Abraham, who as the Scripture ſaith was Father of all them that beleeve; and ſo he was, becauſe all true beleevers do partake of the ſame kind of Faith that dwelt eminently in him, and are thereby juſtified and ſaved as he was: He is the great inſtance, pattern or example, both in his Faith and Juſtification; of Gods reſolved method of ſaving all men that ſhall be ſaved, whether Jewes or Gentiles. As a Son who ſucceeds his Father comes to enjoy the ſame Inheritance and priviledge as his Father did, ſo he that ſhall ſucceed Abraham in his Faith, ſhall enjoy the ſame ſpiritual and eternal inheritance which was entailed on his Faith: So ſaith the Apoſtle, Gal. 3.9. So then they which be of Faith, are bleſſed with faithful Abraham. The ſame Apoſtle in another place declares them to be his ſpiritual Children, and he a Father to ſuch as walk in the ſteps of his Faith. Rom. 4.12. And the Father of circumciſion to them who are not of the circumciſion only, but alſo to thoſe that walk in the ſteps of that Faith of our Father Abraham which he had being yet uncircumciſed. Where note firſt, That the Faith which Abraham had, and by which he was Juſtified, was a Faith which had ſteps in it: it did not conſiſt in one tranſient act only, but of a ſeries of acts, one following another; and that he was Juſtified by the latter of theſe as well as the former, I ſhall (God willing) afterwards ſhew. That which I would further note in the ſecond place, is, That the Faith which will render them that have it Children of Abraham and inheritors of the ſame bleſſing with him, is ſuch for kind as is found walking in the ſteps of his Faith; influencing the life and diſpoſing the heart in particular occurrences, as his did. It may well be indeed that every Child of Abraham may not be able to keep pace with their Father in this walk of Faith, nor to follow him cloſe at the heels; nor are all his Children of the ſame growth or ſame ſtrength, but yet all following their Father in the ſame way, though at ſome diſtance; all treading in his ſteps. It is moſt certain that the true Faith by which they become his Children, will guide them into the ſame way, put them upon the ſame behaviour for kind in which he was found. Joh. 8.39. Jeſus ſaith unto them, If ye were Abrahams Children, ye would do the works of Abraham.

For a tryal of our Faith therefore whether it be of the right breed and of the ſtock of Abraham, let us a little trace out the walk of Abrahams Faith, and ſee what the foot-ſteps of it were, as we have the print of them in the Scriptures, and then ſee whether our Faith walk in the ſame path, or tread in the ſame ſteps or no.

1. This was one of the foot-ſteps of his Faith, it gave God the glory of his truth, power, and goodneſs, in being confidently perſwaded that what he promiſed he was both able, willing, and faithful to perform, how contrary ſoever to humane probability. Rom. 4.18, 19, 20, 21. Who againſt hope, beleeved in hope, that he might be the Father of many Nations; according to that which was ſpoken, ſo ſhall thy ſeed be. And being not weak in Faith, he conſidered not his own body now dead, neither yet the deadneſs of Sarahs womb: He ſtaggered not at the Promiſe of God through Ʋnbelief, but was ſtrong in Faith giving glory to God: and being fully perſwaded, that what he had promiſed, he was able alſo to perform. The word Promiſe, or ſaying of God, carried it in his ſoul againſt all contrary reaſonings. Sarah being old, and it ceaſing to be with her after the manner of Women; and Abraham himſelf alſo being as good as dead (Heb. 11.12.) this incumbred the belief of the Promiſe in Sarah, and at firſt ſet her Faith, Gen. 18.11, 12. But the Text ſaith Abraham conſidered neither the one nor the other; he conſidered not his own body now dead, nor yet the deadneſs of Sarahs womb; Gods Promiſe did ſo wholly take up his ſoul, and was of ſo great authority with him, as that he did not judge the great improbabilities in Nature, worthy in this caſe to be ſo much as conſidered, nor at all to be heard when God had ſpoken. Afterward God tryes his Faith again: he had not only in general promiſed him a numerous Poſterity like unto the ſtars for multitude, as before, Gen. 15.5. but now more particularly had told him that in Iſaac ſhould his ſeed be called, Gen. 21.12. and yet for all this commands Abraham to ſlay and offer in Sacrifice to God this Son of his, and how then ſhould God make good his Promiſe? might Abraham think? Abraham here again meaſures Gods Word and Promiſe, not by this and that difficulty, but by his irreſiſtable power, Accounting that God was able to raiſe him up, even from the dead; from whence alſo he received him in a figure, Heb. 11.19. You ſee he had ſo high an eſteem of the goodneſs and truth of God, that if he had but power enough to make good his word, he made no queſtion of his performance; and was ſo all thoughts made touching the ſufficiency of his power to go through with whatever he had a mind to, or had undertaken to do, as that though one difficulty after another roſe up to encounter his Faith, yet they could not ſo much as make him to ſtagger, ſo mighty was Gods Word in his ſoul! And therfore was this Faith of his imputed to him for Righteouſneſs. Now this was not written for his ſake alone that this Faith of his was imputed unto him, but for us alſo, to whom it ſhall be imputed, if we beleeve on him that raiſed up Jeſus our Lord from the dead, ſaith the Apoſtle, Rom. 4.23, 24. It was written to give us to underſtand, That if God be ſo magnified in the ſoul as that no difficulty or unlikelihood whatſoever can ſtand before or carry it againſt the Word and Promiſe of God there, but beleeving firſt that God raiſed Chriſt from the dead for our Juſtification, after he had been delivered for our offences; and then beleeving alſo, that God by the ſame power and grace by which he did that, will certainly fulfil and perform all his Words and Promiſes in due time, and according to his own terms: and that this Faith do but diſpoſe the frame of the heart God-ward as it did in Abraham, that then this Faith of ours ſhall as aſſuredly be imputed to us for Righteouſneſs, as his was to him. Hath God then Promiſed a free and full Pardon of all your ſins upon your unfeigned Repentance and turning from them to God, and taking hold of his Grace in Chriſt, how great or many ſoever they have been, and how unworthy ſoever they have rendered you of ſuch a favour? Hath he promiſed to ſuch as have begun thus truly to turn to God, that he will give them his Spirit to help in the Work, to make them new hearts, and to write his Law there, and that humbly waiting and depending upon him in his own way and means, he will keep them from falling, and preſerve them to his heavenly kingdom? See then whether you do ſtedfaſtly beleeve theſe great and precious Promiſes, and are encouraged and enabled by your belief of them to turn again to God from all your tranſgreſſions, and in thus turning, confidently to expect by degrees a real and faithful performance of them all, notwithſtanding the great diſtance you may poſſibly for the preſent perceive your ſelves to be from much of what is thus promiſed; and notwithſtanding thoſe great, mighty and violent oppoſitions which you do and are like to meet with from fleſh, World, and Devil to encounter your confidence of theſe things. Though difficulties in this kind are many, great, and ſorely threatning your falling ſhort of the enjoyment of theſe mighty Promiſes; yet if your Faith be but firmly bottomed and built upon them, and that the faithfulneſs and power of God to make them good, be ſo eyed by you, and your ſouls ſo centered therein, as that all the difficulties and unlikelihoods that riſe up in your way from what quarter ſoever, cannot prevail in your ſoul againſt the Word of God, but that you do indeed beleeve that the might and power of his Grace will make its way through them all, and perform to a tittle what he hath promiſed, and that this confidence of yours does but engage you ſtill to be following of God ſtep by ſtep in his way, method, and means of fulfilling his Word, as Abrahams Faith did; then you may confidently aſſure your ſelves that your Faith is of the right breed and kind, and of the ſame nature with Abrahams, and walking in the ſame ſteps, and ſuch as will entitle you to, and poſſeſs you of the ſame bleſſing which he attained by his Faith.

2. Another ſtep of his Faith was this: As by it he ſtedfaſtly beleeved Gods Promiſes, ſo by it he faithfully obeyed his Precepts, call and counſel, Heb. 11.8. By Faith Abraham when he was called to go out into a place which he ſhould after receive for an Inheritance, obeyed, and he went out not knowing whither he went. An excellent grace indeed, that is moulded and caſt in the Will of God, and receives its form and figure from thence! The Word of God had the ſame force upon Abrahams ſoul by means of his Faith, as the Wind hath upon a Weather-cock, it ſtill made it to ſtand with it: If he promiſed him any thing, his ſoul did ſecurely acquieſs in his Word; if he commanded him any thing, he readily obeys; the Word of the Lord carries him before it. He only depended upon the divine Will by his Faith; what that gave him, he received: what that would have him do, that he did. He beleeved, its like, That the Lord was ſo good in himſelf, and ſo much a friend to him, as that he would not put him upon any thing, command him any thing, but what in the iſſue ſhould clearly tend to his good; and therefore upon this perſwaſion reſolves to deliver up himſelf wholly to the Will of God, and to be an abſolute Servant thereunto, and to wait upon it whither ever it would carry him. He knew his Happineſs was in Gods hand, and was confident that the way to be poſſeſſed of it, was ſtill to wait upon God in beleeving what he ſaid, and in doing what he bade him. The Will and Command of God then, was the conſtant walk of Abrahams Faith.

3. And Thirdly the nature of that Obedience which proceeded from his Faith was this; It was an obedience of Self denyal, wherein he croſſed his own will to comply with the Will of God, therein doing God that right (which but few in the world do) as actually to acknowledge the Lord and his moſt holy Will to be abſolutely ſovereign and ſupream, and that his own Will muſt ſtoop to his without all diſputes, how contrary ſoever thereunto. The Command of God comes to Abraham, Gen. 12.1, 2, 3. ſaying, Get thee out of thy Country and from thy Fathers houſe, unto a Land that I will ſhew thee: and I will make of thee a great Nation, and I will Bleſs thee and make thy Name great, and thou ſhalt be a bleſſing. And I will bleſs them that bleſs thee, and curſe him that curſeth thee: and in thy Seed ſhall all Families of the Earth be bleſſed. Here are great things promiſed indeed, as an Argument and Motive to perſwade him to obey this Call and Command of God, which he confidently depended upon; but in the mean time he muſt quit his Country, bid a-dieu to his Kindred, depart from his Fathers houſe, make himſelf a laughing ſtock (it's like) to Neighbors, Friends, and Acquaintance, as if ſome ſtrange Chymera had ſtruck his brain, and muſt go he knew not whither; So ſaith the Apoſtle, He went out not knowing whither he went, Heb. 11.8. Let's make it our own caſe, and we ſhall eaſily perceive that thus to do was a piece of great Self denial. And yet his Faith led him out from amidſt theſe ancient enjoyments; the Command and Promiſe of God went before, and he followed cloſe after. And this wonderful piece of Obedience is attributed to his Faith, Heb. 11.8. By Faith Abraham when he was called to go out unto a place which he ſhould afterward receive, obeyed.

Another like, or rather more wonderful piece of Self denying Obedience which was acted by the power of his Faith, was his carriage about the offering up of his Son Iſaac in ſacrifice unto God at his command. Heb. 11.17, 18. By Faith Abraham when he was tryed, offered up Iſaac: and he that had received the Promiſes, offered up his only begotten Son; of whom it was ſaid, That in Iſaac ſhall thy Seed be called. Behold Abrahams will, deſire and delight, ſwallowed up in the Will and good pleaſure of God by means of his Faith! His Son that had been ſo much deſired and longed for before he had him, that all he enjoyed in this world ſeemed little to him in the abſence of ſuch a Mercy: Lord God, what wilt thou give me, ſeeing I go childleſs? (Gen. 15.2.) That Son whom he ſo much loved when he had him, yea, and his only Son too; and that Son in whom the Promiſe was made of the great things which God would do for Abraham; this Son does God command him to offer for a burnt Offering; this Son of his hopes; this Son of his delights: an action than which, what lightly could be imagined more harſh and highly repugnant to his own will? And yet notwithſtanding all Debates and Reaſonings of fleſh and blood about this matter, which one would think ſhould be many and high, and ſuch which one ſhould have much ado to get over; yet ſo mighty was his Faith in God, and confidence of a good iſſue of whatever he ſhould do at the appointment and command of God, as that he appears as forward in it as if it had been the moſt acceptable ſervice which God could have put him upon: For the Text ſaith, That Abraham roſe up early in the morning to go about it, Gen. 22.3.

And upon account of this very thing was he eſteemed the friend of God, (Jam. 2.23.) one that would forſake all, and part with the deareſt friend he had in all the world, rather than not ſtick cloſe to him in whatever he would have him do; a true ſign indeed of friendſhip to the Lord, Joh. 15.14. Ye are my friends, if ye do whatſoever I command you. Mark; whatſoever I command: not only commands which it may be may bear little upon the fleſh, eaſie and cheap duties, but ſuch as will try a mans affection to the uttermoſt, as this to Abraham did; ſuch as call for the cutting off the right hand, and plucking out the right eye; the parting with things that are as grateful to the fleſh, as theſe Members of the body are to Nature. And not only ſo, but ſuch things alſo as are as uſeful and deſireable as the right hand and right eye are, as Iſaac was to Abraham; when the holding and enjoying of them will not conſiſt with our intire love to the Lord, to be expreſt in the moſt difficult and moſt ſelf-denying piece of Service when he calls for it. He that loves Father or Mother, Son or Daughter, yea, or his own life more than Chriſt, is not worthy of him, (Matth. 10.37, 38.) as he does which chuſes rather to diſpleaſe Chriſt, and diſhonour his Truth in keeping theſe, than to diſpleaſe himſelf or them in parting with them.

This task which was put upon Abraham was indeed very hard, and directly of the nature of that in the Goſpel mentioned before, and yet as hard and as difficult as it was, if Abraham had ſtuck at it, he could not have approved his Faith to God, no more than ſuch as love Son or Daughter more than Chriſt, and thereby prove themſelves unworthy of him, can approve their Faith in him to be right, or their Love to him to be true. And therefore if you mark it, Abraham was ſaid to be juſtified by Works when he had offered Iſaac upon the Altar, Jam. 2.21. Implying, that as this high act of his Obedience proceeding from his Faith, rendred him highly approved in the ſight of God, Gen. 22.16. So by the rule of contraries, had he bogled at this command, his neglect herein would not only have deprived him of that high approbation of God which by his fiducial Obedience he had now obtained, but alſo have gone very far in contributing towards the loſs of thoſe degrees of Gods approbation whereto he had before attained, if not wholly bereaved him thereof until he had repented and done his duty.

But here I muſt make a ſtand a little, and Anſwer an Objection, which is this; That though this act of Abrahams offering Iſaac was an act of that Faith by which he was juſtified, yet it was not that act of Faith by which he was juſtified; it was an act of his Faith it's true, but not ſuch a one as was eſſential to his juſtification: and the reaſon hereof ſeems to be this, becauſe Abraham was juſtified by, or upon his beleeving long before this: it's ſaid, Gen. 15.6. And Abraham beleeved in the Lord; and he counted it to him for Righteouſneſs. And this was before Iſhmael was born unto Abraham, at whoſe birth Abraham was but 86 years old, Gen. 16.16. But when Iſaac was born he was an hundred years old, Gen. 21.5. which clearly proves it to be fourteen years, or more, from that time in which Righteouſneſs was imputed to him upon his beleeving, to the time of Iſaac's birth. And yet this act of his Faith did not take place till ſome years after the birth of Iſaac neither, for the Lad by that time Abraham was called upon to offer him, was ſo far grown in years, ſtature, and ſtrength, as that Abraham made him carry the Wood for the burnt-Offering, Gen. 22.6. Now then if Abraham were juſtified by that act of his Faith which was found in him it may be twenty years before, How could it be that be ſhould be juſtified by another act of his Faith, viz. This by which he offered Iſaac, ſo long after?

To which I Anſwer, Firſt; That this act of his Faith by which he offered Iſaac did concur to his Juſtification, is very plain and manifeſt by that of Jam. 2.21, 24. Was not Abraham our Father juſtified by Works when he had offered Iſaac his Son upon the Altar? As if he ſhould ſay, Is it not manifeſt he was? Do you not know this? And after he had amplified this Inſtance a little, concludes upon it thus, verſ. 24. Ye ſee then how that by Works a man is juſtified, and not by Faith only. By which it is manifeſt, That this was not only an act of that Faith by which he was Juſtified, but that this act of his Faith was, that by which he was juſtified as well as that precedent act before mentioned, and was not irrelative to his juſtification, as the Objection ſuppoſeth.

But then Secondly, as to the Reaſon of the Objection, which ſuppoſeth that this collateral act of Abrahams Faith could not do that for him which was done long before by a former and precedent act; To this I likewiſe Anſwer: That Juſtification taken in a large ſence, for a mans conſtant ſtanding acceptable condition before God, depends not only upon the firſt acts of a mans Faith when he begins to beleeve, but upon the continuation and reitteration of the ſame, and multiplication of the like, and ſometimes higher acts all along a mans life unto the end of his dayes; which being a point of much conſequence, I pray you mark how I make it good:

1. This clearly appears in Abrahams caſe; for neither was that beleeving of Abraham of which we read, Gen. 15.6. which was counted to him for Righteouſneſs, the firſt act of his effectual Faith, and conſequently not that which began his juſtification: For this act of his Faith was the cloſing with a Promiſe which God made him after he had dwelt ſome years in the Land of Canaan, probably near upon ten years, as you will have cauſe to conceive, if you compare the proceſs of the hiſtory touching his leaving Charon and ſojourning in the Land of Canaan, with Gen. 16.3. where a period of time is mentioned, at which he had dwelt ten years in the Land of Canaan, and which ſo far as appears, extended it ſelf very little beyond that time when God appeared to Abraham after his ſlaughter of the Kings and made that Promiſe to him, the beleeving of which is ſaid to be counted to him for Righteouſneſs. But Abraham had a great meaſure of Faith before ever he left his native Country, Ʋr of the Chaldees, firſt, and Charon after, to come at Gods call into Canaan; as we heard before from Heb. 11.8. where it's told us, That it was by his Faith that he obeyed God therein. And by Faith he after ſojourned in the Land of Promiſe, Heb. 11.9. wherein by vertue of his Faith he devoutly worſhiped and ſerved that God which had called him thither, building Altars for his Worſhip at ſeveral places where he pitched his Tent, and there called on the Name of the Lord, Gen. 12.7, 8. and 13.4, 18. And all this before that particular act of his Faith mentioned Gen. 15.6. which is there ſaid to have been counted to him for Righteouſneſs. And can any man ſo much as imagine, That Abraham having ſuch a Faith ſo long before, and making ſuch proof of the life and power of it in his Love, Obedience, and Devotion to God as he did; and God back again declaring his high approbation of him, by a frequent appearing to him, and making, repeating, and enlarging his Promiſes of the great things he was reſolved to do for him, that yet he all this while ſhould not be juſtified and accepted with God upon his beleeving? I ſay, Can any ſuch thought poſſibly enter into any mans heart? If not, then it is manifeſt that that act of Abrahams Faith, Gen. 15.6. which was counted to him for Righteouſneſs, was but an after-act, not the beginning-act of his Juſtification, and conſequently that a mans Juſtification does not depend only upon one tranſient act of Faith when he begins to beleeve, but upon a continuation, renewing, and multiplication of the ſame, or like acts. Abraham though he beleeved in God before, and was accepted with God before, yet his after-Faith is imputed to him for Righteouſneſs as well as his former: and if he ſhould not have beleeved God upon this renewing of his Promiſe, as well as at the firſt making of it; I ſee not how Righteouſneſs could at this time have been imputed to him upon account of his former beleeving: No, it was imputed upon his preſent beleeving.

And ſeeing that we find that Abrahams juſtification is here in Gen. 15.6. attributed to an after act of his Faith, there's the ſame reaſon why his juſtification ſhould again be aſcribed unto that act of his Faith by which he offered up his Son, though it be ſuppoſed to follow twenty years after the other, as that did many years after the firſt. Theſe things conſidered, it need not be looked upon as any paradox or wonder that James ſhould attribute Abrahams Juſtification before God unto an act of his Faith which took not place till many years after he had been in the Faith of God. We heard before from Rom. 4.12. that the Faith by which Abraham was juſtified was a walking Faith and had ſteps, and now we ſee that the latter ſteps of the ſame Faith were neceſſary to his juſtification as well as the former, he having and enjoying means, motives, and opportunities of exerting theſe latter acts as well as of the former.

And it's of ſpecial note to this point, That the Lord caſts the performance of a Promiſe which he had made to Abraham many years before, upon that act of his Faith and Obedience which took place but now when he would have offered Iſaac, Gen. 22.16, 17, 18. By my ſelf have I ſworn ſaith the Lord, for becauſe thou haſt done this thing, and haſt not with-held thy Son, thine only Son; that in bleſſing I will bleſs thee, and in multiplying I will multiply thy ſeed as the Stars of Heaven, and as the Sand which is upon the Sea ſhore: and thy ſeed ſhall poſſeſs the gate of his enemies: and in thy ſeed ſhall all the Nations of the Earth be bleſſed; becauſe thou haſt obeyed my voice. Mark how God grounds this Promiſe noted in theſe two expreſſions; becauſe thou haſt done this thing: and, becauſe thou haſt obeyed my voice. And yet this Promiſe for ſubſtance had been made him more than once before he had done that thing, and before he had herein obeyed his voice, as is evident Gen. 12.2, 3, & 13.15, 16. & 15.5, 6. From which I gather, That collateral or after acts of Faith and Obedience, are as neceſſary to continue and make good a mans intereſt in the Promiſes for the future, as the firſt acts of his Faith and Obedience were to entitle him to them at the firſt.

The Lord at the firſt makes his Promiſe to Abraham conditionally, that in caſe he would get him out of his own Country, and from his Kindred, and from his Fathers houſe, unto a Land which he would ſhew him, that then he would make him a great Nation, and bleſs him, and make his name great, and make him a bleſſing, and bleſs them that ſhould bleſs him, and curſe them that ſhould curſe him, and that in him ſhould all Families of the Earth be bleſſed, Gen. 12.1, 2, 3. Afterward when Abraham upon belief of this Promiſe had actually obeyed God and was come into the Land to which he led him, then God renews the ſame Promiſe to him once and again without expreſſing that Condition, becauſe he had now ſo far fulfilled it: this we may ſee Gen. 13.15, 16. & 15.5, 6. As if he renewed his Promiſe now by way of reward unto his former Faith and Obedience; juſt as in this caſe of his offering of Iſaac, the Lord renews the ſame Promiſe with the addition of his Oath to bind it, by way of reward to this eminent act of his Faith and Obedience: And when Abraham renews his Faith as God did his Promiſe, Gen. 15.5, 6. this was counted to him for Righteouſneſs as well as his firſt Faith was. And ſo again when God by another command of his to offer his Son, as hard as the firſt, tryes his Faith whether it would hold out to carry him through all difficulties to follow and obey him, and finds his Faith enabling him to depend upon him ſtill and to obey his Will in this as in his former Commands; hereupon he counts this to him for Righteouſneſs as well as his former Faith, and graciouſly grounds his approbation of him from that act of his Faith which laſt occurred, Jam. 2.21.

2. This may be made further manifeſt in Noahs caſe as well as Abrahams. Noah we know was a righteous man, before God admoniſhed him to make an Ark for the ſaving of him and his houſhold. For the Scripture ſaith, That Noah was a juſt man and perfect in his generations, and that Noah walked with God, Gen. 6.9. And becauſe he was ſo, therefore God directed him to make the Ark for the ſecuring of him and his Family, Gen. 7.1. And the Lord ſaid unto Noah, Come thou and all thy houſe into the Ark; for thee have I ſeen righteous before me in this generation. And yet for all this, though Noah were in a juſtified accepted eſtate before God, and highly approved of him before ever God commanded him to make the Ark; yet his becoming an Heir of that Righteouſneſs which is by Faith, is attributed unto that act of his Faith by which he beleeved God when he declared to him his Reſolution to drown the World, and by means whereof he was moved to obey God in making an Ark for the ſalvation of himſelf and Family, Heb. 11.7. By Faith Noah being warned of God of things not ſeen as yet, moved with fear, prepared an Ark to the ſaving of his houſe, by the which he condemned the world, and became Heir of the Righteouſneſs which is by Faith. A clear proof that juſtification depends upon after acts of Faith as well as the firſt, and is and may be as well aſcribed to the one, as to the other.

And I pray you let it not be paſſed over un-obſerved, That though theſe works, that of Abrahams offering Iſaac, and this of Noahs preparing an Ark, at the command of God, be attributed unto the Faith of each reſpectively, yet their juſtification before God hereupon is attributed unto theſe Works themſelves as well as unto their Faith in the Scripture paſſages: And therefore the Apoſtle James ſpeaking of Abraham, ſaith, Seeſt thou how Faith wrought with his Works? and by Works was Faith made perfect, Jam. 2.22. His Faith and Works they wrought or laboured together as two Beaſts in a yoke about the producing the ſame effect, and that was the rendring him capable of the continuance of Gods Favour and Approbation; his Faith alone would not have done it if theſe Works being called for ſhould have been knowingly neglected.

3. After acts of Faith are abſolutely neceſſary to the continuance and carrying on of the work of Juſtification, as the firſt act was to begin it and ſet it a foot, and therefore the Author to the Hebrews ſpeaking of the juſt man that lives by Faith, ſaith of him, That if he draw back, the ſoul of the Lord ſhall have no pleaſure in him, Heb. 10.38. As his beleeving ſo long as he continues it, renders him acceptable and well pleaſing to God upon Chriſts account, ſo his with-drawing thoſe acts of Faith which intereſted him in Gods favourable acceptation, provoke God to with-draw his delight in him and acceptation of him. And when Chriſt in the Parable of the Debtor and Creditor ſets forth this, That a Servant who having had a great Debt forgiven him by his Lord, yet afterward had it exacted of him again upon his cruel and unworthy carriage towards his fellow Servant, with this Application of it to his Diſciples to whom it was ſpoke; So likewiſe ſhall my heavenly Father do alſo unto you, if ye from your hearts forgive not every man his Brother their treſpaſſes. Matth. 18.35. Doth he not plainly teach that if ſuch as do beleeve as they did, and thereupon have their ſins forgiven as they had, ſhall yet for all that afterward come to want thoſe after acts of Faith that ſhould produce a merciful and loving carriage towards others, (for the right Faith works by love) that then their Juſtification ſhould become unjuſtification to them, the pardon which till then had continued, ſhould then be recalled and withdrawn?

By the way then note, That this Doctrine which makes a mans ſtanding and continuing in a juſtified ſtate to depend upon after acts of his Faith, as his enterance thereinto did upon the firſt, doth diſcover that moſt dangerous Doctrine of the men called Antinomians, to be rotten and ſtark nought, which teacheth that when a man is once in Chriſt, or which is the ſame, when he does once beleeve, all his ſins are pardoned both paſt, preſent, and to come, and that he alwayes ſtands accepted upon the account of his firſt beleeving. A Doctrine which moſt aſſuredly hath proved an occaſion of manies taking to themſelves a great deal more liberty than that which is Chriſtian, and hath betrayed many hopeful Souls into a broader way than that narrow path that leads to life. A fine Doctrine it would have been if it had been true, To prove that Paul knew not what he ſaid when he exhorted the Chriſtians to work out, or to work through their own Salvation with fear and trembling, Phil. 2.12.

And I do the rather here admoniſh all in the fear of the Lord to take heed of this ſnar, for that I my ſelf having above twenty years ago been taken in it, did ſadly experience the evil tendency of it; and I verily think had not the Lord in much mercy pluck'd me out of it, it would have proved no leſs than utter ruine and deſtruction to my poor Soul: and how then ſhould I upon this occaſion refrain to warn all men of this deep ditch! No ſure it is not one act of beleeving that carries the buſineſs of a mans Juſtification quite through, if there be opportunity of after acts afforded: The Righteouſneſs of God is revealed (in the Goſpel) from Faith to Faith, Rom. 1.17. The Goſpel reveals Righteouſneſs or Juſtification upon condition of the latter Faith as well as the former; and therefore let no man think he hath done his whole dayes work, when as he hath but only begun it, for if he do, it's a thouſand to one but he will grow idle and remiſs before night.

And therfore as you deſire & expect that your Faith ſhould do you the ſame ſervice as Abrahams did him, ſee to it that your Faith be found walking in his Faiths ſteps; by which, and not otherwiſe, you will prove your ſelves his Children, and Heirs to the ſame Inheritance. But alas! If the fore-mentioned ſteps of Abrahams Faith, as troden by his Children, do diſcriminate the Faith of the right kind, from that which is of another race, how many mens Faith who call Abraham Father, will hereby be diſcovered to be but Baſtardly, and ſuch as will never make good their title to the Inheritance which God hath promiſed to Abraham and his ſpiritual ſeed? Does the Call of God back'd with a Promiſe, by means of Abrahams Faith taking hold of the Promiſe with one hand, and of the Command with the other, draw him out of his own Country from his ancient Acquaintance, Kindred, and Fathers houſe, which otherwiſe were lawful enjoyments? What then ſhall we think of their Faith who though the Lord give forth Command upon Command, back'd with great and precious Promiſes, on purpoſe to draw men not out of their own Country, but out of their ill Company, out of their Intemperance and Exceſs, out of their Uncleanneſs, out of their Covetous, practices, out of their Pride and ridiculous faſhions, out not only of prophane Swearing and filthy Talking, but out of light, vain, frothy, frivolous Diſcourſe and Communication, out of their lukewarmneſs, heartleſſneſs, and deadneſs in Religion; and yet for all that are not drawn out of theſe unprofitable, ſinful, and vain wayes unto this day? Can any thing be plainer than this, That either they have no Faith at all, or that the Faith they have is of a baſtard kind and ſuch as ſhall never inherit? Both they and their Faith muſt be judged of by their Works: If they were Abrahams Children, they would do the Works of Abraham; but ſeeing they do the Works of the Devil, they thereby plainly prove themſelves to be his Children and not Abrahams; as Chriſt who could not be miſtaken, hath told them, Joh. 8.39.44. Theſe as the unregenerate Jews that lived under the Word and Ordinances of God, and yet were not renewed to God by them, would needs claim from Abraham; but Chriſt you ſee hath found them out another Father. O that all ſuch would therefore be perſwaded now while it is called to day, to take faſt hold of the Commands of Jeſus Chriſt made very pleaſant and acceptable by the huge Promiſes that are annexed to them, which would then certainly draw them out of their vain Converſation. Shall Abrahams Faith enable him at Gods Command to offer to him his only and beloved Son Iſaac? and ſhall not thine enable thee to part with thy only beloved Luſt? Doeſt thou think thou haſt more to ſay why thou ſhouldeſt not part with thy ſin, than Abraham had why he ſhould not part with his Son? If not; then either ceaſe flattering thy ſelf as if thou wert one of Abrahams Children and Heir to the ſame Promiſe, or elſe ceaſe from thy vain and ſinful wayes that thou mayeſt be ſo indeed.

CHAP. IX. Shewing that it hath been the common and univerſal Property of the Faith of Gods Elect, both in former and latter Ages of the World, as well to depend upon (and ſo to be ordered by) the counſels, commands, and directions of God touching the way to life, as upon his grace, power, and promiſe, for life it ſelf: and that it is the higheſt point of Wiſdom in men ſo to do. And that mens miſtruſt of the ſuparlative goodneſs of Gods wayes, counſels, and commands, and putting more confidence in their own, proceeds from their miſtruſt of his power, wiſdom, or good-will towards them, in relation to their happineſs.

HAving ſhewed the nature of Abrahams Faith in the Properties and Effects of it, and after what manner it diſpoſed him in his deportment towards God, and how the ſame is ſet forth as a pattern unto all men of that kind of Faith by which Juſtification is to be had; let us now alſo take a further view of the ſame grace of Faith, as it hath ſhewed it ſelf acting its part in other of the Saints: alwayes carrying in our eye along with us, our own Faith, and comparing it with theirs, to ſee whether it affects and acts us, as theirs did them; as undoubtedly it will, if it be of the ſame nature and kind with theirs. For as all men in all Nations and Generations, are of one bloud (Acts 17.26.) ſo all Saints in all Nations and Generations are in the general of our Faith, Epheſ. 4.5. And as the one hath the ſame motion and operation in reference to the life Natural in all men, ſo hath the other the ſame influence and operation in reference to the life Spiritual in all Saints.

Now then that which hath been in a manner as Natural to the Faith of all the Saints, as the motion of the bloud in the veins is to all living men, is this, viz. To be verily perſwaded, that as happineſs and ſalvation are aſſuredly to be had from God, ſo the certain way not to miſs of it but to receive it upon his Promiſe, is, and hath been, ſtill to eye his counſels, and to follow the guidance of his directions and commands in all things, as the direct way leading thereunto.

And the truth is, for the creature man to be thus acted and ſteered in his dependance upon his God, is the moſt rational thing under heaven, and moſt connatural to that principle of underſtanding and light which God hath placed in men. For firſt, God by his preventing grace, in propounding gracious terms, and vouchſafing convenient and ſufficient means of ſalvation unſought for on mans part, hath given a plentiful proof and clear demonſtration of his love and good-will to men, and of his deſire of their ſalvation. And then ſecondly, Having ſo done, what is more rational than for men to be fully confident that the Lord will put them upon nothing, adviſe them nothing, command them nothing, but what doth certainly tend to, and perfectly conſiſt with their chief good? Will any tender Mother put her dearly beloved Child upon any thing but what tends to his good? Or if ſhe ſhould, would it not argue either want of Wiſdom, or of Love in her, or both? A want of neither of which are in God.

And then Thirdly, If men are, or have cauſe to be confident that God will adviſe or enjoyn them nothing, but what hath a true and real tendency to their ſalvation, which is his deſign towards them, and that which he ſeeks after, Is it not then moſt reaſonable and the greateſt wiſdom in men to commit themſelves to the guidance of God, and to acquieſs in his wiſdom and love? As being confident that that being truly followed, will lead and bring them to that ſalvation which God hath offered, and they deſire and ſeek after.

It hath been in this Faith and confidence, That the Saints from time to time have ſincerely followed God which way ſoever he hath led them, and not been turned out of his way by the greateſt dangers or ſufferings that could befal them from the hand of men; as judging his Will and Counſel made known to them as to be obſerved, to be the direct path, leading to the promiſed and expected ſalvation of God.

Among that cloud of Witneſſes which the Author to the Hebrews in his 11 chap. produces, as giving a lively teſtimony to this Truth; let us for brevity ſake, hear only ſome of them. And we will begin with Enoch, verſ. 5. By Faith Enoch was tranſlated that he ſhould not ſee death, and was not found, becauſe God had tranſlated him; for before his tranſlation he had this teſtimony that he pleaſed God. Firſt we ſee his tranſlation is aſcribed unto his Faith: though we cannot ſay that he by his Faith did beleeve he ſhould after that manner be tranſlated, yet doubtleſs by his Faith he did expect to receive from God firſt or laſt, that happy ſtate into which he was ſo timely and extraordinarily tranſlated. Secondly we ſee likewiſe how and after what manner this his dependance upon God for happineſs did diſpoſe him in point of behaviour towards God, it put him upon pleaſing God; that is, of endeavouring alwayes to do ſuch things as were well pleaſing to the Lord; which in Gen. 5.24. is called his walking with God. And what was that? but his being conſtantly found in that way and walk which God appointed and approved, and in which he met with God, and God with him. His Faith dictated that to him, that the road to that expected happineſs which was in his eye, was that walk which God had appointed him; and that the way to receive it from God, was carefully to pleaſe him in all things, as he did faithfully endeavour to do, for three hundred or more years together.

Noah's Faith wrought the ſame way, Heb. 11.7. By Faith Noah being warned of God of things not ſeen as yet, moved with fear, prepared an Ark to the ſaving of his houſe. As by his Faith he looked for ſafety and deliverance from God, ſo by his Faith he was taught to obſerve and do what God appointed and commanded him in order thereunto: His Faith eyed as well the means as the end, and made him as careful to be faithful in the one, as confidently to expect the other; which is indeed the true nature and kindly working of the Faith of all Gods Elect.

Let us here again take another ſight of the Faith of our Father Abraham, meeting with him in this road. It is certain that his Faith had a perfect regard both to end and means; he was confident of receiving the bleſſed Inheritance promiſed, but he was alſo confident that the way to come to it, was to follow Gods guidance and direction, and that God was as much to be beleeved in his ſhewing the way, and therein his counſels and commands to be embraced, as he was in promiſing the end. Heb. 11.14, 15, 16. There you have the end of the Faith of Abraham and Sara, the mark at which they aimed: For they that ſay ſuch things, declare plainly that they ſeek a Country; And what Country? Not ſuch as they left; For truly if they had been mindful of that Country from whence they came out, they might have had opportunity to have returned: but now they deſire a better Country, that is an heavenly; wherefore God is not aſhamed to be called their God; for he hath prepared for them a City. God had given them hopes of a heavenly Country, they beleeved him in his diſcovery and promiſe of this; and therefore when God calls them out of their own native Country to ſet forward for this, they preſently obey, They went out not knowing whither they went, (Heb. 11.8.) but were reſolved under the hope of the heavenly Country to follow the conduct of God, and to deliver themſelves up to his counſels and commands, and to follow theſe whitherſoever they would lead them, as being fully perſwaded that theſe would at laſt bring them to that heavenly Country which they ſought. Juſt as the wiſe men who following the guidance of the ſtar, were by it brought to the houſe where the young Child Jeſus was, whom they ſought.

See alſo the Faith of Moſes running the ſame race, Heb. 11.24, 25, 26. By Faith Moſes when he was come to years, refuſed to be called the Son of Pharaohs Daughter: chuſing rather to ſuffer affliction with the People of God, than to enjoy the pleaſures of Sin for a ſeaſon: eſteeming the reproach of Chriſt greater Riches than the Treaſures in Egypt: for he had reſpect unto the recompence of the reward. Firſt, That which his Faith had in its eye as the mark at which he aimed, was the recompence of the reward, the great prize for which all the Saints run: he beleeved there was ſuch a thing to be had from God. Secondly, The ſame Faith by which he depended upon God for this bleſſedneſs, enabled him to wait upon God in his own way to be led to it. And therefore rather then he would by ſin diſpleaſe him from whom he expected the recompence of reward, he at once turns his back upon the honours, pleaſures, and treaſures of Egypt. And ſeeing he could not joyn himſelf unto the People of God, and with them to Worſhip the Lord, but that in embracing them he muſt embrace reproach and affliction with them; therefore rather than he would loſe the advantage of the one in relation to his expected happineſs, he chuſeth and eſpouſeth the inconvenience of the other. He by his Faith, puts into the one ballance the Recompence of reward as the end, and his Communion with the People of God in his Worſhip and Service as the way and means, and together with theſe the Reproaches for Chriſt and the Affliction of the People of God: And into the other ballance the Honours, Pleaſures, and Treaſures of Egypt, but with them that Sin which the retaining of theſe would draw along with it, and which would cut him ſhort of the Recompence of reward: and comparing his preſent enjoyments with his future loſs, and his preſent ſufferings with his future gain, he comes to this iſſue, to prefer afflictions and reproaches as attending the right way to the Recompence of reward, before the treaſures, pleaſures, and honours of Egypt, when attended with that ſin which would deprive him of it. Behold here a lively Inſtance of Faiths overcoming the World! His Faith carries him out of the midſt of all the glory of the Court of Egypt, and from thence into the midſt of the ſcorn, diriſion, oppreſſion, and perſecution of the poor People of God; And why? But becauſe this was the ready road to the Recompence of reward.

That which is noted Heb. 11.33. touching the power of Faith, as that by it ſome have ſtopped the mouths of Lions, reſpects Daniel the Prophet, who was taken up out of the Lions Den, and no manner of hurt was found upon him, becauſe he beleeved in his God, Dan. 6.23. That which I would note concerning him as to my preſent purpoſe, is firſt this; That his Faith fixed him upon God, to depend upon him for whatever was good in his eyes. Secondly, That in order to his receiving his expectation from God, his Faith kept him tite and cloſe to God in the way of his Worſhip and Service, ſo that he would not be turned out of this a hairs breadth for all the dread of the Lions Den; but though he knew the ſnar that was laid for him, that in caſe he prayed to his God as formerly, he muſt be offered up in Sacrifice to the devouring Lions, yet for all that the Text ſaith, That he kneeled upon his knees three times a day, and Prayed, and gave thanks before his God, as he did afore-time, Dan. 6.10. As he depended upon God and not on Darius the King for his happineſs, ſo he was reſolved he would faithfully cleave to the Lord and pleaſe him, whoever was diſpleaſed, or whatever it coſt him. If his way, his direct way to his future happineſs, lie through the Lions Den, he does not ſeek to go about; if the pathway of Gods ſervice leads thither, then thither his Faith carries him. His Faith we ſee brought him into the Lions Den, but it did not leave him there; as it brought him in, ſo it brought him out too: He was taken up out of the Den, and no manner of hurt was found upon him, becauſe he beleeved in his God.

The like we ſee of them whoſe Faith quenched the violence of fire, Heb. 11.33. As their Faith quenched the violence of fire when they were in it, ſo it was their Faith too that brought them into it: But how? viz. By engaging them faſt to God, his Worſhip, and Way, keeping them in an hour of temptation from being ſhaken in their loyalty and fidelity to God, for all the formidable pompe of Nebuchadnezzar, and the horrour of his hot fiery Furnace, Dan. 3.13.—28. They truſted in God for Salvation, but would have no other, but what the holy Commandment of God faithfully ſtuck to, would bring them to. The Word of the Lord will try men as it did them, if they take hold of it by Faith and will not let it go: it will ſometimes draw them into the fire, and into the water; but if they ſtill hold faſt by it, it will at laſt bring them out into a wealthy place, Pſal. 66.10, 11, 12. But you ſee the Saints confidence of its being a certain and moſt infallible guide to conduct them to their deſired and expected felicity, hath ſtill cauſed them to truſt themſelves with it, and to follow it through thick and thin, foul way as well as fair.

The Faith of David, the man after Gods own heart, and one of thoſe Worthies mentioned Heb. 11.32. was notable this way alſo, Pſal. 62.5. My Soul wait thou only upon God, for my expectation is from him. Where note firſt, That his expectation, to wit, of Salvation (as in the next verſe; he only is my Salvation) it was from God, and from God only. Secondly, This his dependance upon God for Salvation as knowing it was to be had from him only and from none elſe, drew him to wait only upon God in order to his receiving of it. And what's that? but his attending upon God alwayes to do his Will, as a Servant that waits upon his Maſter, as ready alwayes to be at his beck. As the eyes of Servants look unto the hand of their Maſters, and as the eyes of a Maiden unto the hand of her Miſtriſs; ſo our eyes wait upon the Lord our God, Pſal. 123.2. Juſt as it is between great men that are able to prefer others, and thoſe that expect to be preferred by them; is it not common for ſuch to be caſt into the very mould of the will and pleaſure of ſuch from whom they expect advancement? Are they not glad of any opportunity of gratifying and pleaſing them? Every man (ſaith Solomon) is a friend to him that giveth gifts, Prov. 19.6. And thereupon it is that we uſe to ſay they are their creatures. And moſt certain it is, that the Saints expectation of being preferred by God to endleſs dignity and glory, works alike deportment in them towards God, as we ſee here in David with the reſt before-mentioned. If he expects only from God, he reſolves to wait only upon God: Since God only can do for him that which he deſires more than all things, his care is to be ſure to pleaſe him whoever he diſpleaſeth. Whatever temptations he met with to the contrary, whatever his conſtant waiting upon God coſt him, yet this expectation of his from God held him cloſe to God; as well it might. And therefore we have him oft expreſſing himſelf thus: They had almoſt conſumed me upon earth; but I forſook not thy Precepts, Pſal. 119.87. My Soul is continually in my hand; yet do I not forget thy Law, verſ. 109. Many are my perſecutors and mine enemies; yet do I not decline from thy teſtimonies, verſ. 157. Princes have perſecuted me without a cauſe; but my heart ſtandeth in awe of thy word, verſ. 161. Why did David ſtick ſo cloſe to Gods Word, whenas we ſee his ſo doing procured him ſo many enemies, and expoſed him to ſuch dangers from men? Surely becauſe his expectation was only from God, and therefore he judged it moſt reaſonable to forſake all to wait on him: his heart ſtood more in awe of his Word, than of the frowns and malicious practiſes of the greateſt of men.

Pſal. 119.57. Thou art my portion, O Lord, I have ſaid that I would keep thy words. When he ſaid Thou art my portion O Lord, it was the voice and language of his Faith, for without that he could claim no ſuch intereſt in God. But mark this; that the ſame Faith which enabled him to ſay unto God Thou art my portion, enabled him alſo to ſay unto him, I will keep thy words: when once he comes to depend upon God as his portion, and to expect the whole of his felicity from him, he preſently comes to this reſolution, That he will be ruled by his advice, and ordered in all things by his words. We have the ſame ſpiritual breath in Pſal. 119.166. Lord, I have hoped for thy Salvation, and done thy Commandments. All men in a manner hope for Salvation, but few do the Commands; and that's the reaſon why ſo many ſhall be diſappointed of their hope: but the hope and confidence of the right kind, ſtill puts them in whom it is upon doing the Commandments; reaſon and ingenuity requiring, That ſuch ſhould fulfil the Lords Will, who expect to have their will and deſire fulfilled by him in granting them Salvation. Beſides the order and relation which God hath eſtabliſhed between Salvation as the end, and the walk in his Commandments as the way, layes a regular neceſſity upon every mans Faith, to beleeve it to be every whit as neceſſary for a man to be as careful to keep the right way, as to be confident of coming to the deſired end; and ſo was the Pſalmiſt we ſee, whoſe hope of Salvation and doing the Commandments went hand in hand. Therefore wait thou on God and keep his way, and he ſhall exalt thee, ſaith he, Pſal. 37.34. Here he is teaching other men the trade which he himſelf had learned, viz. Waiting on God for exaltation, but ſtill in keeping his way.

Now that which had been the beaten road of the Faith of the Saints recorded in the old Teſtament, as we have ſeen, the ſame does the Apoſtle John affirm to be the tract of the Saints hope and confidence under the New. 1 Joh. 3.3. And every man that hath this hope in him, purifieth himſelf even as he is pure. Mark it; he ſaith every man, none excepted that hath hope of being like Chriſt in glory, endeavours for the preſent to be like him in purity; which is but the ſame thing with walking in the path of Gods Commands, the way that is called holy, or the depending wholly upon his counſel, will, and pleaſure, Pſal. 119.1. Bleſſed are the undefiled in the way, who walk in the Law of the Lord. 1 Pet. 1.22. Seeing ye have purified your Souls in obeying the truth, &c. And the ſame Word of grace that miniſters any ground of hope to men of being like Chriſt in glory, does declare that they are the pure in heart that ſhall ſee God, and that no unclean thing ſhall enter into that glorious ſtate, and that without holineſs no man ſhall ſee the Lord, Mat. 5.8. Rev. 21.27. Heb. 12.14. And therefore all they that are not Reprobate, or of an injudicious mind concerning the Faith, have reſpect to both parts of Gods declared Will, and do beleeve it's as neceſſary for them to be holy, as poſſible for them to be happy, and accordingly do depend upon the Lord for the one, in a faithful proſecution of the other.

And accordingly does the Apoſtle Peter from the Lord, adviſe and perſwade the Chriſtians to exerciſe their Faith or dependance upon God in the way of well-doing, as that which would ſecure them indeed; 1 Pet. 4.19. Wherefore let them that ſuffer according to the will of God, commit the keeping of their Souls to him in well-doing, as into the hands of a faithful Creator. To commit the keeping of the Soul to God, is certainly an act of Faith, reſpecting both the ability, grace, and fidelity of God, to ſecure, ſave, and make happy the ſoul ſo committed to him. 2 Tim. 1.2. For I know whom I have beleeved, (or truſted) and I am perſwaded that he is able to keep that which is committed to him againſt that day. The beleeving or truſting God, and the committing to him the keeping of the ſoul againſt that day, is the ſame thing: in which act the power of God, and his truſtineſs, is mainly eyed. But then that which I would have eſpecially noted alſo, is, That the ſphear in which this truſt and confidence is to be acted, is well-doing: let them commit the keeping of their ſouls to him in well-doing; which is the proper element of Faith, out of which it is not able to live, having no Promiſe to feed and ſupport it.

And Paul expreſſeth the natural and common working of his, and others of the Saints Faith, thus: For therefore we both labour and ſuffer reproach, becauſe we truſt in the living God, who is the Saviour of all men, eſpecially of thoſe that beleeve, 1 Tim. 4.10. Their truſt and dependance upon God as Saviour, as offering Salvation to the Beleevers, cauſed them both to labour and ſuffer reproach, i. e. diligently to labour in the Lords Work, and carefully to pleaſe him in all things, though their doing ſo expoſed them to reproaches and perſecutions: their painful labouring to approve themſelves in faithfulneſs to God alwayes and in all things, did grow out of their confidence in God, and in his Salvation. The ſame which this Apoſtle Paul expreſſeth concerning himſelf ſingly in another place, Acts 24.15, 16. And have hope towards God, &c. and herein do I exerciſe my ſelf to have alwayes a Conſcience void of offence towards God, and towards men. His hope toward God touching the Reſurrection and the glory that ſhall follow, put him upon this continual labour and exerciſe, of having alwayes a Conſcience void of offence toward God and men; that is of carrying the matter ſo, and that alwayes, in his behaviour and diſcharge of his duty to God and to men, as that he might not give his Conſcience the leaſt occaſion of being offended. And he ſayes it was his exerciſe ſo to do, that is, the labour and buſineſs of his life: the ſame to which he exhorteth his beloved Timothy, ſaying, And exerciſe thy ſelf rather unto godlineſs, 1 Tim. 4.7. A word as it is rendered by ſome, properly importing to ſtrip himſelf: A Metaphor taken from Harveſt-labourers and other work-men, who to the end they may effect their buſineſs upon the beſt terms when they are very intent upon it, are wont to caſt off their upper garments that they might have no incumbrance upon them. This you ſee was the way of the working of the hope and confidence which bleſſed Paul had in God.

And the ſame Paul ſheweth that the twelve Tribes (as many of them as truly feared the Lord) expected the Promiſe of future happineſs upon no other terms than upon their inſtant ſerving of God day and night, Acts 26.7. Ʋnto which Promiſe our twelve Tribes inſtantly ſerving God day and night, hope to come. As they beleeved the promiſe of future bliſs, ſo they beleeved it was not to be had but upon a faithful ſerving of God; and therefore the ſame Faith which by one act took hold of the Promiſe, by another act took hold of the Precepts, and in order to their coming into their hope, they ſteered the courſe, and travelled the way that directly led thither; and that is an inſtant ſerving God day and night. To name no more Inſtances of this kind but only that Heb. 10.34, 35. For ye had compaſſion of me in my bonds, and took joyfully the ſpoyling of your Goods, knowing in your ſelves that you have in Heaven a better and an enduring ſubſtance: Caſt not away therefore your confidence which hath great recompence of reward. Mark; Their confident perſwaſion of that better and enduring ſubſtance in heaven as promiſed by God, and as expected and deſired by them, cauſed them cloſly and intirely to adhere to the Doctrine and holy wayes of the Lord, though their doing ſo coſt them the loſs and ſpoyling of their Goods: they were confident the Doctrine of Chriſt ſtuck to, would bring them to the enjoyment of that better and enduring ſubſtance; and therefore they followed that, though it led them out of the midſt of what they poſſeſt and enjoyed for the preſent.

And thus now we have ſeen the common nature and working of the Faith of Gods Elect from age to age, both under the former and latter diſpenſation of things appertaining to eternal life; by which a juſt ground is miniſtred of ſuſpecting their Faith to be none of the Faith of Gods Elect, that does not carry them the ſame way in which the Elect have been all travelling towards that heavenly Country which is the hope of all the Saints.

This Doctrine touching the Saints dependance upon Gods Counſels and Commands for a guide, as the proper effect and inſeparable companion of their dependance upon his grace and power for the upſhot of their deſires, might be further exemplified by its contrary; viz. That mens turning aſide from Gods Counſels and Wayes, hath been wont to proceed from a ſecret jealouſie and miſtruſt either of Gods power or love; and that a miſtruſt of Gods way in which he hath enjoyned men to walk, as if that were not the very beſt, but another of a mans own choice to be preferred before it; clearly argues a miſtruſtful opinion of God, as if either there were not ſo much love in him to men, as is in men to themſelves; or ſo much wiſdom, care, and providence in God to direct them the beſt way to happineſs, as is found in their own heads; or ſo much conſtancy or power as to carry thorow his deſign of Grace towards them in his own propounded method and way.

All the turnings aſide, runings out, luſtings, temptings of God, murmurings, complainings; and rebellions of the people of Iſrael in the Wilderneſs, are charged upon their unbelief, Deut. 1.32. Yet in this thing ye did not beleeve the Lord your God. Though God had gone before them; though he had born them as a man bears his Son; yet when they came but a little into ſtraits, they had ſo ill an opinion of God, were ſo void of confidence of his care and love, as that they rather enclined to think that becauſe he hated them and bore them ill-will, that therefore he had brought them out of Egypt to deliver them into worſe hands: and that which followed hereupon, was, their refuſing to venture themſelves under Gods conduct: they refuſed to go up when God commanded them ſo to do, verſ. 26, 27, 31. The ſpring of all is this: Yet in this thing ye did not beleeve the Lord your God. Again, Deut. 9.23. Likewiſe when the Lord ſent you from Kadeſh-Barnea, ſaying, Go up and poſſeſs the Land which I have given you; then you rebelled againſt the Commandment of the Lord your God, and ye beleeved him not, nor hearkned to his voice. Either they did not beleeve that God could, or elſe that he would carry them ſafe into the promiſed land: they diſtruſted his power, or love, or both, and therefore durſt not truſt themſelves in his hands; which appeared in this, That they hearkned not unto his voice to do what he bid them do in order thereunto. See the like Pſal. 78.17, 19, 22. In ſhort; the whole of the miſ-carriage of that people in the Wilderneſs, for which God deſtroyed them, though it conſiſted in a great variety of faults, is ſummed up in their unbelief, Jude 5. I will therefore put you in remembrance, though ye once knew this, how that the Lord having ſaved the people out of the Land of Egypt, afterward deſtroyed them that beleeved not. All their other ſins it ſeems were in the bowels of this, and did indeed proceed from it as we heard before. See 2 King. 17.14. Heb. 3.17, 18. Numb. 14.11.

Which things are not written for their ſakes only, but recorded for admonition to the Churches now under the new Teſtament, 1 Cor. 10.1, 2, 3, 4, 5. Moreover brethren, I would not have you ignorant, how that all our Fathers were under the cloud, and all paſſed through the Sea; and were all Baptized unto Moſes, in the cloud, and in the Sea; and did all eat the ſame ſpiritual meat; and did all drink the ſame ſpiritual drink: for they drank of that ſpiritual Rock that followed them, & that Rock was Chriſt. But with many of them God was not well pleaſed; for they were over-thrown in the Wilderneſs. Why would not the Apoſtle have the Church of Corinth ignorant of thoſe things? Surely he well knew, That there is too much aptneſs in very many Profeſſors of Chriſtianity to bear ſo much upon the external Priviledges of the Goſpel, as becauſe of them to think themſelves in good condition, though otherwiſe indulging themſelves in ſome un-ſaint-like behaviour or other in their lives. And therfore to the end none might think that becauſe they have been Baptized, are Members of the Church, have ſome knowledge of Chriſt, have been partakers of the Supper of the Lord, that therefore they muſt needs be the favourites of the Lord and the people of his love; he gives them to underſtand that the Iſraelites who were Gods people by Profeſſion, enjoyed that Priviledge than to which our Baptiſm anſwers now, did eat and drink of that which was then a Figure of Chriſt, as we now do in the Supper; that yet for all this God was not well pleaſed with many of them, but that becauſe of their luſting after evil things, their communion with Idolaters, their defiling themſelves with Fornication, their tempting of Chriſt, their murmuring and other like provocations, they were ſo over-thrown in the Wilderneſs, as that of ſix hundred thouſand, and three thouſand and five hundred and fifty of the men of War that came out of Egypt, there were but only two that entred the Land of Canaan, Numb. 1.46. & 32.11, 12. And that which is much to be heeded is this, That all theſe things happened unto them for enſamples (or Types; as in the margin) and are written for our admonition upon whom the ends of the world are come. Wherefore let him that thinketh he ſtandeth, take heed leſt he fall, 1 Cor. 10.11, 12. And let us therefore fear, leſt a Promiſe being left us of entring into his reſt, any of you ſhould ſeem to come ſhort of it: for unto us was the Goſpel preached, as well as unto them; but the Word preached did not profit them, not being mixed with Faith in them that heard it, Heb. 4.1, 2. Wakening items, and loud warnings to carnal Goſpellers and formal Church-men: the Lord grant that ſuch may be rouzed by them out of their drouſe of death.

CHAP. X. Shewing, That the power of Gods grace, the ſtrength and fulneſs that is in Chriſt, the preſence, power, and influence of the Spirit, being that by which the new and ſpiritual Life in a Chriſtian is maintained, it is the Property of true Faith to depend upon the Lord for theſe. And herein is an excellent difference to be ſeen between the Living and the dead Faith. The want of this, the cauſe of manies Apoſtacie. A great defect in this, the cauſe of manies dryneſs and barrenneſs in grace.

AS in the former Chapter I have ſhewed you that it hath been alwayes the property of the ſaving Faith in all the Saints, to depend upon Gods direction for the way to happineſs, as well as upon his grace and Promiſe, for happineſs it ſelf; So now I would alſo ſhew you, that it's another property of the ſame Faith in the Saints, to depend upon the Lord for ability and ſtrength to follow thoſe directions, and to walk in thoſe wayes of God which they beleeve do lead to life. And there is good reaſon why they ſhould depend upon him for this, as well as the other; becauſe as the way of Life is not of mans contrivance, but Gods; nor yet of his findding out; being contrived, but of Gods revealing; So neither is the ability or power to walk in that way, of man himſelf, but is the gracious donation or gift of God. Whereupon it is, that the Scriptures deny the power of acting in this way to be of man himſelf, without the preventing or concurrent grace of God, or both, Joh. 15.5. 2 Cor. 3.5. 1 Cor. 15.10. & 12.3. Gal. 2.20. But on the other hand they aſcribe both will and deed, purpoſe and performance unto Gods working them in men of his own good pleaſure, Phil. 2.13 2 Cor. 8.16. 1 Chron. 29.14. 2 Chron. 30.12. Ezra 1.1, 5. & 7.27. Nehem. 2.12. & 7.5. Hag. 1.14. Prov. 16.1. Heb. 13.21.

It would be beſide the buſineſs I have in hand, here to enquire how far the Lord hath prevented all men with that which is called common grace, and in what capacity they are thereby put of receiving ſpecial grace: but that which concerns what I have in hand, is to ſhew, That as no man hath power of himſelf to walk in that way which he is convinced to be the way of life, but that who ſoever hath it, hath it of Gods ſpecial gift and working in him; ſo the way of Gods communicating this ability unto the Soul, is by Faith exerciſed on himſelf thereabout, and conſequently that it is the property of their Faith who have this power, to be thus exerciſed. And this I would ſhew in ſome Particulars.

1. Though it is indeed by the ſame almighty power that raiſed Chriſt from the dead, by which men are raiſed to their new and ſpiritual ſtate, and are enabled to live, act, and walk, as thoſe that are alive from the dead; yet when this power is drawn forth into act for the effecting hereof, it is by or through their Faith towards whom this power is thus acted, Col. 2.12. Buried with him in Baptiſme; wherein alſo ye are riſen with him through the Faith of the operation of God, who raiſed him from the dead. Obſerve here on the by; hat mens burial with Chriſt in Baptiſme, pre-ſuppoſeth their being dead with him, or made conformable to his death, by their being dead unto ſin before; even as Chriſts burial pre-ſuppoſed his death, which went before. And therefore to bury ſuch by Baptiſme who are not dead unto ſin, (and death unto ſin, pre-ſuppoſeth a living in ſin before) is in common caſes as incongruous in reference to the right uſe of Baptiſme, as it would be to bury men alive, in reference to the right uſe of civil burial. But this I note only by the way, as moſt worthy their conſideration, whom it moſt concerns to take light from it touching the right ſubject and form of the New Teſtament Baptiſme. But that other thing ſignified by the baptized parties riſing out of the water, is a living a new life unto God, in conformity to Chriſts new life after his reſurrection, to which the Chriſtian ſolemnly engages by his Baptiſme. But the power and ability (mark this) thus to live, is through the Faith of the operation of God who raiſed Chriſt from the dead: not through the operation of God ſimply, but through the Faith of it. Though a man, were he not releeved by this Faith, might think it an impoſſible thing for him having been ſo long accuſtomed to vain company and vain courſes, and an enemy to the ſtrict lives and holy wayes of the Saints, that now he ſhould be able to throw off all thoſe vanities which he eſteemed the joy and pleaſure of his life, and to ſubject himſelf unto the ſelf-ſame courſe which was to him a ſcorn & diriſion before; yet when he remembers that that wch is impoſſible to men, is poſſible with God, and that the ſame power which raiſed up Chriſt from the dead and put him into poſſeſſion of immortality, now no more to return to corruption, can with like eaſe raiſe him up from that ſinful condition into which he was ſunk, and ſtrengthen him with ſtrength in his ſoul to live that Goſpel-life, that life of God to which he is called by the Goſpel, and now no more to return to his former corrupt ſtate; and ſhall thereupon depend upon that grace and power of his for this very thing, and under an expectation of divine aſſiſtance, and armed with reſolution, ſhall humbly undertake this new life; he ſhall certainly meet with power and ſtrength from God to effect and carry through this great and notable change. Chriſt Jeſus himſelf who in his death, burial, and Reſurrection is the Chriſtians patern, is prophetically brought in rejoycing under the hope and confidence he had in his Fathers power and love, as that he would not leave him in the grave, under the power of corruption and death. Acts 2.25, 26, 27. For David ſpeaketh concerning him; I foreſaw the Lord alwayes before my face, for he is on my right hand, that I ſhould not be moved. Therefore did my heart rejoyce, and my tongue was glad: Moreover alſo, my fleſh ſhall reſt in hope: becauſe thou wilt not leave my Soul in Hell, neither wilt thou ſuffer thine holy One to ſee corruption. And in this confidence he undertaking the work which his Father had given him to finiſh, all came to paſs accordingly: as the new life and deliverence from the old ſtate of corruption and death, is accordingly effected and accompliſhed in all thoſe that in dependance upon the divine power and grace, undertake it. It is the operation or working of God, that raiſes up the poor creature from his impotent ſtate of ſpiritual death, unto ſpiritual life; and yet this great effect is attributed to the Faith of it; And why? But becauſe it then works actually this way, when the creature once depends upon it for this end.

2 Pet. 1.3. According as his divine power hath given us all things pertaining to life and godlineſs, through the knowledge of him that hath called us to glory and vertue. The Lord he calls, he invites to glory, but it is by the way of vertue: and therefore he exhorts them afterward verſ. 5. To give all diligence to add to their Faith Vertue; to their Faith of Salvation by Chriſt as the end at which they aimed, the vertue of a godly life, as the direct way thereto. And the divine power (ſaith he) hath given us all things pertaining to both; both to glory and vertue, both to life and godlineſs; it hath made ſuch proviſion, and put things into ſuch a way, as that all things may be and are had of him by the Saints, that neceſſarily appertain to both: but mark how; through the knowledge of him that hath called us to glory and vertue. He does not communicate the ſpiritual ſtrength and vigor by which the godly life is maintained, but through the knowledge of himſelf, the exerciſe of that ſpiritual principle, which the Lord confers for that end. Which is not to be underſtood neither only of a naked and bare act of diſcerning how great and gracious the Lord is in making ſo liberal a proviſion of all things pertaining to life and godlineſs, nor of a diſcerning of the nature of the things themſelves, nor of Gods method and terms of conferring them; but alſo of a practical improvement of ſuch light in ſuch a dependance upon, and application to the Lord for them, as puts a man into a regular capacity of receiving them, and under the powerful influence of the Promiſe. And ſo knowledge is not taken here as a thing diſtinct from Faith, but as comprehending it, as the Scripture elſewhere alſo ſometimes uſeth it, Joh. 17.3. Iſa. 53.11. 1 Joh. 5.20.

2. Chriſt Jeſus is the principle of ſpiritual life unto the Chriſtian; he from whoſe grace, power, and vertue the Chriſtian graces both in habit and act receive being, motion, activity, and ſtrength. He is the ſame to the Saints as the body of the Vine is to the branches, a means of Fruit-bearing by communication of his grace unto the Soul, as that of ſap to the branches, John 15. The ſame to them as the head is to the ſeveral members of the body, from which nouriſhment and growth, is miniſtred and conveyed, Epheſ. 4.16. But yet Faith is the great inſtrument of this ſpiritual communication and conveyance: as the influence of the Sun which draws the ſap out of the root into the branches, or as the Pump between the Well and the Veſſel, ſo is Faith in deriving that grace and ſtrength by which the ſpiritual life is maintained, from Chriſt the Fountain of it. The poor Soul ſees a great prize ſet before it, and that a race is to be run to obtain it; the hope of their calling high, but the duties and engagements of it great and many; and ſtrength little to make them good: but with all learning that grace and truth are in all their fulneſs in Chriſt, and that of his fulneſs the Saints have all received, and Grace for Grace, (Joh. 1.16.) and that the invitation is general for every one that is a thirſt to come; hereupon it runs to Chriſt for ſupply of ſtrength, and depends upon him for it, and ſo accordingly ſpeeds. And as the bucket of every mans Faith is larger or leſſer by which theſe waters are drawn out of the Wells of Salvation; (Iſa. 12.) or theſe wells more or leſs frequently viſited, ſo proportionably does every true Beleever receive more or leſs of that fulneſs which is in Chriſt.

See this property in the Apoſtle Pauls Faith, Gal. 2.20. I am crucified with Chriſt, nevertheleſs I live: yet not I but Chriſt lives in me; and the life which I now live in the fleſh, I live by the Faith of the Son of God who loved me and gave himſelf for me. Mark; he ſaies that he lived, and yet he ſayes too, that it was not he that lived, but Chriſt that lived in him: meaning I ſuppoſe, That his converſation which he had here in the fleſh, was ſo ordered by the commands of Chriſt, and ſo influenced by the grace and power of Chriſt, that Chriſt was more viſible in Pauls life, then Paul was himſelf. But then the queſtion is, How he came to have ſuch a preſence of Chriſt, and his life ſo ordered and influenced by Chriſt? The account of this you have in the next words (I conceive:) and the life which I now live in the fleſh, I live by the Faith of the Son of God: not only as being thereunto led motive-wiſe, from the conſideration of the worthineſs of his perſon, and profitableneſs of his ſervice: nor yet only direction-wiſe, according to the tenor of the Doctrine of the Goſpel, which is the Doctrine of Faith; but alſo by his Faith as deriving that power and ſtrength from Chriſt by depending upon him for it, by which he was enabled ſo to live and to make Chriſt ſo viſible in his life, as that he could ſay, Not I, but Chriſt lives in me: I can do all things through Chriſt which ſtrengtheneth me, ſaid he in another place, Phil. 4.13.

And what ſhall we underſtand by Chriſts dwelling in the heart by Faith? The thing for which this Apoſtle ſo earneſtly prayed in the behalf of the Epheſians, Epheſ. 3.17. Chriſt in the heart where he dwells, he dwels not only to command and rule by his authority, but alſo to ſupport, quicken, and ſtrengthen by his grace, and comfort with his love; to furniſh that ſoul with what it wants; for where he dwells in this kind, he dwells to bleſs. But this preſence of his reviving, quickening, ſtrengthening grace in the ſoul, is brought thither, abides there by Faith. Faith goes to Chriſt in the heavens as having all power in his hands, and tells him (as it were) that though he have laid the foundation of eternal ſalvation for the poor ſoul in his own bloud, yet conſidering what enemies are to be conquered, and what ſervices to be performed, the work is never like to be carried through, unleſs he furniſh with ſupplies of Grace and ſtrength for that purpoſe. And then having this encouragement to ſtrengthen it ſelf in this addreſs, that this ſupply of Grace which is deſired, does not amount to more than what he hath already freely done for the ſoul, in laying down his own life for its ranſom, before ſuch a favour was ſought at his hands; and that thoſe treaſures of ſpiritual life, ſtrength and power which are in his hand, are placed there on purpoſe to ſupply every needy Soul that thus ſeeks them; and that they will never turn to ſuch an account of glory to him, while kept there, as when delivered out to every ſoul that in a true ſence of its own want of them and their worth, unfeignedly deſires them: And conſidering withal, how agreeable it is to the goodneſs of Chriſts own bleſſed nature, and the general deſign of his Mediatorſhip, and his faithfulneſs to that truſt which is committed to him by his Father, to carry forward the begun work of ſaving the Soul, and to be furniſhing forth ſtrength for the doing of what he gladly would have done, and which he knows cannot be done without it: I ſay Faith being ſupported with ſuch like conſiderations as theſe in its application to Chriſt for ſupplies, is confident of obtaining, and never leaves him, till it brings down the vertue, ſtrength and power of Chriſt into the Soul, to ſupply the wants thereof.

3. There are many fair and gracious overtures in the Scriptures, of Gods gracious inclination and intention to deliver the ſoul from the dominion of ſin; to ſubdue the iniquity of his people; to purge, purifie, and cleanſe the ſoul from the polution of ſin; to heal the ſpiritual diſtempers and diſeaſes of the Soul; to reſtore health and ſoundneſs to it; to repair the breach that ſin hath made there; to reſtore the image of God which is decayed in the Soul, and the like, Rom. 6.14. Mic. 7.19. 1 Theſ. 5.23, 24. Ezek. 36.25, &c. Iſa. 57.18. Hoſ. 14.4. 2 Pet. 1.4. And yet this grace of God is not wont to make any great or conſiderable progreſs in this work, till Faith in men draw this mortifying power and healing vertue from him. And therefore the purification of the Soul, and ſanctification of the perſon, is ſometimes aſcribed unto their Faith, as well as unto the power of Gods grace, Acts 15.9. & 26.18. And that it is ſo, is not only becauſe it is inſtrumental in the hand of Gods grace to effect it, but alſo becauſe it is a powerful means of atracting and drawing the vertue, power, and grace of God to engage in this work, God ſo pleaſing that it ſhould ſo do.

It fares with the Soul in reſpect of ſpiritual Diſeaſes, and the cure of them now Chriſt is in heaven; as it did with the bodies of ſome in reſpect of natural Diſeaſes and the cure of them, when he was on earth. There was alwayes power and vertue enough in Chriſt to heal them, and yet the cure was not wrought until Faith was ſet on work to draw out vertue from Chriſt. The Woman that had an iſſue of bloud twelve years, though ſhe had uſed many means, and ſpent all upon the Phyſitians, yet was never cured, no not by Chriſt himſelf neither, until ſhe came to touch his garment, and by her Faith drew vertue from him, and then the cure was ſoon wrought. Chriſt caſts her cure upon her Faith, ſaying, Daughter, thy Faith hath made thee whole, Mark 5.34. Certainly it was the power of Chriſt, and the vertue that went out of him, that made her whole, verſ, 30. but in as much as this was not drawn out into act, till her Faith was active in it; therefore is the cure aſcribed unto her Faith. And upon like account is it, that we meet with ſuch paſſages as theſe; If thou beleeveſt, all things are poſſible, Mark 9.23. According to your Faith, be it unto you, Matth. 9.29.

What is the reaſon may we think, why ſo few of thoſe vaſt multitudes in the world that languiſh under their ſpiritual Diſeaſes, are cured, but that for the generality of them they are like to die eternally of them? Certainly it is not becauſe there is not vertue enough in Chriſt to heal them all; but the reaſon is, becauſe there is ſo few that touch him by Faith to draw vertue out of him for their cure. Nay, they are afraid of being healed, like ſome Beggars who keep their Sores open and unhealed on purpoſe, becauſe they make an advantage of them, as they do of theirs, ſuch as it is, Matth. 13.15. They have cloſed their eyes, &c. leſt they ſhould be converted and I ſhould heal them.

And what's the reaſon why many that are in part healed, yet are not more thorowly cured? But that there are too many ſigns and ſymptomes of their old Diſeaſe ſtill hanging upon them, and many grudgings of their old fits, ſo that the Caſe remains in doubt with them, whether they ſhall live or die? Surely it is becauſe though they have ſome kind of Faith, yet they do not exerciſe it about this thing, or but very little. It may be they may have more communion with the riches of Gods grace, the value and efficacy of Chriſts bloud in relation to pardon, and Gods unwillingneſs to deſtroy, and readineſs to forgive poor ſinners; but have not acquainted themſelves much with that heavenly art and method of Faith, by which the Saints depend upon the Lord for his communication of vertue and ſtrength for the healing of their Souls of ſpiritual diſtempers, and reſtoring them to a ſpiritual health and ſoundneſs. There's no doubt but that the Lord Jeſus is as much affected with the diſeaſes that annoy mens Souls, as ever he was with thoſe that afflicted the body, and delights every whit as much in the cure of the ſpiritual, as ever he did in healing the corporal, in as much as his own glory and his creatures good, are more concerned in theſe, than in the other. But that which obſtructed the cure of mens bodies (and Souls too) by Chriſt when he was on earth, obſtructs the perfect cure of mens ſouls by him now he is in heaven, and that is the want of Faith in them that ſhould be cured: Chriſt could do no mighty works in this kind in ſome places where he came (ſave on a very few that did beleeve) becauſe of their Ʋnbelief, Matth. 13.58. compared with Mar. 6.5, 6. As it was in the dayes of Eliſeus (as Chriſt obſerves) when there were many Lepers in Iſrael needed cleanſing as well as Naaman the Syrian, and yet none were cleanſed by the Prophet but Naaman, for that none but he had Faith to ſeek it and qualifie them for it: ſo was it with many in Iſrael in the days of Chriſt, who though they had as much need of healing as any that were healed, yet went without it, for that they had not that Faith in the Lord by which thoſe that were healed drew vertue from him for their cure, Luke 4.23. with 27. & 6.19. And ſo it is now; the true reaſon why the Leproſie of the Soul is not cured in all as well as in ſome, is becauſe they do not by Faith draw vertue from Chriſt in whom it is, for their cure. It is not becauſe Chriſt is not as ſenſible of the condition of men now he is in heaven, as he was while he was on earth; For we have not an High Prieſt which cannot be touched with the feeling of our infirmities, Heb. 4.15. Nor is it becauſe he is not as able now both to compaſſionate and ſuccour them as ever. For in that he himſelf hath ſuffered, being tempted, he is able to ſuccour them that are tempted, Heb. 2.18. But as I ſay the reaſon of mens languiſhing under their ſpiritual diſeaſes, either without any cure at all, or that which is very imperfect, is either becauſe they do not come to Chriſt at all for cure, or but very faintly, either not knowing where it is to be had, or not truly and thorowly deſiring it of him, or not having confidence enough of obtaining it from him. Ye will not come to me (ſaid he) that ye might have life, Joh. 5.40. and therefore they go without it. And ſo if men will not come to Chriſt for health and cure, no marvel if they remain unhealthful in their ſouls.

The Lord makes Promiſe, it's true, of taking away the old heart and of giving a new (which is but the removing of the diſeaſe of the ſoul, and giving it health and ſoundneſs) but yet ſo, as that he will be ſought unto by men to do it for them, Ezek. 36.26. with 37. So that if they do not make their ſerious and hearty applications to him for it upon the terms he hath appointed, they may well go without it, for all his willingneſs to give it. It is moſt ſure, that Chriſtians are more or leſs healthful in ſoul and ſpiritual condition, as they do more or leſs depend upon the Lord for his ſaving health, for the power and preſence of his grace and Spirit to renew them unto God. If men had but Faith enough, they might have what they would in this kind from the Lord. When there was but once ground for Chriſt to ſay, O Woman, great is thy Faith; he preſently ſayes alſo, Be it unto thee even as thou wilt, Matth. 15 28. And therefore ſuch as have but little Faith, had need to make the beſt uſe and improvement of that little, by depending upon the Lord for the perfecting of that which is lacking in their Faith, as well as any other grace. Men receive but little of this healing vertue from Chriſt, but little hatred of ſin and ſtrength to overcome the fleſh, but little of the power of love and of an humble mind, but little of the quick and lively ſavour of ſpiritual things, becauſe they expect but little; if they were larger and ſtronger in their expectations from God, they ſhould have more from him; he does not love to diſappoint his ſervants of this hope eſpecially: Open your mouth wide, and I will fill it, (ſaith he) Pſal. 81.10. And thoſe that hunger and thirſt after righteouſneſs, ſhall be filled, Matth. 5.6. If Righteouſneſs were but deſired and ſought at the hands of God, and he depended on for it, as meat and drink is wont to be deſired and ſought by thoſe that are ready to famiſh for want of food (in which caſe no other thing but food will ſatisfie) there would not be ſuch a ſpiritual leanneſs and emptineſs found among Chriſtians, as too commonly there is. No, it is mens indifferency about matters of this mighty moment, that cauſes them to fall ſo ſhort, and to be ſo ſcanty in their receptions from God. The Lord does not care to pour out abundance of inward grace, and health, and ſtrength upon the ſoul, until the ſoul knows the worth of them, feels the want of them, and deſires them more than any thing in the world beſides. And therefore men may ask them, and ſeek them, and yet go without any great meaſures of them while but cold and indifferent in their deſires this way; but when their deſires are ſtrong, their confidence ſtrong, & their requeſts fervent, and God can (as it were) have no reſt for them, but they are ſtill following of him night and day, and will have no nay; then does the Lord rejoyce over them to Anſwer them in the joy of their heart, and to cauſe them to inherit ſubſtance, and to fill their treaſures. For he waits to be gracious, and is alwayes ready, and never unprovided of the greateſt meaſures of grace and ſpiritual ſtrength, and is more deſirous to give, than the beſt of men are to receive, if they would but come up to his terms, which are eſtabliſhed by him in wiſdom and counſel: but ſurely, when he hath firſt given men Faith, he does not uſe to beſtow upon them any great addition of ſpiritual ability, but upon the improvement and exerciſe of that Faith in a way of dependance upon himſelf for it: nor does he give much in this kind to thoſe that are but of little Faith; but encreaſes their ſpiritual revenue, as they encreaſe in the meaſure and degree of their relyance upon him for it.

4. The gift of the holy Spirit, by whoſe preſence, power, and influence, the Saints Salvation muſt be wrought through, and they ſtrengthened with all might in the inward man, (Epheſ. 3.16.) and by whoſe Workmanſhip they are formed, faſhioned, and fitted for that glory which is prepared for them: (2 Cor. 5.5.) This great gift is I ſay received alſo by Faith, and conſequently it is the property of true Faith indeed, to be buſied about the receiving of it. I ſhall not ſo much ſtand to make this out by ſhewing you how the Scripture ſpeaks of mens receiving the Spirit after they beleeved, as conſequential thereunto, Epheſ. 1.13. In whom alſo after that ye Beleeved, ye were Sealed with the holy Spirit of Promiſe, Joh. 7.39. This he ſpake of the Spirit which they that Beleeve on him ſhould receive. Acts 19.2. Have ye received the Holy Ghoſt ſince ye beleeved? Though this alſo is worthy conſideration hereabout. For though it's true, That Faith it ſelf in it's firſt act, is raiſed by the holy Spirit in the Soul (1 Cor. 12.9. Gal. 5.22. Acts 18.27. Epheſ. 2.8.) ſo as to furniſh it with this divine Principle and Power; for where elſe ſhould man have it? And ſo in this reſpect the Spirits work upon the Soul, goes before the Spirits being received by that divine principle which is wrought by it; yet the giving and receiving of the Spirit to remain and abide as a conſtant nouriſher, ſupporter, comforter, guide, leader, or teacher, follows beleeving. I know not how better to illuſtrate this thing, than by this ſimilitude: A man by viſits, addreſſes, and applications of Love to ſuch or ſuch a Woman, raiſes in her ſuch Affections towards him, as by which afterward he is invited and drawn to become her Husband and conſtant co-habitant, and to take upon him the care and management of her houſhold affairs, which he would not have done, had he not been thereunto encouraged by thoſe Affections which were but the fruit of his own Applications. Even ſo the Spirit by his applications and viſits, firſt raiſes in the Soul that Faith, by means whereof his company and preſence is ſo valued and deſired, as that thereby he is ſtrongly invited to come and dwell in that Soul, and to undertake the management of the ſpiritual affairs thereof, and upon which he does accordingly.

But that by which I would more expreſly and particularly make out, how the holy Spirit is by Faith invited to come and to make his uſual and conſtant abode in that Soul that does beleeve, I ſhall preſent to you under theſe three Heads:

1. The Firſt is that which I but now hinted, viz. That act of Faith or Divine light by which a Chriſtian ſets a holy and very high eſteem of the Spirits preſence, as not knowing how to live the Chriſtian life, or to do the Goſpel-work without it. For when the Soul enlightened and converted to God, is made to know that there is no inheriting without overcoming; (Rev. 21.7. & 2.7, 11, 17.26. & 3.5.12.21.) and that the reaſon why any do overcome, is, Becauſe greater is he that is in them, than he that is in the world; (1 Joh. 4.4.) and is made to know likewiſe, That men cannot mortifie the deeds of the body but by the power and ſtrength of the Spirit, and yet mortified they muſt be, or elſe they muſt die; (Rom. 8.13.) when they ſhall perceive, That they know not how to Pray as they ought, or to do other Chriſtian duties as they ſhould, but that it is the Spirit that helps the Saints infirmities; (Rom. 8.26.) I ſay, when a Chriſtian upon the knowledge and ſenſe of the abſolute neceſſity of the Spirits preſence and aſſiſtance, is made to value & deſire him more than any thing, than all things in this World; then is the Spirit given, and then does the Spirit delight to joyn himſelf to ſuch a Soul, and to make his conſtant abode there. But as for the men of the world on the other hand, becauſe they are under no ſuch ſenſe, they know him not, nor the neceſſity and worth of his preſence, nor are under any longings of Soul after him for thoſe and the like ſpiritual ends before mentioned; therefore is it that they are in no preſent capacity of receiving him.

See both theſe things ſet forth in Joh. 14.16, 17. And I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever: even the Spirit of Truth, whom the World cannot receive, becauſe it ſeeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and ſhall be in you. Why cannot the World receive the Spirit of Truth which Chriſt promiſeth? Even becauſe it ſeeth him not, neither knoweth him: The antecedent being (as I conceive) here put for the conſequent of not ſeeing and knowing him; and that is, Their not prizing nor deſiring him. For the men of the World, who contrary to the Saints, walk by Sight and not by Faith; do not value and eſteem ſuch things whoſe worth and uſe are not diſcerned but by Faith, (1 Cor. 2.14.) and ſuch is the gift and preſence of the Spirit of God; but ſuch things are matters of their eſteem, as do accommodate the natural ſenſes. And becauſe they do not thus deſire him, out of a ſenſible knowledge of his worth and excellency, and their want of him, therefore is it that they cannot receive him, he being not otherwiſe given than upon ſuch terms. But why then do the Saints receive him? So that he dwelleth with them, and ſhall be in them. The Reaſon is, Becauſe they know him, and ſo highly prize him, and thorowly deſire him. For the Particle FOR in this place, (but ye know him, FOR he dwelleth with you) hath not I conceive the force of a Cauſe, but of an Effect: not as if the Reaſon why they knew him, is becauſe he dwelleth with them, but the Reaſon why he dwelleth with them, is, becauſe they know, or have known him. The ſame Particle being uſed in this ſenſe, Luk. 7.47. And indeed the words are thus tranſlated by Dr. Hammond; But ye know him, therefore he abideth with you, and ſhall be among you. And beſides all this, the antitheſis that lies between the reaſons, why the World cannot and the Saints can and do receive him, evidently gives this to be the right ſencing of theſe words. For if that be the reaſon why the World cannot receive him, viz. becauſe it knoweth him not, as it is, then the reaſon why others do receive him, is that knowledge they have of him, for the want of which the World cannot receive him.

That (we ſee then) which is ſaid of Wiſdom, Prov. 8.17. is moſt true of this holy Spirit, which is the Spirit of Wiſdom: I love them that love me, and thoſe that ſeek me early, ſhall find me. Thoſe that ſo love him out of a deep ſenſe of their extream want of him and his incomparable worth to them, as to ſeek him early, in the firſt place, and before all other things, with the firſt of their ſtrength and deſire, he loves them, and loves to be found of them, and loves to dwell with them, and to be every good thing to them.

2. And the next act of Faith which I would ſpeak of, as prevalent for the procuring the Spirits reſidence in the Soul for the great and ſpiritual ends for which he is promiſed, is the act of Relyance or Dependance upon the Father, and the Son for it. Gal. 3.14. That we might receive the Promiſe of the Spirit through Faith. Through Faith: not only concerning other Promiſes, but alſo and eſpecially touching ſuch as concern the Father and the Sons giving the holy Spirit: who becauſe he is given and received by vertue of Promiſes made and embraced, is therefore ſtiled, The holy Spirit of Promiſe, Epheſ. 1.13. And Faith eying Gods knowledge and ſenſe of the Creatures condition in making ſuch a Promiſe, and in what need he was of the thing promiſed, and his love and friendſhip to him by engaging himſelf in ſuch a Promiſe which he needed not to have done, had not his good-will been great to him, and that therefore his intendment of doing the thing muſt needs be very thorow and real; and eying alſo his faithfulneſs in keeping, and power of performing Promiſes, hereupon leans, and depends upon the Lord for this Promiſe of the Spirit, and ſo accordingly receives it from him.

3. And that in the Third place which follows upon the two former, is the Faith of deſiring him, and the hope and confidence of obtaining and receiving him, digeſted into inceſſant and fervent Prayer for him. For when the ſenſe of the Spirits worth, and our want of him, renders him exceedingly deſirable unto the Soul; and when the ſenſe of the Fathers good-will and readineſs to give him by his promiſe of giving him, and by what he hath done already in giving Chriſt when we needed him, ſhall prompt the ſoul with confidence of obtaining him; and the ſenſe of all together ſhall diſpoſe the Soul Prayer-wiſe, and influence the Prayer with much of deſire and longing, with much of earneſtneſs, importunity, and perſeverence in begging, and with much of confidence in expecting, then undoubtedly will the holy Spirit be obtained as an inhabitant to the Soul; for ſo hath our Lord aſſured us, ſaying, If ye then, being evil, know how to give good gifts unto your Children: how much more ſhall your heavenly Father give the Holy Spirit to them that ask him? Luk. 11.13.

This Property in Faith of which I have now ſpoken; humbly to depend on God for ſpiritual ſupplies, for maintenance of ſpiritual life, and to be ſtrengthened unto ſpiritual work, is I am perſwaded that which puts a manifeſt difference between the living and the dead Faith. For the dead Faith being found in that nature which never under-went ſuch a change yet, as will denominate it to be a new creature, is void of ſpiritual ſenſe; perceives not the neceſſity of thoſe ſpiritual ſupplies, which are the new creatures life and nouriſhment; nor feels the want of them, and therefore cannot long after them, nor depend on God for them: but ſuch an one thinks himſelf in excellent good condition, becauſe he beleeves Chriſt died for him, and that he hath been Baptized in his Name, and hath Communion in his Ordinances, and gives Chriſt good Words, and profeſſes himſelf to be his Servant, and can Diſcourſe (it may be) many Points in the Chriſtian Religion, and poſſibly Diſpute for them too; yea, which is more, poſſibly may be able to ſpeak many things in the Theory and by Hear-ſay, touching the Work of the new Creature, and theſe ſpiritual ſupplies of which I now ſpeak; and yet all the while void of any true ſenſe of the power of them upon his own heart.

But on the other hand, the living Faith being the heaven-born principle of the new creature, which is it ſelf born from above, does ſtill diſpoſe and encline it to look up to God the ſame fountain of grace for dayly ſupplies, from which it at firſt received it's new and ſpiritual being. As God hath placed in Nature a certain inſtinct among the Creatures, by which as ſoon as they are brought forth, they do with a kind of dependance, ſeek their nouriſhment from their Dams; ſo hath he likewiſe placed a ſpiritual inſtinct in the new Creature, which enclines and guides it to himſelf as ſoon as it is born from above, to ſeek its food from God.

And the main Reaſon I conceive, why many Perſons who have flouriſhed like a green Bay-tree in the Chriſtian Profeſſion for a time, have yet afterwards ſhamefully miſcarried and fallen away, (of which this age affords too many ſad inſtances) hath been this they have not been cloſe in their dependance upon God for ſupplie of ſtrength to encounter the motions of the fleſh, and temptation from ſpiritual enemies; they have not had, or have loſt the ſenſe of their own weakneſs, and what Children they are in the hands of their ſpiritual enemies if God ſhould but a little with-draw and leave them; but having received (it may be) many ſpiritual gifts, and many favours from God, they have grown confident, bold, and preſuming upon the ſtock they have already received; and being a little ſpiritually intoxicated with drinking too deeply of their own cup, and fallen too much in love with themſelves by viewing their beauty in their own Glaſs, have forgotten themſelves, and their own weakneſs, and forgotten God their ſtrength, and ſo have come down wonderfully, God taking no pleaſure in them, but leaving them to fall and to be an admonition and warning to thoſe that yet ſtand, to take heed leſt they alſo fall.

Whereas others again, that have been but poor, and low, and exceeding weak in parts and gifts, yet alwayes bearing about them the ſenſe of their own meanneſs and weakneſs, and withal retaining a good perſwaſion of Gods ſupporting grace and good-will towards them, and in the ſenſe of both depending upon him to be upheld, kept and maintained in grace, have hereupon retained their ſpiritual verdure, when others have withered; have been holpen with a little ſtrength, and ſate ſafely under the ſhadow of the Almighty, when many tall Cedars in the Mountains, have fallen in the ſtormy day. Theſe poor Souls being jealous of themſelves and of their own ſtrength, dare not truſt themſelves with themſelves, or at any diſtance from God, but follow him cloſe, begging him to help, and to uphold them, and to keep them from falling, who in that caſe is willing to be intreated. Pſal. 63.8. My ſoul followeth hard after thee, (And what of that?) thy right hand upholdeth me: If the Soul follow him for it in good earneſt, it ſhall have it. They are kept by the power of God (ſaith the Apoſtle) through Faith unto Salvation, 1 Pet. 1.5. Mark it; They are kept by the power of God, and yet through Faith. Why is Faith joyned with the power of God? Alas! it's but a poor weak feeble thing of it ſelf; but it's happineſs is, it lives in the ſtrength of another, it carries the Soul out of its own ſhelter, and leads it unto a Rock that is higher than it; it takes hold of Gods almighty ſtrength, and intereſſeth it ſelf and the poor creature in that: and the power of God is well content that Faith ſhould be buſie with it, and as confident of it, and of it's improvement for ſuch a Souls good, as if it were in it's own poſſeſſion, and under it's own diſpoſal. Though it is the power of God by which the Soul is kept, yet it is the power of God leaned upon through Faith, which is the leaning and depending grace. The power of God could uphold all, but it is not it's pleaſure ſo to do, but only thoſe that through Faith hold by it.

And as by how much the more men live out of themſelves and depend upon the Lord, by ſo much the ſafer are they, and at the greater diſtance from falling; ſo likewiſe by how much the more entire and cloſe mens dependance is upon God for ſpiritual ſupplies, for a ſpiritual frame of mind, for God to write his Law in the heart, and to maintain a good Savour in the Soul of God and all good things; for a ſpiritual liberty and enlargement of Soul in Gods wayes, for to be ſtrengthened with all might by his Spirit in the inner man, and the like; by ſo much the more does the Lord give forth of theſe and like good things, unto ſuch. The cloſer they lie, and the more they draw at thoſe ſpiritual breaſts, the more they receive; the more they thrive. Bleſſed is the man (ſaid he) that truſteth in the Lord, and whoſe hope the Lord is: for he ſhall be as a tree planted by the waters, and that ſpreadeth out the roots by the River, and ſhall not ſee when heat cometh, but her leaf ſhall be green, and ſhall not be careful in the year of drought, neither ſhall ceaſe from yielding fruit. Where we clearly ſee, That Faith, truſt, dependance on God, puts a man under a like capacity for the flouriſhing eſtate of his Soul in reſpect of ſpiritual lovelineſs, beauty, and fruitfulneſs, as a Tree is of the utmoſt proſperity ſuch a creature is capable of, by being planted by Waters, and Rivers, in thoſe dry Countryes.

And as the more men thus depend on God for ſupplies the more they receive, and the more ſpiritual they grow; ſo on the other hand too, the more ſpiritual and the more ſtrong in the Lord men grow, the more ſenſible do they grow of their own frailty and weakneſs, and the more emptied of all ſelf-confidence, and their thoughts runing more upon the grace of God and ſtrength of Chriſt, and preſence of the Spirit, and the neceſſity of theſe; prizing theſe more, deſiring theſe more, following God more for them, depending on him more to receive them at his hands. And ſo proportionably are they the more ready and the more enlarged, to attribute and aſcribe all ſpiritual in-comes, all ſpiritual endowments, all operations of grace, all ſtrength and ability of acting and doing in the Lords work, unto the Lord from whom all comes, and to ſay with him, 1 Chro. 29, 14. But who am I that I ſhould be able to offer ſo willingly after this ſort: for all things come of thee O Lord, and of thine own have we given thee.

And however God hath (as I conceive) vouchſafed by the gift of Jeſus Chriſt for all, ſuch means and opportunities of grace, even unto thoſe that ſhall periſh, and ſo much power and ability of improving thoſe means and opportunities for the end for which God gives them, as will diſcharge the Lord of their condemnation, and caſt their loſs of Salvation wholly upon themſelves; yet I cannot but fear that many make that ability which God hath given unto the creature on this behalf, greater in their own thoughts, than it is in it ſelf. And I am not without fears too, leſt the large apprehenſions which ſome have touching the power of the creature, and what all men are able to do out of the ſtock of common grace wherewith God hath prevented them, and what others are able to do out of that ſtock of ſpecial grace with which God hath bleſſed them, ſhould have betrayed them into too low and too narrow apprehenſions touching the neceſſity of additional ſupplies from God for the iſſueing of common grace into ſpecial, and for the maintenance, activity, and growth of ſpecial grace it ſelf. And there is too much cauſe to fear alſo, That the largneſs of manies apprehenſions touching what God hath already given in this kind, hath contributed much towards the making of their dependance upon God low and little, and their applications to him weak and faint for further ſupplies, and conſequently their receptions in this kind, to amount but to little.

Which if ſuch a thing be (as is too much cauſe to fear) then I am perſwaded that this is the true reaſon why many whoſe judgements run too much this way, are leſs ſpiritual, are flatter and duller Chriſtians, leſs verſed in the Work of God upon the heart, whoſe Religion lies more in matters of a Controverſal and Diſputable nature, or in matters of external Form and Order. And while men are buſied and taken up with the skirts and borders of Religion, and in the mean while neglect their inward and cloſe communion with God, and ſtudy of their own hearts, and their ſpiritual trade and intercourſe with God, it's no marvel if they be found but huskiſh, dry, and barren in the power of holineſs, and experimental part of a Chriſtian. For ſurely the Spirit of God does not take pleaſure in this or that opinion which men hold in Religion, but as it ſerves them in bringing them neerer to him, and cauſing them to prize him, his grace and preſence more, and working in them a greater love of his likeneſs, and longing after the power of his grace to conform them to it.

Nor is the other extream Opinion touching mens being meer Paſſives in the hand of Grace, and that Grace alwayes works it's effects in men in an irreſiſtable way, any better friend (I conceive) to the thriving way of depending upon God for more grace in a due uſe of what they have alreay received. For as the Opinion of mens having more power than they have, or that that power which they have, is more conducible to the principal end, Salvation, then indeed it is, obſtructs their applications to, and dependance upon God for what is indeed neceſſary on this behalf; ſo does an Opinion of having received no power at all, freez the Soul, and bind up the faculties of it from uſing and improving that power which it hath from God, in ſeeking of more, and conſequently deprives them of receiving more, or at leaſt of ſo much more, as otherwiſe they might have.

All which I have noted for Caution, leſt while men are ſtriving who ſhall approve themſelves the greateſt friends to the grace of God in point of Opinion, they ſhould in the mean while fall ſhort of the powerful and ſaving effects of it in their own hearts. And ſince the end of all Doctrines and Ordinances in Religion, and conſequently of every particular Branch, Point, and Opinion concerning them, is to bring men back again to God, and to reſtore them to his likeneſs and ſimilitude, it concerns every man therefore in his holding and managing any matters of Controverſie hereabout, to be ſo true to his own and others Souls, as thereby to drive on the principal end of all, and to ſteer himſelf in holding or letting go Opinions, as they appear conſonant or repugnant to that end.

CHAP. XI. Shewing how Faith worketh by Love, both to God and Men.

THere is one property more of Faith, which I have had oft occaſion to mention, but ſhall now a little further enlarge on, and ſo conclude this part of my Diſcourſe, touching the nature of Faith. And this quality in Faith, is, that property of it by which it works by Love, which is made the badge and character of that Faith that ſhall avail men. Gal. 5.6. For in Jeſus Chriſt, neither circumciſion availeth any thing, nor uncircumciſion, but Faith which worketh by Love. As the Apoſtle ſhews that not circumciſion but Faith avails men under the Goſpel, ſo he ſhews too, what manner of Faith it is that does ſo; namely, ſuch as works by love: not every Faith that is ſo called, but that Faith which is thus diſtinguiſhed. So that it concerns every one as he deſires to have ſomething that will avail him in the ſight of God and in the great concernments of his Soul, not only to prove himſelf to be in the Faith, but to prove his Faith to be that Faith which will avail him, by this operation of it here ſpecified. When he ſayes that Faith works by love, I take it for granted that he means love both to the Lord and unto men; for they go together as inſeparable companions: Every one that loveth him that begat, loveth him alſo that is begotten of him, 1 Joh. 5.1. And he that loveth not his Brother whom he hath ſeen, how can he love God whom he hath not ſeen? 1 Joh. 4.20.

But then the Queſtion will be, How Faith works by Love? And the Anſwer is, It does ſo: Firſt, by working this grace, heavenly qualification, ſpiritual affection or principle in the ſoul; and ſo in the ſecond place, diſpoſing the man in whom it is, by means of this principle, unto a deportment and actions ſuitable to ſuch an affection. And this I would ſet out in Two things eſpecially:

1. Firſt, Faith raiſes this principle of Love in the ſoul both to God and men, by having it ſelf ſo much to do with the Love of the Lord, as indeed it hath. For the Love of God and Jeſus Chriſt to poor man, is the very element in which Faith lives, the food and nouriſhment upon which it continually feeds, the lovely and moſt beautiful object which it delights continually to behold; lodges in the boſome of it, and finds no reſt but in this bed of Love. Faith is wonderfully intent on it, exceeding buſie with it, & marvellous curious in its inſpections into, & enquiries about it, 1 Joh. 4.16. We have known and beleeved the Love that God hath to us. And by means of Faiths free, frequent, familiar, and intimate converſe and delightful communication which it hath with this Love of the Lord, it comes to contract a habitual ſimilitude of it in the ſoul; by degrees to change the ſoul into the ſame image. Solomon ſaith, He that walketh with wiſe men, ſhall be wiſe, Prov. 13.20. Which thing doubtleſs proceeds from a great aptneſs that is in men, to be tranſformed into the diſpoſition, temper, and quality of thoſe perſons with whom they much converſe, and delight ſo to do, eſpecially if ſuperior to themſelves, and judging what they ſee in them worthy imitation. And ſo Faith keeping ſuch conſtant company with the Love of Chriſt to the poor ſoul, and being ſo much taken with it as it is, and having it ſelf ſuch an influence upon the ſoul as it hath, does by degrees fetch over the ſoul in conformity of diſpoſition to it.

This is ſweetly ſet out by the Apoſtle, 2 Cor. 3.18. But we all with open face, beholding, as in a glaſs, the glory of the Lord, are changed into the ſame image, from glory to glory, as by the ſpirit of the Lord. The glory of the Lord he here ſpeaks of, is doubtleſs amongſt other things, the grace or love of the Lord to men, which is indeed his glory; that by which he hath made us accepted in the beloved, being called the glory of his grace, Epheſ. 1.6. and is that thing which in the Goſpel miniſtration here ſpoken of, ſhines forth with greateſt luſter and brightneſs. But mark now: The ſouls intent and earneſt beholding of this glory of the Lord by the eye of Faith, as it is viſible to it in this glaſs of the Goſpel, works this effect, The ſoul it ſelf is hereby changed into the ſame image, tranſformed into this likeneſs of the Lord, ſtep by ſtep, degree by degree, from glory to glory, as by the Spirit of the Lord, by whoſe influence Faith does this thing. For ſo Chriſt foretold, Joh. 16.14. He ſhall glorifie me: for he ſhall receive of mine, and ſhall ſhew it unto you. Like as the flocks which Jacob kept, by their looking upon the ſtreaked rods in the time of their conception, came to conceive and bring forth Cattel that were ring-ſtreaked, (Gen. 30.37, 38, 39.) even ſo the ſoul by Faith dwelling in the ſerious and pleaſant contemplation of the glory of this love of the Lord, conceives and brings forth affections and actions in the ſame likeneſs.

The very reaſon why any man comes to love God, is the belief, knowledg, and ſence which he hath of Gods love to him firſt, 1 John 4.19. We love him, becauſe he loved us firſt. Which is to be underſtood of Gods love beleeved and perceived; for till then it does not work this reciprocal affection in the Soul. And therefore the ſame Apoſtle concludes, that if any man does not love, he does not know God, as he is a God of love, 1 John 4.8. For if he did, and had the true ſence of it in his Soul, he might ſooner draw nigh a great fire and not be warmed, than feel the warming influences of this wonderful Love playing hot upon the Soul, and not in ſome meaſure be tranſformed into its likeneſs. The Apoſtle Paul well knowing this, made this Prayer for the Epheſian Saints, That Chriſt might dwell in their hearts by Faith, that they being rooted and grounded in love, might be able to comprehend with all Saints, what is the bredth, and length, and depth, and height, and to know the love of Chriſt which paſſeth knowledge, that they might be filled with all the fulneſſe of God. In which Prayer you may obſerve; firſt, his end and ſcope, the thing he had in his eye, and that which his Soul exceedingly longed after for them, and that was, that they might be filled with all the fulneſſe of God. Which I conceive is not to be underſtood, at leaſt not only to be underſtood in a paſſive ſence of having the Soul filled with the knowledge and ſence of all the fulneſſe of Gods love to it; for this he had prayed for as the means of their being filled with all this fulneſs of God: but in an active ſence, for their being ſo filled with their love back again to Chriſt, as by which to attain the higheſt pitch, and utmoſt perfection of Chriſtianity (which is wrapt up in our love to Chriſt,) to which God in Chriſt deſigned to elevate and raiſe the Chriſtian. And therefore when we love one another as the Lord hath loved us, according to his command, John 13.34. he is ſaid to dwell in us, and his love to be perfected in us, 1 Cor. 4.12. viz. by way of imitation and reſemblance of that divine vertue, property, or perfection in God, to wit, his love, which is ſo wonderfully remarkable in him, as that he is called Love it ſelf, 1 John 4.8, 16. Now for God to dwell in men, and for them to have his love perfected in them, what is this leſſe than to be filled with all the fulneſs of God? But that which the Apoſtle prayed for in order to this their being filled with all the fulneſs of God, was that Chriſt dwelling in their hearts by faith, they might be able to comprehend with all Saints, what the bredth, length, depth, and height is, and to know the love of Chriſt which paſſeth knowledge. So that mens being filled with the fulneſſe of that love to the Lord which his love to them calls for, and deſignes to procure, depends (we ſee) upon their comprehending by Faith the glory of his love ſet out in the dimenſions of it: upon their knowing very much of that love of Chriſt, which in the utmoſt extent of it, paſſeth knowledg.

2. Faith raiſes this Heavenly affection of love in the Soul, as a principle of worthy behaviour both to God and men, by an effectual cloſing with the Doctrine of the Lord concerning Love. For it is mens Faith in that word which calls for Love to the Lord, to Saints, and to all men, that cauſes the word to incorporate it ſelf with the Soul, turning the doctrine of Love into a principle of Love in the Soul, making it an ingrafted word, (James 1.21.) as turning the ſtock into its own nature. It is by Faith that all that in the Word is diſcerned and felt, which renders it acceptable to, and gives it force and authority in the ſoul. And therefore the Word is ſaid to work effectually in thoſe that believe. 1 Theſ. 2.13. And what's that but to produce its effect, reach its end, and to have its errand about which it's ſent? working that love it ſelf in the ſoul, which is the buſineſs about which the doctrine of Love is ſent. And therefore Love is ſaid to be the end of the Commandement, out of a pure heart, and of a good conſcience, and of Faith unfeigned, 1 Tim. 1.5. Love to proceed from unfeigned Faith, as the end of the Commandement; that is I conceive, it's aim and ſcope, the prize for which it runs: and where there is Faith unfeigned firſt wrought and procured by the Word, there the Word by means of this Faith, works effectually to the raiſing or producing of that love which is the end or deſign of the Commandement.

It's ſaid of ſome (Heb. 4.2.) that the word did not profit them, not being mixed with Faith in them that heard it. The Word is then ſaid not to profit men, when it looſes it's end and deſign of good towards them; when it does not work in them, and procure from them that frame and diſpoſition of Soul, and habit of behaviour, which does anſwer its nature and ſcope: as when the Doctrine of Love is preached to them, and yet no ſuch thing is wrought in them. But the cauſe of this diſappointment, is the not mixing the Word with Faith. If men do not verily beleeve it to be a Word from the Lord, or that it comes from him upon like or far better termes than hearty counſel from a Friend, as both able and faithful to adviſe and direct upon the beſt termes for good; or if they think themſelves and their own good not much concerned in it, and the like; no marvel if it profit them not, if it procure not that complyance from them which ſhould give it an abiding place in the Soul, to work there as ſeed does which is wont to bring forth Fruit according to its kind. But where the Word, the Doctrine of Love for example, is mixed with Faith, with reſpect to the authority, power, wiſdom, deſign of good in the author, and the conducibleneſs of the word it ſelf to the real and ſubſtantial happineſs and felicity of the perſon himſelf in whom this Faith is, there it proſpers in the thing for which it is ſent.

Having now thus ſhewed how Faith works by love, by contributing to its being, and conſequently to its motions and operations; and conſidering that Faiths working by love, is the characteriſtical mark, and diſtinguiſhing property of that Faith which ſhall avail men unto ſalvation; let us now put our ſelves upon the tryal of our Faith, and ſo upon our title to life by this evidence. And I will begin with that love which is wrought by Faith to the Lord.

Hath then the ſight and ſence which Faith hath given you of the wonderfulneſs of the Fathers love, and of the Sons love in doing, ſuffering, and deſigning ſuch marvellous things for Perſons ſo unworthy of them, and ſo worthy of what is directly contrary to them as we are, as may well aſtoniſh the rational part of the whole Creation; I ſay hath the ſight and ſence of this divine fire of Love, kindled upon your ſouls? and cauſed a heavenly burning of affection to the Lord. Hath the ſence which Faith hath given you of his love to you, exceedingly endeared your ſouls by way of return in love to him. Hath your Faith opened ſuch a paſſage for Chriſts love to come at the Soul, as that you can ſay with the Saints of old, The love of Chriſt conſtraineth us, becauſe we thus judge, that if one dyed for all, then were all dead: and that he dyed for all, that they which live, ſhould not henceforth live unto themſelves, but unto him which dyed for them, and roſe again, 1 Cor. 5, 14, 15. Hath it ſuch a force and influence upon you in cauſing you to devote your ſelves, your lives to him, as his love to you had upon him, in cauſing him to give his life for you, and himſelf unto you?

1. To what degree any Man or Woman loves another, to the ſame degree they are uſually wont to be deſirous and careful to pleaſe them. And therefore the Apoſtle ſuppoſeth this to be the natural effect of that conjugal relation and affection that is between Huſband and Wife, viz. the ones caring to pleaſe her Husband, and the others caring to pleaſe his Wife, 1 Cor. 7.33, 34. And there's no doubt but it is ſo with all thoſe that love the Lord indeed, the more they abound in that affection to him, the more deſirous, the more thoughtful, and the more careful are they how to pleaſe the Lord in every thing they do, and in every thing he would have done. And therefore the Scripture meaſures mens love to the Lord by their care to do his commands, which are indeed the things that pleaſe him. 1 John 5.3. For this is the love of God, that we keep his Commandements. And again, John 14.15. If ye love me, keep my Commandements. And verſe 21. He that hath my Commandements, and keepeth them, he it is that loveth me. And again, verſe 23. If a man love me, he will keep my words. And yet again, verſe 24. He that loveth me not, keepeth not my ſayings, 1 John 2.5. But whoſo keepeth his word, in him verily is the love of God perfected. And therefore when men are not full of thought and care about what will pleaſe, and what will diſpleaſe the Lord, and deſirous and induſtrious to come at his mind hereabout, but are untender, and do things at a venture, either in his Worſhip, their own calling, or in their converſe with men, not laying it cloſe to the heart to give glory to God in all, it argues that things are not yet as they ſhould be with them in their love to the Lord.

2. Again, where the Soul by means of Faith hath had a taſte of the exceeding ſweetneſs and preciouſneſs of the Lords love, (1 Pet. 2.3. If ſo be ye have taſted that the Lord is gracious,) and is thereby brought in love with his love, as highly prizing it, and the ſence of it, there the ſoul will be wonderful fearful of acting or doing any thing that might make any breach between the Lord and it, that might offend or grieve him, or that ſhould cauſe him to turn away in diſpleaſure, or to hide his face, or to with-hold the influences of his quickening and comforting grace. And if at any time through want of care and watchfulneſs, ſuch a ſoul hath been ſurprized and drawn to ſpeak or act, yea though but in the in moſt parts of the ſoul, that which tends to grieve the Spirit, to provoke the Lord, and to work any eſtrangement; O what humbling is there! what taking of ſhame! what begging, crying, and earneſt intreating that God would paſſe it by that it might not obſtruct the courſe of their communion with the Lord! And if it hath wrought any diſtance, and the Lord hath hereupon withdrawn himſelf a little; O how the poor ſoul is caſt down! how earneſt in her purſuit after her Beloved that hath withdrawn himſelf, and is gone! and how reſtleſs till the breach be made up, and the Lord hath ſmiled again upon the ſoul by ſome gracious effects of his preſence there! Such things as theſe are undoubtedly found in greater or leſſer proportion, where true and entire love to the Lord, hath been raiſed by Faith in the Soul, Pſ. 51.7, 8, 9, 10, 11, 12. Cant. 5.2.—8.

3. Furthermore, to what degree Faith works by Love to the Lord, to the ſame degree it caſts fear out of the Soul; I mean fear of ſuffering reproach, ſhame, diſgrace, the loſs of Friends, Eſtates, Liberties, and Lives for the Lord, for adhering to him, his Truth and Cauſe. So ſaith the Apoſtle, 1 John 4.18. There is no fear in love, but perfect love caſteth out fear: becauſe fear hath torment: he that feareth is not made perfect in love. It's true where love to Chriſt is not predominant in the Soul, but though a man hath ſome love to him, yet hath more to himſelf, Relations, and worldly intereſt, there when Chriſt and theſe come in competition, the fear of the loſs of theſe will caſt love to Chriſt out of the Soul, Mat. 24.12. Becauſe iniquity (to wit of perſecution) ſhall abound, the love of many ſhall wax cold, viz. to Chriſt and to his Goſpel. But where a man loves Chriſt more than all other things which he hath loved, or does love in this world, (as he that loves Chriſt ſincerely and ſavingly does, Mat. 10.37.) there his love prevails againſt his fear, and caſts it out of poſſeſſion. Not that he that loves Chriſt truly and ſincerely, is not troubled at all with fear of looſing that which is dear to him in the world, for Chriſts ſake; for ſomething in that kind is ſurely incident to the beſt of men; (1 Cor. 2.3.) but ſuch a mans love to Chriſt gets the maſtry of his fears, is ſtronger to hold him to Chriſt, though in danger of looſing all in this world but him, then are his fears of looſing all for his ſake to cauſe him to deſert him. If fear in this kind do ariſe in the Soul, & work trouble, & torment there, and fill the heart with diviſions of thoughts, and ſome degrees of feebleneſs and fainting for a little time; yet by that time love to Chriſt hath but muſtered up its forces, and called in and ſtrengthened it ſelf with conſiderations near at hand, and ready to offer themſelves to ſuch a ones ſervice; fear is driven out of the Soul, and the tumult which fear had cauſed there is appeaſed, the ſtorm laid, and all things reduced unto a peaceable calm; and then Love begins to triumph and to ſay, Who ſhall ſeparate me from the love of Chriſt, Rom. 8.35. But if a man ſo fears as that his fears drive him from his duty, hurry him into acts of diſloyalty to his Lord, and put him upon diſgracing Chriſt and his truth; ſuch a mans love to Chriſt whatever otherwiſe it may be, is not (according to Saint Johns phraſe) made perfect: He that feareth, is not made perfect in love; his love is not of the perfect and right kind.

But where love to Chriſt is prevalent and predominant, there it is ſtrong as death, (Cant. 8.6.) which we know is ſo ſtrong, that all the oppoſition that men by their wit and wealth, policy and power, can make againſt it, will not turn it out of its way. Of which conquering ſtrength in Love, proof hath been made many and many a time by the faithful Martyrs of Jeſus, whoſe love to him hath held it out againſt all manner of enticements and allurements on the one hand, and all the variety of the moſt horrid and dreadful torments on the other hand, which the wit and malice of men aſſiſted by the policy and rage of Hell, could invent, whereby to take them off their entireneſs of affection to their Redeemer. Many waters cannot quench love, neither can the flouds drown it: if a man would give all the ſubſtance of his houſe for love, it would utterly be contemned, Cant. 8.7.

Neither does this love to Chriſt when thus proved, only conquer and barely get the victory over the world, as it does when it holds its own againſt all its attempts; (1 John 5.4.) but it makes a Chriſtian more then conqueror, when his love ſhall hereby get more ſtrength and vigor than it had before, as it does when Chriſt giving a clearer viſion, and more lively taſte of his Love at ſuch a time, than at any other (as uſually he does) ſhall thereby indear himſelf further to the Soul, and render himſelf more precious, and the world leſſe deſirable than ever before. Nay, in all theſe things (ſaith he) we are more than conquerors through him that loved us, Rom. 8.37. Men by this manifeſtation and proof of their love to the Lord (I mean in ſuffering for him) ſhoot themſelves further into his love, and conſequently draw forth richer diſcoveries of it to themſelves than formerly; according to Prov. 8.17. I love them that love me. And John 14.21. He that hath my commandements, and keepeth them, he it is that loveth me, and he that loveth me, ſhall be loved of my Father, and I will love him, and will manifeſt my ſelf to him. Where we ſee the proof of a Chriſtians love to the Lord, is anſwered with a gracious return of the Lords love back again to him: He that loveth me, ſhall be loved of my Father, and I will love him. And the Lord is ſo well pleaſed herewith, that he muſt needs let the poor Soul know how he is taken with his love, & how his Soul is as it were more knit to him: for he does not only ſay that he will love him, but that he will manifeſt himſelf to him, viz. in clearer diſcoveries of his Love than formerly; which we know too is wont greatly to increaſe the Chriſtians love to the Lord. So that ſincere love to the Lord, when it is thus put upon the tryal, does not only caſt out fear, but does more too, it gathers and contracts an additional ſtrength and increaſe.

Which conſideration, that Love does not only caſt out fear in the time of fear, but prefers a man both in the Lords love to him, and in his own love to the Lord, ſerves not only for a proof and tryal of the ſincerity of our Faith, (which yet is one thing which it does, (for it's Faith that gets the victory in this kind, 1 John 5.4. only it works out this victory by love) but alſo is an excellent encouragement for men, not to be afraid and ſhie of ſuffering for Chriſt, or any truth of his, in which he may be owned. Let it not ſeem a ſmal thing in any mans eye, that he hath hereby (when it comes) a ſpecial opportunity and advantage miniſtred unto him, of being enlarged in the Lords love to him, and in his love to the Lord, and in the evidence of both unto his own Soul; which is indeed a priviledg to them that know the worth of it, of no mean account. And as you would have the proof and evidence both of your Faith and Love, and of your Faith by your Love come fairly out, ſo take heed of all undue and carnal complyance with worldly-minded men, either in ſaying or doing any thing that may bear hard upon the honour and intereſt of Chriſt, his People, Ordinances, or holy wayes, out of deſign to preſerve your own reputation or worldly intereſt with them, and to defend your ſelves from their frowns and contempt, and from the ſcourge of their tongue: for a complyance in ſuch things as theſe where it is found, argues falſeneſs of heart to the Lord Jeſus.

4. One thing further (to name no more, though many more particulars of this kind might be touched) by which you may know your love to Chriſt to be ſuch as will evidence your Faith which produces it to be of the true ſort, and right kind, is this: If your belief in Chriſt, and your love to Chriſt, hath wrought in you a love of, and a looking and longing for his next appearance; when he will ſo come to receive the Saints unto himſelf, as that they ſhall be ever with the Lord. For while men are better pleaſed with his abſence, and to remain at this diſtance, it argues little love in them to him. For it is the nature of Love where it is true and entire, to incline and diſpoſe a Man or Woman to deſire the preſence of thoſe they love, and all neerneſs of converſe and communion, and to have all means of diſtance to be removed. And if that ſpiritual and inviſible preſence which the Lord vouchſafes of himſelf to his Servants in his Ordinances, and in their way of worſhipping and ſerving him, (which yet comparatively is but a being abſent from him, 2 Cor. 5.6.) is to thoſe that love him ſo exceeding precious and deſirable, as that their ſence of the want of this hath made their fleſh and their heart to cry out for the living God, and to ſay, When ſhall I come and appear before God? (Pſalm 84.2. and 42.2.) then certainly that preſence of his in which he will be ſeen face to face, in which his face ſhall be beheld in righteouſneſs, and his ſervants ſatisfied with his likeneſs: that preſence of his when neither weakneſs nor temptation ſhall obſtruct, interrupt, or diſturb their full and perfect communion with the Lord; that preſence of his which will perfectly deliver them from all fears of being caſt out of his preſence, or of ſuffering any ſuſpenſion in the effluxes of his love, is much more deſired and longed for, by thoſe that unfeignedly love the Lord.

This loving and expecting the bleſſed and glorious appearance of our Lord Jeſus Chriſt, is noted in Scripture, not only as a ſigne of mens love to him, and Faith in him, but as a general character of thoſe that ſhall be then ſaved by him, Heb. 9.28. And unto them that look for him ſhall he appear the ſecond time, without ſin, unto ſalvation. Tit. 2.13. 2 Pet. 3.12. Henceforth is there laid up for me a Crown of Righteouſneſs, which the Lord the righteous Judge ſhall give me at that day: and not to me only, but unto all them alſo that love his appearing, 2 Tim. 4.8.

By theſe and ſuch things as theſe, you may try the truth or feignedneſs of your love to the Lord, & conſequently the ſoundneſs or unſoundneſs of your Faith in him, which when it is true, works more or leſs, according as it is ſtronger or weaker; in thoſe, and like ways of expreſſion of love to the Lord, which have now been laid before you: and therefore as you love your ſouls, be not partial, but ſtrict and thorow in proving your Faith and ſpiritual condition by them.

And as Faith works by love to the Lord, ſo it works by love to men likewiſe: for which cauſe it may well be that Faith in Chriſt, and love to men, are ſo frequently coupled together in the Scriptures, as co-workers, and fellow helpers in the ſervice of mans ſalvation, ſee Epheſ. 1.15. and 6.23. Col. 1.4. 1 Theſ. 1.3. and 3.6. and 5.8. 2 Theſ. 1.3. 1 Tim. 1.14. and 2.15. 2 Tim. 1.13. and 2.22. Tit. 3.15. Philem. 5. 1 John 3.23. And ſince they are ſuch inſeparable companions as they are repreſented to us to be in theſe and other Scriptures, we may well conclude where the one is, there the other is, and where the one is miſſing, there the other is wanting. And therefore ſince our love to men is more viſible, and a thing nearer at hand then our Faith, and a proof of a true Faith where it is of an Evangelical kind; therefore let us now try our Faith by our love to men, and our love to men by the ſtandard of the Scriptures.

1. I ſhewed you towards the beginning of this Chapter, that Faith beholding as in a glaſſe the glory of the Lords love to men, changes the ſoul into the ſame image; men by it viewing the promiſes and proceedings of God toward man, are made partakers of the divine nature; (2 Pet. 1.4.) contract a ſimilitude of Gods love upon the Soul.

See then if you can find any ſuch working in your Souls, any ſuch compaſſions and longings of ſoul after mens ſalvation, as does really and truly (though infinitely inferiorly) hold ſome reſemblance of thoſe ardent deſires and longings which are in God after the ſalvation of poor miſerable men, which are to be ſeen in theſe and otherlike Scriptures, Deut. 5.29. Pſalm 81.13. Iſa. 48.18. Jer. 44.4. Ezek. 18.23, 32. 2 Chron. 36.15. Luke 19.41, 42. Mat. 23.37. 2 Pet. 3.9. Hoſ. 11.8, 9. Or, are your affections and compaſſions over the precious ſouls of men, ſo ſtirred within you, as that they put you upon action, as you have opportunity, to deliver them from going down into the pit? of reſcuing them out of thoſe wicked wayes, by admonitions, inſtructions, and affectionate perſwaſions, which unleſs they be fetcht off from by ſome means or other, will certainly ruine their poor ſouls? For after this manner Gods love and compaſſion wrought towards ſinful men; it put him upon giving his only beloved Son Chriſt Jeſus to dye for them, and by his death to make and procure gracious terms of Salvation, and by himſelf and ſervants whom he hath gifted for the purpoſe, to publiſh thoſe termes of Salvation, and earneſtly to perſwade all men to imbrace them, he himſelf ſeconding theſe with many viſits of his Spirit, and acts of grace and providence to render theſe means ſucceſsful. And however, every Chriſtian is not an Apoſtle, nor endued with that power from on high for the work, as the Apoſtles were, and therefore it is not expected nor required of them that they ſhould make it their conſtant work and buſineſs as they did, to go up and down to warn and perſwade men that they might be ſaved; yet undoubtedly, to what degree this love to men which the love of God hath begotten in them in its own likeneſs does dwell in them, to the ſame degree does it put them upon applications of a ſoul-ſaving tendency to Family-relations, Church-relations, to Neighbours, Friends, and acquaintance, yea and ſtrangers too, as ability, conveniency of opportunity, and mens neceſſity do concur in the caſe. And the leſſe men are affected with, or the more careleſs they are of the ſpiritual condition of others, the leſſe is their love and Faith, and the darker their evidence of them. The Scriptures ſay, that love covereth a multitude of ſins, Prov. 10.12. 1 Pet. 4.8. and ſo it does, as in other reſpects; ſo when ſuch applications proceed from Soul-love, as by which a man is converted from the error of his way, and ſo his ſins come to be covered, or not imputed by God, James 5.19, 20.

2. And where mens ſouls are loved, and their ſalvation longed after, (which is the beſt kind of love, and the moſt God-like) there there will be a great deal of care and tenderneſs uſed, that nothing be done or ſpoken that may prove a ſnare, a ſtumbling-block, or an occaſion of ſin to others, and to hide ſuch things from them as through their weakneſs might harden them againſt any good, or in any evil wayes. And therefore thoſe that are enriched with this love, are wont to conſider, not only what is in it ſelf lawful for them to do, but how it will ſtand with the edification of others, and what uſe they are like to make of it. The Apoſtle ſaith, that Knowledge puffeth up, but love edifieth. 1 Cor. 8.1. Knowledge where it is alone by it ſelf without love, makes men lofty and diſdainful towards others. But love edifieth; that is, it diſpoſeth the perſon in whom it is, to uſe his knowledge in ſuch a way, as will tend to, or at leaſt conſiſt with the edification of others, and not their prejudice. It is a fine expreſſion which we have to this purpoſe, 1 Cor. 13.4. where he ſaith, that Charity is not raſh (ſo it is in the margine) is not puffed up. It is not raſh: no it is a tender grace, it makes a man look about him before he does many things, and to conſider where they may light, and whereto they may tend, and what uſe may be made of them, and is wonderful fearful of doing any body any harm in the affairs of their ſouls. Upon account whereof their own liberty and outward accomodation, many a time ſuffers ſuſpenſion, as it fell out in the holy Apoſtle Pauls caſe, who would take no money of ſome Churches, but rather labour with his hands, when he perceived his taking of money (which was otherwiſe lawful for him) would not tend to the furtherance of the Goſpel in mens ſouls, 1 Cor. 9.14, 15, 18. 1 Theſ, 2.6, 9. 2 Theſ. 3.8, 9. The like was about eating and not eating of meats, while the lawfulneſs and unlawfulneſs thereof was under diſputation, and is concluded to be againſt the law of love for men to uſe their known liberty in ſuch things, when the uſe of it ſhall endanger a Brothers edification, or probably betray him into any ſin. I may not inſiſt at large on theſe things, or deſcend further to particulars, but only give general hints. See 1 Cor. 8.9, —13. and 10.23.—33. Romans 14.13.—23.

3. Furthermore, If Faiths contemplation upon the love of God to men, imprints the ſimilitude of his love upon the ſoul, as I have formerly ſhewed it does; Then as it fils the ſoul with the love of pity and compaſſion to ſinners in conformity to Gods love and compaſſion towards them (which I have ſhewed already,) ſo does it alſo diſpoſe the ſoul to a love of complacency, delight, and dear affection towards all the Saints in conformity to Gods love to them, who taketh pleaſure in his people, Pſal. 149.4. The Father he loves the Saints, becauſe they love his Son, which is the delight of his ſoul, Joh. 16.27. For the Father himſelf loveth you, becauſe ye have loved me, and have beleeved that I came out from God. And without doubt, every one whoſe Soul cleaveth to Chriſt out of the knowledg and ſence he hath of the worth and lovelineſs of him, and of the great benefit that comes by him, cannot but take pleaſure in all thoſe that are true lovers of him, and faithful and cordial Friends to him. As it is the property of Saints to love the Saints, ſo it is upon Chriſts ſcore they do it, becauſe they love him, and Chriſt loves them. Mark 9.41. For whoſoever ſhall give you a cup of water to drink, in my name, becauſe ye belong to Chriſt, verily I ſay unto you, he ſhall not looſe his reward. Plainly implying, that expreſſions of love from one Chriſtian to another, where the love is right Chriſtian indeed, proceed toward them upon the account of that near relation they have to Chriſt; becauſe they belong to Chriſt. When men are loved becauſe they do what they do for Chriſts name-ſake, or out of Friendſhip to him, then are they loved with a right ſpirit of love indeed, 3 John 6, 7, 8.

It's common among men where one does truly and entirely love another, there to love and reſpect the Children and Friends of ſuch for their ſake. And ſo it is in theſe matters of ſpiritual affection and relation: He that loveth him that begat, loveth him alſo that is begotten of him, (1 John 5.1.) the child for the Fathers ſake, and becauſe of that reſemblance of the Father which is found in the child. And if the love which is wrought by Faith, be delighted with the Saints, becauſe of their friendſhip to Chriſt, then the more any man ſhews himſelf a friend to Chriſt, in keeping his commands, ſhewing forth his virtues, pleading his cauſe, and propagating his truth, the more is he prized and truly eſteemed by ſuch as have this love truly wrought in them. 2 Jo. 1.2. Whom I love in the truth; and not I only, but alſo all they that have known the truth, for the truths ſake which dwelleth in us, Mark It's the property of all that have known the truth, to love ſuch as are the friends of Chriſts truth, for the truths ſake whoſe part they take.

4. And this love and dear affection to the Saints for Chriſts ſake, where it is indeed, will ſhew it ſelf in acts of real kindneſs and friendſhip to them, as occaſions and opportunities do occur: which is called, A loving not in word and in tongue, but in deed and in truth; by which men may know themſelves to be of the truth, and ſhall aſſure their hearts before God. 1 John 3.18, 19. If they want brotherly admonition, reproof, inſtruction, exhortation, or comfort for the healthful and flouriſhing eſtate of the inner man, they are ready to miniſter to them in theſe, according to their ability. Which when faithfully done, Chriſt takes as a real demonſtration of love, not only to them, but alſo unto himſelf, as that which contributes towards his deſign of ſaving men, and nouriſhing and cheriſhing his Church, and the ſupplying of his abſence, and the doing of that for him, which he would do himſelf if he were preſent. John 21.15, 16. Loveſt thou me? feed my lambs. Loveſt thou me? feed my ſheep. As if there were no way wherein he could better expreſs his love to Chriſt, then by miniſtring ſoul-food to his ſheep that follow him. The lips of the righteous feed many, &c. Prov. 10.21.

5. The ſame love alſo puts them in whom it is, upon miniſtring ſupplies to the neceſſities of their Brethrens outward man if there be power in their hand. It's oft ſeen thus with men, That when ſuch whom they love and honour, and from whom they have received extraordinary favours are above their Requitals, yet then in teſtimony of their true Reſpects to them, will ſhew kindneſs to, and beſtow gifts upon their Servants that wait upon them, 1 Sam. 25.27, 41. 2 King. 5.17. And ſo it is with thoſe that truly love and honour the Lord Jeſus: He indeed is exalted above the contributions of their worldly ſubſtance, but yet is well contented that ſuch of his poor ſervants as have need, ſhould partake of it, and will take it every whit as kindly as if it had been given to himſelf: (Mat. 25.40.) hereupon they expreſſe their love to him, by their love to his Servants for his ſake, by refreſhing their bowels when hungry and thirſty, and cloathing them when bare and naked; diſperſing that among them, which they would have been ready to have offered unto him if his condition now as ſometime, had made him capable of it. Pſal. 16.2, 3. My goodneſs extendeth not to thee, but to the Saints that are in the earth, and to the excellent in whom is all my delight. When he could not reach the Lord with his goodneſs, benefit, or bounty, then he applies himſelf to his Servants, Friends, and Favorites whom he could reach, and communicates to them.

Men may talk of their love to Chriſt, and how much they are beholding to him, and how ready they would be to dye for him if called to it, but if in the mean while they ſee the true Friends and Servants of Jeſus Chriſt in need of relief, and yet ſhut up the bowels of their compaſſion againſt them, it may well be demanded, How dwelleth the love of God in them? 1 John 3.17. There's neither reſemblance of that love which is in God, who when the worlds neceſſity called for it, parted with his Son to ſupply their need; nor yet any true ſigne or token of love to God, when thoſe whom he loves ſo well as he does his Friends, ſhall not be regarded, pityed, and ſupplied, in their need, when power and opportunity to do it are preſent. Indeed ſuch a bowel-leſs, hard-hearted, cloſe-fiſted temper, is that which renders men very unlike to God, very unlike to Jeſus Chriſt, who though he were rich, yet became poor for our ſakes, that we through his poverty might be made rich, 2 Cor. 8.9. And it is a plain argument, they never had much to do with the love of God, the love of Chriſt, as to come under any ſtrong ſence, or powerful influence of it, for if they had, it would have transformed them into its own likeneſſe. Let them talk what they will of their truſt in God, and Faith in Chriſt, yet this mercileſs temper layes them open to that judgment which ſhall be without mercy, (James 2.13.) and conſequently their Faith will be far from intereſſing them in the pardoning mercies of God, or ſaving merits of Jeſus Chriſt.

I cannot now ſtand to ſhew how much the heart of Chriſt is in this Chriſtian work of bounty and beneficence, nor how much of the Chriſtian Religion lies in it, which if I ſhould undertake, the Scriptures would be found to ſpeak much this way: only let this be remembred, that as love to one another is the badg of Chriſts Diſciples, (John 13.35.) ſo their bounty and readineſs to give according to their ability, is the proof of the ſincerity of this their love. 2 Cor. 8.8, 24. Where the Apoſtle encouraging theſe Corinthians to be bountiful in miniſtring to the Saints, ſaith, he did it to prove the ſincerity of their love, verſe 8. Wherefore (ſaith he again) ſhew ye to them, and before the Churches, the proof of your love. Verſe 24.

Nor are the tents of the Saints the only ſphear in which Faith acts in this way of love and bounty, but its influences flow out to all men, as it hath opportunity. As I ſaid at the firſt, Faith eying God in his love to men, and in the way of its working, takes its pattern from thence, to cauſe thoſe in whom it is, to be followers of God as dear Children, and to walk in love; (Epheſ. 5.1, 2.) and therefore finding that God is not only loving, kind, and bountiful to the good and to the holy, but that his tender mercies are over all his works, and that he is kind to the unthankful, and to the evil; and that he maketh his Sun to riſe on the evil and on the good, and ſendeth rain on the juſt and on the unjuſt (Pſalm 145.9. Luke 6.35. Mat. 5.45.) it inclines and draws the man in whom this Faith is, in imitation of his Heavenly Father, to love enemies, to bleſſe them that curſe him, to do good to thoſe that hate him; to feed them when hungry, to give them drink when thirſty, according to the mind of the Lord in this behalf, Mat. 5.44. Rom. 12.20. And becauſe Faith thus works where it is in truth and power, as being nothing leſſe then what is expreſly commanded of the Lord, (all whoſe commands Faith makes men very careful to obſerve) therefore are the Chriſtians (that they might ſhew forth their Faith by their works) ſo frequently provoked and exhorted to do good, to be merciful, charitable, and compaſſionate to all, only with this item, that the choice and chief of their contributions of relief, muſt be reſerved for ſuch as are of the houſhold of Faith, Gal. 6.10. As we have therefore opportunity, let us do good unto all men, eſpecially unto them who are of the houſhold of Faith, 1 Theſ. 3.12. And the Lord make you to increaſe and abound in love one towards another, and towards all men, even as we do towards you, 1 Theſ. 5.15. See that none render evill for evill unto any man: but ever follow that which is good, both among your ſelves, and to all men. 2 Cor. 9.13. Whilst by the experiment of this miniſtration they glorifie God for your profeſſed ſubjection unto the Goſpel of Chriſt, and for your liberal diſtribution unto them, and unto all men.

7. And if you would have your diſtributions to the poor Saints and others in need, amount unto a clear proof and evidence of the truth of your love to them, and ſo of the ſoundneſs of your Faith, ſhewing it ſelf by ſuch works, (James 2.18.) then carefully ſee to it that your bounty and your ability hold ſome good proportion. For if a man be niggardly and ſparing in his Almſ-giving, and makes a little go a great way, is able to do much, and yet does very little, he will not be able to diſcern whether what he does, proceed from any inward principle of love and good affection, or from-ſome motive from without, as viz. becauſe others do ſo, or to get himſelf eaſed of the trouble of being ſolicited, (the caſe of the unjuſt Judge in doing that which was juſt, Luke 18.5.) or at the beſt to allay the clamour of Conſcience. The Apoſtle clearly ſuppoſes that men may give Alms upon ſuch termes, that their very giving ſhall rather demonſtrate them to be covetous men, than charitable, elſe what does he mean when he ſayes, that he took ſuch and ſuch courſe about the Collection in the Church of Corinth for other poor Saints, that it might proceed from them as matter of bounty, and not of covetouſneſſe, 2 Cor. 9.5. And that he had herein an eye upon niggardlineſſe in giving, we are induced to beleeve by the very next words, verſe 6. But this I ſay, that he which ſows ſparingly, ſhall reap ſparingly, and he which ſoweth bountifully, ſhall reap bountifully. And therefore when there is ſo great a diſproportion between mens giving, and their ability to give, both in reſpect of number and quantity of their gifts, as is too common among men: their Almſ-deeds will never amount unto a proof of the truth, reality or ſincerity of their Chriſtian love, but rather on the contrary, prove an argument of the want of that grace. For whence proceeds this ſtraitneſſe of hand if it be traced, but from narrowneſſe and ſtraitneſſe of heart? and that from want of love; for it is the very nature of love where it is, to open and dilate the heart, (as the Sun does the pores of the earth) which till it comes is contracted and ſhut up.

And this illiberal temper in men, as it argues want of love in them, ſo it argues want of Faith too, the mother of love. For whence proceeds that undue ſparing and ſaving, and lothneſſe to part with any thing conſiderable, but from a ſecret diſtruſt of wanting that themſelves which others call for from them? If men could but beleeve and be thorowly perſwaded that it is the ſureſt way, not only to provide themſelves baggs that wax not old, a treaſure in Heaven, but alſo to ſecure themſelves and Children too from want and poverty here on earth, they would as freely part with their money in a way of charity for ſo much as were meet for them to give, as now they do in their Trades, in hopes of defending themſelves from want. If ſuch Scriptures were but turned into Faith which declare the man bleſſed that conſidereth the poor, and that the Lord ſhall deliver him in time of trouble, and preſerve him alive, and make him bleſſed on earth, Pſalm 41.1, 2. that ſay the liberal man deviſeth liberal things, and by liberal things he ſhall ſtand, Iſa. 32.8. The liberal ſoul ſhall be made fat, and he that watereth ſhall be watered himſelf. Prov. 11.25. He that hath pity on the poor, lendeth to the Lord: and that which he hath given, will he pay him again. Prov. 19.17. He that giveth to the poor ſhall not lack, Prov. 28.27. Thou ſhalt ſurely give him, and thine heart ſhall not be grieved when thou givest unto him, (viz. the poor) becauſe that for this thing the Lord thy God ſhall bleſs thee in all thy works, and in all that thou puttest thy hand unto, Deut. 15.10. And God is able to make all grace abound towards you, that ye alwayes having all ſufficiency in all things, may abound to every good work, 2 Cor. 9.8. I ſay, if theſe and many like Scriptures were but turned into Faith, they would be counted being lived to in a way of mercy, liberality, and bounty, a thouſand times better ſecurity againſt want, than all mens pinching and ſparing in their deeds of charity, is like to be, Prov. 11.24. There is that ſcattereth and yet increaſeth; and there is that with-holdeth more than is meet, but it tendeth to poverty. It's certainly mens unbelief that binds their hearts, and binds their hands from bounteous acts; they muſt have Gods to go before them, ſomething to truſt to which they ſee, and therefore they think the deminiſhing of their wealth by giving, will be a weakening of the prop upon which they lean. And therefore theſe lean, ſtarved Sacrifices, and niggardly Almſ-deeds, proceeding as they do from mens diffidence and diſtruſt, can never poſſibly amount unto an evidence of the goodneſs of their Faith.

It concerns every one therefore as they prize the clear evidence and proof of the ſincerity of their Faith and Love, to proportion their Almſ-deeds in ſome good meaſure ſuitable to their eſtates, as that without which ſuch evidence and proof is not to be had. Nor do I ſay that it is the only thing by which ſuch aſſurance is to be had; for the Apoſtle ſuppoſeth that men may poſſibly cut large morſels out of their eſtates to ſupply the poor, and yet be void of true Chriſtian charity when he ſaith, Though I beſtow all my goods to feed the poor, and have not charity, it profiteth we nothing, 1 Cor. 13.3. But that proportionate diſtribution I ſpeak of in conjunction with other effects of thoſe graces, will reach it, though nothing that I know without this will, it being an expreſs duty; Him to whom much is given, of him much is required, Luke 12.48. But rather give Alms as you are able, (ſo it is in the margin) and behold all things are clean unto you, Luke 11.41. Ʋpon the firſt day of the week, let every one of you lay by him in ſtore as God hath proſpered him, 1 Cor. 16.2. Then the Diſciples, every man according to his ability, determined to ſend relief unto the Brethren which dwelt in Judea: which alſo they did, Acts 11.29.

I cannot indeed by any rule certainly determine what proportion of his Eſtate, or the Income of it; a man as a Chriſtian is bound ordinarily to disburſe in a way of charity: and that which makes this the more difficult, is the great variety of circumſtances that do attend mens outward conditions here in the world, both in reſpect of their eſtates themſelves, and the neceſſary occaſions of iſſuing of them forth in a way of ordinary expence. As for example, one man it may be hath five hundred by the year revenue, and no Child; another but one hundred, and yet hath five or ſix Children: Now n ſuch a caſe it ſeems no wiſe reaſonable to think that the ſame proportion, ſuppoſe it to be an eighth, tenth, or twelfth part of a mans Income, which would be it may be ſufficient for the one, would be ſufficient for the other alſo. And the reaſon of the difference is, becauſe the one hath neither the like neceſſary occaſion of expence for the preſent, but what is voluntary, and matter of his own election and choice; nor the like neceſſary occaſion of increaſing his Eſtate by way of future proviſion for Relations, as the other hath; but may with much more eaſe and reaſon, part with a fourth or fifth part of his Income in way of charity, than the other may with a tenth or twelfth. For as it is neither neceſſary nor good Chriſtian-like, for men to advance in the coſtlineſs of their way of living to the utmoſt of their Income, when their Eſtates are large enough to ſupport themſelves and houſhold-relations in a free, if but in a ſober and moderate way of living; and yet withall to ſtrengthen the hands, and to refreſh the bowels, and eaſe the burdens of many poor; ſo neither is it neceſſary, nor as I think Chriſtian, for them whoſe Eſtates are grown to their full ſtature, ſo as to be in a competent capacity of anſwering all a mans truly neceſſary and convenient occaſions, according to the rules of Chriſtian moderation and ſobriety, for them ſtill to be every year making their heap higher, Joyning houſe to houſe, and laying field to field, the thing of which the Lord complains, Iſai. 5.8. Surely when Chriſt ſaith, Lay not up for your ſelves treaſures on earth, where moth and ruſt doth corrupt, and Thieves break through and ſteal. (Mat. 6.19.) He would have men to ſet ſome bounds unto themſelves in heaping treaſure together for the laſt dayes, (James 5.3.) And therefore it may be neceſſary for one whoſe Eſtate is of competent growth, to diſpoſe in a way of charity ſo much of his yearly Income as is found to be the whole ſurpluſage of neceſſary expences in a ſober way of living, though it ſhould amount to as much or more than the whole of his expences do; when the ſame thing cannot be thought to be the duty of another, whoſe occaſions as a Chriſtian may call for ſome augmentation of his Eſtate, if providence vouchſafe opportunity. As for thoſe who when they have more then enough already, and ſo much as proves far more frequently a ſad occaſion of deſtruction to their Childrens ſouls, (as there is cauſe to fear) and many times of bodies too, than of any ſpiritual advantage to them, ſhall yet make it their buſineſs to their dying-day, to be heaping up more and more, while in the mean time many Families are in great diſtreſs through want, and they contributing little to their relief; I dread to think what account they will be able to make unto the Lord, who hath directed them to make themſelves Friends in a ſpiritual ſence of their unfaithful Mammon, and charged them to be rich in good works, ready to diſtribute, willing to communicate; and hath declared them ſtark Fools that lay up treaſures for themſelves, and are not rich towards God. Luke 12.20, 21. and 16.9. 1 Tim. 6.17, 18.

But now ſince the different circumſtances of mens caſes, do render any one rule of proportion as unlike to ſuit every man in this caſe, as it's impoſſible for the ſame ſhooe to fit every mans foot, therefore we muſt leave this matter of proportion to every mans Conſcience, which faithfully conſulted with (it having it ſelf firſt faithfully conſulted with the Word of God, and the arguments and motives unto bounty which are there) will be a competent guide unto a man herein. Only let it be remembred to take aime by, that before the Law, the principles of Love and Godly devotion, dictated to the Patriarch Jacob, to give the Tenth of what God gave him, unto God, Gen. 28.22. And under the Law. 1. Every third years tenth was to be put apart for charitable uſes, Deut. 14.28, 29. and 26.12, 13. 2. Part of the corners of the fields were purpoſely to be left unreaped, Levit. 19.9, 10. and 23.22. And 3. Beſides this, a certain proportion for gleaning was to be left for the poor, both in the field and Vineyard, Levit. 19.9, 10. 4. The forgotten ſheaves in the Field, Deut. 24.19. And 5. Beſides all this, a ſpecial Law for Relieving with that which was ſufficient for his need, any poor Brother that was fallen to decay, Deut. 15.7, 8, 9. All which put together, did ariſe to a conſiderable proportion of a mans yearly increaſe, which was alſo deeply charged with a Tenth for the Prieſts, and with Sacrifices and oblations otherwiſe. And the law of Love under the Goſpel is not leſſened, but rather much improved and heightened by the great example and obligation of Chriſts ſignal love, which is propounded as our pattern, John 13.34. 1 John 3.16. And therefore Chriſts precepts for charity, run very high, ſaying, Sell that ye have, and give Alms, Luke 12.33. And again, Give to every man that asketh of thee, and from him that would borrow of thee, turn thou not away, Luke 6.30. Mat. 5.42. Yea as the caſe may be, our very Lives which are more than Eſtates, muſt be laid down for the Brethren, 1 John 3.16. All which conſidered, though a juſt proportion cannot be ſet, as a Tenth of the whole proceed of the capital ſtock, or the like, which is the rule of proportion which ſome Chriſtians of a middle rank in the world do ſet unto themſelves; yet in ordinary, leſſe than a liberal, free, and frequent diſtribution of Alms according in proportion to every mans ability, cannot be underſtood to be the expreſſe will of our Lord, beſides what is to be done extraordinarily, in extraordinary caſes.

I cannot ſtand ſo much as to touch the variety of motives, and great encouragements that belong to this duty. But if ſuch as profeſs themſelves to be Chriſtians indeed, and would be thought to be none of the loweſt rank of them neither, would but convert their ſuperfluous expences upon back and belly, and other bravery and vain delights, (wherein too too many of the profeſſors of this Age do abound, to the great ſcandal of Religion) into works of charity and mercy, it would turn to a thouſand times better account, both in point of evidence of the goodneſſe of their Faith and Charity, and in procuring reverence and reſpect to their profeſſion in the Conſciences of men, and as being that alſo which would abound to their account (Phil. 4.17.) in that great day of account which is ſhortly to come, wherein what good ſoever any man hath done, the ſame ſhall he receive of the Lord, whether he be bond or free. But while their ſuperfluity and vanity inſtead of their moderation, (Phil. 4.5.) is made known unto all men; and their worldly glory inſtead of the light of their good works, ſhines before men, (Mat. 5.16.) I am ſure they make but bad proviſion for that ſpiritual aſſurance of the ſoundneſſe of their title to the promiſe of Juſtification by Faith, and Eternal Life, the worth whereof when they come to dye will be diſcerned, and the vanity of the other diſcovered to the Conſcience, and their preſent folly in ſowing ſo liberally to the fleſh, and ſo ſparingly to the Spirit, will then be lamented and bewailed.

8. Moreover as giving, ſo forgiving is ſuch an act of love and mercy, and ſo neceſſary to the evidencing of a mans Faith to be right, as without which no man can prove his Faith to be ſuch, as by which he ſhall be juſtified. For when Chriſt declares this to be the Law of Heaven, ſaying; But if ye forgive not men their treſpaſſes, neither will your Father forgive your Treſpaſſes, (Mat. 6.15. and 18.35.) He does as good as tell all ſuch in plain words, whoſe hearts ſerve them not to forgive Treſpaſſes, that their Faith whatever otherwiſe it be, is not of the right kind, neither ſuch as will avail them to Juſtification: for where there is no forgiveneſſe from God (as there is not where there is not forgiving of men) there's no Juſtification, and where there is no Juſtification, there is no juſtifying Faith. How then will they be able to evince their Faith to be of the juſtifying kind who are apt to render evil for evil, and to bear grudges one againſt another upon account of injuries received, and to eaſe themſelves by throwing the burden of others weakneſſes wholly upon them, by ſpreading and aggravating them and that too before all due means on their part have been uſed to cure them. I might, but I will not enlarge this.

9. There are other wayes and veins, wherein Faith works by Love, as viz. by doing to all men in point of Commerce and Dealing, as they themſelves would be done unto in like caſe, (Mat. 7.12.) not uſing any deceit or fraud, not taking advantage of others weakneſſe, not cruelly working upon others neceſſities; for men would not be ſo ſerved themſelves; but ſetting the law of Neighbourly and Brotherly love before them in all their civil tranſactions and affairs with others. But I ſhall not enlarge further upon this Doctrine of Love as it is an effect of Faith, having already dwelt longer on it, than at firſt I intended. Only let it be remembred for a cloſe of this matter, that mens love to God and men in theſe and other-like wayes of working, holds proportion with their Faith, ſo that where they are rich in Faith, they abound in Love, and where they are poor, and low, and narrow-ſpirited in acts of Love to God, and of kindneſſe, mercy, and bounty to men, it's a ſure ſigne their Faith is not well thriven, 2 Theſ. 1.3. We are bound to thank God alwayes for you, Brethren, as it is meet, becauſe that your Faith groweth exceedingly, and the charity of every one of you all towards each other aboundeth. Mark, if you hear of their Faith growing exceedingly, to be ſure you will hear alſo of their love abounding alſo.

And thus I have now diſpatched alſo the handling, not only this property of Faith, but alſo this branch of the Doctrine of Juſtification, which concerns the nature of that Faith which ſhall be counted unto men for Righteouſneſſe.

CHAP. XII. Shewing that Faith is counted for Righteouſneſſe, both as it entitles men to the juſtifying virtue of Chriſts Blood, and as it puts them under the protection and promiſe of the Goſpel, as it is a fulfilling of it. And ſo diſcovers the opinion of Mens being juſtified before Beleeving, and of being juſtified by beleeving only in the Court of Mans Conſcience, to be unſound.

I Have already been ſhewing, 1. The beleeving of what; and 2. What beleeving it is that ſhall be counted for Righteouſneſſe. Now I ſhall come in the 3. and laſt place, to ſhew how or in what ſence this Faith is counted unto men for Righteouſneſſe. For counted for Righteouſneſſe it is; ſo ſaith our Text. But to him that worketh not, but beleeveth on him that juſtifieth the ungodly, his Faith is counted for righteouſneſſe: Or which is the ſame, is reckoned to him for righteouſneſſe, Rom. 4.9. Or imputed to him for righteouſneſſe, Gal. 3.6. Rom. 4.22, 23, 24. For our Apoſtle uſeth this three-fold variety of expreſſion, to ſet out the ſame thing. For the better underſtanding of this point, I will ſhew you,

1. Negatively how it is not counted for Righteouſneſſe; or which is the ſame, how it does not juſtifie. It does not juſtifie or is not reckoned for Righteouſneſſe, as Chriſt, his Death, and Blood is, viz. by way of attonement, Rom. 5.9, 11. for that's the incommunicable property of Chriſts blood, Heb. 1.3. which is reckoned to us for Righteouſneſſe too in a ſence proper to it: for Chriſt is ſaid to be made unto us righteouſneſſe, 1 Cor. 1.30. and ſo he is, when the attoneing virtue of his Blood, the power and efficacy of his Death and Reſurrection is made over, conveyed, reckoned or imputed to us for our Juſtification. But this in a way infinitely ſuperior to the Imputation of Faith for Righteouſneſſe; for Faith it ſelf, and the activity of that and all other Graces in their Sphear, become acceptable with God as built and bottomed upon that ſure foundation Chriſt Jeſus. And therefore I exceeding much deſire, that the Lord Jeſus may have all the glory of your confidence touching the merit of Remiſſion of your ſins; and that your confidence about Juſtification, have nothing to do with Faith, but as that thing which God hath ordained to entitle you to the other, and the gracious priviledges annexed to it; nor with works further than they are appointed by God to render your Faith a ſubſtantial, and not deceitful title.

2. But come we then to ſhew in the affirmative, how Faith is counted for Righteouſneſſe: and this I ſhall according to my underſtanding, lay out to you in two things.

1. Faith is a means of our Juſtification, or is reckoned toward our righteous-making, as it is a means appointed by God to intereſſe us in the benefit of Chriſts death, and the attoneing vertue of his Blood for our pardon and acceptation. For though it's true, Chriſt gave himſelf a ranſome for all, 1 Tim. 2.6. and taſted death for every man, Heb. 2.9. yet all are not thereupon delivered from their ſins, and why? but becauſe they have not that Faith which ſhould give them a right and propriety in the juſtifying vertue of his Death. For Chriſt was not given to dye for men upon ſuch terms, as that they ſhould reap the benefit of his Blood in the pardon of their ſins; however, they ſhould carry themſelves towards him, well or ill. And therefore the Apoſtle plainly declares how men by miſcarriage towards Chriſt, may cut themſelves ſhort of the benefit of his death, Gal. 5.2, 4. Behold, I Paul ſay unto you, that if ye be circumciſed, Chriſt ſhall profit you nothing. And again, verſe 4. Chriſt is become of none effect unto you, whoſoever of you are juſtified by the Law. Which could not be, if Chriſt were not given, if Chriſt did not dye for men conditionally. See 2 Pet. 2.1. 1 Cor. 8.11. Heb. 10.29.

Which condition or proviſo, is plainly laid down John 3.16. God ſo loved the world, that he gave his only begotten Son: (but with this proviſo, mark it) that whoſoever beleeveth in him, ſhould not periſh, but have everlaſting life. Though Chriſt be given for the World, yet mens not periſhing by means of this gift, but enjoying eternal life, is ſuſpended upon their beleeving in him. So that it's mens beleeving, that does enſtate them in the juſtifying, ſaving vertue of Chriſts death. Another like place is that Rom. 3.25. Whom God hath ſet forth to be a propitiation through Faith in his blood. 1. God hath ſet him forth as a publick propitiation unto all; there's the extent of the offer and tender of grace. But then 2. He is ſet forth as ſuch through Faith in his blood; there's the limitation of the propitiating vertue of his blood, viz. to ſuch as have Faith in it.

The Author to the Hebrews ſaith, chap. 13.10. We have an altar whereof they have no right to eat, that ſerve the Tabernacle; meaning Chriſt; of which they had no right to partake, that did Judaiz it, adhere to the Moſaical way, and is parallel with Gal. 5.2.4. But that which I note hence, is, that men in order to their partaking of Chriſt, muſt have a right to him. Now what is that which gives men a right to Chriſt, his Death, Blood, Reſurrection, and Interceſſion? is it not this Faith of which I have been ſpeaking ſo much? ſurely it is. Hence the Apoſtle ſuſpends the beleeving Hebrews being made partakers of Chriſt, upon their holding the beginning of their confidence ſtedfaſt unto the end, Heb. 3.14. It was that Faith and confidence which they had, by which they were made partakers of Chriſt, when they firſt beleeved; and they were to continue their right by continuing their Faith; for thereto did his Exhortation tend. Another-like place is that Cel. 1.21, 22, 23. And you who were ſometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his Fleſh through death, to preſent you holy and unblameable, and unreproveable in his ſight: if ye continue in the Faith grounded and ſetled, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 and be not moved away from the hope of the Goſpel. If their final reconcileation by the death of Chriſt, ſo, as to be preſented unreproveable in his ſight, depended upon their continuing in the Faith, then certainly that which firſt inveſted them with that priviledge in which for the preſent they ſtood, was their beleeving.

And the reaſon why I conceive this right which Faith gives unto Chriſt, and the juſtifying vertue of his blood, is one cauſe or conſideration for which its ſaid to be counted for Righteouſneſs, is this; becauſe Faith it ſelf without this office and uſe, is neither righteouſneſſe, nor means of righteouſneſſe unto any man; and conſequently, cannot be counted to him for Righteouſneſſe. But for as much as though Faith is not virtually or meritoriouſly any mans righteouſneſſe as Chriſts blood is, and yet by the grace and appointment of God becomes a means of poſſeſſing him with that which is; hence Faith it ſelf may well be ſaid to be counted to him for Righteouſneſſe, with like propriety of ſpeech, as when in Scripture the means bears the denomination of the end, as John 4.22. 2 Pet. 3.15. For that now I conceive may be a reaſon of the phraſe, counted, reckoned, or imputed for righteouſneſſe, as it is applyed to Faith, viz. becauſe by it, as it hath to do with Chriſt, a man though he be not formally righteous with a perſonal and ſin-leſſe righteouſneſſe, yet becomes poſſeſſed with the ſame priviledge of enjoying Gods favour and love, and the bleſſed effects of it, (in reſpect of Juſtification) which a perſonal and ſin-leſs righteouſneſſe in the formality of it in caſe he had it, would inveſt him with. And therefore may well be ſaid to be reckoned for, or put to account inſtead of Righteouſneſſe, becauſe it does a man the ſelf-ſame ſervice as that would do.

2. There is another notion or conſideration in reſpect whereof Faith may be ſaid to be counted for Righteouſneſſe to him that hath it; And that is, as it is a fulfilling of the termes of the Goſpel, or New Covenant. For Faith in that latitude of which I have been ſpeaking of it, as it is a lively, active, working Grace, and diſpoſes the Soul in affection and ſubjection to the Lord, as well as to depend upon him for what it would have, is really the fulfilling of the condition or termes of the Goſpel, and conſequently that which puts him that hath it under the great promiſes of Juſtification and eternal life, contained therein.

For the Goſpel declares who and what manner of perſons ſhall have their ſins pardoned for Chriſts ſake, ſhall be accepted and approved of God, and are by him deſigned to eternal life, viz. Beleevers: no man by name, but all under this qualification of effectual Faith: For therein is the righteouſneſs of God revealed from Faith to Faith, Rom. 1.16, 17. And whoever does accordingly beleeve, does fulfill the Goſpel, and ſo is righteous in the account thereof. As any man that lived under the firſt Covenant (I mean the Moſaical Covenant) had he but obſerved and kept the termes of it, (the man that doth thoſe things ſhall live by them, Rom. 10.5.) he ſhould have been righteous in the eye of that Law or Covenant, Deut. 6.25. even ſo, he that does but obſerve and keep the terms or condition of the Goſpel or New Covenant, which is, Beleeve in the Lord Jeſus and thou ſhalt be ſaved, Acts 16.31. he alſo is righteous in the eye of that.

As it is in the common Law of Nations; thoſe that are juſtified, are juſtified by that, and thoſe that are condemned, are condemned by that, if there be righteouſneſſe of proceeding; John 7.51. If men be caſt, they are caſt by the Law, and if they are acquitted, they are acquitted by the Law: the Law cannot juſtifie the guilty, nor condemn the innocent, whatever men may do that have the handling of it. Juſt ſo is it with the Goſpel, and thoſe that are under the adminiſtration thereof: all ſuch ſhall be caſt as guilty, or acquitted as righteous by it. The word that I have ſpoken (ſaid Chriſt) the ſame ſhal judg him. Jo. 12.48. The Doctrins of Chriſt, are his Statute-laws, which whoſoever beleeves, and ſincerely obeyes, ſhall be juſtified by their ſentence. All the holy word is on ſuch a mans ſide: against ſuch (as the Apoſtle ſaith) there is no Law, Gal. 5.23. but he hath as Demetrius had, a good report, even of the truth it ſelf, 3 John 12. Mica 2.7. As he hath been a true Friend to this, to beleeve, love, and obey it in truth and uprightneſſe, (though not without weakneſſe) ſo will it be a true Friend to him, to ſtand by him, to vindicate and juſtifie him againſt the accuſations of the enemy.

So that mark we then, Faith in the latitude of it, being that very thing which doth anſwer the very mind and ſcope of the Goſpel, which is the Law of Faith, (Rom. 3.27.) it muſt needs be counted to them for Righteouſneſſe that have it; becauſe by it they ſtand right in the eye and account of this law of life. And indeed it is this heavenly and divine Law in the promiſory part of it, which furniſhes Faith with that power which it hath to juſtifie. As on the contrary, the Law is ſaid to be the ſtrength of ſin, 1 Cor. 15.56. It arms ſin with that power which it hath to condemn the Creature; ſo is the Goſpel the ſtrength of Faith, that which inveſts it with a power to juſtifie. The efficacy, juſtifying power and vertue of Faith, depends not upon, nor riſes out of the excellency or dignity of its own nature, but it depends upon and proceeds from the will, good pleaſure, ordination or appointment of God digeſted and put into the Goſpel, as a ſtanding Law and unchangeable decree. As it was not the naturalneſs of proportion between the Iſraelites looking up to the Serpent of Braſs, and that effect of healing that was procured thereby, (Numb. 21.9.) that brought the thing to paſs; but the production of ſuch an effect by ſuch means, depended upon the operativeneſs of Gods will; ſo in the antitype of this, (Jo. 3.14.) mens being healed, juſtified, by looking up to, and beleeving in Jeſus as lift up upon the Croſs; this is not brought to paſs neither meerly by the act of Faith it ſelf as ſuch, but by the efficacy of the divine will which hath ordained it to that end and uſe. And therefore is it I ſuppoſe, that the Scripture ſo frequently, caſts this great effect of mens being juſtified, upon God, as his act, grant and gift, though by or through Faith as ſubſervient to his will herein; calling it, The righteouſneſs of God which is by Faith: and ſaying, That it is one God which ſhall juſtifie the Circumciſion by Faith, and uncircumciſion through Faith. Rom. 3.22, 30. Phil. 3.9. And if Chriſt himſelf is ſaid to be unto us Righteouſneſſe, becauſe made ſo of God, 1 Cor. 1.30. and ſalvation to be had through his Name, becauſe given for that end, Acts 4.12. then much more certainly does the juſtifying office or work of Faith depend upon the divine will. John 6.40. This is the will of him that ſent me, that every one that ſeeth the Son and beleeveth on him, may have everlaſting life. This might be further argued from Rom. 3.25. John 1.12. and 3.16. but I forbear.

But in the mean while, a comfortable Doctrine ſurely it is to underſtand that our juſtification by Faith, does not depend ſo much upon the nature of the grace it ſelf, as upon the will of him that hath appointed it to that office, and upon the Goſpel, as that Charter by which ſuch a priviledge is conferred upon it: which is a thouſand times richer and firmer foundation to bear ſuch a building, as the hope of Righteouſneſs by Faith is, than is the nature of the grace it ſelf, which is ſubject to ebbings and flowings, and times of ſhaking, and fits of feebleneſs and weakneſſe. If the juſtifying effect of Faith had depended meerly upon the nature and operation of the grace it ſelf, then the infiniteneſs of diſproportion that is between ſuch a cauſe and ſuch an effect, the inconſiderableneſs of the ſervice, and vaſtneſs of reward, might have rendred the confident expectation of ſo great a benefit upon ſuch terms, matter of greater difficulty. But now ſeeing that the weight and ſtreſſe of this great effect which is produced by or through Faith, as that without which God will not have it take place, does depend upon the powerful and operative will of God, which is infinitely full of Grace and Kindneſs to the poor Creature, and upon the everlaſting and unalterable Covenant of his Grace and Love, the confidence of Juſtification by Faith now becomes much more eaſie and pleaſant, as feeling firmneſs, rockineſs, ſubſtantiality of ground under the feet of it. He that holds an eſtate worth a thouſand pounds by the year, by Leaſe or Charter, though he pay but a Pepper-corn by way of acknowledgment, hath as good a Title in Law to that Eſtate, as another that holds the like Eſtate from the ſame Landlord, though he pay a thouſand pound Rent by the year for it; becauſe the one Leaſe is the voluntary act of the Landlord as well as the other. Even ſo, though Faith amount but to little in compariſon of that abſolute perfection of holineſs, love, and obedience that was found in Adam while he ſtood; yet conſidering that the ſame Lord hath now graciouſly by an unchangeable act of his own will, ſetled and entailed Juſtification and eternal life upon mens unfeigned beleeving in his Son Jeſus Chriſt, which once ſetled ever-living upon Adams abſolute perfect holineſs, love, and obedience, it hereupon follows, that whoſoever doth in truth unfeignedly beleeve, hath therefore as real, as ſure, and as certain a title to eternal life, as Adam himſelf had, and would have kept, in caſe he had kept his firſt integrity.

But then that which is the amountment of all this, is, that ſeeing there is now a new Law given by God, a new Covenant eſtabliſhed, and that the ſum and ſubſtance of it is this; that God having ſent his Son Jeſus Chriſt into the world to ſave ſinners, he requires and enjoyns men to receive him, and beleeve in him, in that capacity in which he is ſent: and upon their ſo doing, promiſes Juſtification and eternal life; as on the contrary, threatens eternal death to thoſe that do not; hereupon it follows, that thoſe that do thus beleeve in Chriſt, do fulfill the terms of the Goſpel; and fulfilling the terms of it, muſt needs be righteous in the account of it. For what elſe is a mans righteouſneſs, but his conformity to that Law under which he lives, or which is given him to live by? As tranſgreſſion of it is ſin, (1 John 3.4.) ſo conformity to it, is righteouſneſs. And therefore ſince Faith bears ſuch a proportion of conformity to the Goſpel as it does, when it is ſound and ſincere; well may it be counted for Righteouſneſs to them that have it.

Yet becauſe this Righteouſneſs which is called the Righteouſneſſe of Faith, conſiſts in great part at leaſt, in the forgiveneſſe of ſins; and ſince both that and all the gracious acceptation with God, which does accrue to men upon their beleeving, is vouchſafed them, not for their Faith ſake; though not without it; but upon the account of another, to wit, Jeſus Chriſt; (Epheſ. 4.32. 1 John 2.12.) thence it may well be, that though Faith be really and truly a mans righteouſneſs in the Goſpels account, yet it is ſo only in the way of imputation, reckoning, or account of grace. Which is a thing I would not have ſlightly paſſed over, but diligently and carefully obſerved, as having much of the Spirit of the Goſpel, and Doctrine of Grace in it. For Faith, though it be rich indeed, and hath glorious things in it, and ſignifies much in the reckoning or account of the Goſpel, yet it is rich with the riches of another: Faith it is the borrowing Grace; as the Moon borrows its light from the Sun, ſo Faith borrows that by which it does ſuch great things for the Soul, from another, from Chriſt. It is true, Faith is a worthy thing, as it gives glory to God in beleeving all that he ſayes; as it carries the Soul, and unites it to him; as it purifies the heart, and works by Love, and the like; but alaſs, what would all this do towards the making of atonement for ſin, without which the Creature is undone, and without which Faith cannot juſtifie. And therefore that which is impoſſible as to it ſelf in this reſpect, it hath from another, from Chriſt, Who is the propitiation for our ſins. So then, righteouſneſs coming upon, or accruing to men upon, or by means of their beleeving, and yet proceeding or iſſuing principally by way of reſult from that which is extrinſical to Faith, to wit the blood of Chriſt, and unſpeakable grace of God, there is good reaſon, why Faith, though it be a mans righteouſneſs, or that upon or by means of which he enjoyes the priviledges of a juſt and righteous man, yet he ſhould have and hold this great and bleſſed benefit, by way of imputation, or altogether upon the account of Grace, as having that transferred to his account in the reſult of it, which reſides in another, and which indeed hath the greateſt ſtroke in his Juſtification.

Which Doctrine of Faiths being counted to men for Righteouſneſs, according to the explanation given, if it be true, then the opinion and Doctrine of ſome who hold and teach, that men are juſtified before beleeving, or when Chriſt ſuffered, or from eternity, muſt needs be falſe. For if there be no Juſtification but by the blood of Chriſt, and no application of this blood in the juſtifying vertue of it to perſons of years of diſcretion, (for of ſuch I ſpeak) but by Faith, which is the thing ordained by God to intereſs them in the juſtifying vertue, and ſaving benefit of it; then there can be no actual juſtification of men till they do beleeve: but that there is no Juſtification by the blood of Chriſt, nor right to, or ſaving application of that Blood without beleeving, is that which from the Scriptures hath been aſſerted in the firſt head of explanation, and might be abundantly further made out from the Scriptures, if what hath been already ſaid on this behalf, were not ſufficient.

And ſo again; if that be true, that whoſoever ſhall be juſtified muſt be juſtified (declaratively or ſententially) by the Goſpel, and acquitted by that; and that the Goſpel acquits no man, but ſuch as perform the termes, and fulfill the condition of it, upon which its promiſes of Juſtification do depend; and that the Goſpel-termes or condition upon which it promiſes Juſtification and eternal life, is Beleeving; then certainly till men do indeed Beleeve, the Goſpel does not, will not, cannot acquit and juſtifie any man, but caſt and condemn him. But that no man ſhall be juſtified without the acquittance or diſcharge which the Goſpel gives; and that it gives this acquittance or diſcharge to none but ſuch as perform its condition, and fulfill its terms; and that the ſaid terms or condition, is Beleeving; are things that lye very fair and obvious in the Scriptures, and are in part to be ſeen in the ſecond head of explanation of the Doctrine of Faiths being counted for Righteouſneſs.

By the light of the ſame Doctrine of Faiths being imputed for Righteouſneſs, that opinion alſo which holds that the Juſtification by Faith which the Scripture ſpeaks of, is not meant of mens being juſtified in the ſight of God, but only in the Court of their own Conſcience by way of evidence or aſſurance, is proved to be darkneſs and not light. For when Faith is ſaid to be counted or imputed for Righteouſneſs; the meaning is not, that when a man comes to Beleeve, he thereby comes to know himſelf to be what indeed he was before, viz. juſtified in the ſight of God; but that then indeed he comes to be that which till then he was not, viz. a man acquitted and diſcharged from his ſins, and accepted in the ſight of God as one reconciled by the Death of his Son, which till then who not actually applyed for his Juſtification as one under the protection of the Goſpel, which till then thundred out wrath and judgement againſt him, as it does againſt all, while in the ſtate of unbelief, (Mark 16.16. John 3.18, 36.) Which threatnings would be really inconſiſtent with their ſafe condition by Juſtification in the ſight of God, if there were ſuch a thing as Juſtification in his ſight before Believing. For thoſe threatnings are true, or elſe they are falſe; if true, as moſt certainly they are, then whoſoever dyes before he believes, and ſo before he is juſtified by Faith, is damned, and if damned, then not juſtified in the ſight of God.

And I the rather mention theſe things as well for caution, as confutation, becauſe the Doctrine of mens Juſtification before believing, as grounded on the Doctrine of particular and perſonal Election before Faith, hath I fear in theſe late years, rendred the work of Faith with power in the heart and life of too many, a matter, not of that mighty importance which indeed it is, in the Scripture account. But hath been a temptation upon them to think, that Faith hath not been abſolutely and eſſentially neceſſary to the being of a Chriſtian, or a mans ſafe ſtanding before God; but neceſſary only unto his comfortable and well being, in reſpect of evidence and aſſurance. And ſo hath rendred their care and diligence about their proving themſelves to be in the Faith, proportionably leſs, by how much an aſſurance of ones good condition, is leſs, than ones good condition it ſelf.

CHAP. XIII. Containing an Exhortation by way of vſe, for Men to behold themſelves in this Glaſs of Iuſtification, and by the help of the precedent Diſcourſe, to prove the goodneſs or badneſs of their title to life. And ſhewing the ill abode of negligence, and the real advantage, of care and diligence herein: and what must be done to obtain a good testimony from Conſcience as Iudge Delegate under Christ, touching the goodneſs of mens ſpiritual condition in the eye of the Goſpel, and in the ſight of God.

DEarly Beloved, as you have heard ſome parts of the Doctrine of Juſtification more briefly opened, ſo you have had the nature of that Faith by which you are to be Juſtified if ever juſtified, more largely handled, according to that meaſure of underſtanding in it which God hath given me. By which means you have opportunity given you of beholding as in a Glaſs your own ſpiritual ſtate and condition before the Lord, whether juſtified or not, and whether your title to that incomparable priviledg, be tite and ſound, or crackt and flawed. It remains now that according to the Apoſtles Exhortation, 2 Cor. 13.5. You prove your own ſelves whether you be in the Faith or no; whether you have that Faith in you, which hath been diſcovered to you to be that only kind of Faith which will be counted to them that have it for righteouſneſs. As for ſuch as ſhall be negligent, careleſs, and ſlight in a matter of this moment, it's a ſhrewd ſign that all is not well with them. When Tradeſ-men are backward and unwilling to caſt up their Books, and to ſee how the caſe ſtands with them in point of Eſtate, it's an ill ſign that thoſe men are behind-hand in the World, and that they themſelves are under jealouſie and ſuſpition, that in caſe they ſhould narrowly look into things, and come to ballance their accounts, they ſhould not find all things well. And ſo between hope and fear, preſuming the beſt; they blindly go on till Suits and Arreſts make them thorowly ſenſible of their bad condition. And truly when men are backward and indiſpoſed to caſt up their Accounts, and to ſee how matters ſtand with them in this great concernment of their Souls, and to be curious and exact in it, but go on from year to year, careleſly, preſuming the beſt, it's a thouſand to one but they are ſpiritually Bankerupts, in a breaking condition, which when death comes to Arreſt them, it may be they ſhall perceive, unleſs carried away in a ſpiritual Lethargie, which is worſt of all. Solomon ſaith, He that deſpiſeth his wayes ſhall dye, Prov. 19.16. He that makes light how things ſtand with him which yet do exceeding neerly concern him, ſuch as are matters of eternal life and death; it's next to a demonſtration that eternal ruine and deſtruction, are not far from that man, unleſs he recover himſelf from that careleſs poſture. Whereas on the contrary, as men that are thriving in the World, and in good caſe in point of Eſtate, take pleaſure in caſting up their Eſtates; So he that doeth truth, cometh to the light, that his deeds may be made manifeſt, that they are wrought in God, Jo. 3.21.

But however, let things be how they will be, as bad with you as Jealouſie it ſelf can ſuſpect, yet there's reaſon why you ſhould make the more haſt to find out the worſt, becauſe as yet there is opportunity of keeping all from going to ruine, of mending a bad Eſtate, of coming to underſtand things that belong to your peace: Now is the accepted time, now is the day of Salvation; (2 Cor. 6.2.) the door is not yet ſhut, the Market-day of the Soul is not yet over. Chriſt is yet calling upon ſuch as have thought themſelves rich, and abounding in Goods, and to have need of nothing, and yet upon tryal have been found miſerable, and poor, and blind, and naked; he is yet calling upon them to buy of him gold tryed in the fire, that they may be rich, and white raiment that they may be clothed, and that the ſhame of their nakedneſs may not appear, Rev. 3.18.

Truly I exceedingly fear that that which was the caſe of this Laodicean Church, is the condition of vaſt numbers of Chriſtians by profeſſion in theſe dayes, who think all is very well with them, in that they have ſome knowledg of the Scriptures, and a beleef of the Goſpel touching Chriſts dying for ſinners, and being the Saviour of Man-kind, and becauſe they frequent the places of his publick worſhip, and in a formal (though liveleſs, powerleſs) way perform ſome duties: when as they in the mean time are workers of iniquity, in bondage to their luſts, have no experience of the new birth, or work of Regeneration in their Souls, (preſuming it may be, to the ſad deceiving of their Souls, that they were Regenerate, and born again, in their Infant Baptiſme,) but indulge themſelves in ſuch things as pleaſe the fleſh, thinking that Chriſt as he is able, ſo will be willng to pay all their ſcores as long as they do but depend upon him for it. But alaſs, ſuch if they will be but perſwaded to try themſelves by that Doctrine of Faith here laid before them, they will find themſelves in an ill caſe. O but let not that diſcourage any to be trying how it is with them, the Lord is calling upon you, ſaying, Awake thou that ſleepest, and ſtand up from the dead, and Chriſt ſhall give thee light, Epheſ. 5.14. Though you have been all this while aſleep, and have dreamed you have been believers, and that you are juſtified, when it's no ſuch matter; like the hungry man the Prophet ſpeaks of, Who dreameth, and behold he eateth, but he awaketh, and his Soul is empty: or as when a thirſty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his Soul hath appetite, Iſai. 29.8. Yet now if with this jogg you may be but awakened out of this ſleep, and ſo come to ſee that that which pleaſed you ſo was indeed but a dream, Chriſt is ready to give you light, not only in making known to you the true and certain terms of his Salvation, but alſo in ſhewing you how you may be indued with power and ſtrength to obſerve the ſame; and finally to attain Salvation it ſelf, which through your miſtakes hitherto, you have been in great danger to miſs of: he will guide you with his counſel, and afterwards receive you unto glory, Pſalm 73.24.

Only be diligent in this work, make no longer delay, thou art not maſter of thy time, and thou knoweſt not what a day may bring forth; remember it is for thy life, the life of thy Soul; there's no dallying and trifling in matters of this moment. What man is he that expects ſhortly to be tryed for his life, this mortal life, who out of the ſence of the conſequence of it, is not reſtleſs in his labours, pains, and endeavours day and night, till (if ſuch a thing be attainable) he have got together the evidences of his defence, and hath put himſelf into a good poſture of vindication? And ſhall men be penny-wiſe, and pound-fooliſh? ſhall they be ſolicitous about a mortal, temporal life, which for ought they know ſhall expire with the day of their tryal? and ſhall men be rechleſs, negligent, and careleſs in their preparations and proviſions for ſuch a tryal, wherein their everlaſting condition, life, or death, lies at ſtake? God forbid! Therefore I beſeech you in the Name of the Lord, and for the ſake of your Souls, that you give your ſelves no reſt till you know what ground you ſtand on, till you come to know that your plea and defence which you have to make in the great day of your tryal before Chriſt the Judge of Quick and Dead, is ſuch as will then carry the Day on your ſide.

You may know now, how things will go with you then when that great and notable day of Judgement and Tryal comes. You have the rule of that dayes proceeding before you now; The word which Christ hath ſpoken, the Doctrine which he either by himſelf or his Apoſtles hath delivered, the ſame ſhall judge you, that's it by which you ſhall be tryed in that day, John 12.48. That word which you read, that Word which you hear from day to day, that's it by which you muſt ſtand or fall. So that if you will but make a buſineſs of it by laying things together, and comparing one thing with another, Scripture with Scripture, and the temper of your heart, and tenour of your life therewith; you may be able to Propheſie (upon ſuppoſition that you remain in the ſame condition until death) what judgment you ſhall have. There's no fear of the Judges awarding of any ſentence contrary to Law, contrary to the Doctrine of the Scriptures. If your cauſe be good by that, you do not need to fear the Judges being made againſt you; if your cauſe be naught in the account of that, there's no hopes of deceiving or bribing the Judge: as your cauſe is in the eye of the Law, ſo and no otherwiſe will it be in the ſentence of the Judg.

And for your eaſe and accomodation in this great and weighty affair of your Souls; and to the end you may not be miſtaken in your own cauſe by miſtaking the nature, terms, and true intent of the rule of your tryal, by which you muſt be juſtified or condemned, (ignorance wherein, and miſtakes whereabout are wonderful dangerous;) I have in this Book laboured to fit things to your hands by opening the Doctrine of Juſtification, eſpecially in thoſe parts of it that are moſt liable to mens miſtakes, and to deliver it from the incombrance of thoſe crooked notions, and miſ-apprehenſions, by which men are in danger of making that to become a ſnare to them, which God hath prepared for a Table.

That therefore to which I exhort you, is, that you put your ſelves upon the tryal now before-hand, as men who are to run a race, or to try maſteries otherwiſe, are wont to be proving their ability by a more private running of the Race, or enuring of their bodies to other exerciſe, before the day of publick ſtriving for maſtery comes. Deal faithfully with your own Souls, in trying your ſelves before the Barr of your own Conſcience now for the preſent, by that Doctrine of Faith here laid before you. The Conſcience is as it were Chriſts Delegate, deputed by him to make Judgement by the rule of his Word of a mans ſpiritual condition in the interim, before the ſolemn Aſſize, and day of publick tryal come. And therefore mens thoughts are ſaid in the mean while, (mark that word in the mean while) to accuſe or excuſe one another, (Rom. 2.15.) that is to juſtifie or condemn, as it finds a man guilty or not guilty, according to that rule by which he is to be tryed by Chaiſt. It is true, the Conſcience does not alwayes make that infallible Judgement in a mans caſe as Chriſt himſelf will do, either for want of a right underſtanding of the rule of Judgement, or the true ſtate of a mans cauſe, as being defiled and darkened, and the eye of it made dim by too much communion with ſinful luſts, which it may be have corrupted and bribed it partially to favour the mans cauſe, or at leaſt to be neuteral, as not to juſtifie, ſo not to condemn, but to leave things in doubt. But to what degree it is truly enlightened in the nature of Chriſts Law, and the nature of a mans cauſe that is to be tryed by it, ſo far it will, and can hardly do otherwiſe than make the ſame judgement and determination concerning a mans condition, (if a man will bring his cauſe before it) as Chriſt himſelf will do. Otherwiſe there would not be that ground of ſpiritual triumph and rejoycing in the verdict of Conſcience, which was found in Paul and his Chriſtian companions upon that account, 2 Cor. 1.12. For our rejoycing is this, the teſtimony of our Conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world.

The Devil, as he makes it his work and buſineſs to accuſe the very ſervants of God themſelves before God day and night, (Rev. 12.10.) ſo at certain times and ſeaſons which he watches for on purpoſe, as after ſome notable ſlip in the Chriſtian walk, or in time of ſome deep affliction, and eſpecially towards the hour of death, he will accuſe them at the Judgement-ſeat of their own Conſciences, and bring their cauſe to a tryal there, to force them if poſſible to deſpair of any good iſſue when they ſhall come to be tryed before the Lord: which he will ſay hard to, if he can but confound and puzzle them in the evidences of their Juſtification and defence, in the Court of their conſcience. And you ſhall find ſtill in the iſſue and upſhot, that the ſtreſs and pinch will lye upon the evidence of the goodneſs of a mans Faith: for if a man be but ſure he have a right ſhield of Faith in the hand of his Soul, he will eaſily be able to quench all the fiery darts of the Devil, Epheſ. 6.16. If he lay to their charge, and ſet before them the greatneſs and multitude of the ſins and miſcarriages which they have been guilty of at times, heightened with all the provoking circumſtances of aggravation; the plea and defence will be, that Chriſt the lamb of God taketh away the ſin of the world, John 1.29. That the blood of Jeſus Chriſt his Son cleanſeth us from all ſin, 1 Joh. 1.7. That he is the propitiation for our ſin, and not for ours only, but alſo for the ſin of the whole world, 1 John 2.2. And that not only few and ſmall offences, but even all manner of ſin and blaſphemy (that againſt the Holy Ghoſt excepted) ſhall be forgiven unto men, Mat. 12.31.

If he tell you though that be granted, yet it will not follow that therefore your ſins are forgiven, or that you are actually cleanſed by the blood of Chriſt, becauſe though Chriſt gave himſelf a ranſom for all, yet all ſhall not be ſaved by him, for that wide is the gate, broad the way that leads to deſtruction, and many there be that go in thereat; (Mat. 7.14.) And ſo put you upon proving your title to the promiſe of Remiſſion of Sin by his Blood; your plea will be your belief in him, as that to which the promiſe of Juſtification and eternal Salvation is made, in whomſoever found, John 3.16. Mark 16.16. Acts 16.31. Rom. 3.25. But then its like he will go further with you, and argue againſt you; that it does not follow that becauſe you have ſome Faith in Chriſt, as that he is the Son of God, that he dyed, was buried, and roſe again, that therefore you are juſtified, and ſhall be acquitted before the Lord; becauſe there is a certain kind of formal, feigned, and dead Faith, which will not ſave, James 2.14. And that Simon Magus did believe, though for all that he were in the gall of bitterneſs, and bond of iniquity, Acts 8.13. and ſo did others, who for all that were in no very good condition, John 2.23. and 12.42, 43. If therefore he ſhall lay to your charge that yours is but a Faith of this ſort and kind, and conſequently that it will not avail you, nor render your title to the promiſe valid, you have no other way to deal with him, and ſo defend your ſelves againſt this Article of Indictment, but by producing ſuch proofs and evidences of the truneſs, goodneſs, and ſoundneſs of your Faith, and thereby the validity of your title to the promiſe, as will ſatisfie the Judge Delegate, Conſcience, and make that on your ſide; and then you have caſt your adverſary, and foiled him in his ſuit; he can proceed no further with you; his accuſation and Bill in this kind being thrown out of the Court of Conſcience as malicious and ſcandalous.

But then, O how does it concern us to have the evidences and proofs of the goodneſs of our Faith which is our title, to be alwayes in a readineſs, and not to ſeek! for to be ſure, ſhall they be wanting, or ſhould they be loſt, or but defaced and blur'd, or but in a capacity of delivering themſelves ambiguouſly, our Adverſary the Devil is ſo diligent to prie into matters of this nature, as that there will be no hiding them from him, and ſo ſubtile to improve advantages in this kind given, as that we ſhall hear of him in ſuch a time and ſeaſon, which of all other we have leaſt need to be troubled by him. And therefore as you would not have your bitter and cruel Enemy the Devil to vex, perplex, and worſt you in the Court of your own Conſcience, be careful above all things ſo to ſhew forth your Faith by your Works, (James 2.18.) as that you may put the Devil out of heart as it were of attempting you in this kind, or if he do, that you may be ſure he ſhall but looſe his labour. He that is begotten of God, ſinneth not, but keepeth himſelf that the wicked one toucheth him not, 1 John 5.18. It's ſinning and matter of miſcarriage, unevenneſs, and faultering in ones way, that gives the Devil advantage againſt one, and power of impleading him: but thoſe that are truly careful to walk worthy of the Lord unto all pleaſing, (mark that, Col. 1.10.) as thoſe that are begotten of God do, they keep themſelves out of the Devils reach, that the wicked one toucheth them not, though he diligently ſeeks it, yet he cannot get this advantage againſt them. It's in vain for the Devil to bring his accuſations againſt a man at the Barr of his Conſcience, if Conſcience it ſelf which is Judge in the caſe, be able to bear a man witneſs, that his Faith is of that kind that in the tenour of his life worketh by ſuch acts, which argue unfeigned love both to God and men. This breſtplate of Righteouſneſs, will effectually ſafeguard the Soul from all the thruſts of the Devil, that he ſhall not be able to wound the Spirit, Epheſ. 6.14. Righteouſneſs keepeth him that is upright in the way; (Prov. 13.6.) it's that to the Soul which a coat of Mail is to the body, it preſerves the Soul from the moleſtations of the Devil, his weapons cannot enter, his inſinuations touching a mans bad condition before God, cannot take place. The armour of righteouſneſs is armour of proof on the right hand and on the left: (2 Cor. 6. 7 If a man have that on, the Devil can find no way to enter, or to draw blood of the Soul: but let a man leave off that but a little, and he ſhall ſoon feel the Devils darts ſtriking through his Liver, (to allude to Prov. 7.23.) and his Sword paſſing through his Soul, and ſuch aches, paines, and gripes occaſioned thereby in the Soul, as ſometime cauſed a ſtout Souldier of the Lords upon that occaſion, to roar for the diſquietneſs of his heart, (Pſal. 38.8.) and to complain of broken bones, Pſ. 51.8.

And truly for Conſcience it ſelf, which is ſuch a Judge, as next to the ſupream Judge, is privy to all a mans wayes, inward, outward, it cannot take a mans part againſt the Devils accuſations and pleas before its Barr touching the unſoundneſs of his Faith, and brokenneſs of his title to the promiſe of Juſtification and life, if it diſcern not in him thoſe ſpiritual qualifications, as will in the eye of the holy Law of Jeſus, evince his Faith to be living, and not dead. For as it is the living and not the dead, among men, in whom the title in Law reſts, and is alwayes ſo judged; ſo is it the living and not the dead Faith, in which the title in the ſence of the Goſpel reſts, and will be alwayes ſo judged by an upright Conſcience.

And therefore if you would have Conſcience to paſs the ſentence on your ſide, and againſt the impleadings of your enemy, and to be a witneſs for you in your cauſe, be you ſure you do nothing at any time to offend Conſcience, and to diſoblige it, or to make it a witneſs againſt you. For if the Devil ſhall appeal to Conſcience it ſelf which is the Judge, whether it be not able to witneſs that at ſuch and ſuch a time, ſuch and ſuch offences and tranſgreſſions of the holy Law were committed and done in word or deed, not only in its ſight, but contrary to its items and checks, and the Conſcience knows it to be true; can the Conſcience think you in ſuch a caſe, vindicate a mans cauſe againſt his Enemy? ſurely no; but muſt give the Devil his due, and ſay as he ſayes, ſo far as he ſpeaks true. And how far a few inſtances of this nature will go towards the ſpoiling of a mans cauſe, when he comes to be tryed for his integrity, I leave to every Soul ſeriouſly to conſider. A few acts of this nature will go further to evince a man to be unfaithful and falſe to God, and under the condemnation of his Law in the maine, than a great many good actions in company of theſe will do, to prove him to be faithful, and under the protection of the Law, Ezek. 33.12, 13. The righteouſneſſe of the righteous ſhall not deliver him in the day of his tranſgreſſion. Again, When I ſhall ſay to the righteous, that he ſhall ſurely live: if he truſt to bis own righteouſneſſe, and commit iniquity, all his righteouſneſſe ſhall not be remembred, but for his iniquity which he hath committed, he ſhall dye for it. Which ſurely remains in force, where true Repentance, which conſiſts of contrition and reformation, hath not altered the caſe; which otherwiſe is indeed a remedy againſt the Sin of backſliding as well as againſt other evills where it takes place.

Again, Conſcience in its teſtimony or verdict, is that which does not only acquit a man from the accuſations of the Devil, when calumnious, but which alſo gives him boldneſs towards God of receiving a gracious and merciful ſentence of final Juſtification and abſolution from Chriſt, when the day of his ſolemn and publick tryal, ſhall come. For as here in London at the Seſſions of Peace, an inferior Court, things are prepared and made ready for tryal at the Grand Seſſions, ſo that a man may gueſſe by the verdict of the petty Jury in the lower Court, how things are like to go with him in the Upper Court; even ſo may a man be able to make a kind of certain Judgement how things are like to go with him touching his final Juſtification in the grand Seſſion of the Judge of all the world, by that preparatory tryal which hath been impartially made in the Court of a mans own Conſcience, as I noted before. If he be acquitted, juſtified here, by the teſtimony and verdict of Conſcience grounded upon the Statutes of Chriſt, and agreeable to matters of Fact, he will be full of a comfortable confidence of ſpeeding well at the Judgement ſeat of Jeſus Chriſt, 1 John 3.21. Beloved, if our heart condemn us not, then have we confidence towards God. But if a mans conſcience which if it err on any ſide, it's like to be in favour to the man himſelf, if this find a man guilty and obnoxious to the condemning ſentence of Chriſts Law, there's ſmal hopes for that man to expect a ſentence of Juſtification and abſolution at the tribunal of Chriſt, (unleſſe he can upon the ſence of what condition he is in, beſtir himſelf in the mean time to procure his pardon, by taking ſuch a courſe of amendment as by which through infinite Grace it may be had,) 1 John 3.20. For if our heart condemn us, God is greater than our heart, and knoweth all things; hath a more piercing ſight to diſcern a mans guilt, than Conſcience it ſelf hath, and therefore will condemn much more.

O Sirs, how does it then concern every one of us to carry all things fair in the ſight of our Conſcience, which indeed is privy in a manner to all our doings, and to maintain Friendſhip with that, and to take heed of wronging and abuſing that, or making that ill affected towards us. Sin and unworthineſs of behaviour in word or deed, is that which defiles Conſcience, which troubles and diſturbs it, which grieves and ill affects it, and diſables it from pleading a mans cauſe before the Lord, or giving teſtimony on his ſide, ſo that it can never ſend a man with boldneſs before the Lord, till that which hath defiled and offended it be taken away, Heb. 10.22. Let us draw near with a true heart, in full aſſurance of Faith, having our hearts ſprinkled from an evil Conſcience: Mark, to the drawing near to God in full aſſurance of Faith, with boldneſs and confidence of being accepted with him, this we ſee is abſolutely neceſſary, viz. that the heart be firſt ſprinkled from an evil conſcience; that that be taken away which made the Conſcience evil while it was there, and what's that but ſin? So long as the guilt of ſin, and filth of ſin remain upon the heart, the Conſcience will be evil; if ſin trouble the Conſcience, Conſcience will trouble the man, and fill him with thoſe fears as that he will be far from drawing nigh to God with confidence and full aſſurance of Faith, but rather like Adam in that caſe, run away and hide himſelf from God, if it were poſſible.

Paul no doubt well knowing this, to the end he might maintain his hope and confidence in God touching the Reſurrection-day in good plight, and might alwayes have his Conſcience on his ſide, and ready to preſent him unto God with a good teſtimony, what did he do? What! Herein (ſaith he) do I exerciſe my ſelf to have alwayes a Conſcience void of offence towards God, and toward men, Acts 24.16. In all his behaviour God-ward, Men-ward, and that alwayes; he was ſo intent upon this thing of gratifying his Conſcience, that he made it his conſtant exerciſe, was wonderful fraid of giving his Conſcience any offence, of offering any injury or wrong to that; for he knew if he did, that would ſpoil his hope towards God. As the mysterie of Faith, (2 Tim. 3.9.) ſo the confidence of Faith, muſt be held in a pure Conſcience: indeed it's able to live in no other ayre. A pure heart, a good Conſcience, and Faith unfeigned, theſe are linkt together, (1 Tim. 1.5.) where you find one, there you will find all, and where any one is wanting, to be ſure there the other will be miſſing. If a good Conſcience be once put away, as it is where a pure heart is not kept, it's in vain for men to boaſt of their Faith and confidence in God, 1 Tim. 1.19. Holding Faith and a good Conſcience, which ſome having put away, concerning Faith have made ſhipwrack. If a good Conſcience be once put away, the next news you hear, is the ſhip-wrack of Faith. Men may have a liveleſs form of Faith, as the body and bulk of a Ship ſometimes remains after a Wrack, but is rendred uſeleſs and unſerviceable; and ſo is Faith when once a good Conſcience is gone; it's of no uſe to entitle a man to the Promiſe, and conſequently of no uſe to give a man confidence towards God, or to imbolden him to come before him.

If therefore to have Conſcience which is Judge under Chriſt to be your Friend, be any thing in your eye: if to have that to plead your cauſe, and to be a witneſs for you againſt the ſubtile inſinuations, malicious accuſations, and violent proſecutions of the Devil, be a thing deſirable to you: if to have Conſcience to ſend you to Chriſts Barr with Letters teſtimonial in your hand, ſignifying that your cauſe hath been tryed in that Court, and evidences and witneſſes impartially heard and conſidered on both ſides, and your cauſe found good, and you your ſelves under the Juſtification and protection of Chriſts Goſpel; I ſay if ſuch things as theſe be any thing worth with you, then be ſure you uſe Conſcience well which hath its eye upon you alwayes; do not trouble it, do not provoke it, do not diſoblige it at any time by any means, and then the peace of God which paſſeth all underſtanding, ſhall keep your hearts and minds through Christ Jeſus.

Friends; theſe are great matters, and you your ſelves every one of you greatly concerned in them: if you have not the ſence of it now, yet know ye that the time is coming apace, wherein ye will better underſtand what theſe things mean. But take heed this ſence come not upon you too late, when the opportunity of acting the part of a good Conſcience is over: remember how the fooliſh Virgins were then to provide themſelves of Oyl for their Lamps, when the wiſe by the light of that which they had provided in due time, entred in with the Bride-groom, and the door was ſhut againſt the other.

I have now done with giving this piece of inſtruction, caution, and advice, and the good Lord proſper it to thoſe that have heard it, and to thoſe that ſhall read it: it remains on our part every one of us, that we be preſently up and doing according to it, or elſe it will be a witneſs againſt us in the day of the Lord. And I my ſelf who have been holding forth to you theſe great things, am very ſenſible, God knows, that I am but a very poor and weak Creature, and have had many a trembling of heart for my ſelf as well as others, whilſt I have been writing theſe matters of mighty moment, leſt I ſhould ſtrike upon any of thoſe Rocks, whereof the troubleſome ſea of this ſinful world is very full, and of which I have been warning others, before I make the fair Haven towards which I am ſteering. And I dare ſay, you will be never the near the danger, if you be under the ſame ſence and fear too. But O then ſet us all away to God, and follow him day and night with our fervent ſupplications, to be upheld and kept by him, taking hold of his ſtrength, truſting under the ſhadow of his love, depending upon Chriſt for ſupplies of all neceſſaries for the Chriſtian life, carefully avoiding all things that might diſtaſt or grieve him, and cauſe him to withdraw and leave us; and with like care to do alwayes thoſe things that pleaſe him; ſo may we be certain that his eye will be alwayes on us, and his heart towards us for good, and his right hand ſhall uphold us and preſerve us to his Heavenly Kingdom, Amen.

THE END.