IN my Exposition upon Rom. 1.17. The just shall live by Faith, I laid down the Nature of Faith; wherein I shewed you what was meant by Faith: I there also declared in part, the benefit of Faith: but withall limiting it in its bounds, in respect to eternal life; shewing that its vertue and bene­fit in that respect, was to give a comfortable hope and assurance here of future life, to souls sitting in darkness, and in the shadow of death; beyond which, (in respect to life and salvation) faith works not, is not available, is not useful, is not serviceable.

After this done upon that of Isaiah 40.1, 2. where God charges us of the ministry, to be free in proclaiming pardon of sin upon the pangs and passion of Christ Jesus, in our stead; and doth also com­mand us to set before our people, the fulness that is in Christ there­by for our Redemption. I shewed you likewise that our duty was chiefly, though not wholly, to contemplate for ye upon Gospel tydings upon the means by Christ for your Redemption; that spiritual Manna, loathed by many of us, whilest in the wilder­ness of sin; whilest utterly destitute of all other means, and condi­tions for life or salvation held forth in the word.

Upon these two subjects I insisted long, to prepare you with wil­lingness to attend me and other Ministers, whilest labouring in the Gospel, the word of Grace; which I conceive (under favour) to be the only means under God, to work in mans heart the pretious Grace of faith; and the onely way for me, and all Ministers of the Word, to perform the trust imposed by God upon them.

After all this I went about the work of the Gospel, to bring you good tydings, to give you, if happily I might, a glimps and sight of life, where you might cast out the anchor of hope, laying thereby sure hold upon salvation. And as to this atchievement, I sailed after Saint Pauls compass: I first battered down and carried away the rotten foundation, which too many (to the great dishonour of Christ, and indignation of God) do rest upon, at least in part, for sal­vation: which is the foundation of obedience, and legal, or pene­tential performances; I shewed as to this, that all had come short of the glory of God, that there was none that had done good, no not one, as to the gaining of eternal life, but that our best righteousnesses, as the Prophet saith, are but as filthy rags: things that cannot cover our spiritual deformities, cannot help to justifie us, cannot make us amiable in the sight of God. This I did at large and plainly for you, out of that of the Apostle, Rom. 7. ver. 9. I was alive once without the Law, but when the Commandment came, sin re­vived, and I died: Upon this text, I endeavoured to set forth the Law, so as it might serve you, as Paul saies it was mainly intended by God, to be a School-master to send us to Christ, to seek our life and salvation in him, and to rest upon him in hope for it.

After this done, I went to open Christ to you, to shew you the worth of his blood, the fulness of his satisfaction I held forth to you (according to the Ability and Grace given me of God) the power and vertue that is in God, and Christ for our Redemption; I shewed how sure it lay, in the will, or purpose of the father; and in the performance of the Son Christ. And this I did from that of the Apostle in the second Epistle to Timothy, chap. the 1. ver. the 9. who hath saved us, and called us, with an holy calling, not ac­cording to our works, but according to his own purpose and grace, which was given us in Christ Iesus before the world began.

Having thus shewed the goodness and kindness of God and Christ to us, in saving us, in being at peace with us; in being [Page 3]reconciled to us, through the blood of the Cross; I go on a step further, and that is to shew what God requires of us, what we ought to be to him, what we ought to render to God for all this mercy and goodness; and this I shall do first in the generall, before I descend to the particular duties; and for this I have pitched upon the present text, very fitly leading me to it, We pray you in Christs stead, &c.

I may term my text Heavens petition to Earth;Division. or Gods supplica­tion to redeemed man. In which words we have considerable three particulars: first the Petitioner, and that was Christ himself; though the matter was driven on by Paul and other Ministers of the Word, yet the business was Gods and Christs: God did beseech by them, they prayed in Christs stead. Secondly, here is considerable the Pe­tition it self, the thing requested and treated for, and that is, that man would be at love, peace, and friendship with God, that he would be obedient to him; the request is, that they would be recon­ciled to God.

Thirdly, here is considerable the argument or reason that the Mi­nisters are to use, and urge, as to make them successful in their Em­bassie, to make them prevalent with men for reconciliation: and it is an argument of great force, aptly able, by Gods assistance, to work the deadliest hatred, and enmity that ever was against God, to friendship and reconciliation; for saith he, he who knew no sin, Dicitur Christus nō novisse pec­catum phrasi Scripturae; quia pecca­tum nullum Fecit; id est, adeo fuit à peccato alie­nus, ac si prorsus peccatum ignoraret. Estius. i. e. that never sinned; was made sin for us, ^b i. e. under-went the punishment due to us for all our sins; that we might be made the righteousness of God in him, i. e. that we through him, through his sufferings, might be quit and freed from all our sins we were about to commit, and that were then present with, and foreseen by God. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him ^c.

The words thus divided, and expounded, the general doctrine is this.Gener. Doct. The great concernment and duty of men, more especially of them that hear the Gospel; but most especially of them that have tasted, or do profess they have tasted the goodness of God in Christ, I say their great concernment and duty is to bear themselves loving, and friendly towards God, that is, walking in all obedience and holy conversation, here is ground for it; the Apostle saith, that this is the main business that God and Christ have with their Redeemed: for this is the whole imployment of the Ministers, sayes the Apostle, we pray ye in Christs stead, that ye be reconciled to God.

This doctrine being at large proved, and divers waies applied, we looked over the parts of the text for particular observations, and out of the two first particulars was gathered this Lesson: That man,Doctrine. yea the very elect of God, whilest abiding in their natural condi­tion; they are at enmity, hatred and displeasure with God him­self, they walk as men angry with God.

Here is ground for the observation, God and Christ do send Em­bassadors to treat with them for reconciliation, they solicit and w [...]o them to be at love and peace with them, which necessarily implyes an enmity, a distance, We pray ye in Christs stead, be ye reconciled to God. Upon this doctrine I insisted long, and handled before the generall proposition, as being somewhat preparatory to it.

This done, I went to peruse the last branch in the text for parti­cular observations, contained in these words. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.

And as to this I considered the words two ways, either absolutely or relatively Considered absolutely and in themselves; I gathered these doctrinal conclusions.

First, that Christ Jesus our Saviour, truly man as well as verily God,Doct. 1 was perfectly righteous, free from all pollution and defile­ment by sin, original and actual; here is ground for it, he who knew no sin: this was passed over untouched.

The second doctrinal conclusion was this. Christ Jesus in the time of his humiliation and abasement, lay under so much wrath and mi­sery,Doct. 2 as Divine Justice could have inflicted upon us for all our sins; the guilt and punishment of all our sins was upon him; he bore so much wrath and vengeance, as Divine Justice could in Equity have inflicted upon us, because of our sins; here is ground [Page 5]for it, He was made sin for us: this was passed over untouched, because I had not long before spoke at large to this.

I observed a third conclusion, and it was this.

Christs undergoing the wrath and vengeance he did in his hu­miliation,Doct. 3 abasement, and sufferings; was and is the whole and all-sufficient satisfaction to Divine Justice for us: was and is the full, the sole, the whole, and all-sufficient matter means, or price to God, of our Redemption, and salvation; here is ground for it in the text; all was undergone by Christ, that we might be made the righteous­nese of God in him. There lay upon me in my Judgement at that time, pressing necessity to follow home this doctrine; and to vin­dicate the truth of it, in a full refelling the main-objection, seem­ingly against it; and by Gods leave shall now publish it; and the rather, because containing the foundation, and ground of my con­demned positions.

The first proof I bring to back my doctrine, is out of Isaiah, chapter the 53. ver. 11. He shall see of the travel of his soul, and shall be satisfied. In this Chapter, the Prophet sets forth the Passion of our Saviour, and the vertue of it; In the words recited, he gives as it were an abridgement of the whole, and shews how valuable tis with the Father, and satisfactory to him, for us. Tis that which satisfies and answers the whole demands of God for our Redemp­tion; observe the words, and we shall find it; he shall see, who shall see? That is, God the father; for tis he among the per­sons, and in the trinity, and of the God-head, that as to the Scrip­ture expressions, and our capacity, was to take satisfaction of us, or for us: shall see of the travel of his soul. What is that, shall see the tra­vel? Tis a Metaphor taken from the pangs of women in child-bear­ing: of his soul, that is of Christs soul; a Synecdoche, the part is put for the whole; the soul of Christ, for whole Christ. So then, shall see of the travel of his soul; that is shall see, behold, or look upon the sufferings, damage, and detriment that Christ was to un­dergo; and it follows, he shall be satisfied: that is, shall have his whole demands for our Redemption and salvation; he shall see of the travel of his soul, and shall be satisfied. What I have laid down last, I find to be the sense of this place, in the opinion of some late writers, but finding another exposition given of it, by the Je­suites, and some others; I insist not upon it as a sufficient proof, [Page 6]and therefore intend to look further; and first, to that of Christ himself, as tending to the present purpose, and that in the last words he ever spake before the expiration of his soul upon the Cross. Iohn the 19. ver. 30. when Jesus had received the vineger, he said, it is finished, it is finished; what is that is finished? Why that was the satisfaction demanded by God, for the sins of the Elect: the Redemption and salvation of the Elect was finished: the matter, means, ransom, or price required, or accepted by God for mans Redemption was finished: was finished, what is that? That is, was fully performed, according to the Metaphor, there was nothing more to be done for it, or to it, for its accomplishment; a thing is not finished till then; well, it was finished, but whereby? I answer, by those bitter pangs, and sufferings then upon him, even then ready to have an end, his ghost being even giving up, there was no thing more to be done for their Redemption; when Jesus had received the vineger, he said, it is finished. The world is full of Anti-christian spirits, I mean, of men against Christs full satisfaction to Divine Justice in our stead; against his alone saving us by the price of his blood, against his finishing our Redemption thereby: I will there­fore back this last place, and my gloss upon it, with some other Scri­ptures: And first, with that of Iohn the Baptist, Iohn the 1. ver. 29. Behold the Lamb of God, which taketh away the sin of the world; which taketh or beareth away the sin, as the original will bear it, nay, as some do use the word, Tollo, which doth abolish or blot out. The words are all very significant: the Baptist doth say, that Christ doth abolish or blot out the sins of the world: things abolished or blotted out, are not visible, discernable, or legible; or he saies that Christ takes them or bears them away: ye know that things taken or born away from a place, are not there to be seen or found: so that see then Christ takes and bears away our sins, so as that to our capacity, and apprehension, God sees them not in us, or upon us, as to punish them. And if so, then Christ finisheth our Redemption, brings about our salvation; for if our sins be blotted out, be taken or born away from us: why then, Divine Justice can­not deliver us to death, cannot commit us to the prison of hell; can­not thrust us from the blessed presence of God: if thus, then Christ finisheth our Redemption. But now see to make all before spoken, plainly true, consider by what means the Baptist saith, Christ doth [Page 7]all this; the means whereby he doth it, is implicit, in the tide he puts upon Christ; he saith he is the Lamb of God that takes away the sin of the world: mark it well, he saith that Christ bears and takes away, or blots out our sins; and tis by vertue of his Passion, and suf­ferings, tis as he is the Lamb of God: now ye know Christ is the Lamb of God, in respect to his sufferings, as he was the sacrince upon the Cross for mans Redemption: and therefore Saint Peter in his first Epistle Chap. 1. ver. 18. saies, that we were Redeemed with the blood of Christ, as of a Lamb without spot. See he takes away our sins, as he is the Lamb of God: that is, by vertue of his sufferings; so that see Christ finished our Redemption in his humi­liation, in his detriment.

Upon these words in Iohn, chap. the 19. ver. 34. one of the souldiers with a speer pierced his side, and forthwith came there out blood and water: upon these words Beza's Annotation is this. Christ being dead upon the Cross, witnesseth by a double sign, that he onely is the true satisfaction, and the true washing for the Be­lievers. Let me put it home for my purpose, thus, and say, he is all that for the Elect of God, in and by his suffering, by his death, in that both these signs flowed forth from him, whilest upon the Cross, whilest made a curse for us, by death. the places of Scripture for this purpose are various: Ile alleadge but one, and tis that of Paul, Col. the 1. ver. 20. having made peace through the blood of his Cross: the blood of Christ, made our peace, brought it about, reconciled God to us. Now then if God be at peace and reconciliation with us, by means of the blood of Christ? If as the Lamb of God? If as sacrificed? If as suffering Christ takes and bears away our sins, and blots them out? If upon the Cross Christ finished our Redemption, and salvation? as doubtless all is truth; why then I may conclude that my doctrine is true, namely Christs undergoing the wrath and vengeance he did, in his humiliation, abasement, and sufferings, was and is the whole, and all-sufficient satisfaction to Divine Justice for us: was and is the whole, the sole, the full, and all-sufficient matter, means or price to God for our Re­demption and salvation.

The usefull inference I make of the doctrine is this,Inference. That there is nothing in all the world but Christ, but Christ crucified, but Christs sufferings, agaonies, and travels of his soul, that was, or is, the mat­ter, [Page 8]means, or price to God, for our Redemption and salvation: that was or is the condition of the father with the Son, for our eternal life and Redemption.

Give me leave to back this inference but with one place of Scrip­ture; Ile then lay down the main doubt or objection about it, and seemingly against it, as plainly and faithfully as the talent God hath lent me wil enable.

The place I alleadge to back my inference is that of Saint Peter, Act. the 4. chap. ver. 11, 12. This is the stone which was set at nought of you builders, which is become the head of the corner; nei­ther is there salvation in any other; for there is no other name under heaven given among men, whereby we must be saved.

Give me leave to open the words, that ye may see the meaning of Gods Spirit. If my gloss be not convincing, I shall be thankfull to you, that I and it may be consulted with, by persons of your highest esteem, for knowledge and piety.

In the 11. verse the Apostle affirms, that he whom the Doctors of the Jewish Church had looked upon, as a wicked one, and therefore had delivered to death; was the promised Messias, and he that was the Redemption both of Iews and Gentiles; this stone, sayes he, set at nought of you builders, that is, not looked upon as the Saviour of the world; is become, saies he, the head of the cor­ner: that is, he that joyns together, both Jews and Gentiles in one way, infallible hope, or foundation of eternal life: or again, he is become the head of the corner: That is, he is become the proper support, and onely true foundation of the hope of all mens salvation: as in the first of the Cor. chap. 3. ver. 11. For other Foundation can no man lay then that is laid, which is Iesus Christ; he is be­come the head of the corner: And now see in the next verse further for my purpose, the Apostle saies that this Christ is the sole, and whole vertue, means, and matter of mans salvation or Redemption; neither saies he, is there salvation in any other? that is, means and help to life eternal, lyes no where but in this Christ, this crucified Saviour, this corner stone set at nought of you Jews, or Jew­ish builders, neither is there salvation in any other. Look yet a little further, and we have yet more for our purpose in the reason the Apo­stle there brings for confirmation, for sayes he, there is no other name under heaven, given among men, whereby we must be saved. Let me give ye the meaning of the word name here, and then the [Page 9]place is an invincible fortification for my inference, and need not capitulate with the Adversary about surrender. The word Name, as it refers to God or Christ, in the Scriptures, is oft taken for the powerful aid, help, and vertue that is in God, or Christ to us, and for us. Thus tis used as attributed to God, Psa. the 44. ver. 5. Through thy name will we tread them under, that rise up against us: That is, through thy power, aid, assistance, or vertue, we shall tread them under; Thus, under favour, it is taken in the words I have quoted for my purpose: there is no other name un­der heaven whereby we must be saved: That is, there is no other thing, nature, essence, vertue, power, matter, means, or help, whereby, wherefore, or for which we must be saved. See brethren, every thing in the world but Christ, shut out from being the mat­ter, means, purchase, or condition of, or for our Redemption, or salvation: yea the perfectest obedience, the deepest repentance, the truest charity, the devoutest prayers, yea the strongest faith, all these, and any of these, are shut out from being matter or means, whereby we may be saved; the reason is plain, because they are none of them this Jesus Christ of Nazareth: This is the stone which was set at nought of you builders, which is become the head of the corner, neither is there salvation in any other; for there is no other name given under heaven, among men, whereby we must be saved.

I confess there are many arguments and allegations brought against this doctrine, and my last inference, by the Anti-christian party, within the sound of the word, yea and profession of the Gospel; some plead for good works, obedience, alms-deeds, charity, and such like graces in man, to share as causes or means in the work of our salvation, as the Church of Rome; others, that faith and repentance, become mainly, if not solely, the matter, means, or cause of our Redemption, or salvation, in that they are a condition exacted by God, to be performed by us for life; [...]s Mr. Plater and the Arminian faction, and the most of our present Divines watching over the flock of God, if they be such in all England, as here about us. Tenents if duly poysed, as now held, that be fully opposite to the free grace of God in Christ, conten­ded for by the Apostle, in Rom. the 11. ver. 6. and in many places elsewhere; yea and further, they are Tenents, if duely poysed, baneful and destructive to that comfortable hope held forth to us in the Gospel of Christ.

Perhaps the Adversary to my position, rather then to skirmage in the several particulars, will desire to try the victory with me, as the Philistines did with Israel in the first of Sam. chap. the 17. namely with their Goliah, by the valued and reputed help and aid that is in the grace of faith, as to life and Redemption. My bre­thren, for brevities sake, I am content to do it, as also, because I know that the ruin of this will be the dispersing of all the other adverse arguments; if this falls, there is not one can stand. And now Ile meet this their Goliah faith, as David did that of the Philistines; even clad with its whole, or best armour, with its helmet, graves of brass.Objection. I will produce the places, attributing the most to faith, (as in respect to the present purpose) in all the Scriptures; and fullest against my doctrine and inference. The places I bring for the Adversary are out of the Epistle to the Romans, and the first is in the fourth Chapter, ver. 3. For what saith the Scripture; Abra­ham believed God, and it was counted to him for righteousness: from hence ye will plead, that the act of faith, Abrahams believing the promises, his resting upon Christ for salvation, by or through whom the promise of eternal life was made, I say ye will say that this Abrahams believing of God, & resting upon him for life eternal through Christ, was partly, if not wholly, the means or cause of his now enjoying life eternal: was the means or things, for which or whereby, at least in part, he stood approved, just, and perfect in the sight of God, as to Eternal life: tis evident ye will say, it was counted Abrahams righteousness; and again in the 28. ver. of the foregoing Chapter, the Apostle saith, we are justified by faith, that is, by the means of faith, because of faith, or for faith,Look upon both Doctrine & Inference. and then consequently ye will say my doctrine, and inference is false; I have made the objection so strong as I can, and that from the most opposite places in all the Scriptures. I shall endeavour to give as full an answer, I pray mark it well.

It is to be known, that God may be said to account or reckon a thing to us for righteousness two several ways:Answer. properly or im­properly; in a proper sense, or in an improper sense. A thing may be said to be counted to us of God, for righteousness properly, if it be looked upon by God as that, or part of that, whereby, of or for which we be free from the punishment due to us because of sin: if it be that by which we stand just in the sight of God, so right in the Court of heaven, as that Divine Iustice hath not wherefore to condemn us: In a word, that is counted to us for [Page 11]righteousness, in a proper sense, which becomes the cover of our sins, as in the Psalmists phrase: or that takes and bears away our sins, and blots them out; as that God sees them not in us, as to punish us for them; remembers them not against us. That may be said to be our righteousness properly, that doth either partly or wholly, so quallifie us, as that for, and because thereof we are just, and justified in the sight of God, absolutely, perfectly and compleatly, so as God or Divine Justice cannot except against us, cannot charge a sin upon us; cannot deny us our Redemption or salvation: in this respect Christ, Christ crucified is our righteous­ness, not our faith in that Christ crucified: In this respect, in this proper sense, we are not righteous (in the sight of God) for our faith sake, but for Christs sake only, the object of that faith. This I take to be sound and good Divinity or doctrine: this I take to be the opinion of the learned Doctor Potter at the time of taking his Degree, when he affirmed that the act of faith (as Abrahams here mentioned) is not counted to us for righteousness in the proper sense: this is also the opinion of Sharpius the Sco [...]th man; he saith, That the work of faith in us, is to be considered two wayes; either absolutely, or relatively; absolutely, as it is such a work, or a gift infused into us of God, and a quality inhe­rent or sticking in our hearts, and in this sense it doth not justifie; against that the Papists contend for (as I may say, doth not become, or is not counted our justifying righteousness, or that which ac­quits us, or for which we are acquitted or discharged of our [...]s before God) then secondly, this faith is considered relatively, as it applies and apprehends Christ and all his benefits; and in this respect he saith we are said to be justified by faith with at the works of the Law: with this caution yet he comes in: yet so sayes he, are we justified thereby, as that tis so without [...]aith it self, as it is a work: the reason he there renders for it is this, because that faith doth not justifie for, or because of its inexistency, in being, in­herence, merit or dignity thereof, but onely by its instrumental efficiency or applicationOnus f [...]d [...]i dupliciter, con­side atur pri­mum ab [...]olute, ut est tale opus, & Donum nobis à deo infusum, & qualitas inhaerens; & hoc sensu non justificat, contra id quod volunt pontificii: secundo relate, ut Christum cum suis benesiciis apprchend [...]t, & applicat; & hoc sensu dicimur sola fide, sine operibus junificari, ita ut sine ipsa fide, quatenus, opus est, justificemur, quia non propter inexistentiam inhaerentiam, meritum aut dignitatem, sed tantum propter instrumentalem efficientium & applicationem justificat. Sharp symph. Prophet. & Apost, concil. 142.. So then I think I may conclude, that the Apostle when he said that faith was counted to him for righ­teouness, [Page 12]he did not mean it was counted to him for righteous­ness in a proper sense, as God counts the undertakings, and suffer­ing of Christ to man for righteousness; that is as the means or things by which, for which, or because of which he stands just, perfect, and quit from sin in his sight; as that Justice cannot sen­tence him to death. And my further reason for this, is, because the Scripture expresly saith, that God hath saved man, is at peace with man, is satisfied, hath his demands for our sins, hath ju­stified us, that is, hath pronounced us just, hath absolved us from our sins; even before we be indued with the blessed grace of faith; it cannot be therefore that Abrahams faith should be counted to him for righteousness, in that proper sense, if he were righteous before; cannot be said to justifie him, or that he should be justified thereby, in a proper sense, if he were justified before; but those things are, as ye shall see more plainly afterward; and now also if ye consult but with these places of Scripture, my last text, the second Epistle to Timothy, chap. 1. ver. 9, 10. Col. the 1. ver. 20. Isaiah chap. 53. almost in the whole, especially ver. 6. and part of the 11. and Romans the 4. ver. 5.

Well, but then ye will say, if Abrahams faith was not counted to him for righteousness in this sense, and we be not justified by faith in this proper sense, ye will say in what sense then? why as to make further progress in my answer to the objection, I say thus: God accounts the grace of faith in us, our righteousness; faith may be said to be our righteousness before God in the Scrip­ture, but tis but improperly, or in an improper sense, and that two several wayes. First, in respect to Gods acceptance, and approba­tion of it; and Secondly, in respect to its instrumentall effici­ency in the comfortable application of Christ, and all his bene­fits, to a disconsolated soul in this life: First, God may be said to count the grace of faith in us, our righteousness, in respect to Gods acceptance, and approbation of it: in respect to his being pleased with it, and with us for it: in respect to Gods pre­sent or future testimony of that acceptance, displaying it self, either in the future augmentation, or degree of glory: or else in Gods present bounty, goodness, and kindness, in temporal bles­sings, following that our faith, or blessed quality: in this sense, thus improperly, ye shall see that not onely our faith, but also our works, are counted to us for righteousness in this sense; Phi­neas [Page 13]his zeal to Gods glory, or his speedy execution of Justice [...] was counted to him for righteousness, Psalm 106. ver. 30, 31. Then stood up Phineas and executed lustice, &c. Give me leave to to gloss upon the words, And that was counted to him; What was counted? why that was his zeal to Gods glory; or his execution of death upon Zimry and Cosby for their sin: this was counted to him for righteousness unto all Generations: That is, God gave such a testimony of his acceptation of that work, of his being pleased with it, by ending the plague upon it, and for it; and by ensuring the Priest-hood upon him and his, that all that law the passages then, and should read them after, should look upon God as well pleased with the work; should look upon the work, as approved and accounted by God a righteous work. In this im­proper sense, that is, in respect to Gods displaying his approbation and acceptance of that work of Phineas, by the following mercy; it is said to be counted to him for righteousness, but not in the fore­mentioned proper fense: not as any thing tending or helping to his Redemption or salvation in the life to come.

One place more we have helping to this purpose, and tis that of Iohn in his first Epistle, chap. the 3. ver. 22. whatsoever we ask we receive of him, because we keep his commandments, and do the things that are pleasing in his sight: Look upon these words, and the verse that follows, and Iohn saith, that not onely our faith, but also our obedience is pleasing in his sight.

We must not think that these works in the judgement of Saint Iohn were pleasing unto God; were looked upon, or counted by God to us for righteousness; were pleasing to him in the fore­mentioned proper sense, that is, as becoming like the pretious blood of Christ, or with it, the matter or means of our Redempti­on, or freedom from the wrath of God, due to us for our sins: were this the sense of it, then we must all back again to Popery, attributing merit to our works; ye a and destroy all the doctrine of Christ and his Apostles. No, they are pleasing in Gods sight, or if ye will, are accounted to us for righteousness in an improper sense, as being acceptable to him, as being his delight, having here great reward, being followed with all the bounty, and kindness that God vouchsafes his beloved ones in this life; with the abun­dance of blessings, yea with spiritual, with the comfortable hope and assurance of enjoying the future happiness purchased by [Page 14]Christ. My brethren, under favour, if I should say that in this im­proper sense, the Apostle meant Abrahams believing God to be counted to him for righteousness: if I should say he meant there that it was the grace most pleasing and acceptable to God; that it was the joy and delight of God: I say, if I should say thus, I do not see how I should be injurious or detrimental to the pur­pose of Saint Paul, whose main drift is in this Epistle, and in most of the rest, to take men off, from resting upon legal performances, in the least, for Redemption, and to set forth Christ the sole and all-sufficient salvation of man, and so thereby to work in mans heart the grace of faith, most eminently profitable, and comforta­ble to him in this life, and most transcendently pleasing to the fa­ther himself. Sharpius in the forecited reconciliation, glossing up­on that of our Saviour, Iohn the 6. ver. 29. where he saith, this is the work of God, that ye believe on him whom he hath sent; I say glossing upon those words, and shewing in what respect faith may be there termed the work of God; amongst other respect, he saith it may be so called, because tis the work that doth most espe­cially please God; and for that purpose he quotes the very place of Genesis quoted by Saint Paul, which is in Gen. chap. the 15. ver. 6. the words, And he believed in the Lord and he counted it to him for righteousness: So that see Sharpius gives the same gloss in effect upon the Apostle that I did last; namely, that tis not our righteousness properly, but improperly, tis the grace, the work that is most pleasing and acceptable to him.

And indeed this esteem and valuation, I do from my heart be­lieve that the Lord makes of this grace of faith in us, as is apparent: First, because tis faith that makes every work a man performs, ac­ceptable with God: so Hebrews chap. the 11. ver. 4. By faith Abel offered a more acceptable sacrifice then Cain; if a work aris­eth from any other principle then faith, the cause of love, which constrains us to obedience; tis not possible for that work to get the least acceptance with God. So Hebrews the 11. ver. 6. Without faith it is impossible to please him. So then seeing tis faith, and that grace onely that makes our works pleasing unto God, it must evidently follow, that tis that, that is most pleasing to him, and holds the preheminency in his esteem. Propter quod unum­quod (que) tale illud magis tale.

Secondly, this high valuation of faith by God, is probable to [Page 15]me upon this consideration, that Gods and Christs temporal bles­sings, vonchsafed to men, have been gained by nothing so much as by faith, nay, by a faith far inferiour to the faith in hand, the faith of Christ; I mean that faith which hath but given a man to rest and wait upon God and Christ, as able to bring about the temporall blessings desired by them, or promised them of God. If we peruse the Scriptures, we shall find that this kinde of faith, never returned empty or unsatisfied, by either God or Christ, it ever sped, as did the faith of the two blind men, in Matthew, chap. the 9. ver. 30. who believing that Christ was able to cure them had their desire, even their eyes opened. See what watchful exper­ence in David had found as to this purpose, Psalm the 18. ver. 30. He is a buckler to all those that trust in him. Faith and trust in Gods power, never wants defence; so pleasing to God is this in­feriour kinde of faith: seeing then this faith is so pleasing to God, I cannot but see the other faith, that which gives a man to rest up­on God and Christ, for salvation; to be of most high esteem with him: for mark; it duely prizeth, and valueth the blood of Christ, it infinitely declares the honour and glory of God and Christ, it speaks them infinitely, and incomprehensively, loving good, just, powerful, merciful, the attributes of Gods delight and honour: so that though I denyed Abrahams faith to be counted to him for Righteousness in a proper sense, yet improperly it might be term­ed his righteousness, and that first in this respect, as being the work, the grace that is most pleasing unto God, and making us accepta­ble to him in our obedience: Thus much dear brethren I dare speak for faith, and attribute to it; further, as to the present distinction and consideration of Gods counting Abrahams saith his righteousness, or our faith, ours, no man ought to go: not a right principled Christian, indued with the fear of God, but would tremble to value faith above this, to value it mans righte­ousness in a proper sense.

But then again Secondly, faith may be counted our righteous­ness, may be said to be that which justifies us, or by which we are justified in an improper sense, and that in respect, or out of conside­ration to its instrumental efficiency, in the comfortable application of Christ and all his benefits, to a soul in this life: giving the soul here, sure hope of a real possession, of unspeakable glory in the world to come, because of Christ. In this respect we are said to [Page 16]be justified by faith, without the deeds of the Law; our faith and not our legal performances, being the instrument, or means whereby the spirit of God conveys the righteousness of Christ to our apprehensions, and the hope of salvation therefore. Out of this respect in a Metaphorical, or metonimical expression, we see in the Scriptures, things often transferred or carried to what they do not properly belong; in this respect we finde the doctrine con­cerning Christ, stiled the word of life, Phil. the 2. chap. ver. 16. and the Gospel of our salvation, Eph. the 1. ver. 13. the word of life, that is, as I think, not the word that worketh, or causeth our eternal life; but the word that manifesteth and discovereth to us, where that our life lyes; and by whom tis wrought, effected, and accomplished. And so the Gospel of our salvation, not the Gospel that worketh, or bringeth about our salvation, but that manifesteth to us, that our salvation and eternal life is purchased and brought about for us by Christ, by his blood. This my gloss on these words, seems to me right and good, thus expounded, they being so consentaneous to other Scriptures: as first, that of Isaials speaking of the Ministers of the Gospel, and quoted by Paul, Romans the 10. chap. ver. 15. How beautiful are the feet of them that bring glad tydings of good things. He doth not say, that bring­eth good things, save but by way of tydings, by way of intelli­gence, or as Isaiah, from whence the Apostle hath it, chap. the 52. v. 7. that publisheth these good things, which he there calls peace one while, & salvation by and by; now ye know, that to publish, is but to proclaim, or make known abroad, by way of voice or wri­ting, things past before, as do the Ministers of the Gospel. A most notable one we have for this purpose in the end of my last text, the second Epistle to Timothy, chap. the 1. ver. 10. where the Apostle saith, that Christ hath brought life and immortality to light, through the Gospel. He doth not say that the spirit hath brought life by the Gospel, as if it had done that for us by the word of the Gospel, was not done or accomplished for us before; no, he says he hath brought it to light, that is, he hath made it apparent and visible before us, that was not so before. Take the sum of this last in a word; the doctrine concerning Christ is called the word of life, the Gospel of salvation; yea, but life and salvation is transmitted to the word and Gospel, but in a figu­rative speech, but improperly, that is, as being manifested, and [Page 17]made known to us, by that word and Gospel, that they are ac­complished and wrought for us, by the undertakings and perfor­mances of the Son of God, not that they are thereby, verily and really procured for us; so in like manner, our faith is said to justi­fie us, or we are said to be justified thereby, thus, figuratively or improperly, as being the means whereby tht spirit of God gives us sight, assurance, or hope of our future enjoyment of eternal life through Christ.

So then in a word, to shew how far we are gone in the answer to the objection. Abrahams believing God was counted to him for righteousness; but not in a proper sense, as being like the pretious blood of Christ, for which we are redeemed from death; but in an improper sense, and that two several ways; first, in re­spect to Gods being highly pleased with that grace, and with us for it. And secondly, in respect to its instrumental efficiency, in the comfortable application of Christ and all his benefits, to a disconsolated soul in this life. And this being taken to be the ex­tent of Gods counting Abrahams faith to him for righteousness, or of our being justified by faith, my doctrine and inference stand firm and unshaken, and its this; There is nothing in all the world but Christ, but Christ crucified, but Christs sufferings, agonies and travels of his soul, that was, or is the matter, means, or price to God for our Redemption and salvation: that was or is the con­dition of the Father with the Son for our eternal life.

Well, but brethren, as we are not to handle the word of God deceitfully; so neither the glosses, or opinions of men upon it. Ile therefore put the matter home.

Ye will say perhaps that Abrahams faith was counted to him for righteousness, and we are justified by faith, though not in the fore-mentioned proper sense; yet in an improper sense, though in another respect then I have yet mentioned: and that is in respect to its instrumental efficiency in the real application of Christs righteousness to us, as the cover of all our sins, from the sight of God: till which time, ye will say as the holy spirit of God hath brought Christ to us, and applied him to us by faith; we are not looked upon by the father, as just in his sight, or before him: not as justified by Christ, not pardoned by the father, not absolved by him from our sins: not beloved of God for Christs sake; in this respect ye will say our faith is counted our righteous­ness, [Page 18]and we are justified by faith, as being the instrumental means or cause, whereby the Spirit of God covers and hides the polluted soul from the sight of God, by the pure garments of Christs righ­teousness; whereby it brings a sinner into the love and favour of God, who was out of it till then, and in his hatred.

In refelling and confuting the objection, as last pressed and urged. I suppose the Adversary will no more take the field with the former forces: I confess I must now grapple with their faith, as David with Goliah of the Philistines, I cannot go against it begirt with any former armour, composed by either preceding or contemporary fellow-labourers in the word of Christ; I find nothing in all their works fits me for the combate. I confess I find many like the second Son in our Saviours parable, who to his fa­ther bidding him go labour, said, I go Sir, but went not. I meet with many, laying down Gods Love, Election, Free grace, & Justi­fication so absolute, as if they would deny Faith any instrumental efficiency, or any conditional means, as to the procuring of our fu­ture glory; but weigh their future progress, & there is no such mat­ter; so becoming false to their principles, and to the trust reposed in them by God. I therefore descend to the battel, as David did, namely, with my staff in my hand the word of God; and some smooth stones (I mean reasons) gathered out of the brook, or clear fountain of Gods word.

Now that faith is no instrumental efficient cause of a real ap­plication of Christ, as the cover of all our sins from the sight of God, as that whereby the holy Spirit brings a sinner into the love and favour of God, who was out of it, and in the hatred of God, til that grace of faith came into his soul, tis evident first from Scri­ptures, which affirm us justified, and in the love of God, before the income of faith into the heart. Secondly, because if it be so granted to faith, as before mentioned, comfortable and plain pla­ [...]es of the Scripture are destroyed; yea and Gods own nature and being, as described in the Scriptures, is also destroyed.

Ile to the work according to this platform; and for the better success herein, let me admonish ye, that love in God (as Dumoul­ing saith) is not an affection, passion, or desire in God: for God cannot be touched by passions, as being impassible, and not sub­ject to affections; but as God is said then to be angry, or to hate, when he will punish or destroy: so love in God is a certain and [Page 19]sure will, of doing good to the creature; whence it cometh to pass, that he may rightly be said to be loved of God, to whom he hath given, or hath decreed to give more and better good things; so that see love in God, is to give, or to will and decree to give good things: so then his premised, I declare first from the Scriptures, that tis evident, That faith is no instrumental efficient cause of a real application of Christ, as the cover of our sins, from the sight of God; as that whereby the holy spirit brings a sinner into the love and favour of God, who was out of it till faith came into his heart; and this I prove, first, from that of Ieremiah, chap. the 31. ver. 3. I have loved thee with an everlasting love; love in God, as before declared, is nothing else but will, purpose, or decree in God, of doing good, or giving good things: so that then the sense of the words is this: first, God did will, purpose or decree good to them, he there spake; the good things there promised, were it temporal delive­rance, as some, or eternal Redemption, as others; what ever good thing it was, yet God did will, and decree it them, with an everlasting will and decree. The word Everlasting must be a little cleared, and then the place is most full for our purpose. A thing is said to be ever­lasting, especially three severall wayes; First, when a thing is to continue a long time, though not for ever, as Leviticus the 16. ver. the 34. this shall be an everlasting statute. Secondly, when it shall never have end, though it had beginning, as the future glory of the elect, and the misery of the reprobate, as Mat. 25. ver. 46. Thirdly, a thing is said to be everlasting, when without beginning or ending, as God: To be King everlasting. In this last acception and respect, Wilson saith, that the purpose and pleasure of God, to save the elect, them that shall possess eternal glory through Christ, is said to be eternal, or everlasting; which will be evident, if ye con­sult with Eph. the 3. ver. 11. or with my last text, in the second Epistle to Tim. chap. the 1. ver. 9. and indeed we may justly say, that both love and hatred in God: that is, his purpose, will, or in­tendment of mans evil, as also of his good, and that of both sorts; either temporal or eternal, are everlasting, or eternal, especially as being without beginning in God.

For tis impossible, yea inconsistent with the nature of God, as described in the Scriptures, that any purpose, will, or intendment in God, of either evil or good to us, should take beginning in God [Page 20]in time, and not be coeternal with his being. So that the meaning there is this, God declared love there to Israel, being nothing else but his will or purpose, that they should be redeemed through Christ, from death to glory; I say, the meaning is this, that God willed, or decreed to them, he there spake the good and happiness of their Redemption, with an everlasting will or decree; that is, with a will or purpose coeternal with the being of God, not adventitious, or coming to him in time: which thing being granted, tis not possible for faith to have any hand, as an instrumentall cause of Gods spirit, so to apply Christ to us, as that then our pollution should become hid from God, which were before open to him: should then bring us into the love of God, who before were in his hatred; the reason is, because to make faith an instrumental cause of Gods favour, or will to save, is to make the cause infinitely coming after its effect in time; what greater absurdity ever heard of?

Again, that faith is no instrumental efficient cause of applying Christ, as the cover of our sins, from the sight of God, &c. as before, tis evident from that of Ezekiel, chap. the 16. ver. 6. & 8. if ye look upon the contents of the five first verses of this chapter, ye shall see that in the opinion of the Translators of the bible, appointed to the work, (as I presume) by King Iames; under the similitude of a wretched Infant, was shewed the natural state of Jerusalem: that is, as I presume, under favour, how spiritually polluted they the elect were in themselves, and in respect to their own personal and natural condition: now at the 6. and 8. verses, the Prophet shews what they were then, in respect to Gods will, and fight, through the satis­faction of Christ, even whilest in that natural condition, before spiri­tualized, or indued with faith; and that was pronounced just through Christ; the sentence of eternal life was then gone forth for them, from the mouth of Gods decree, verse 6. when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, live: &c. Again, God looked upon them as in Christ, and redeemed by Christ, whilest in their natural condition, before the faith of Christ was in their hearts, for ver. 8. it was the time of love, of Gods loving them in his Son: and therefore also impossible, (if this place be rightly expounded) that faith should be any instrumentall cause of applying Christ to a soul, as the cover of its sins from the sight of God, as being that whereby [Page 21]the spirit brings a sinner into the favour of God, who was in his ha­tred till then; the reason is the former, because to make faith an in­strumental cause of Gods favour, or will to save, is to make the cause infinitely coming after its effect in time; and so fully opposite to Ezekiel.

Ile alleadge but one place more for this purpose, and I have done; and it is that of Saint Paul, Rom. the 4. chap. ver. 5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness. Hence I may infer two things, the latter comes home to the present purpose: the first is Gods acceptance, and approbation of our faith: his delight or plea­sure that we should rest alone upon him, and his Christ for our salva­tion; so accounting our eternal redemption to be of grace or favour, not of due or debt, because of any thing done or performed; or to be done, or to be performed by us; his faith, sales the Apostle, is counted for righteousness, cast your eyes once again upon the words: but believeth on him that justifieth the ungodly. Me thinks, from these words, the spirit of God doth whisper (as it were) the time of Christs real satisfaction to the father for the elect; and of the fathers acceptance of Christ in their stead; that is, the time when Christ is imputed, and counted our righteousness, and we beheld and looked upon, by the father, as interested in Christ, to be benefited by Christ, absolved from our sins because of Christ: and that time of all this, is a time before the income of grace, yea of the grace of faith into our souls. The Apostle saith plainly enough, that he justifieth the un­godly, that believeth on him: that is, on the father: that justifieth; that is, that pronounceth not onely guiltless, but also perfectly just through Christ; It follows, That justifieth the ungodly. The ungod­ly; the word ungodly here must be restrained to the number of the elect, or ransomed through Christ, whose falvation was covenanted for, from all eternity, with the father, by the Son, upon the price of his blood and abasement; to be undergone in the fulness of time, at the time appointed by the father, and promised by the Son, to be performed at the time appointed. Now these elected or ordained of the father to eternal life, through the Son; are in the Scriptures one whle, and in one respect termed ungodly; another while, and in another respect stiled Saints, and termed godly: these elect are stiled ungodly, children of wrath, and enemies to God, whilest in their na­tural [Page 22]condition of blindness, ignorance, and disobedience, before illumination, new-birth, or regeneration by the Spirit of God; be­fore they be wrought to the faith of Christ, or the faith of Christ be brought to them. But now these elected ones after regeneration, after faith be conveyed into their hearts, they have their name chang­ed by God; they are termed Saints, they are called godly and righteous. So that now see the elect of God, the redeemed through Christ, do stand just before God through Christ, are pronounced perfectly just through Christ; by the word of the fathers will, or decree, even whilest in their naturall condition, before they be in­dued with faith, though the elect hear it not till then; tis so, The fa­ther Justifies the ungodly: therefore we are not Justified by faith, tis not counted our righteousness, as being the instrumental efficient cause of a real application of Christ, as the cover of our sins, from the sight of God, because Justified before, even whilest ungodly, be­fore indued with faith. Secondly, faith is not, cannot be in this wise, (as last mentioned) instrumental, because that granted, many places of the Scripture are destroyed; for brevities sake, Ile alleadge but one, tis that of Isaiah, chap. the 40. ver. 1, 2. if ye weigh the place well, ye shall see that the Ministers command, or commission, is to proclaim the pardon of the elects sins, upon the bare considera­tion of Christs pangs and sufferings in their stead.

Cry unto her, that her iniquity is pardoned, for she hath received at the Lords hand double for all her sins: See now brethren, Isaiah and my self, are in the same error in the Judgement of the Adversary; Isaiah tells ye, and bids all the Ministers of Christ tell their people, as I have told you, that the bare pangs and suf­ferings of Chist, are the adequate and full means, and cause of the absolution, and pardon of our sins by the father; the Prophet bids us proclaim peace, and pardon to Jerusalem, to the elect, to this per­son, and to the other, to whomsoever we preach; barely upon the Sons eternal covenant, to dye in the fulness of time for us, and the fathers acceptance thereof in our stead. So that see Christ is an ele­cted soul is every believer in the eye and purpose of the father, by imputation, before the holy Ghosts comfortable application of that Christ by faith. Cry unto her, that her iniquity is pardoned, for that she hath received at the Lords hand double for all her sins. See now a plain destruction of the direction to the Ministers by Isaiah, upon the adversaries opinion. Had the spirits of these times [Page 23]been living in the Prophets dayes, to hear his last recited doctrine, they would have stiled him an Antifidian, and termed his words a doctrine of Devils. They would have told him, no man is acquit­ted, or pardoned of his sins, because of Christs satisfaction in the eye, or by the will of God, till the soul hath actually owned Christ, as his Saviour, by faith: that no man is just, or Justified through Christ in the sight of the father, till he be actually believing on the Son. I do most willingly receive faith to be a most blessed signal means; but dare not receive it as an instrumental cause, whereby the spirit of God doth bring a soul into the favour of God, who was out of it till then: and secondly for this reason, because it alters and destroys the meaning of many comfortable places of Scripture, this plainly of Isaiah, containing the Ministers commission.

Thirdly and Lastly, faith cannot be instrumentall to the appli­cation of Christ, as the cover of our sins, from the sight of God, as that whereby the spirit brings a sinner into the favour and love of God, who was out of it, till that grace came into his soul, applying Christ comfortably to the heart: because that this being granted, the very nature, and being of God, as described in the Scriptures, is consequently destroyed, and denyed.

There be many places in the Scripture, tending to the description of our God: I shall insist upon the places describing him, especially as to the present purpose; and that in Exodus, 3. ver. 14 is very considerable as to the present, when Moses would be instructed by God with his name, to answer the Israelites enquiring it: God sets forth his name by his nature; thou shalt say, I am hath sent me unto you. God in his first answer to Moses, in the beginning of the verse, where he saies I am that I am; God holds forth his absolute independing, and eternal subsistency, and being. I am that I am; that is, of my self, not taking my being from the power, pleasure, or help of any pre-existing cause, or thing: this speaks the eternity of his being. Now in these words of God, I am hath sent me unto you; God sets forth the manner, or nature of the being of things in him; of their being in his love, will, or purpose, and consequent­ly, as to our capacity; in his sight and knowledge, as I may say they do set forth the nature of love, will, decree, knowledge, sight, and other attributes of God. This name shews that his love of any man, his will and purpose to have any thing come about, or to pass; his [Page 24]sight, and knowledge of all future events, and things to happen in time, as to us, were all eternally present with God; not taking be­ginning, or being in him, in his sight or knowledge, in time: God loves not the man to day, that is, doth not will, purpose, or decree to him to day, that good thing, be it either some temporal happiness, yea, or future life eternal; that he did not purpose, will or decree to him, from all eternity: he doth not see, or behold a man to day Justified through Christ, that he did not behold so, before the foundation of the world was laid; I am, saith God, that is, as if God should have said; I am now at this time what I was from all eternity; in respect to will, decree, sight, knowledge, power, &c. Again, I am now at this present, what I shall be to all succeding times, to eternity; in respect to will, decree, sight, knowledge, power; for all things to come are as present with me. I am (saith God) hath sent me unto you. That place of Peter, in his second Epistle; chap. the 3. ver. 8. which backs my last gloss as a truth in it self, may very well be used to expound the meaning of the for­mer words in Exodus, where he saith, that one day with the Lord is as a thousand years, and a thousand years as one day; A thousand years or eternity, a part past, that is yet to succeed; cannot alter the knowledge, decree, will, or purpose that is in, or with God this day: cannot bring to God a new purpose, or decree, a wil in him of doing any thing for any, that was not in him from everlasting. A thou­sand years, cannot bring one soul to be clean, through the blood of Christ, in the eye or view of God, that is not, or was not so in his eye, this present time, or from everlasting. That God sees all things together, and at once; with one act, view, and inspection; was held sound Polemick, and School Divinity till of late; and certainly was their couclusion, from such places, as I have looked upon last, to see the description of God, as to the present purpose. Now to bring all this to my present purpose. Last, faith cannot be looked upon as an instrumental cause of the application of Christ, as the cover of our sins from the sight of God, as that whereby the spirit of God brings a sinner into the favour and love of God, through Christ, who was out of it, and in his hatred, till that grace came into his soul, applying Christ comfortably to the heart: the reason is, because that this being granted, the very nature and being of God, as described in the Scriptures, is destroyed and denyed; that being granted, God [Page 25]can no longer say of himself, as he did to Moses; namely, I am: that is, I am, but now, what I have been from eternity; because that being granted, time hath brought something to him, which was not with him from everlasting: then a day and a thousand years, are not all one with God: God is not the same in the day, that he is in the end of a thousand years after the day. When the grace of faith comes into a soul, makes it an instrumental cause of our righteousness before God; grant it, that thereby we come to be justified in the sight of God, not justified in his sight before; not righteous in his sight through Christ before; and then a thou­sand years, future time, add much to God, that he had not be­fore: his knowledge and sight of justified persons is increased over it was: his love, that is, his will or purpose to save such, and such, from eternal death, is now come to God, which was not in him, or with him before: his act of pronouncing this man just, or quit from sin, through Christ, is now done and acted by the father in time, which was not done, nor acted by him from everlasting. See brethren, grant faith an instrumental cause of our righteousness, of our being justified through Christ, in the sight of God; and then his nature, and being, as described in the Scriptures, is destroyed and denyed. God can no longer say of himself I am. Peter erred, when he said, that one day with the Lord is as a thousand years, and a thousand years as a day. How is God without variableness, and shadow of change, if the ad­versaries opinion be true? I could say much more to refell the objection, to evidence the impossibility of faith, being instru­mentall to our Justification through Christ, in the sight of God: but judging I have said enough to prevail with ingenuity; with hearts not possessed with obstinacy, I shall give yea breviate of my long answer, and so go on.

Faith must not be received as an instrumental cause, or means of our righteousness before God, of our being justified in his fight through Christ. First, because the Scriptures affirm us plainly just in Gods sight, before the income of grace into the soul. See the places before quoted, Ier. 31. ver. 3. Ezek. 16. ver. 6. & 8. Rom. 4. ver. 5. Secondly, it must not, it cannot be, for if it be received, it destroys many places of Scripture, especially that of [Page 26] Isa. 4. ver. 1, 2. Thirdly, it must not, it cannot be, because so held, as objected, the nature and being of God, as described in the Scriptures, is destroyed and denyed, especially as described in Exodus, chap. 3. ver. 14. and in 2 Pet. 3. ver. 8. and else­where.

Well, but perhaps the Adversaries will yet reply for grace, especially for the grace of faith: that tis the conditional means for life: that the Gospel promiseth life indeed, but tis upon con­dition of our faith; and therefore the matter, and means at least in part of our salvation.

Mr. Perkins shall make answer to this in his Commentary up­on the Galatians, pag. 157. as Mr. Saltmarsh quotes him; where he thus saith, That the Gospel hath in it no morall condition of any thing to be done of us: Indeed faith is mentioned after the form and manner of a condition, but in truth tis the free gift of God, as well as life eternal; and long after that, he goes on and af­firms, that our salvation stands in this, not that we know and ap­prehend Christ, but in that he knows and apprehends us first of all. So to this purpose, 1 Ioh. chap. 4. ver. 10. Herein is love, not that we loved him, but that he loved us; and therefore I may say, can be no conditional means for life, Mark the 12. ver. 41. the treasury was open for the poor to cast in their small sums, as well as for the rich to cast in much; and in Exodus the 35. At the making of the Tabernacle, the offerings of Goats hair, and Bad­gers skins, were accepted as well as gold and silver, and the rich materials; let me cast in my mite, my courser matter, to the de­struction of the present objection. The Ministers that hold forth faith, as a condition to be performed by man for life, as without which done by them, they cannot inherit the future glory: if they come to heal wounded spirits, and to quiet disturbed souls with this salve, or means, and otherwise can give them no hope for life; faith being not in their power, to work into the heart of the diseased: they may prove (if Gods concurrence be not speedy) like Iobs friends, even miscrable comforters. I think that that Minister, that makes faith in Christ the condition for salvation, and do deny man life, unless upon that term; this Gos­spel Minister (for so he will be termed) considered duly, with [Page 27]him that denies life, unless upon performance of the whole Law, by and in himself: me thinks this man doth to the Church of God, as Rehoboam said he would do to Israel, complaining of his fa­ther Solomons Taxes: who said his finger should be thicker then his fathers loyns; if faith be given us as a condition for life, in the New Testament, why then the old killing letter of the Law, which granted life upon Do this, and but upon that condition; is to be termed Gospel, that is, good tydings, rather then the New Te­stament. Then indeed the Law is a Solomon, heavy to Israel; I, but the Gospel is a Rehoboam, far heavier. For as Mr. Bridges, in his Sermon upon the Canaanitish woman (whose memory I shall ever honour, and bless God for the unvaluable comfort I re­ceived thereby:) tis harder to believe, then to keep all the commands of God; tis harder for man, barely considered as man, (for so it must be put) I say tis harder for him to believe, to rest upon Christ faithfully for salvation, then to keep the whole Law. This, if time would permit, were easily evidential; but yet however tis granted by all, that faith is beyond, and out of the reach of any man: and that unless the spirit of God shall vouch­safe to work it, at his pleasure, by an inward operation (unbound to do it for any) no man is able to gain: all the Ministers, and means in the world, are not able to furnish one soul with it: these things premised, and received; I leave the world to judge, how improbable tis, that faith should stand as a condition for life: the Ministers that make faith a condition for life, ex consequenti, do make the Gospel no glad tydings, but sad tydings: they set out our life, and escaping death at harder terms then the Law did; which was yet impossible for man to observe; or if not so, yet they put it upon a condition, non penes nos, that is, out of our power. O misera­ble & wretched times, that mount Sion should be turned to mount Sinai! that the blessed signs, seals, and tokens of our salvation by the Lord Christ, should be turned to a Law and Covenant with us, impossible to be performed by us, save at the pleasure and as­sistance of Gods spirit, blowing and breathing this sweet gale of faith, and other graces, but where it listeth. Upon this subject I might increase into a volume, and as the times are, it were not unnecessary; but I almost forbear: give me your ears to a word [Page 28]or two more. I confess sometimes I quote and alleadge the opi­nions of men, especially of our modern Divines (with whom I have even solely conversed) but yet this I do not, desiring to work ye to believe the things in hand, because they have said it, that respect I give onely to the holy Scriptures; no, I do it to prevent prejudice to the truths in hand; Ile therefore conclude all with that of Mr. Greenham, in his tractate of Blessedness, in his works set forth by Mr. Holland, siding much (methinks) with what I have held forth to ye, in these last Sermons; speaking there of salvation, the true blessedness of man, he saith, that our future salvation, tis purposed by the father, the son performs it, and the holy Ghost ratifies it to us. So that see, the work of the holy Ghost is confirmation in this life to a soul, of his future hap­piness: granted by the father, upon the purchase of the Son, eter­nally, before the ratification thereof by the holy spirit in time, by faith. And under favour, this I take to be the most is attributed to the work of the spirit in all the Scriptures, as concerning our sal­vation: namely ratification, confirmation, assurance, or manifesta­tion; of what in respect to our future condition hath been from everlasting, gained by the son, granted by the father, and irrevo­cably concluded by both, in their mutual and eternal covenant for the elect. In respect therefore to illumination, and faith con­veyed to our souls, which gives sight, and hope, of future glory through Christ, which was promised to be wrought in the hearts of his disciples, and Church, by the holy Ghost; he is called the Comforter, not a Saviour; Iohn the 14. ver. 26. his work of faith, upon the hearts of men, is in Ephesians the 1. ver. 14. termed the earnest of our inheritance; the earnest money ye know gives a man to hope and expect the full pay at the appointed day, ac­cording to promise or bargain; faith is the earnest, not the price of our inheritance. And in another place, we are said hereby to be sealed unto the day of redemption; so that the work of faith, is to give or work in us the hope, expectation, and assurance of the already concluded and accomplished salvation for us: all which amount up to that description of faith by the Apostle: Hebrews the 11. ver. 1. Faith is the ground of things hoped for, the evidence of things not seen.

Let me add that of Mr. Maxey, before the King at White-hall, Tuesday the 8. of Ianuary, 1604. in the conclusion of his Sermon upon that of the Apostle, Rom. the 8. ver. 30. Moreover, whom he hath predestinated, them also he hath called, &c. he hath these words: Thus in predestination we behold God the Father choosing of his love; in calling we hear God the Son teaching by his word: in justifying, we feel the comfort of God the holy Ghost, sealing by his spirit. By and by after, he saith thus to our purpose; calling inlightneth the mind with spiritual knowledge: justifying goeth further, and sealeth up the heart with heavenly comfort. Yet more for our purpose presently after, and alleadged out of Ber­nard, Every one of us after this life, desire and hope to enjoy eter­nall glory. Behold, saies he, Conceditur in praedestinatione, promit­titur in vocatione; ostenditur in justificatione, percipitur in glori­ficatione. In praedestination there is the first grant: in calling, it is directly promised: in justifying it is plainly shewed: in glorifying there is livery and seisin, the full possession of all.

Thus ye may see, that in Queen Elizabeths dayes, and in the immediate succeeding times, my opinion and Judgement, which was, that faith was but a blessed sign, seal, or pledge of Gods eternal favour, purpose, or dercee, to save us: not a cause, or means to work God thereto, not bent to it before, was admitted the presence of the Court it self, and the most of the Nation. But now this ille­gitimate, this child of Hagar, the off-spring of shallow humane reason (I mean the Arminian Tenents;) I say that now they have so long been favoured, and countenanced, that small parishes will deal by Christs doctrin, I mean free grace, as the blinded and per­verse Jews did by our Saviour himself, pelt him, and stone him with reproaches; at him that shall preach it, as they dealt by our Jesus, say he is mad, or hath a devil, at least most fiercely oppose it. Now to draw to an end; perhaps ye will say, I set too too little price, or value upon faith, obedience, or, repentance; and do account so sleightly of them, as that man will hardly long after them. As to this, I shall need say no more, then what hath been often spoken in your hearings, as to this purpose. I prize faith as Saint Peter did, I call it precious faith; though it becomes not his salvation, yet it brings about invaluable blessings; it gives light to them that sit in dark­ness, [Page 30]and in the shadow of death; it takes off the heaviest burthen can be laid upon man in this life; it cures the wounded spirit, that cannot be born; it brings peace external, the blessings of this life; it brings peace internall, the peace of conscience, by giving him hope and assurance of his peace eternal, accomplished for him by Christ; faith brings sanctification with it, it outs sin and Sathan; being in the heart, it keeps Sathan from re-entrance, Eph. the 6. ver. 16. Take the shield of faith, whereby ye shall be able to quench all the fiery darts of Sathan: without faith all our works are inaccepta­ble to God, little or no difference betwixt transgression of the Law, and conformity to it, as to the subject matter.

Many more are the benefits of faith; so pretious tis, that I say to God in my wishes dayly, as the woman of Samaria, to Christ con­cerning it, or the water; Lord evermore give me this; this, though thou strippest me of all things in this life whatever: and O Lord give me obedience and due conformity to thy will; though it will not save me from eternal destruction, it will keep the doctrine of Christ from being evil spoken of, from being blasphemed: it will stave off the temporal wrath and vengeance of God from me, it will keep thee from Gods becoming to thee as an enemy: or Lord if I lapse to disobedience, then grant me the renewing grace of repen­tance and conversion; for then that shall become my sanctuary and City of refuge, that I may be safe from the destroyer, from the tem­poral vengeance of the Almighty.