Abyssus mali, or, The corruption of man's nature briefly handled in some of its principal parts grounded upon Psal. 14: 1, 2, 3 : together with Man's salvation by faith on the Lord Jesus Christ, on Acts 16:31 / by W.G.

ACT. XVI.XXXI.

And they said, Believe on the Lord Jesus Christ, and thou shalt be saved.

THIS Chapter gives us a brief Narrative of Paul's Travel into Macedonia (whither he was di∣rected by the Spirit, vers. 10.) with the issue and consequent of it, the conversion of Lydia, and the Jaylor. To make short: Paul and Silas being beaten, and cast into Prison, (the occasion of which you may see, from vers. 16, to 22.) The Jaylor was very strict with them, vers. 24. At midnight, they prayed, and sang praise unto God, vers. 25. The immediate consequent of this, was a great earth-quake: So that the foundations of the Pri∣son were shaken, vers. 26. This Providence oc∣casions another greater earthquake in the heart of the Jaylor: He came trembling, and fell down before Paul, and Silas, vers. 29. And this occa∣sions a serious question, Sirs, what must I do to be saved? A serious question, not a curious, like that of Peter; and what shall this man do? Joh. 21, 21. But what must I do to be saved? Though in peace, and prosperity, in their quiet, and calms, men can be careless, and make no matter of it;

yet under Gods awakenings they see there must be something done, some course taken for salva∣tion.

The Text is an answer to this question: And they said, Believe on the Lord Jesus, &c.

Where is, 1. An answer given, and they said, 2. The matter of it, Believe on the Lord Je∣sus, &c.

In that there is an answer given: Meditate,

1. What a miracle of mercy it is, that there can be an answer given to such a question? Had man been in no better a condition than the fallen Angels, we must have been for ever silent to such a demand. But there is hope in Israel.

2. What a wonderful blessing it is to have Ministers ready to make answers to such questi∣ons. Ministers are seldom regarded, but at a streight, in such plunges and perplexities: But then, if there be an interpreter to be found, he is welcom. Observe,

3. The excellent Spirit of Paul and Silas; they are not malicious, churlish, proud, rendring evil for evil. Though they have him now in Bonds, as he had them before; yet they readily give an answer. Believe on the Lord Jesus Christ, &c.

2. In the matter: Observe, 1. The act, Believe. 2. The object, On the Lord Jesus. 3. The com∣fortable effect, And thou shalt be saved.

The object being first in nature, I begin with that: Whence,

Observ. 1. Jesus Christ is the proper object of saving faith. Believe on the Lord Jesus.

By object, I mean that which Faith is conver∣sant

about, or that which Faith hath immedi∣ately to do with, to attain Salvation. He is the proper object of Faith, as the object of the eye, is omne visibile, every thing that may be seen; and the object of knowledg, is omne cognoscibile, every thing that may be known.

In handling this proposition, I shall speak to it; 1. Negatively. 2. Positively. 1. Negatively, Where we shall enquire into two Opinions which contend for it.

1. The first is that of the Papists, who say, the Scripture is the object of saving Faith, as saving.

But a Man may believe all the Truths in the Bible, and yet miss of Salvation: It is not be∣lieving the Bible to be true, or the Word of God; or any, or all the Truths in it, in a sense, which is saving Faith. To understand this, I distinguish, 1. Faith, or assent, is either general and common; 2. Or special and spiritual.

General assent is, when a Man believes the propositions in the Bible, as true and good in the general. Special assent is, believing them to be true, or good, in relation to himself. Vid. pembles vind. gr. p. 97. According to the first, The Devils believe and tremble, Jam. 2.19. i. e. Know, and assent, that they are true and good in the general; but not for them. And that which the Devils do, wicked men may do. As to the second, I grant; that he which believes or assents to the truth of Scripture, and good∣ness of that which he believes to be so true, shall be saved: and that eo instanti, is in a sa∣ving state: But not barely, because he so believes; but because, this his belief works so far, as it

Prevails with him to come unto the more proper and special object of Faith, Jesus Christ: of which, more anon. And in this sense, I understand that, 1 Joh. 5.1, Whosoever believeth that Jesus is the Christ, is born of God. What! every one born of God, that believeth that Jesus is the Christ, i. e. the person ordained, and appointed of God to be our Saviour? Do not many believe this, which yet are no body in truth? Joh. 2.23, Many believed in his name, when they saw the miracles which he did: But Jesus did not commit himself unto them: for he knew all men, vers. 24. He durst not trust them, for all their Faith. But notwithstanding, whosoever believes that Je∣sus is the Christ, with such a special, particular Faith, as before described; applies himself to him: and so it is a sign he is born of God.

To prove therefore, that the Scripture, or the truth in it, is not the special, or proper object of saving faith.

Arg. 1. The meer belief of these, makes not a Man righteous before God: Therefore, they are not the proper object. For the proper object of saving faith, is that which Faith finds righteousness in; and consequently Salvation. He that is saved, must be a righteous person, and that compleatly so: For God justifies none but those he sees just. For the judgment of God is according to truth, Rom. 2.4. And though it be said, He justifies the ungodly, Rom. 4.5, yet it is meant, of one that is in himself legally un∣godly; (as even the best are) but not evangeli∣cally, because of the imputation of the perfect righteousness of Christ, and the beginnings of in∣herent.

But the meer belief of the Scriptures, makes no Man righteous before God; because the Scriptures, as such, have not that to give a Man: They are only the instrument, declaring such a righteousness, but not exhibiting.

Arg. 2. Neither the Law, nor the Gospel, makes man righteous: Therefore the Scriptures are not the proper object of saving Faith.

1. Not the Law. For that only shews a Man, that he is miserable, and under the Curse. For by the law comes the knowledg of sin, Rom. 3.20. i. e. Men comparing themselves with the Rule of the Law, see how peccant and irregular they are. And the Curse follows sin: For cursed is every one that continues not in all things that are writ∣ten in the book of the law; to do them, Gal. 3.10. Rom. 4.15, The law worketh wrath. Both lays men under sense of wrath; and of it self makes them but more enraged.

2. Not the Gospel. For this makes not righ∣teous, but as it brings to Christ: In whom all the promises are, yea, and amen, 2 Cor. 1.20. i. e. Take Christ, and then so, and so, be it to you.

Yet I grant,

Concession 1. That the belief of the Scripture, and the truth in it, is a necessary Antecedent to saving Faith. He that believes not the Law, is never terrified for sin, so as to look after Sal∣vation; and he that believes not the report which God hath given of his Son, as true, and good for him; will never be prevailed with, to come to him, or look after him.

Conces. 2. That the first, and next object of

saving Faith, are the Scriptures; but the primary and principal object, is Jesus Christ. That a man may be incouraged to come to Christ, he must first attend to the revelation of the Gospel; how God sets him forth for a propitiation. And therefore it is, that sometimes in Scripture, Christ is called the foundation, 1 Cor. 3.11, Other foun∣dation can no man lay, than that is laid, Jesus Christ: And sometimes the Scriptures themselves, Eph. 2.20, And are built upon the foundation of the Apostles and Prophets. One is the Doctrinal foundation, the other the Personal.

Conces. 3. It may be the same habit of Faith, whereby a true believer receives Christ, and be∣lieves the Scriptures, 1 Joh. 4.15, and 5.1: But in a natural man, they are one without the o∣ther.

I have been all this while, contending with an opinion of the Papists; which yet I have done for your sakes: For it is as common in our nature, as theirs; and too too common in our practical conceits. How many think themselves true be∣lievers, because they believe the Story of the Bible; that there was such a person as Jesus Christ, that came into the World, and died for sinners? And how few are there think otherwise?

2. I come now, to consider another opinion, viz. of our reformed Divines; who in their heat of opposition against the Popish doubting, have asserted Faith to be assurance; and consequently, that the object of Faith, is some such proposition as this, That my sins are forgiven me; or, That I am in the favour of God: or, That I shall cer∣tainly be saved. And this opinion is common also,

both amongst good and bad. Some believe their sins are pardoned; and this keeps them whole, and well, and strangers to Christ: others cannot think they believe, because they cannot believe their sins are pardoned. You see then, what Reason we have to take notice of this.

But I say, that neither this, My sins are for∣given me, nor any such like proposition, are the objects of true Faith: And consequently, a Man may believe them, (I take Faith in a more large sense) and yet be no true believer; or not be∣lieve them, and yet be a true believer.

Arg. 1. Because, to believe my sins are for∣given me, makes them never the more to be so: Because such a Proposition, makes no man more righteous than he was before. It is true, as∣surance makes a Christian very holy, and humble: But this is not the righteousness by which he is accepted before God.

Arg. 2. Because, to believe my sins are forgiven me, before I have received Christ; is to believe that which is not true. Even the elect of God, while they are actual unbelievers, and not wrought to Faith in Christ, abide under the wrath of God; though God hath from all eternity, determined them to be pardoned. He that believeth not the Son, shall not see life, but the wrath of God abides upon him, Joh. 3. ult.

Arg. 3. It is not so much, as the inseperable adjunct; much less the proper object. Saving Faith may be without the knowledg, that my sins are pardoned. Shall we condemn the gene∣ration of the just, as Lo Gnammi, and Lo Rucha∣mah; because they are in the dark, as to the di∣scovery

of their own Faith, or the priviledg con∣sequent thereupon: or deny that Scripture, Isa. 50.10, Who is amongst you, that feareth the Lord, that obeyeth the voice of his servant; that walketh in darkness, and seeth no light? If a Child of God should go doubting of his Salvation out of the World, I see it no necessary conclusion, that therefore he had no Faith. If it be not a neces∣sary concomitant, much less its proper object.

Arg. 4. To believe my sins are pardoned, is the belief only of a proposition; and the belief of all the propositions in the World, simply as such, will save no Man. Yet I grant,

1. Pardon of sin is one of the great consquents, or effects of believing in Christ. Acts 10.43, To him give all the Prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins.

2. That upon believing, there may be assurance of this, Eph. 1.13, In whom after ye believed ye were sealed, &c.

3 There may be assurance also, upon the very first act of believing; if God see good. I say it is not impossible, Act. 16.15. So I dismiss the Negative.

2. Positively, Jesus Christ is the proper object of saving Faith. I mean, Faith is so conversant about Jesus Christ, that he that hath the Son, hath life; and he that hath not the Son of God, hath not life, 1 Joh. 5.12. He that believeth on the Son, hath everlasting life, Joh. 3. ult.

Arg. 1. Christ every where, so preaches him∣self, the proper object. Matt. 11.28, Come unto me all ye that are weary and heavy laden, and

I will give you rest. Joh. 7.37, If any man thirst, let him come unto me and drink. Joh. 6.35, I am the bread of life: he that cometh to me, shall never hunger; and he that believeth in me, shall never thirst. Vers. 57, He that eateth me, even he shall live by me. It is manifest in that Chapter, from vers. 29, to the end.

Arg. 2. God the Father hath so propounded him, Joh. 6.40, And this is the will of him that sent me, that every one that seeth the Son, and bc∣lieveth on him, may have everlasting life. Rom. 3.25, Whom God hath set forth to be a propitia∣tion, through faith in his blood. Joh. 3.16, He gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life.

Arg. 3. Jesus Christ is that person alone, which directly answers to the saving Types. I shall in∣stance only in two.

1. Of the Brazen Serpent, Joh. 3.14, And as Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up. The Brazen-Serpent did not cure, or save, by believing that there was such a Serpent, or that I was cured whether I looked or no; but by looking the per∣son was cured. You see how Christ applies it, Even so must the Son of man be lifted up, that who∣soever believeth in him, should not perish, but have everlasting life, vers. 15.

2. Of the Manna. Joh. 6.35, I am the bread of life. Vers. 48, I am that bread of life. Ver. 51, I am the living bread which came down from hea∣ven; if any man eat of this bread, he shall live for ever: and the bread which I will give, is my flesh, which I will give for the life of the world. Ver. 58,

This is that bread which came down from heaven: not as your fathers did eat Manna, &c.

Arg. 4. That wherein the awakened, enlight∣ened conscience can find rest, and is truly satis∣fied, or may be; That is the proper object of Faith. But in Christ the Soul finds rest. Mat. 11.28, Act. 10.36, He is preaching peace by Je∣sus Christ. Isa. 11.10, And in that day there shall be a root of Jess, &c. to it shall the Gentiles seek, and his rest shall be glorious. Heb. 9.14, How much more shall the blood of Christ, purge your conscience from dead works? Chap. 10.22, Let us draw near with a true herrt, in full as∣surance of faith, having our hearts sprinkled from an evil conscience.

Arg. 5. The Blood of Christ gives confidence at the throne of Grace: Therefore it is the pro∣per object. For however men may have confi∣dence which believe not, but presume; it is be∣cause they are not awakened, and know not what sin means; or from natural temper, spirited by the Devil. The meaning of the Proposition, is a well-measured confidence, that will hold by Scrip∣ture-evidence: This only is through Jesus Christ. Eph. 3.12, In whom we have boldness, and access with confidence by the faith of him. Heb. 10.19, Having therefore boldness to enter into the holiest, by the blood of Jesus. Though all have not this confidence, that is nothing to the purpose; some have. 2 Cor. 5.6, 8, We are always confident, &c. we are confident, I say: some have, and all Gods people might have, if they knew their priviledg.

Arg. 6. It is Christ wherein, and whereby, the promise is given. Gal. 3.22, That the pro∣mise

by the faith of Jesus, might be given to them which believe. What promise is this? Vers. 16 tells us; To Abraham and his seed was the pro∣mise made. And what was that, but, I will be a God to thee, and to thy seed? Gen. 17.7. Now says the Text, He hath concluded all under sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all, not only persons, but works; and not only one, but all: So that there is no other way of coming to the promise, but by faith of Jesus Christ. That the promise by the faith of Je∣sus Christ, might be given to them which believe: So, that it is not only, causa sine qua non; but causa formalis: For what is properly saving, if that be not, unto which salvation is given?

Arg. 7. Believing in Christ, hath the seal of the spirit. Whether it be in a way of sanctifi∣cation, or otherwise, is not to the present pur∣pose. Eph. 1.13, In whom after ye believed, ye were sealed. 1 Joh. 5.10, He that believeth, hath the witness in himself: The mediate witness, or the witness of Sanctification; whether the disco∣very of this or no. Ergo.

Consect. 1. If Christ, and not the Scripture, be the proper object of saving Faith: Then know∣ledg, though of the Scriptures, though of the Gospel it self, will not serve turn for Salvation; much less, that meer, literal, notional, rational, educational knowledg of them. 2 Tim. 3.15, The scriptures are able to make thee wise unto sal∣vation, through faith which is in Christ Jesus. This speaks not at all to the disparagement of the Scriptures, or the true knowledg of them: For he dishonours not a Noble Man, who pre∣fers him not to the Prince.

2. Then our own works, duties, performances, acts of charity, and in a word, all we can do, will not serve turn. Though Faith have a mighty influence into all these; and without them faith is nothing, i. e. is no true faith; yet there can be no trust put in them: because they are not Christ; or the proper ground of trust. Joh. 10.9, I am the door of the sheep, says Christ, by me if any man enter he shall be saved. Gal. 5.5, We through the spirit, wait for the hope of righteousness through faith. There∣fore Faith is called the work, Joh. 6.29, This is the work of God, that ye believe on him whom he hath sent.

3. Then our Faith cannot be the proper ob∣ject of our faith, or confidence; we cannot trust in our trusting, nor believe in our faith, nor be confident in our confidence: for it is not Faith which saves properly, but Christ. It is true, we are often said to be justified by Faith: But the meaning is, by Faith, cum suo correlato, as Di∣vines express it, i. e. by Christ believed on, and so set in opposition unto works. We are justified by Faith, i. e. by Christ believed on; and not by works, which was the question then in debate. This may undeceive many. Many are confident their sins are pardoned; and this is their Faith. This many times proves a damna∣ble mistake: For assuring themselves without ground, their sins are pardoned, they never look farther; and so come short of Christ and Salva∣tion by him: These are usually the profane sort. Some others may think indeed, that this is the object of Faith, and be perswaded their sins are pardoned, and be in a safe state; because they may have also received Jesus Christ, which is properly

that which saves. They believe in the Lord with all their heart; though they may be so far mis∣taken, in the notion of Faith. This may serve to direct them also, which because they have not this assurance, that they are in the favour of God, &c. think they have no Faith; whereas there hearts stand continually fixed towards Jesus Christ.

4. Then how admirable is the righteousness of the Gospel, i. e. the righteousness which the Go∣spel declares! because it gives to God what he demands, full and compleat satisfaction: It brings Christ, the Lamb of God, for its sacrifice. Joh. 1.29, For Christ our passover is sacrificed for us, 1 Cor. 5.7. A believer in Christ, may make a true and sound Apology, before the throne of God, Ʋxor splendet radiis mariti, the Wife is honourable in the rayes of her Husband. Col. 2.10, For in him we are compleat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It would be a meer calumny, to say it speaks of inward righteousness.

5. It shews what true ground Believers have of rejoycing and confidence; according to the Apostles exhortation, Phil. 4.4, Rejoyce in the Lord always, and again, I say, rejoyce. Such an object of our Faith, is ground of our joy. In the Lord, shall all the seed of Israel be justified, and shall glory.

6. This directs all that are seriously looking after God, what to do in the first place. Are you stung with the sense of your sins, and the conviction of a Natural estate? The first thing you are to aim at, is getting into Jesus Christ. So long as ever you stand upon your own bottom, you are in an unsafe estate. Persons convinced, are like People fallen into the River, that lay

hold on any thing they hope may help them: or like some sick men, that are for trying all con∣clusions, before they will go to the Physician. The first thing is to learn Christ, Eph. 4.20, But ye have not so learned Christ. Paul makes ac∣count, if they were Christians, they had learned Christ. You are troubled with fear of damna∣tion, the wrath of God, the terrours of Hell; you will never be rightly rid of these, but by Jesus Christ. We are delivered from the curse of the law, Christ being made a curse for us, Gal. 3.13. Receive him, and then you may plead him at Gods Barr, and quit your selves; which Di∣vines call righteousness by Apology. Lord, I was so, and so, and bad enough I am still; (though my heart be mightily changed, to what it was) but Jesus Christ suffered the law for me; ful∣filled the Law for me: i. e. Jesus Christ was righteousness for me. God hath set him forth for a propitiation; if you will receive him as he is offered, you may not only get the burden off your back, but be one day as happy as an An∣gel in Heaven.

CHAP. II.

HAving spoken to the Doctrine in general, I now resume it to a more particular en∣quiry: That we may be steadily directed to this object.

Quest. 1. Ʋnder what notion, or consideration, is Christ the object of saving faith?

Answ. Neg. 1. Not as second person in Trini∣ty barely: For as such meerly, he bears no more relation unto us, than unto fallen Angels.

2. Not as God meerly and precisely; for so, he could not be under the Law properly. 2. So he could not suffer the curse for mankind: for God as God, is impassible, as he is immutable. 3. Not as man only; for so he could not bear up under his sufferings, they being equivalently in∣finite.

2ly. Positively, But he is the object of Faith. 1. As God-man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That Person that was Man, was also God. He which was born of the Virgin Mary, was also called the Son of God. Luk. 1.35. Joh. 3.13, No man hath as∣cended up to heaven, but the son of man which is in heaven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui est existens in coelis. who is existing in Heaven. How could this be? By virtue of the union with the Divine Nature,

he is said to be in Heaven, which otherwise was on Earth, and never in Heaven as yet. See Isa. 9.6. Heb. 7.26. This God-man truly, and properly, is the object of saving Faith.

But this is not all; for though here is great preparation to such a saving work, as we needed; yet here is nothing can give Faith satisfaction. Therefore,

2. As Mediatour, transacting the affairs of lost man: For if Christ had clothed himself with flesh, as Angels have sometimes done, to do men some other courtesie, or good offices, or to make him∣self meerly an example to mankind, by his con∣verse in the World; or over and above to make a new Law: What was this to give Faith foot∣ing, or to qualifie the Person to be the proper object of saving Faith? Since it is not barely Christ, but Christ crucified, that Paul desires to know and Preach. 1 Cor. 2.2, For this cause he is the Mediatour. of the New Testament, that by means of death, they which are called, might re∣ceive the promise of eternal inheritance, Heb. 9.15.

A Mediatour is either first, by intercession as Jo••b, on the behalf of Absolom, 2 Sam. 14.33. Or 2. by power, as Abraham to Lot, Gen. 14.15. Or, 3. By price and ransom: Such are com∣mon amongst us, that buy off Slaves from the Turkish oppression. Christ is our Mediatour all these ways:

1. By intercession, Rom. 8.34, Who also maketh intercession for us, Heb. 7.25.

2. By Power, Joh. 8.36, If the son shall make you free, &c. Rom 7.25, I thank God through Jesus Christ, by whom he hoped to be delivered:

For he had been sadly complaining of his capti∣vity.

3. By Price, or Redemption, 1 Tim. 2.5, 6, There is one mediatour betwixt God and man, the man Christ Jesus, who gave himself a ransom.

3dly, As invested with saving offices, that he might be a meet Mediator: besides the qualifica∣tion of his person, he is invested with several of∣fices in relation to this work; which are all needful to him that will perfectly redeem fallen man. As of a Prophet, Act. 3.22, 23, A Prophet shall the Lord your God raise up unto you, &c. Every soul which will not hear that Prophet, shall be destroyed. Of a Priest, Heb. 7.17, Thou art a Priest for ever, &c. Of a King, Psal. 2.6, I have set my king upon my holy hill of Sion.

We have now found the material object of sa∣ving Faith. This God-man, Mediatour, King, Priest, Prophet, is the Person to be believed on: But it yet remains to enquire:

Quest. 2. What is that thing in Christ, which formally and properly saves a sinner, being appre∣hended, and laid hold upon, as the merit and mat∣ter of his Salvation?

Answ. It is Christ, as satisfying Divine justice, and meriting for us pardon and Salvation by his active and passive obedience, (which is called his righteousness; pray observe it) and so 'tis pro∣perly the Priesthood of Christ.

Arg. 1. Because, so he is our righteousness. It is Christs being righteousness to us, which saves us: for so we have that which strictly and fully answers the demand of the Law: and when that

is done, God acquits us. Rom. 8.4, That the righteousness of the law might be fulfilled in us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jus legis; We being dead, and condemn∣ed in Christ; by Faith we are counted as just, as if we our selves had satisfied the Law. Calv. 1 Joh. 2.2, We have an advocate with the Father, Jesus Christ the righteous.

Arg. 2. It is that which our faith is proper∣ly directed to in Scripture, Rom. 3.25, Whom God hath set forth for a propitiation, through faith in his blood. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proprie significat instrumen∣tum placationis. See Heb. 9.5. It is that cujus intuitu, at the sight of which God becomes mer∣ciful and gracious. Gal. 3▪ 13, Christ hath re∣deemed us from the curse of the law, being made a curse for us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 maledictum, a Curse in our stead. Vers. 14, That the blessing of Abraham might come on the Gentiles, through Jesus Christ. Heb. 9.15, That by means of death, they which are called might receive the promise of eternal inheritance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Death being made for the redemption.

Arg. 3. Christ is thus the end of the Law for righteousness. Rom. 10.4, Christ is the end of the law for righteousness to every one which be∣lieves. The Law hath no further process, because it finds what it seeks, in Christ. There it hath what it would have, its full perfection, its ut∣most demand; and therefore, non movet ulterius litem, it contends no further. Vers. 10, with the heart man believes unto righteousness; and with the mouth, confession is made unto salvation, i. e. believing and confessing Jesus Christ, we have righteousness to salvation; and the Law gives an acquittance.

Arg. 4. This the whole ceremonial Law leads us to: All the Sacrifices typified Christ, he was the Paschal Lamb, at whose sight the destroying Angel passed over: As these were but patterns of heavenly things, i. e. of things in the Church un∣der the Gospel, Heb. 9.23. So we see what an∣swers them, vers. 26, But now once in the end of the world, he hath appeared to put away sin, by the sacrifice of himself.

Object. 1. Against this the Papists object, that Christ died to merit that we might be sanctified, (which they call first justification) and then being sanctified, we do by our own works merit salva∣tion.

Answ. 1. But pray consider the place cited, Rom. 3.25, Whom God hath set forth to be a propitia∣tion, through faith in his blood, i. e. a reconcilia∣tion by death; which is signified by his blood: If by his death, then not our worthiness.

2. If Christ died, to declare that God was just, strictly just, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he would not bate the sinner a Farthing; then with∣out Christs Blood they must fall under the judg∣ment of God. Where observe [That he may be righteous] is explained by that; [That he might be just] and not contrariwise: Which will stop the mou h of another objection. But,

3. What will they say to Rom. 4.6? Even as David also describeth the blessedness of the man to whom God imputes righteousness without works. As vers. 5, But unto him that worketh not, but believeth on him that justifies the ungodly, his faith is counted for righteousness. If it be righteous∣ness

without works, it must needs be imputed righteousness a Man is blessed by.

4. It is clear, the Apostle's dispute Rom. 4, is, whether a Man be justified by Faith, or by Works? And 'tis wholly attributed to Faith alone. If any think, that faith without works in the per∣son will do: I am to speak to that afterwards. Works are not denyed, quoad existentiam, sed quoad meritum, as to their existency, but merit.

Object. 2. Others there are, who though they will not say, as the Papists, that we can strictly me∣rit salvation by our doing; yet say, that Christs o∣bedience was only to procure (as they call it) an acceptilation with God, i. e. that a little sincerity might serve turn, and be accepted for salvation, in se, & per se, of, and for it self.

Answ. Observe here, both of them agree in this, that we are saved by an inward righteous∣ness: But more particularly,

Answ. 1. Then Christ dyed to destroy the Law, or to lax it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not to fulfill it; con∣trary to his own word, Matt. 5.17, Think not that I am come to destroy the Law or the Prophets: I came not to destroy, but to fulfill. i. e. Christ came not to make the Law not to demand its due of a sinner; but to give its demand, by ful∣filling what it required.

2. This is contrary also to Rom. 3.26, God set him forth for a propitiation, to declare his righte∣ousness, that he might be just; though a justifier of him that belives in Jesus. Gods justice requires the full, and the whole; and Christ died to de∣clare his justice, by giving in the whole: There∣fore

it was not to bring it down to an acceptila∣tion.

3. Consider, how the Apostle applies the Law in its most rigorous demand to Christians that were apostatizing from faith alone. Gal. 3.10, For as many as are of the works of the Law, are under the curse: for it is written, cursed is every one that continues not in all things, &c. To let them know, that if they will be saved this way, it is a perfect and exact righteousness they must have; and that since, and notwithstanding the death of Christ.

We grant, that God doth not reject, but ac∣cept the sincere obedience of his servants, and re∣wards it too: But it is because their persons are first accepted in the perfect righteousness of Jesus Christ. See 1 Pet. 2.5, To offer up spiri∣tual sacrifices, acceptable to God, by Jesus Christ.

Object. 3. But do not Divines commonly say, we must receive whole Christ, King, Priest, and Pro∣phet, if we will be saved? A divided Christ will not serve?

Answ. 'Tis true, we say so; for all Christs offices are to our purpose and advantage: But the question at present, is not, whether Faith re∣ceive not Christ, as King, Prophet, and Priest: But what is that special thing it acts upon, for pardon, and Salvation? What is its proper act, qua justificat, whereby it justifies and saves? Mul∣ta enim ad justificationem requiruntur, que ipsa non justificant. Ames. contra Bill. Many things are required to justification, which do not themselves justifie. Quaeritur quae sit ratio, qua proprie dici∣tur justificare? We ask upon what account it is said properly to justifie?

Qu. 3. I now come to enquire, whether Christ be not to be received as Prophet, and King, as well as Priest? Because I would not be willingly wanting to you, in any thing which should set you right in so great a matter as the object of Faith is?

Answ. Yea.

Arg. 1. Because there is nothing in Christs Me∣diatorship, but is to be made use of by Faith. But his kingly and Prophetical offices are part of his Mediatorship.

1. Because he is a Mediatour by power, as well as by price: To deliver us out of the hand of our enemies, Luk. 1.74, as well as to redeem from Gods justice. A Prophet, to deliver from the power of darkness: And a King, from the pow∣er of our lusts. And this is as needful a disco∣very, in a sense, to the soul under its lost estate, as the former; because, though coming to Christ will save it from guilt; yet it cannot see which way it should come, and escape out of the hands of its corruption. Now to eye the kingly and prophetical Offices of Jesus Christ, as furnishing to this, is that which draws the soul out to Faith, under all discouragements.

2. These are necessary also, to continue the soul in a persevering estate.

Arg. 2. God requires love and obedience, or submission to his Son, as well as Faith in him. Kiss the Son, lest he be angry, and ye perish, Ps. 2.12. God having set his King upon his holy hill of Sion, vers. 6, gives this admonition to great ones, vers. 10, Be wise now therefore, O ye Kings: be instructed ye judges of the earth. Vers. 11, Serve the Lord with fear. Vers. 12, Kiss the son,

&c. So Christ himself declares his mind, Luk. 19.27, Those mine enemies which would not that I should reign over them, bring hither, and slay them before me. Whence I argue, if they be e∣nemies, who will not that Christ should reign over them; Then Believers receive Christ as King, and Prophet, as well as Priest: For they cannot be supposed to be friends and enemies together.

Arg. 3. Else a Man should be under the curse, and under the blessing, at the same time: under the blessing, as having Faith, Gal. 3.9, So then, they that be of faith, are blessed with faithful A∣braham: under the curse, as not having a Faith which works by love. 1 Cor. 16.22, If any man love not the Lord Jesus, let him be Anathema, &c.

Arg. 4. Else Faith were a dead Faith, if it be without works, or put not the soul upon sub∣jection to Jesus Christ. Jam. 2.17, Faith, if it have not works, is dead, being alone.

Arg. 5. Saving Faith would else exist without any other grace, and with the dominion of sin in the soul, at the same time: But they that are Christs, have crucified the flesh, with its affections and lusts, Gal. 5.24, as to the reign of them at least. How shall we that are dead to sin, live any longer therein? Rom. 6.2.

Arg. 6. Faith is the act of a converted crea∣ture, Joh. 1.12 13, Even to them which believe in his name: which were born not of blood, &c. but of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Joh. 5.1, Whosoever be∣lieves that Jesus is the Christ is born of God, i. e. whoever by a special assent, as before: And what∣ever

is born of the spirit, is spirit, Joh. 3.6, i. e. spiritual; and so suits with all things that are spiritual; therefore with Christ as King, and Prophet.

Arg. 7. From Rom. 8.1, 4, They who are in Christ Jesus, are such who walk not after the flesh, but after the spirit. And therefore have respect to Jesus Christ, as sanctifying; or in his pro∣phetical, and kingly Offices.

Arg. 8. This Faith on Christ's priesthood, is either holy, or unholy: If unholy, it can never be a nexus, or band of union between Christ and the Soul; if holy, then by consequence they submit to Christ as King and Prophet.

Arg. 9. They receive Christ whole, and all that truly receive him. Mind the Text, Act. 16.31, Believe in the Lord Jesus, &c. Col. 2.6, As ye have received Jesus Christ the Lord.

Thus having briefly dispatched what I thought necessary to be spoken, I shall gather up the sum of this discourse, and conclude with a few con∣sectaries. The material object of Faith, you see, is the person of Christ, God-man, Mediator, as invested with all those saving-offices, but the formal object, or that which Faith hath peculiarly to eye, as the merit and matter of its non-con∣demnation and salvation, is Christ working righ∣teousness.

Consect. 1. If Christ as Priest, be the proper object of Faith, as saving (as before explained) this directs us where to place our hope and confidence, viz. in this person, God-man, as ha∣ving done and suffered, whatever might bring us into favour with God. As the general part

calls us to receive him; so this in special to eye his righteousness. Recourse to him as a King hath great security against the violence of cor∣ruption, a wicked heart, and a raging Devil, who as a roaring Lion walks about, &c. 1 Pet. 5.8. And Application to him as a Prophet, a∣gainst the subtilty of the heart, and the blinds of Satan: But that which gives us confidence at the Throne of Grace, when the Conscience hath to do with God, as an incensed, provoked, Ma∣jesty, or a just Judg, is Jesus Christ working righteousness. Heb. 10.19, Having therefore bre∣thren, boldness to enter into the holiest, by the blood of Jesus, &c. 22. Let us draw near with true hearts, in full assurance of faith, &c. We find him therefore called our hope, 1 Tim. 1.1, And Lord Jesus Christ, which is our hope; The rock, Mat. 16 18. Rest, Matt. 11.28. City of refuge, Heb. 6.18. Nothing therefore of our own will serve turn in this case. Gal. 5.3, Thou art a debtour to do the whole law. The High Priest went into the second Tabernacle alone, not without blood, Heb 9.7.

Consect. 2. Must we receive Christ, Lord and King, Prophet as well as Priest: This detects the grand cheat, and unravels the common errour of the whole World; who say, they are willing to be saved by Christ, but are not willing to be ruled by him: will have their sins, will live in ignorance. Heb. 5.9, He became the Author of eternal salvation to all them that obey him. The Epistles of James and John are directly against such persons. 1 Joh. 3.6, Whosoever sinneth, hath not seen him, neither known him. Vers. 8, He

that committeth sin, is of the Devil. They who sin, and will sin, chuse to sin. Jam. 2.14, What doth it profit, my brethren, though a man say he hath faith, and hath not works? can faith save him? i. e. Can such a Faith save him? And proves it cannot, by the instance of a cold charity. Ver. 15.16, If a brother or a sister be naked, and de∣stitute of dayly food. And one of you say unto them, depart in peace, be you warmed, and filled: notwithstanding ye give them not those things which are needful to the body, what doth it profit? i. e. feed them with good words only, and clothe them with good language: Is this a good charity? Vers. 17, Even so faith, if it hath not works, is dead being alone. And then proves Abrahams Faith, whereby he was justified, was a living Faith, a working Faith; as appeared eminently, by offering up his Son. And yet vers. 23, con∣cludes himself to be of the same mind with Paul, And the scripture was fulfilled, which saith, A∣braham believed God, and it was imputed unto him for righteousness, Gen. 16.6. Rom. 4.3. Oh take heed therefore, of undoing your selves with a life∣less fancy, and inoperative Faith, that hath no change upon the heart and life.

3 If the person of Christ Mediatour, as in∣vested with those Offices, be the object of saving Faith: This proves what I have sometimes hinted, that there is full content and satisfaction to be found in Jesus Christ: He is a most admirable suitable object, for every poor, sensible sinner. Cast about, and consider, What will satisfie the soul but God? He is God, God man: And what will satisfie a lost Soul, but one in whom is suit∣able

fulness? Christ as invested with these Offi∣ces, hath whatever you need, whatever you can desire. Art thou at a loss, how to get into the favour of God? Here is Christ satisfying. Art thou at a loss how to get Faith, and those gra∣ces which accompany Salvation? he is a Prophet and a King to this purpose; he is a proper per∣son, wherein to find peace, pardon, content, what not? Cant. 1.3, His name is as ointment poured forth.

4. Consider well of this person: This is the object propounded to your Faith; he is not yours without your consent. Rom. 10.10, With the heart man believes. And whoever consents to a Person unseen, that doth not view him and ob∣serve him? That you may have him, you must think well of him, that he may have your heart. A Woman, that hath a Person propounded for Marriage, views and eyes him. The Spouse in the Canticles could run over the excellencies in particular of her beloved, Cant. 5. from 10, to 16. This is that draws forth your Faith: See whether he hath not what will take you.

5. And Lastly, Labour to have your thoughts more express, and distinct, concerning Jesus Christ in the latitude of all his saving properties; who is a Saviour, not only from the wrath to come, but your present unbelief, rebellious heart, and what not?

Thus much briefly to have discoursed of the ob∣ject.

CHAP. III.

I Now proceed to the act, in relation to this object. Where, I hope, I shall not be count∣ed to insist upon matter of speculation, or little importance: For I know nothing of greater con∣cernment than these two; The proper object, and the right acting towards that object. I have al∣ways counted (since I knew any thing) matter of Faith of as great consequence, as matter of pra∣ctice: For I know not who is most divided; he that builds without a foundation, or he that up∣on the foundation builds nothing but straw and stubble, 1 Cor. 3.11, 12.

Observ. 2. Faith on the Lord Jesus Christ, is the true saving Faith. Believe on the Lord Jesus Christ, and thou shalt be saved.

In speaking to it, I shall first give you the true nature of this true Faith, in this definition.

Saving Faith is a gracious habit, wrought in the whole Soul, whereby it apprehends and re∣ceives Jesus Christ for Salvation: which habit is infused by the special work of the spirit of God in and upon us.

I put this clause last, because I chose to speak to it in the last place.

Faith is sometimes called an act: 1. Because of its relation unto the object. And 2. Because

the perfection of the habit is in its acting: But I rather call it an habit, for these Reasons.

1. Because the act cannot be without habit, in ordinary: For the Tree must be good, before you can make the fruit good; the heart must first be right, before the issue of it can be right: There must be a believing frame, in order of na∣ture, before there can be a believing. Actus est efflorescentia habitus, the act is the flow'ring of the habit. 'Tis true in Morals, the acts are be∣fore the habits; because the habits are produced, ex repetitis actibus, by repeated acts: But in Di∣vine habits, there must first be an infusion, Jam. 1.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

2. Because a true Believer is yet a true Be∣liever, when he believes, in actu secundo, actually: He is a believer, when he sleeps, as well as when he wakes; when he works, as well as when he believes: Yea, it is true, even when he sins through unbelief. Christ tells Peter before-hand, to keep him from sinking, I have prayed for thee, that thy faith fail not, Luk. 22.32. Fail not! It fail∣ed in act. He was so far from confessing Christ, at the present, that he denyed him thrice: But yet it did not fail, ex toto, wholly: Therefore Christs look recovered him again to his right mind, by quickning the habit.

3. I call it a habit, that you may understand, that faith is not acting towards Christ once in our life time, or once in a year; as if it were an instrument to be made use of only at a streight. Heb. 10.38, The just shall live by faith: we are of those that believe to the saving of the soul. Yet what I speak here, I would not have con∣strued

to the prejudice of a death-bed Faith; as if it could not be true by any means.

4. That we may exclude half-motions, and half-perswasions, some imperfect glances and vel∣leities towards Jesus Christ; as that of Agrippa, Almost thou perswadest me to be a Christian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We do not read that ever he came farther. It is not under the warmth of a Sermon, or some common quickening, to be carried out in a kind of a passionate perswasion towards the Lord Jesus: (they could find in their heart, &c.) but upon deliberation, or tantamount, (i. e. as well advised as if deliberate): To make a free choice of him, and have their heart run after him, I mean, hanging and hankering this way. It is therefore compared to a Well of water, Joh. 4.14.

5. Because the act of faith is a vital act: and I do not understand how this can be, unless there be an habit infused to make the soul actually to will, and chuse Jesus Christ. There must be some∣thing put into the will which shall dispose it this way, Certum est, non velle cum volumus, sed ille facit, ut velimus, Aug. It is certain we will, when we will; but he makes that we will, not only by influencing the habit, but infusing. Yet I grant,

Concess. 1. Faith may very properly be called an act; as the Philosophers call the soul the act of the body 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; because it is that which quickens the soul, and makes it alive to God; which yet I speak not in a separation from other Graces.

Concess. 2. The Soul may at the very moment

of its infusion, act towards Jesus Christ: for the Spirit having wrought the principle, may imme∣diately also influence, and draw it into act: though the soul be first in nature passive, in rela∣tion to it; yet it may at the same moment of time be active also.

Concess. 3. The soul is then in best plight, when together with the habit it hath the act also. It is sad to think, Christians that have true faith, may yet be poor believers.

Concess. 4. The actings of faith may be very quick, and imperceptible; as the acts of the soul are, with which they are mixt: as the water hath its under-ground-workings.

2. It is a gracious habit to distinguish it from all natural inclination; as some men have great advantage of others, unto some moral vertues, as charity, compassion, candour, affability, cle∣mency, liberality, hospitality, &c. From a natu∣ral ingenuity: So towards Christ, they may seem to be forward in believing from a natural credu∣lity; whereby they are ready to believe every thing according to that of Solomon, Prov. 14.15, The simple believeth every word. Christ is no more beholden to any of these men, than to the Pope, or Maho∣met: should they happen to live where these had the common vote, especially of the great ones, and wise ones, they were as ready to entertain them, as Christ himself. Have any of the rulers, or the Pharisees believed on him? Joh. 7.48, would go a great way with these men. To be no more inclined to receive Jesus Christ, than Antichrist, or any other that should come in his own name, is such a faith as Christ utterly disowns, and re∣jects as unbelief.

2. From a natural facility, or easiness of per∣swasion: some people are of such facile tempers, you may perswade them almost any thing, with∣in bounds of civility; especially some that have interest in them. They will easily be of their Fathers religion, their Mothers perswasion, or their Doctours faith: Having mens persons in admira∣tion, Jude 16. But Jesus Christ regards not such a faith, because it depends not upon the excel∣lency of the person commended, but the person commending.

3. From general desires of being happy. 'Tis not every one that desires to be happy, that is presently a believer: for every one would so: and because they hear that Jesus Christ is the way, therefore they seem to have some general com∣pliance with him. Whereas they would have him their servant only, not their Lord; their help only at a dead lift, rather than as the author of life to them. Thus when Christ had said, Joh. 6.33, The bread of God is he which cometh down from Heaven, and giveth life to the world: the multitude that followed, cryed out, Lord, evermore give us this bread, v. 34. So the woman of Samaria, before ever she had any express knowledg of Jesus Christ, but he had only told her, Joh. 4.14, Whosoever drinketh of the water that I shall give him, shall never thirst; cryes out, Sir, give me this water, v. 15. People under the hear-say that there is no Salvation but in Christ; are ready to say, O give me this Christ; that neither know him nor the way to him, or are willing of his terms.

2. It is a gracious habit; because proceeding

from the grace of God, 1 Cor. 15.10, By the grace of God I am what I am. And so, it is distinguished from all meer Moral Vertues, which have nothing of a special concourse, but only are the excitations and products of a natural power. As all grace proceeds from the meer grace or favour of God, so in peculiar, this grace of Faith, Rom. 11.32, He hath concluded all in unbelief, that he might have mercy.

3. It is a gracious habit, because it makes us gracious, i. e. freely disposes us towards God and Christ, by working a resemblance of the Original whence it comes. As Grace in God is the dila∣ting and opening of his heart to us in a way of special mercy; so grace in us opens and dilates our hearts to him again, and in peculiar this grace of Faith. Therefore you find that usually when Christ in the days of his flesh, called any after him, they presently follow him, and pressed into his service: That a man might wonder, as Elijah said, What have I done unto thee? While we with open face behold the glory of the Lord, we are chan∣ged into the same image, 2 Cor. 3.18. Gods grace makes us gracious, free-hearted towards him.

Quest. How may we know whether we have such an habit of Faith? or what doth it imply in its proper work upon the soul?

Answ. 1. There is an high estimation of Jesus Christ planted in that soul: Christ is as it were for∣med in the heart, Gal. 4.19: an impress made of him, must needs make him glorious in our eye: As they cried out, whether should we go, thou hast the words of eternal life? Joh. 6.68. The name of

Jesus Christ is glorified in them, 2 Thes. 1. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is made glorious in them, Cant 2.3, As the Apple-tree amongst the trees of the wood: so is my beloved amongst the sons, says the Spouse. There is no compare of the trees of the wood to the Apple-tree: No more is there of any per∣son to Christ, in his mind who truly believes.

2. It implies a sweet inclination of heart to∣wards Jesus Christ, so as to seek union and com∣munion with him. How sweet is bread to the hungry! how pleasant is water to the thirsty! Rev. 22.13, He that is a-thirst come. The name of Christ before was but a name with him, but now it is dulce nomen: Like an oyntment poured forth. Cant. 1.3, Thy name is as oyntment poured forth. It was before as an oyntment in the Apo∣thecaries pot, that had an excellent name and su∣perscription; but he never had the scent of it, be∣cause it was not poured out; but now he runs, be∣cause he scents it. To such a one Christ is as sweet as a Rose, The Rose of Sharon, Cant. 2.1. of all sweets the sweetest.

3. It implies a constancy in the soul; it is ne∣ver weary of him. Weary it is, because it hath no more of him, Heb. 10. ult. We are not of those which draw back to perdition, but of those which believe, to the saving of the soul. Though as to some actions, or the manifest actings of Faith, he is much at a loss sometimes; yet he is always hang∣ing and hankering Christ-ward: he will not desert him by any means, i. e. freely and deliberately give him up, as first he chose him. Peter, when he de∣nied, went out and wept bitterly, Mat. 26. ult. If he cannot believe, he complains he cannot; if he

miss him, he runs after him; if he find him, he rejoy∣ces; he bemoans himself if he finds him not. All the Devils in Hell shall never make him deliberately part with him, as he chose him.

Consect. 1. Is it an habit? Then every believer hath a root in him, whereby he is sincerely inclined to Jesus Christ. His Faith is not such a kind of loose inconsiderate boldness, to go to him with some kind of confidence upon every act of seeming repentance, it may be upon every (Lord have mercy) to take out his pardon (as some kind of notions men have, that God is gracious and propitious through him), when God knows, he cares not at all for his person. But he that is a believer, is joyned to the Lord, and is one spirit with him, 1 Cor. 6.17. There is something on the soul's part as well as on Christ's part: It is not Christ's apprehending him only, but he apprehends Christ, and lays hold on him, Isa. 27.5, Or let him take hold of my strength, that he may make peace with me. You always find an union in Faith, there is consent on both sides, as they say: amicitia est benevolentia mutua, friend∣ship is a mutual good will.

2. Then there is something in every true be∣liever, which might prove him to be so, when he is in the dark as to sense and discovery (the Sun is not cancel'd out of the Heavens, because it is hid under a Cloud); a sweet inclination, a rooted in∣clination towards Jesus Christ: For so Faith is: For what is an habit, but that which inclines? And what is an habit of Fath, but what inclines to Jesus Christ? And I mean not partially, as the Author of happiness in the general notion of it alone, Cant. 5.8, If you find him, tell him I am

sick. If they could but reflect upon this, it were enough to prove him theirs.

Is it a gracious habit?

Consect. 1. Then how vainly and ignorantly do they speak, that say, They have believed ever since they were born, or can remember? Believers are born not of blood, 1 Joh. 1.13. It is not from thy stock, or Parents: thou mayst have had good Pa∣rents, and thy self be bad enough. What a de∣plorable instance are the Jews, Abraham's seed? They that are children of the promise, as Isaac was, are born after the spirit, Gal. 4.28, 29. I deny not, but a person may be born with grace (but then it is not of nature, but of grace), or have it very early: Yet, this is not so common; wit∣ness the persons who commonly say so, which I am now speaking to.

2. This should for ever bring us into despair of our selves, as being able to perform the conditi∣on of the Gospel-covenant. People that are con∣vinc'd, and under the workings of Conversion, are apt to think, that though Christ save rhem by merit, yet they of themselves must perform what he requires, the condition of the Gospel, viz. Be∣lieving; but you must be beholding to Jesus Christ for all, as well for Faith, as Justification upon Faith: By grace ye are saved, through faith; and that not of your selves, it is the gift of God, Eph. 2.8.

3. This shews the faith of the world generally to be counterfeit; for if faith be a gracious dis∣position, that bears the impress of that grace whence it comes, and makes us free towards him again: Then that faith which makes men rather

worse than better, (as commonly the faith of the world doth) can be no true faith; because they believe they shall be saved, therefore they go on more confidently and presumptuously in their sins. Examine your hearts, and see whether it be not so with you. I but touch upon this here, because I have spoken more largly to this purpose else∣where.

CHAP. IV.

I Now proceed to the Subject of Faith, wrought in the whole soul.

Leaving the School-men to agree among them∣selves, how one habit can be in two faculties, or whether it be one or more: This is clear (as I hope will appear), that Saving-faith must be in both fa∣culties, mind and heart.

To make the better way to the following Dis∣course,

Premise 1. Assent is either to a Proposition, or the Person of Christ, John 6.40. 1 John 3.6.

Prem. 2. Assent unto the truth concerning Je∣sus Christ, from the infalliable authority of Gods Word, is called Divine Faith in the general, Joh. 2.23. Chap. 4.42.

Prem. 3. This Faith or Assent, is either common or special, as before, page 3.

Prem. 4. Assent unto the truth concerning Je∣sus Christ, necessarily precedes Assent unto the

Person, 1 John 2.24, If that which ye have heard from the beginning, shall remain in you; ye also shall continue in the Son, and in the Father.

Now, to prove to you that Faith is an act of the mind, consider well these Scriptures, Isa. 53.11, By his knowledg, i. e. by the knowledg of him, shall my righteous servant justifie many. John 17.3, This is life eternal, to know thee the only true God, and Je∣sus Christ whom thou hast sent, &c. John. 6.40, That every one which seeth the Son, and believeth on him, &c. Gal. 1.15, 16, When it pleased God to reveal his Son in me, &c. John 6.45, Every man therefore that hath heard, and hath learned of the Father, cometh to me. 1 John 5.20, And hath given us an understanding, that we may know him that is true.

And it must needs be so.

1. For the heart can never be brought to con∣sent to Christ, and be united to him, but by sight and discovery of him; for the will is never forced, but drawn: Therefore 'tis, Whosoever seeth the Son, and believeth, &c. Who chuses a person un∣seen? Hence it is promised, when the spirit of truth should come, he should glorifie Christ, Joh. 16.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, work high and honourable esteems of him in the soul: How so? He shall receive of mine, and shew it unto you. He is white and ruddy, says the Spouse, Cant. 5.10, i. e. of most perfect exact beauty; White, in his absolute transparent glory; Ruddy, in his relative condescending glory; be∣coming a Crucified Saviour for us.

2. For there is a necessary connexion between the discovery of him, i. e. the spiritual discovery and closing with him, John 6.45, Every man that

hath heard, and hath learned of the Father, comes; i. e. to whom Christ is commended by the inward teachings of the Father, that man comes. There∣fore in that Text, 1 John 5.20, The Son of God is come, and hath given us an understanding to know him that is true. It follows: and we are in him that is true, even in his Son Jesus Christ.

Now this Assent to him (I shall only mention a few particulars here, because very proper, having insisted elsewhere to the same purpose) must be,

1. Unto him as real, i. e. that there was such a Person that wrought righteousness, i. e. did, and suffered upon our account, John 8.24, If ye be∣lieve not that I am he, ye shall die in your sins, Joh. 16.10.

2. Unto him as incomparably excellent, Isa. 4 2, In that day shall the branch of the Lord be beauti∣ful and glorious: In that day, i. e. when the Jews shall come to own him a Saviour, whom they now Blaspheme. The branch of the Lord, i. e. Jesus Christ. Be beautiful and glorious, Hebrew, beau∣ty and glory in the abstract, i. e. most beautiful, most glorious, the abstract being put for the su∣perlative, See Isa. 11.10. Phil. 3.8. Mat. 13.45, 46.

3. Unto him as suitable to me, good for me, as David says, Psal. 73. ult. Joh. 6.68, To whom shall we go! thou hast the words of eternal life.

Quest Whether this Assent must be a firm Assent, as our Divines have defined it? Fides est assensus firmus, Faith is a firm assent. Chemnit. Martyr.

Answ. 1. It is not so firm as to exclude an expo∣sedness to doubting; for that naturally follows

unbelief. Unbelief will never cease to play the Devil, any more than the Devil himself, so long as it remains in the heart unrestrained: Can the Ae∣thiopian change his skin? Jer. 13.23. Though Faith take down the reign of it, yet it does not take away the remains of it.

Answ. 2. It is not so firm as to exclude all actual doubting: O thou of little faith, wherefore didst thou doubt? Mat. 14.31. It is Peter himself here re∣proved. We trusted it had been he that should have redeemed Israel, say the two Disciples, Luk 24.21. Lord, I believe, help thou mine unbelief, Mar. 9.24. It is a hard matter to keep up a clear Assent unto the truths of the Gospel, because here a man is put to a total denial of himself. Sense, reason, and all but meer pure faith, are against it, as one says: The opposition of corruption is sometimes more violent; the concurrence of the Devil some∣times greater; the assistance of the Spirit in its inlightning discoveries, convictions, is not always the same.

3. A partial doubting, or doubting in part, will of necessity be, because, If we know but in part, 1 Cor. 13.9, we can Assent but in part, and an absolute fulness of faith, and perswasion, would exclude infirmity, which is heavens qualification.

4. In times of temptation, and distempers of melancholy, it may be very great at such a time; it may be true of many, what is reported of an E∣minent man, That in the judgment of his friend, he had grace enough for ten men; yet all too little for himself. Blake of the Covenant, p. 500.

But Positively.

1. It is so firm an Assent, as to determine the

judgment one way, John 4.42, We know that this is indeed the Christ. Therefore it is called the ac∣knowledgment of the truth, and not bare know∣ledg only, Eph. 1.17, That he may give unto you the spirit of wisdom and revelation in the acknow∣ledgment of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Tim. 2.25. If God, peradventure may give them repentance, to the acknowledgment of the truth: Which signifies an owning a thing in particular. For when we have only general apprehensions of, and Assent un∣to the truth, and more particular assent to the goodness of the World, sin, and creature; then particular apprehensions prevail against the gene∣ral Assent. And on the contrary, &c.

2. It is so firm, as to be a practical principle to the soul. So firm, as to have the leading, commanding voice in the main. Joh. 6.45, He that hath heard and learned of the father, comes. Before I leave this question, give me leave to English to you a few passages, in that learned Divine Chemnitius. Lucta vel in assensione, vel in desiderio, vel in fiducia, non est signum incre∣dulitatis. Conflict either in assent, or in desire, or confidence, is no sign of incredulity: i. e. ab∣solute incredulity.

Fidem jam in hoc jam in illo gradu magis la∣borare, & tamen esse fidem. Faith is more weak, sometimes in this degree, sometimes in that, and yet is true Faith.

In singulis hisce gradibus, virtutem Dei in infir∣mitate perfici. In these several degrees the pow∣er of God is made perfect in weakness.

Fides enim justificans, nec semper, nec in omni∣bus, est lux ardens; sed saepe linum, vix fumigans:

non semper clamor sonorus, sed saepe desiderium ob∣scurum. For justifying faith, neither always, nor in all, is a burning light; but oftentimes flax hardly smoaking: not always a loud cry, but oftentimes an obscure desire. L. com lib. 2. cap. de justif. p. 270. He quotes for it, Matt. 14.31. Rom. 14.1.

2. Faith is an act of the heart, or of the will, as appears,

1. By plain Scriptures. Act. 8.37, If thou be∣lievest with all thy heart. Rom. 10.10, With the heart man believes.

2. It is explained by such acts as are the acts of the heart.

1. It is described by receiving. Joh. 1.12, To as many as received him, he gave priviledg, &c. Col. 2.6, As ye have received Christ Jesus the Lord, &c.

2. By coming, Joh. 5.39, Ye will not come un∣to me, that ye might have life. Joh. 6.35, I am the bread of life; he that cometh to me shall never hunger; and he that believeth in me, shall never thirst. Vers. 37, And him that cometh to me, I will in no wise cast out. What is coming, but actus appetitus rationalis, the act of the rational desire, i. e. the will?

3. Scripture promiscuously uses the act of the mind, and the act of the heart; as implying one the other. Faith is sometimes described by know∣ledg, as including the act of the will also, Isa. 53.11, By his knowledg shall my righteous servant justifie many: And sometimes by the act of the will, as presupposing knowledg; Rom. 10.10, With the heart man believes.

4. The will being the commanding power, the Soul never comes to Christ, till that come. Rev. 22.17, Whosoever will, let him take the water of life freely.

Qu. Are there not other acts of faith, besides this of the will?

Answ. Yea, there are; though they cannot be separate from it: as 1. Acts of Recumbency. 2. Acts of Confidence. I omit that of Assurance, because it seems rather an act of knowledg, than of faith; though faith must precede.

1. Acts of Recumbency; which seem to have something of a venture, and some mixture of Confidence. Thus Faith is often expressed, Psal. 37.5, Commit thy ways unto the Lord, trust also in him, &c. There may be many a person in a thirsting, longing way, that is posed to come up to this act.

2. Acts of Confidence. Heb. 10.35, Cast not away therefore your confidence, which hath great recompence of reward. Chap. 4. ult. Let us come boldly to the throne of Grace, that we may obtain mercy, &c.

These two, though they are excellent acts of Faith; when the soul can upon Gospel-grounds and principles rise up to them: (I say upon Go∣spel-grounds because many are confident upon other grounds) yet if there be a willingness to receive the Lord Jesus, this I count the first act of Faith; and that which puts the person into a safe condition. The soul may be very earnestly willing to receive Christ in his latitude; and yet not dare to give the venture, or be confident in

him: because it may suppose it presumption; or think it is too much for it.

Assurance having been counted an act of Faith, and there being something of faith in it, I shall speak a few words to it.

3. Then Assurance is properly the belief of a proposition; as, he that believes shall be saved. I believe, therefore I shall be saved. Assurance is the perswasion of this last proposition, or con∣clusion. A man may believe this, That he that believes shall he saved; but not being able to see that he believes, cannot make the comforta∣ble conclusion, Therefore I shall be saved. There goes something, an exact knowledg to assurance, (unless it please God to act the soul so high, that it comes under the qualification of any, or many acts of Faith) as,

1. Of the true nature of saving Faith. For, I must know certainly, what that is, before I can know, whether I have it or no. Now Di∣vines themselves having differed in this matter, (though there was always that which was saving maintained) people especially may be at a loss herein.

2. Knowledg to discern this. A man may know what Faith is, and yet not be able to dis∣cern that he hath that in himself in truth; though he may perhaps see something like it, which comes partly from the deceitfulness of the heart, the subtilty of the Devil, the violence of temptation, the fumes of temper, and more e∣specially the suspension of the spirit. Ames, that lived nearer those days, wherein this Opinion, That Faith was assurance, was more prevailing:

Yet says, Atque adeo sufficiat ad fidei esse, si quis toto corde, eligat Christum pro servatore suo, & corde toto adhaerent ipsi: Quoting Col. 2.6, 7. L. 2. De cas. conscientiae, c. 7. p. 63. It is sufficient to the being of Faith, if a man with his whole heart chuse Christ for his Saviour, and cleave to him with his whole heart. And Chemnitius, that lived in those days, yet says: De fide non est statuendum ex sensu consolationis, & gaudii spiritualis. Sequitur, fidu∣ciam non esse de essentiae fidei. And again: Deus sen∣sum illum pacis credentibus soepe subtrahit, p. 276. de justif. We must not conclude of Faith from the sense of comfort and spiritual joy. It follows, con∣fidence is not of the essence of Faith. God often withdraws that sense of peace from believers.

Is Faith Assent, or an act of the mind?

Corralary 1. Then, all ignorant persons are set aside as unbelievers. Faith saves not, but as it lays hold on the person that saves, and that is by consent and assent; which can never be without knowledg. O that people would believe but this one thing, that if they be absolutely ignorant, they must needs be unbelievers. Christians are described by their knowledg, Gal. 4 9, But af∣ter ye have known God, &c. 1 John 2.13, I write unto you little children, because ye have known the Father. Even the little children, the least in Christ's School know him.

Cor. 2. Then, what convictions have you wrought in your minds concerning the Lord Jesus? What apprehensions, what judgments, what perswasions, not only what of hear-say? Joh. 16.10, He shall convince the world of righteousness. Have you heard and been taught by the Father concerning his

Son? John 6.45. Have you heard Jesus Christ him∣self Preach? Eph. 4.21, If so be ye have heard him, and been taught by him. Did the Ephesians hear Christ himself preach? Sure Christ was dead before they heard the Gospel, and yet they heard Christ, i. e. Christ did make spiritual discoveries of himself to them in the preaching of the Gospel. The question is then, What convictions have you in-wrought in your minds and judgments? For these make Faith.

Cor. 3. Then, you must feed your minds by meditations concerning him. Take heed you do not starve your souls. What do you think that Scripture means, Jude v. 20, But ye, beloved, build∣ing up your selves on your most holy faith? Can you build up your selves upon the principles of the Gospel (which are here called the most holy faith), and consequently on Jesus Christ? Is not he the author and finisher of faith? Heb. 12.3. Yea, yet notwithstanding Paul and the Apostles were labourers and workers together with him, 1 Cor. 3.9. 2 Cor. 6.1, And so must you be in relation to your selves. The Tree sucks that nourishment, whereby it is rooted. The Reason why Christ is so little to us, is because we neglect him, and the testimony of him; feed not our thoughts with that report, nor dwell not upon those representa∣tions he hath made of himself: often read over his Letters, often view his Picture, if you would have Christ imprinted in your mind.

Cor. 4. Pray continually, that Jesus Christ would manifest himself to you, and shew you the things concerning himself, he hath written in his Word. Christ is a mystery, and a great myste∣ry, far above our ken and reach. Christ himself

must manifest himself. Joh. 14.22. Often go to him for it. But ye beloved, building up your selves, &c. Praying in the Holy Ghost, Jude vers. 20, Praying in the holy Ghost, is a main way to build you up, i. e. to help you to that which must build you.

2. Is it an act of the heart? Coral. 1. Then, if thy heart be not after Jesus Christ, thou art yet an unbeliever. Is it an act of the heart? an act of the will? And what is that but willing and consent? Then if thy heart be another way, after the heart of thine abominations, or detain∣ed by the World; thou art yet an unbeliever, though baptized with Simon Magus, and won∣derest. If thou canst not call Jesus Lord, 1 Cor. 12.3. Wilt not that he shall reign over thee. Luk. 19.27, thou art an enemy; God hath not yet shined in thy heart. 2 Cor. 4.6, His People are a willing people. Psal. 110.3, If he cannot have thy heart, he cares not for thy et coetera's, what∣ever they be.

Cor. 2. Then it is not fear that makes thee a Christian, but will and desire. Though fear of being damned, may make people scramble after Jesus Christ; yet fear is no principle of union and communion with him. Though no Man would have him, unless constrained; yet meer constraint makes not Faith, nor thee a Christian. Metus non est magister diuturni officii, Fear is no master of constant obedience. It is, If any man will be my disciple, Matt. 16.24. If any man will, let him come, Rev. 22.17.

Cor. 3. Then, to win upon thy self, to become a believer, you must do as men would do, to

perswade and gain their hearts in other cases: How is that? Sit down and consider; ponder and meditate upon Jesus Christ. It is is true, if the Lord prevent your meditations at first, by quick and clear discoveries of himself, the business is sooner done: But the method that first and last you are to put your self upon, is this, It is the will of the father, that they see the Son, and believe, Joh. 6.40. And how shall they see, that never look?

Cor. 4. Then is thy heart after the Lord Jesus; hath he gained thy will, he hath gained thee. Faith is the act of the heart: and the act of the heart is consent. Thou art a believer, though thou canst not be so confident, nor make so bold with him as others can; nay, though thou beest dreadfully hurried, and harrassed with tempta∣tions, though the Devil would imbitter thee by strange and horrible representations of him, make thee believe he is rather a Judg than a Saviour: Nay, though actually imbitter'd, if habitually in∣clin'd. This was the open proclamation Jesus Christ made of himself; If any man thirst, let him come unto me and drink. And it was almost the last word he left upon Record to the World, Let him that is athirst come: and whosoever will, let him take of the water of life freely, Rev. 22.17. Will, i. e. absolutely will, not conditionally, which I have elsewhere explained.

CHAP. V.

I come now to the third particular, The Object with the Act; or the Act upon the Object, as in the definition, whereby it apprehends and receives Jesus Christ.

The Object I largely spake to, in the first Pro∣position: Where I shewed you the material Ob∣ject, and the formal Object of saving Faith. I shall only prove here, that this is no nice di∣stinction; and then proceed.

Consider, In other things, That may be the ma∣terial object of an act, which yet as formally and diversly considered, is much another thing. Ex. gr. The body of Man is the material object, both of the Philosopher, and the Physician. The first considers it, according to its nature and properties, as a body: The other considers the same body, but qua medicabile, as exposed to divers Diseases, and how it may be cured. So the School-Di∣vines may consider Conscience, as to its general nature and properties; the Casuist, in relation to such and such particular doubts with which it is perplexed, and how it may be resolved. Thus in our present case, Jesus Christ in his latitude, Faith hath to do with; but this person as work∣ing righteousness, is that peculiarly which Faith hath to eye for Salvation.

Qu. But what is this receiving Christ? or what is this act in relation to this saving object.

Ans. I have shewed you already, that it is the act both of mind and heart: I now come more particularly, to give you an account what it im∣plies. I count there are these four or five things implied, or intimately conjoyned in it.

1. A Beggarly sense. 2. An hungring desire. 3. Some free subjection to the will of God for Salvation. 4. Acceptance of Christ as a donative, or a free gift. 5. Conjugal consent unto him.

1st, A beggarly sense in it self. The Soul finds it self in a poor estate, and perishing condition in it self, and of it self. For 1. Christ is a ne∣cessary good. And 2. Though necessary, yet a spiritual Good, such as the heart will not brook, until, 3. convinced of his necessity. God is fain therefore to make a man poor, and bring him into the dust, that he may be beholding. Luk. 7.22, Ʋnto the poor, the Gospel is preached, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Evangelium audiunt & acci∣piunt, The poor receive the Gospel. He hath anointed me to preach good tidings to the meek, he hath sent me to bind up the broken hearted, Isa. 61.10. Which signifies the most inward trouble they have, because they are at a loss for Salvation, and Gods favour. Here note: It is not every one that is troubled, though for sin, that is come thus far: For he that can work for his living, and live by the work of his hands, is not an absolute poor man. He that by better ordering, and diet, can cure himself, will not go to the Physician. Men that are troubled for sin, will many times not do as they did, but fall to

duty, mend their manners and carriages, and be a little more observant than they use to be: But that trouble which ceases this way, is not well got off; but will either return again, or leave thee worse than it found thee. That man is poor indeed, or a beggar in spirit, who knows not what shift to make, but must be beholding to others, or he starve; that man is poor indeed, who is beat out of the conceit of his own self-righteous∣ness and self-sufficiency.

Object. But does not God's people complain, that they connot so see into their own vileness, and the shortness of their own righteousness, but that they are apt to trust in themselves?

Answ. Though they grow in more clear, solid, express convictions of their own unrighteousness, and the need of the righteousness of Jesus Christ, yet trust to their own sufficiency is not a reign∣ing sin in them, as no other.

2. It implies an hungering and thirsting desire. For no man receives any thing but what is good; and what is good (especially, if incomparably so), the needy man eagerly desires. Christ is propoun∣ded under the notion of bread, and bread of life, John 6.35, I am the bread of life. Ver. 51, And the bread which I will give, is my flesh, which I will give for the life of the world. Which implies, men must have an hungering after him. The like is to be said of thirsting, which is the same thing un∣der another allusion. When a person is once come to this pass, he may without all doubt come con∣fidently: If any man thirst, let him come, &c! Joh. 7.37, Ho every one that thirsts, let him come. Isa.

55.1. Such are most apt to question, whether they may come or no: But may I come? Yea, come. 'Tis an answer to as many quaeries as you would make, to encourage and invite you to come con∣fidently. I shall go before I am called, says one: I am afraid, it is too much presumption in me to come; therefore they are invited. Sinners are in∣vited to come, especially lost sinners; but most of all hungring and thirsting sinners. And I may tell you, this hungring and thirsting is the very causa continens fidei, the very seed and root of Faith, the very essence and nature of it: therefore they are pronounced blessed at the present, Mat. 5.6, Bessed are they that hunger and thirst after righte∣ousness. Only here take heed you mistake not the general desires of happiness, for this hunger and thirst: See Chap. 3. verse 31.

3. Receiving implies a ready subjection to the will of God for supply: For he that receives, takes what is offered; and God offers his Son, John 6.40, This is the will of him that sent me, that he that seeth the Son and believeth on him, may have everlasting life. Seeing God hath made this the condition and prerequisite of those that will be sa∣ved, the soul must be brought to Gods terms, for he will not come down to ours: less he will not, though he give this. Submission to this way of Christ, is the hardest way of all. If God had bid us go Pilgrimages, say over never so many Pater-nosters; men would have done it: But this is against nature, yet the soul in believing sub∣mits to it. Faith excludes non-submission, there∣fore receiving doth imply it. Hence Faith in this sense is properly called obedience, as being sub∣mission

to Gods will and way for Salvation (though otherwise, faith and obedience are often distin∣guished, and opposed), Rom. 16.26, Made known amongst all nations for the obedience of Faith, Rom. 10.16, They have not all obeyed the Gospel: For Isaiah saith, Who hath believed our report? They had not all obeyed, they had not all believed. Therefore also it is called a work, and the work of God, John 6.29, This is the work of God, that ye believe, i. e. that which God requires, and hath a primary respect unto. This non-submission to Jesus Christ, cut the Jews off from all priviledg, as is implied, John 1.11, 12.

4. It implies a willingness to take Jesus Christ as a donative or free gift. Christ is the gift of God, John 4.10, If thou knewest the gift of God, and who it is that saith unto thee, &c. Isa. 9.6, For unto us a child is born, and unto us a Son is given: If so, then Faith must receive Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gift∣wise: for God will be honoured in all his gifts, especially his greatest; poor beggarly creatures rea∣dy to perish will take any thing, and I thank you, Rom. 3.24, Being justified freely by his grace, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is not only by grace, but freely also: For Joseph found grace in the eyes of Pharoah, but it was because he had that which commended him unto his favour, as P. Martyr ob∣serves: But this is not so, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And therefore 'tis God hath set it up∣on Faith, that he might have all the glory of it, Rom. 4.16, Therefore it is of faith, that it might be by grace, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to grace, or for nothing, as the Hebrew word which answers to it, is sometimes rendred, Mal. 1.10, Who amongst

you will shut the doors, or kindle fire upon mine al∣tar: Chimnam, gratis, we render it, for nought. Paul therefore sets all upon the account of mer∣cy, or Gods meer bowels and grace, 1 Tim. 1.16, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I obtained mercy. If we could buy favour of God, or purchase Christ, we would; but we must be beholding as beggars.

5. There is implied a conjugal consent to Je∣sus Christ, or taking him as a woman doth her husband. The Church is therefore called the Bride, John 3.29. Rev. 21.9, Come hither, and I will shew thee the bride, the lambs wife. Eph. 5.31, For this cause shall a man leave father and mo∣ther, and cleave to his wife. This is a great my∣stery; but I speak, concerning Christ and the Church. Which shews, that these expressions are not Hy∣perbole's, but real. The whole Book of the Can∣ticles speaks to this. To make it clear, consider,

1. There is a real union betwixt Christ and a believer, John 17.21, 22, 23. That they all may be one, as thou Father art in me, and I in thee; that they also may be one in us. Verse 22, That they may be one as we are one. Verse 23, I in them, and thou in me, that they may be made perfect in one. And this you see, is ad similitudinem unionis Dei & Christi. Will any man say this is meer∣ly moral? Moral union is an union of spirits on∣ly, this is of persons: I do not say personal, Col. 1.27, Christ in you the hope of glory.

2. There must therefore be a foundation of this union, and the foundation of a real union, must it self be real: on Christ's part it is so; for he gives himself, Eph. 3.17, That Christ might dwell in your heart by faith. Gal. 2.20. On the souls

part also it must be real, viz. Its consent to Je∣sus Christ, 2 Cor. 8.5, They gave themselves first to the Lord. Rom. 7.4, Ye also are become dead to the Law, by the body of Christ, that ye should be married to another, even to him that is raised from the dead. Marriage is not, but by consent, it being the most near strict union that can be in things that is not natural.

Corrolary 1. You see then, receiving Christ, outs a man quite of himself: I mean not of his nature, but as well of his righteous, as his unrighteous or sinful-self. The material object routs man of self-wisdom, and self-will; and the formal object, of his own righteousness; Christ as King, outs a man of his own will; as a Prophet, of his wisdom; as Priest, of his righteousness. I mean not, that it quite rids them of them, but delivers them from them, not from their being, but their being ab∣solute, lord, and chief.

1. Of his own wisdom, Man hath not wisdom to know what is saving, or to know it in a saving manner, 1 Cor. 1.21, When in the wisdom of God, the world by wisdom knew not God; it pleased God, by the foolishness of preaching, to save them that be∣lieve. In the wisdom of God, i. e. in the wisdom that remains since the fall. Knew not God, i. e. knew him not savingly. Jesus Christ delivers such maxims as will not down with the wisdom of man; and those both speculative and practical, (pardon the distinction, for it is something im∣proper in the case), vers. 23, We preach Christ crucified unto the Jews a stumbling-block, and to the Greeks foolishness. Man is stumbled, both at the things revealed, and the way of revelation, or

his dealing with men in the Gospel; requiring them to take things upon his word, without natural demonstrations: Intrare in tenebras fidei, as Lu∣ther. Credere ut intelligant, Austin. For the Greeks seek after wisdom, vers. 22, i. e. natural demon∣stration. But God goes not this way to work, but requires Faith to his revelation, and often reveals such things as natural reason cannot fa∣thom, though nothing contrary to right rea∣son. And this is the cause why of all things the Gospel meets with such opposition; though it be the most reasonable thing in the world to believe, that our reason cannot fathom Gods counsel: But he that chooses a master, must take to what lesson he sets him; and so he that owns Christ as a Pro∣phet: therefore verse 24, But unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God. I might instance here also in practical maxims which the wisdom of the flesh will not down with, as to overcome evil with good, Rom. 12. ult. To condescend to men of low estate, verse 16, Not to be desirous of vain glory, Gal. 5. ult. (To do the best, and glory in nothing) To live in perpetual self-denial, take up the cross, Mat. 16.24. But Christ makes all his Disciples own these to be ways of wisdom. It is one of the greatest priviledges in the world for a man to disown his own, and live upon the wisdom of Jesus Christ.

2. Of his own will. For if a man addict him∣self to the Soveraignty of Jesus Christ, his will must be, to please him who hath chosen him to be a souldier, 2 Tim. 2.4. God wills that he be con∣formable to the image of his own Son, Rom. 8.29.

And what was that, but to accommodate himself to his Fathers will? Heb. 10.9, Lo, I come to do thy will. Men absolutely set upon their own wills and ways, are no true Christians. Servants use not to do their own will: and he that is called in the Lord, though a free-man, is yet Christs ser∣vant, 1 Cor. 7.22. This is the meaning of that Scripture, Luke 7.21, The kingdom of God is with∣in you, i. e. exercises its power and authority in the very heart and consciences of men; wherein Jesus Christ is above all the Kings and Empe∣rours in the world.

3. Of his own righteousness, not the having it, but the trusting in it. Job 9.20, If I justifie my self, my own mouth shall condemn me: if I say I am perfect, it also shall prove me perverse. Enter not into judgment with thy servant, says David, for in thy sight shall no man living be justified, Psal. 143.2. Good nor bad: Therefore, Enter not into judg∣ment with thy servant. But what things were gain to me, I counted loss for Christ, says Paul, Phil. 3.7, 8, 9, and desires to be found in him, not ha∣ving his own righteousness which is of the Law; but that which is through the faith of Christ: The righ∣teousness which is of God by faith. He means not only the former works of his Pharisaism, but e∣ven his works in the state of grace, as appears by his present assertion, verse 8, Yea doubtless, and I count all things, &c. and by the opposition: but that which is through the faith of Christ. For inherent righteousness is not properly a righteousness by faith, but faith is rather through it, viz. as spring∣ing from the root of grace in the soul. They that trust in themselves, need no such Saviour, as the Gos∣pel

tenders; never sufficiently considered Law or Gospel, themselves or their Mediator.

Corrolary 2. This commends to us both the study of the Law and the Gospel together, and that both to good and bad. Of the Law, be∣cause by it comes the knowledg of sin, Rom. 3.20. We think we transgress not the Law so long as we transgress not in outward act: but the Law un∣derstood in its spirituality, shews us that we are lost. And Christ comes to seek and to save that which is lost, Luke 19.10. The ignorance of this, makes men so stumble at the confessions of Gods servants. 2. Of the Gospel, because this disco∣vers the abundant and super-abundant fulness of Jesus Christ for our supply, Rom. 5.20, Where sin abounded, grace hath much more abounded. For it pleased the Father that in him should all fulness dwell, Col. 1.19. That of his fulness we might all receive, and grace for grace, Joh. 1.16.

CHAP. VI.

I Proceed to the Fourth Particular in the defi∣nition, the end for Salvation. And because this is capable of divers senses, I shall shew you what is congruous to the case in hand.

Distinction 1. An end is either of intention, or execution. 1. The end of Intention is either Pri∣mary, or Secundary: The Primary is, that which is aimed at, as the scope of all a mans designs and endeavours; as the end of a covetous man, is to grow rich; and therefore in the second place he buys and sells, &c. 2. The end of Execution is the effect or event of the means in act, or the means using: as health is the issue and effect, by Gods blessing, of means used thereunto. But here consider, that there is a difference between the issue and consequent, and the proper effect of a thing. Something is the issue of another thing which was not properly its cause, but meer an∣tecedent; as for example: A man going to Lon∣don, hath an Estate setled upon him: this Estate of his is not properly the effect of his going to London, but the issue and consequent, it is the effect of the good will of his friend, &c. so Salvation is the issue and consequent, but not the proper effect of good works; because they have no deserving quality this way, though man had never arrived there without them, Heb. 12.1.

Without holiness no man shall see the Lord. Good works are the necessary antecedent, but Salvati∣on is the proper effect of receiving Christ.

Distinction 2. Salvation is taken either, 1. For the ultimate, compleat perfection of the person in a way of happiness or deliverance of him from all sin and misery, Rom. 13.11, For now is your sal∣vation nearer than when you believed: Or 2. For the inchoate participations of it here, in pardon of sin, communion with God, some participati∣ons of his favour, partial deliverance from sin and misery, &c. 2 Tim. 1.9, Who hath saved us, and called us with an holy calling, &c. Tit. 3.5, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, &c.

Having premised these: I make this First Con∣clusion. Receiving Christ, whole Christ, is neces∣sary to every one that will be saved. No per∣son may think ever to obtain pardon of sin, peace with God, comfort here, or glory for ever, that doth not receive the Lord Jesus, Joh. 8.24, If ye believe not that I am he, ye shall die in your sins. What is this? Will believing Jesus Christ to be the Messias, save any man? No, but without this, he will never be brought to receive him: and by the spiritual discovery of this, and that special assent before mentioned, Chap. 1, the soul is brought home to him: So ver. 21, Ye shall seek me and die in your sins, i. e. because ye cannot find me. But this is not all; for in this sense it is true, continue in thy sins and thou art un∣done: impenitency will undo you, as well as un∣belief: close adherence to the world, your want

of love to God and your Neighbour, and want of special love to the people of God. This proves Faith only a necessary antecedent. But there∣fore,

Conclus. 2. Salvation is not only the consequent, but the proper effect of believing in Christ, or rather of Christ believed on, and received. To understand this, consider,

1. That from receiving Jesus Christ I come to have interest in his righteousness, Rom. 3.22, Even the righteousness of God which is by the faith of Je∣sus Christ unto all, and upon all them that be∣lieve.

2. The formal proper cause of my Salvation is this righteousness of Christ received and imputed, Rom. 5.21, Grace reigns through righteousness, un∣to eternal life, by Jesus Christ our Lord, i. e. God dignifies us with this great favour, because he sees us righteous; and this by Jesus Christ, Rom. 4.6, Even as David describes the blessedness of the man to whom God imputeth righteousness with∣out works. Ver. 13, For the promise that he should be the heir of the world, was not to Abraham or his seed through the Law, but through the righte∣ousness of faith.

3. Faith hath only the influence of a conditi∣on or instrument in this matter, Eph. 2.8, By grace ye are saved through faith. Rom. 3.30, Se••∣ing it is one God which shall justifie the circumci∣sion by faith. and the uncircumcision through faith. Phil. 3.8, The righteousness of God by faith.

So that Faith brings Christ and the soul to∣gether; Christ brings righteousness, and that pro∣perly brings salvation. Salvation therefore is the

proper consequent and effect of Faith, or Christ believed on.

Conclus. 3. As Salvation for the future, or the happiness of heaven, is the proper effect of Faith: so also inchoat Salvation, or the participation of it in this life. As,

1. Pardon of sin, 1 Joh. 2.12, I write unto you little children, because your sins are forgiven you for his name sake. Acts 10.43, To him give all the Prophets witness, that through his name, who∣soever believeth in him, shall have remission of sins.

2. Communion with God, 1 John 1.3, That which we have seen and heard, declare we unto you, that ye also may have fellowship with us: and tru∣ly our fellowship is with the Father, and with his Son Jesus Christ. And what was that which they had seen and heard, but the life which was ma∣nifested, ver. 2?

3. Peace and comfort: I mean solid peace and comfort, Rom. 15.13, Now the God of hope fill you with all joy and peace in believing. 1 Pet. 1.9.

Object. How comes it then that all believers have not peace, if it be the proper effect of faith

Answ. 1. Heaven is the effect of Faith, and yet we are not immediately possessed of it: we have interest by Faith, though not possession; and so we have in the matter in hand.

Answ. 2. Peace is not a necessary effect of Faith, but an arbitrary, i. e. when ever we have it, it is the effect of Faith, but it is not necessary that we have it. Assurance is an effect of Faith, in all that have this assurance; yet it is not such a proper and necessary effect, which is inseperable: Scud∣ders's daily walk, p. 592.

Answ. 3. We may not be fit for peace and sen∣sible injoyments, though we have interest in them. An heir may have great interest, yet not be fit to mannage his estate.

Answ. 4. Though it be the proper effect of faith, yet it is ordinarily communicated in a way of hum∣ble, holy walking.

Answ. 5. Though we be humble and holy, yet God knows best, when it is best for us, and when to want it.

So as to Communion,

1. Though it be founded in Faith, and the ground of it be Christ believed on; yet other graces con∣cur to it by way of disposition, i. e. other graces dispose the person, as well as faith, John 14.21, He that loveth me, shall be loved of my Father, and I will love him, and manifest my self unto him.

2. Other graces, as love peculiarly, do actively concur in actual communion: For what is commu∣nion, but rhe souls holding a most amicable, friend∣ly converse with the Lord?

Question 1. But may the soul eye its own salvation in its receiving Christ?

Answ. 1. The servants of God have had respect unto it; therefore it is not inconsistent with truth of grace, Heb. 11.26, For he had respect unto the recompence of reward. He persisted in bearing the reproaches of Christ, and counted them greater than the treasures of Aegypt, for he had respect, &c.

Answ. 2. Peace, pardon, salvation, &c. are pro∣pounded to us in Scripture, as encouragements, motives, and inducements to receive Christ, Isa. 45.22, Look unto me, and be ye saved, all ye ends of the earth. Isa. 55.2, Hearken diligently unto me,

and eat ye that which is good, and let your soul delight it self in fatness. Ver. 3, Encline your ear, and come unto me, hear, and your souls shall live: and I will make an everlasting covenant with you, &c. which is certain Salvation. What is the whole Gospel, but the revelation of the grace of God, and the love of Christ expressed to sinners; the effigies and picture of Christ crucified; and what is the end of all this, but to win us to himself? Joh. 3.16. 2 Cor. 5.19, 20, 21. Christ is not propounded to us, as nudus Deus, meer God, but as carne nostra vestitus, as cloathed with our flesh, Christ crucified.

Answ. 3. We must else charge all as Hypocrites: for 1 Joh. 4.19, We love him, because he first loved us: And particularly the woman, Luk. 7.47, Who loved much, because she had much forgiven her: whom Christ acquits, v. 50, Go in peace.

Answ. 4. They are a medium to Gods glory; I mean our pardon, salvation, &c. We should else never glorifie him, nor could he be glorified in our salvation.

Answ. 5. The contrary way seems to cancel the Gospel all at once, and only commends Christ to us under the notion of an abstract, absolute perfection and excellency, and not in his theandrical mediato∣ry properties and vertues.

Quest. 2. If you ask me whether we must first eye our own salvation, or benefit?

Answ. I distinguish between the primary and the first in order; or between the highest, chief, or last end and intendment, and the first in order, or occurrence. We are to eye these two means and motives, viz. Gods grace revealed with relation to this our good, as that which should win and

gain us to the closest adherence and admiration of such an infinite good. Ʋt ab ijs & per illa (as Ames says in the case of love), debeamus ascendere ad divi∣nam naturam ipsam Dei, in se, & propter se diligen∣dam, ut ibi ultimo atquiescamus: that from and by them, we ought to ascend to the Divine Nature of God it self, to be loved in and for it self: and there lastly acquiesce, Ames. lib. 4. c. 10. Notwithstan∣ding the most lovely nature of Jesus Christ, yet no man would ever come to him at this rate, were it not for his grace and mercy: but by that grace I find I cannot but adhere to such an infinite gra∣cious person. The other was the potior, but this is the prior ratio eligendi Christum; the other were the better way, but this is the nearer way of chu∣sing Christ.

Corrolary 1. If Salvation be the effect of belie∣ving in Christ, how far are they from happiness and welfare, that are without Christ? Without Christ, without hope, Eph. 2.12. Do you expect peace and comfort? He is preaching peace by Jesus Christ, Acts 10.36. Do you expect he should be∣friend you upon a death-bed, translate you into A∣brahams bosom? For what acquaintance? I never knew you, Mat. 7.23.

Object. He is a gracious Saviour.

Answ. It is true, but upon his own terms: To as many as received him, he gave priviledg to become the sons of God, John 1.12.

Cor. 2. What peace is that which people have without Christ, and without believing? We may observe people that are very ignorant, and very prophane, not knowing what belongs to Jesus Christ, or the Gospel; yet to be very quiet, full

of peace, jocund and merry, at hearts ease: What must we think of such people? To think according to truth, is, that they have the Devils peace: bet∣ter be troubled, than enjoy such a peace. I had ra∣ther see people in the Jaylors condition in the Text: for all true peace is the effect of believing.

Cor. 3. Let not them put peace from them, nor refuse to be comforted, that have in truth received Christ. You are bound to believe, peace is yours, if Christ be yours. As he is King of righteousness, So he is King of peace, Heb. 7.2. God is well pleased for his righteousness sake, Isa. 42.21. You'l sup∣pose I mean here whole Christ received.

CHAP. VII.

I Am now come to the last particular in the defi∣nition: Which habit is infused by the special work of the Spirit of God, in, and upon us.

Where I take it for granted,

1. That there are certain habits in the soul, by which men are disposed to that which is good; as others by the contrary, to that which is evil: which to deny, contradicts all sense and experience, as well as Scripture, 2 Pet 1.5, Giving all diligence, add to your faith, vertue, &c. Heb. 5.14, Which by rea∣son of use, have their senses exercised to discern both good and evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason of a habit: 'tis the very word the Philosophers use. And what is a good habit, but a principle disposing to well-doing?

2. That there are certain infused habits, i. e. by Divine Creation produced in the soul: which are therefore called the fruit of the spirit, Gal. 5.22, But the fruit of the spirit is love, joy, peace, &c. a spirit also, 2 Tim. 1.7, For God hath not given us the spirit of fear, but of power, of love, and of a sound mind; which seems to be so called, because it connotes the efficient cause whence they proceed, viz. the Spirit of God, an unction, and an anoint∣ing, 1 Joh. 2.2, But ye have an unction from the ho∣ly One. Ver. 27, But the anointing which ye have received of him, abideth in you: As seed also, 1 Joh. 3.9, For his seed remaineth in him.

Of this sort is this Faith we are speaking of, an infused habit; which we have not of our selves, nor can obtain by use and practice (as other habits may be gotten), but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jam. 1.17, It descends, or comes down from above.

Arg. 1. Because it is a gift of grace, Eph. 2.8, And that not of your selves; it is the gift of God. Phil. 1.29, For to you it is given on the behalf of Christ, not only to believe, but, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, freely given, John 1.16, Of his fulness have we all received, and grace for grace: as the child doth limb for limb, and the wax doth print for print.

Arg. 2. It is the effect of Divine power, Omni∣potent, Irresistible power; therefore it is by in∣fusion, 2 Pet. 1.3, According as his divine power hath given unto us all things that pertain to life and godliness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is opposed both to our infirmity on the one hand, and resistance on the other, Eph. 1.19, And what is the exceeding great∣ness of his power to us-ward who believe, according to the working of his mighty power, which he wrought

in Christ, when he raised him from the dead, Ver. 20. Rom. 9.19, Who hath resisted his will? which the Apostle uses in the case we are upon, viz. in shew∣ing mercy to whom he will shew mercy, i. e. in softning them, and hardning others. Which may mollify the harshness of this word Power, which is not like flint to flint (as men imagine), but is a sweet mollifying, melting Power.

Arg. 3. It is the immediate effect of divine work∣ing, i. e. there is nothing comes between the work∣ing of God and this effect, this Faith we are speak∣ing of. It is no act of the will of man which makes it effectual; but this makes the will effectual, Col. 2.12, You are risen with him, through the faith of the operation of God. Ver. 13, And you being dead in your sins, and the uncircumcision of your flesh hath he quickned.

Arg. 4. This appears more plainly in the sudden Conversions of some we read of in Scripture. All Conversion, strictly so called, is of a sudden (though some may be a long time in preparation), because converting-grace is infused in a moment. But this most eminently appears in some, as in Mathew, Za∣cheus, Lydia, &c. Mat. 9.9. Luk. 19. from 5, to 10. Acts 16.14. It is clear as the Sun, it was not from use and custom they believed; for they were not so much as acquainted with this way before: What was it then that could take them off so sud∣denly, not only from sin and sinful courses, but world, and all, and elevate, and fix their souls to, and upon such a good, supernatural good, but on∣ly grace shining in their hearts?

Arg. 5. Those that lye longest under convicti∣ons, yet they cannot fix, nor fasten, until the day of

Gods gracious Visitation. Though they know the Gospel many of them, and though they would fain be out of this condition, something or other keeps them off. Ephraim, though chastned, yet is as a bullock unaccustomed to the yoak: but after he was turned, he repented, Jer. 31.18, 19. The Jews case is a common case: pride, self-righteousness, non-sub∣mission to an universal Saviour, keeps men off.

Arg. 6. In all Conversions, more speedy, or more lingring, every believer is beholding to God for this work of Faith, because beholden for his Regeneration, of which this is a part, 1 John 5.1, Whosoever believes that Jesus is the Christ, is born of God (This Scripture I have interpreted before, Chap. 1.) and are therefore said to be children of the promise, Gal. 4.28, Now we brethren, as Isaac was, are children of the promise, i. e. as it was by virtue of the promise that ever Isaac was born, and not from the strength of nature, either in Abraham or in Sarah; so we all, says the Apostle, are chil∣dren of the promise, i. e. it is by vertue of the Co∣venant made in Jesus, that ever we prove believers. It is the meer product of the promise, and not the strength of nature: See Perkins upon the place. And again, they are therefore called both the chil∣dren of God, and the children of the promise, to∣gether, Rom. 9.10, They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed.

Arg. 7. All liberty, i. e. to any thing spiritual∣ly good, is from God, Rom 6.18, Being then made free from sin, ye became servants unto righteousness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, liberi liberati, John 8.36, If the Son shall make you free, ye shall be free indeed, i. e. from

their slavery unto sin: and 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, realiter, not eminenter. q. d. there is no freedom, not a jot, un∣less the Son make free. But the spirit of faith to receive Jesus Christ, is a spirit of the greatest liber∣ty and freedom, ergo.

Arg. 8. The Scriptures speak expresly to this very notion and allusion, I mean of infusion, Zach. 12.10, I will pour upon the men of Judah, and the inhabitants of Jerusalem the spirit of grace and sup∣plication: ergo, the spirit of Faith, Isa. 44.3, I will pour my spirit upon thy seed. Acts 2.17, And it shall come to pass in the last days, saith God, I will pour out of my spirit upon all flesh, &c. which is ta∣ken out of Joel 2.28, and that Text, Tit. 3.5, is to the same: By the washing of regeneration, and re∣newing of the holy Ghost, which he shed on us abun∣dantly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he poured out on us. But if all grace, then this of Faith especially; because of all graces we are naturally more distant from it, and averse to it.

Arg. 9. From the insuperable difficulties of faith, it appears it must be by infusion. To make short, these difficulties are,

1. From fancy and imagination. These being wholly naturaliz'd and used another way, cannot be brought into the way of faith. As,

1. Unto things sensible and earthly: as a Christi∣an walks by faith, and not by sense, 2 Cor. 5.7, so others walk by sense, and not by faith. How hard a matter must it be, think you, to represent Christ to such a person, as more real than the world, and any thing in the world; more real under guilt, than sin it self; and that he hath more vertue in him to save, than sin to destroy: considering the advantage

of sense, disadvantage of things spiritual, and that he hath neither will nor reason to help him?

2. Mans natural imagination runs in the way of doing. Consider Pagan or Christian, all the world over, you'l find it so, Mat. 19.16, Good Master, what shall I do that I may have eternal life? John 6.28, What shall we do, that we might work the works of God? Even those convinced ones, Acts 2.37, cry out, What shall we do? Fancy is more real with such men, than any thing, even groundless fancy: and they can never be brought to imagin other∣wise, unless God shine in the heart; which is the thing I urge it for. Therefore infusion is necessary.

2. From reason: because it is impossible for rea∣son to apprehend and judg this to be the way of wisdom, and the only way: For, 1 Cor. 1.23, Christ is unto the Greeks foolishness. A man hath first to unlearn himself, and his natural apprehensi∣ons, before he can learn Christ, 1 Cor. 3.18, Let him become a fool, that he may be wise. What? Doth Religion and the way of Faith make a man a meer fool? No, but respectively to what he thought, and judged before. Reason is universally offended at Christ, at his Person, at his Offices, at his way of Salvation. Reason as it is in us, is against all things spiritual, especially against that method of Salva∣tion which God hath prescribed; most especially against Jesus Christ: not that one thing reasonable is contrary to another; but reason in subjecto, as it is in us, always judges according to the interest of the flesh; and he that judges according to interest, is always a corrupt judg.

3. From a corrupt will: because it is so hard to bring men off from the way of their sins, to a cor∣dial

compliance with Christ. Sin and the soul must part, when Christ and the soul come together. The soul must be a chast Virgin for Christ, 2 Cor. 11.2. Sin corrupts it. Mark what Christ says, Joh. 5.44, How can ye believe, which receive honour one of ano∣ther? Why? what does this hinder? because, while the opinion of men is more to them, than the esteem of Jesus Christ, they will steer so, as to keep in with men. Every sin, like so many giants, appears in arms to defend their castle, when the sanctifying Spirit would enter the soul; and no∣thing can take them off, but the love and kindness of God, and the spirit of Regeneration, Tit. 3.3, 5.

4. From imaginary righteousness. Men may have a negative righteousness, an outward righte∣ousness, and a righteousness of their cause, they are better than others, or not so bad as many: and this will go a great way with them: God I thank thee, I am not as other men, Luke 18.11. Man thinks he hath of his own, and why should not his own be accepted? So long as he can live of himself, he will not be beholding to his Neigh∣bours; so long as he hath wherein to trust, Christ is a stone of no use to him: therefore, it is the de∣sign of God in vocation, to dismount this confi∣dence. Scopus vocationis est prosternere fiduciam, & confidentiam in foedere legali, the end of vocation is to throw down the trust and confidence in the Law-covenant, which consists in opinione ad facien∣dum, & in opinione justitiae propriae, in a conceit that they can do, and in an opinion of their own righte∣ousness, Ames. p. 92. De traduct precatoris ad vi∣tum. Pride is natural to corrupt nature; and the nature of it is, to admire its own: Therefore it

is said of the Jews, Rom. 11.28, As concerning the Gospel, they are enemies; Enemies to the Gospel, the way of Salvation! That's a strange thing indeed! but the reason is, man is a proud creature, and will not be beholden (so long as he can make shift), either to God or Christ: hence Paul, Phil. 3.2, calls them evil workers, that yet never left preaching up works, because it was to decry Christ and his righ∣teousness. You may read your own hearts by the obstinacy and opposition of the Jews; they persisted in this, to their own utter ruin and rejection. It is an uncouth thing for a man to become a naked creature, a meer nothing in the matter of his Salva∣tion. Hence it is, that we have as much ado to bring a convinced sinner to receive Christ, as we had to dismount his natural confidence; which is no∣thing but the pride of the heart, which will not take to its own mercy. God must sell him mercy, or else he will not have it; because he hath nothing to carry to Christ, therefore it is he keeps off: Hence, Isa. 55.1, We are bid buy without money and without price: intimating it is as hard to part with righteousness, as it is with gold and silver.

5. From the Devil, who will keep a grievous stir in the Soul at this time, to set reason, wit, and will, and what not, against it; by darkning the mind, 2 Cor. 4.4, swallowing up the Soul in sorrow, 2 Cor. 2.7, and a Hundred more of his devices: If it be impossible to resist one of these, how shall we get from them all, when back'd, and seconded by the Devil?

2. More particularly; It is the special work of the spirit of God, whereby this faith is infused. Which I shall speak to, 1. Negatively. 2. Positively.

1. Negatively, It is not in a way of general con∣currence, that it is produced by the spirit, i. e. by preserving, and maintaining nature in its being and actings. For thus, grace either saves all, or none at all; for this is alike to all: but Scrip∣ture speaks of no such grace; when it says, By grace ye are saved, Ephes. 2.8. By the grace of God I am what I am, 1 Cor 15.10. At this rate, it would be as hard to say, Faith is the effect of Grace; as if I should ask (says one) who is the Father of such a Man? and answer should be made, the Sun in the firmament. Burgesse vind. leg. p 89. For that con∣curs as a general Cause to the production of Man. At this rate the Spirit is only the general cause of Faith, and Man himself the particular and special.

2. Not barely by general influence of Grace, giving the Word. It's true, the Word is such an instrument, as reveals that which man could never have known, unless God had revealed it: And therefore, in its kind, it is admirably perfect, above all other ways of knowledg. But if the Spirit be said to be the cause of Faith, meerly because he re∣veals this: Then God affords as special help to them which believe not, as to those which believe. Then what doth James mean? Of his own will begat he us by the word of truth, Jam. 1.18. We must say, of our own will begat we our selves by the help of Truth. Then what does Paul mean? 1 Cor. 3.7, So then, neither is he that planteth any thing, nor he that watereth; but God that giveth the increase, i. e. unto the Word, which is as the seed sown. It's true, the same Apostle says, Rom. 9.6, Not as though the word of God hath taken no effect: Seeming to inti∣mate, that it is the word which hath the great ef∣ficiency.

But it is abundantly clear to our purpose: For by Word here, is meant the Word of Gods co∣venant, Vers. 9, For this is the word of promise. And it is as much as to say, all that were intended in the promise, by virtue of Gods grace revealed in the Covenant, did believe, or obtain the thing pro∣mised: Intimating clearly, that Faith was the effect of Gods power, in prosecution of the word of his promise.

3. Not in a way of bare excitation, or assisting-Grace, by some common work upon the mind, and stirring the affections. For what is a bare blandum alloquium, or illicium, perswasion, or allurement (to take it in the best sense) to a dead Man? What is meer speaking, to make a dead Man alive? It is true, Lazarus came forth at Christ's word; but it was acknowledged an astonishing miracle, even by the Jews themselves; and there was an Almighty power went along with it, which neither the grave, nor death it self could resist. How often would Christ thus have gathered the Jews, and prevailed not? Matt. 23.36, How often would I have gather∣ed thy children together, even as a hen gathereth, &c. and ye would not? Bare illumination, and transient tasts, do not effect the thing, Heb. 6.4, 5.

4. Not in a way of partial efficiency, as if God did part, and man did part of the inward work, as two men by their joynt strength rowl a stone, &c. The inward work, I say; remember I am speaking of that, of Faith it self. The outward work towards it, Man doth wholly; but to the inward work, he doth nothing at all: For if so, then the whole glo∣ry of the work cannot be ascribed to God; but part to Man, part to God; quite contrary to all the

Gospel. For God will be glorified in his saints, and admired in all them that believe; Because our testimo∣ny amongst you was believed, 2 Thes. 1.10. Then, 2. (as Austin on that Text, Rom. 9.16, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy) then I say, those words may as well run thus: It is not of God, that sheweth mercy, but of him that willeth and runneth. For if Gods shewing mercy be only a partial cause; then willing and running is a partial cause also. And not only so, but will and endeavour are the main cause: For they make all effectual, as they say.

5. It is not by bare proposing the object in a way of congruity, whereby the Spirit is said to be the cause of Faith. Take men at some times, and in some tempers (say they) in some good moods and fits, in such and such circumstances, and then the proposal shall infallibly prevail. To omit, that men herein run into that absurdity they would avoid: For if infallibly, then not contingently. I say, that God sometimes takes men in their fits and moods of sorrow, &c. In their month, Jer. 2.24. Yet he takes them, not because it is the season of conversi∣on; but it is the season because he takes them, and when he takes them. And therefore it is, that those preparatories end in conversion. You shall see therefore,

1. That Christ meets with Paul, when he little thought of meeting with him, in the height of his rage and madness against him, Acts 9. But

2. If so, then the praise of mans believing, must be his good temper; Thank you temper: O blessed temper! and what is this, but to resolve Faith into

good nature at last? if you say, but Nature so tem∣pered could not have done, without Gods help. What is this at last, but to make all the Grace of God you cry up, a meer causa sine qua non, cause without which it could not have been done? As if a lame man, that had a cure at London, whither he could not have gone without a Horse, should at last say, 'thank you Horse.

3. Besides, why should not all this tumble down again; this temper and disposition being alterable, and hap'ly altering ever and anon?

4. It is all one (says Twiss) to say, that a blind man by a congruous perswasion may come to see.

5. In those Three thousand converted, Act. 2, Ecquid probabile est, horum omnium unam esse & eandem temperiem? What three thousand of differ∣ing nature and climates, all hit in one temper? If you will say, it is a moral seriousness: Why should not convictions of the Spirit always prevail, and le∣gal workings?

2. Positively, It is the spirits special work: Be∣cause this working of Faith proceeds from special love, Rom. 11.7, The election hath obtained it, the rest were hardned. Obtained what? To believe: and the rest were left to their hardness. Phil. 2.13, He worketh, to will and to do of his own good pleasure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not deserved, or desired on man's part first.

2. Because it proceeds from spetial power, i. e. such as he puts not forth in others. It is special in opposition to common, which he affords to ma∣ny. Joh. 6.69, We believe, and are sure that thou art that Christ; it being given to them to believe, Vers. 65, when many others believed not, but went

back, as in the Context. 2 Thes. 1.11, Where∣fore, we pray that our God would fulfill all the good pleasure of his goodness, and the work of faith with power. Rom. 11.32, He hath concluded them all in unbelief, that he might have mercy, i. e. a powerful mercy, giving them to believe, which were shut up as men in a Prison, as men left to themselves are.

Qu. But how does the spirit work this Faith?

To answer in a few words.

1. By commending Christ to the Soul absolutely, Joh. 6.14.

2. By convincing the Soul, that Christ is more eligible than any other thing whatever, Phil. 3.8. Cant. 5.10.

3. By withdrawing his assistance, from natural power to the contrary; or taking down actual re∣sistance as before.

4. By promoting a power to act, according to the deliberate counsel of the mind. Ames p. 101. de traduct. peccatoris.

Corrol. 1. This is great encouragement to dead Souls, to hope and wait, those that are shut up in unbelief. The Gospel is a ministration of spirit, 2 Cor. 3.8. Received ye the spirit by the works of the law, or by the preaching of faith? Gal. 3.2. Je∣sus Christ is anointed, and furnished with the spirit, for the opening the prison to them that are bound, Isa. 61.1. God puts you into these streights, that you may know your selves, and his Grace. 'Tis he that worketh in you to will, Phil. 2.13. God makes the valley of Achor a door of hope, Hos. 2.15. i. e. a desolate, naked, perishing condition, a disposi∣tion to his work. What you have, you must re∣ceive, 1 Cor. 4.7. You must have the very first

from him: For who hath first given to him? Rom. 11.35. Wait therefore, and hope in his grace.

Cor. 2. All that will be saved must be beholden, not only to Christ for Salvation, but the spirit to bring Christ and them together: wait diligently therefore, where the spirit uses to breathe: Faith comes by hearing, Rom. 10.17. Because the spirit is received in hearing, Gal. 3.2. Oh, that men would be more careful hearers, and attenders to the word. Do not expect the spirit of God at an Ale-house, in seeking your pleasures, in doing your own wills and works, when you should be hearing the word. You had need, as for life, wait where the spirit is wont to work. This is quite contrary to what men use to argue: if the spirit work it, what need we trouble our selves? The spi∣rit uses not to do it, but in and by means: and you may use means long enough all your life time, without the spirit. Though I told you the inward work be wholly and altogether the spirits work; yet all the outward work, i. e. means-using, is your work wholly. The spirit doth not hear for you, read for you, meditate for you, &c.

3. For trial, whether we have had this special work of the Spirit of God, or no: let us enquire into, 1st, The Fieri. 2dly, The factum esse, the working, or the work done.

1. Have you found it in fieri, in working? hath the spirit been working in a special manner in you (I am speaking especially to those of years), and have you found nothing upon the file, no moti∣ons, no stirrings? Hath the Devil and all the powers of darkness in you been routed and chased, and you heard no noise, found no trouble, nor any thing of

observation? Doth the wind blow, and thou hear∣est no sound, though thou knowest not whence it cometh, nor whither it goeth; and especially when thou hast been a wicked creature? Is conception without any sense, and being born too? though the particular manner of the spirits working may be secret; yet in the general, have you found no workings upon your thoughts and hearts? Neither whirlwind nor still voice? The Jaylor had an earth∣quake within him: The three thousand were prick∣ed at their heart, Acts 2.37. Lydia and Zacheus had their heart opened, and sweetly enclined: and have you nothing of observation, how, and which way you come to it?

2. But if you say, we find something working and stirring: then enquire into the issue of it. And in as much as I said, grace and power; special grace and special power go to this work of the Spirit: I say consequently, this gracious power

1. Habitually sweetens your spirit towards God, and Jesus Christ. Doth Grace appear, and work nothing? I tell you, the Grace of God appearing, works all things in this new World: It brings sal∣vation, Tit. 2.11. And the special work of the spirit, which he puts forth in working Faith, is to make the glory of this Grace appear in Christ Jesus. Can this appear, and the heart not be sweetned and mollified? though it may be actually imbittered through a present temptation; yet it may be habi∣tually sweetned. It is the Apostles exhortation, Rom. 12.10, Be ye kindly affectioned one towards another. How should this be? If genuine and Christian, it must be for Gods sake: And therefore it implies this kindly affection towards the Lord first.

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