Three sermons preach'd upon extraordinary occasions. By Charles Robotham, B.D. rector, of Reisam in Norfolk:

Romans xvi. 26.

Made known unto all Nations, for the obedience of Faith.

THese last Verses of the Epistle to the Romans, though rejected of old by Marcion the Here∣••ick,* 1.1 as spurious and apocryphal; ••et I shall look upon them as de∣••ervedly Canonical. Partly upon ••he Testimony of Origen among the Greeks, and St. Ambrose among the Latins, who own them for genuine. Yea and Estius thinks ••hem added by the Apostles own ••and, the other being penned by ••is Scribe: And then partly for ••he Divinity of the Matter it ••elf, being no other than a high Encomium of the rich and preci∣ous Gospel of Christ. For this

is that Mystery mentioned Ver•• 25. The Mystery that was kept s••¦cret from the beginning of th•• World; that is, (as 'tis els•• where called) the Mystery 〈◊〉〈◊〉 Faith. 1 Tim. 3. 9. The Myster•• of Piety or Godliness. 1 Tim. 〈◊〉〈◊〉 16. The Mystery of God and 〈◊〉〈◊〉 Christ. Colos. 2. 2. The Myster•• of his Will. Eph. 1. 9. In a wor•• the Mystery of the Gospel; th•••• is, the Contents of the Gospe•• the great and Holy Truths of th•• Gospel, the whole Counsel 〈◊〉〈◊〉 God, touching the Salvation 〈◊〉〈◊〉 Man. This is the present Subjec••* 1.2 both of the Text and Contex•• concerning which Mystery or Go••¦spel, here are several things a••¦serted. As first, The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Revelation of this Myster•• Verse 25. 'Tis no longer a Secre•• a hidden Arcanum; but now 'ti•• fully revealed and discovered, r••¦vealed to some for the good 〈◊〉〈◊〉 others; and in particular, reve••¦led to the Holy Apostles and Pr••¦phets,

(Ephes. 3. 5) for the good and benefit of all Man-kind.

Secondly, here is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Manifesting or Publishing of this Gospel. What was revealed to some, was, by their means, made manifest, (says the Apostle in the beginning of the 26th Verse) and that in such a full and condescending manner to the ca∣pacities of all, that the Apostle doubts not to say, (2 Cor. 4. 3.) If our Gospel be hid, 'tis hid to them that are lost.

But these things I can but touch upon. And therefore pas∣sing them by, as also the middle of the Verse, where ye have the standing Means of this Mani∣festation, viz. The Holy Scri∣ptures, I hasten to the latter end of the Verse, in those words of the Text first read,—Made known unto all Nations, for the obedience of Faith. In the which words we have two further grand Re∣markables touching the Gospel.

First, here is the Extent of i•••• Manifestation, Iu being mad•• known unto all Nations. Second∣ly, here is the Total and Fina•• Scope and End, both of its Reve∣lation and Manifestation; an•• that is, The Obedience of Faith In the former of these ye hav•• the Obligation laid upon all to re∣ceive the Gospel; even because it was promulged and made known unto all. In the latter ye have the whole Sum of our Duty ow∣ing to the Gospel; that is, The Obedience of Faith. I shall, by Gods assistance, and your Pati∣ence, speak something of the first, though mostly and chiefly of the last.

And first, for the large Extent of the Gospel, In being made known unto all Nations; it is to be considered, That it never was the intent of God, utterly to confine the saving Knowledge of himself, either to a few Persons, or to a single Nation. He, who

was of old, Amator Populorum,* 1.3 the Lover of Peoples, in the Old Testament, (Deut. 33. 3.) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the New, The Lo∣ver of Men, (Tit. 3. 4.) resol∣ved at last to be known and own∣ed, as the God of all Flesh, the God, not of the Jews only, but also of the Gentiles, Rom. 3. 29.

And therefore, whereas the ••aws of Moses were mostly Lo∣cal or Topical, that is, fitted on-••y to the Jewish People and Po∣••••ty; and many of them did not ••••nd, out of the Land of Canaan: The Law of Christ was given as ••er Ʋniversalis, and calculated 〈◊〉〈◊〉 the Meridian of all Nati∣••••s.

And, whereas the Levites and ••abbies and Doctors of the Old ••estament were only Masters in ••srael, (as Nicodemus is called, ••ohn 3. 10.) They shall teach Ja∣••••b thy Judgments, and Israel thy ••••w. Deut. 33. 10.

The Apostles of the New Te∣stament* 1.4 were sent forth to b•• Doctores humani generis, (as Ter∣tullian speaks) to be Teachers 〈◊〉〈◊〉 whole Man-kind.

And accordingly, when Chri•••• gives them their last and greate•••• Commission, he bids them, 〈◊〉〈◊〉 Preach the Gospel unto every Cre••∣ture,* 1.5 i. e. to all Man-kind; or, 〈◊〉〈◊〉 it is in Matthew, Go ye, and 〈◊〉〈◊〉* 1.6 all Nations.

This general and universal Ma•• date, (for Preaching unto all N••∣tions) as the Apostles receiv•• from the Mouth of Christ, so 〈◊〉〈◊〉 doubt but they did as faithful•• and punctually discharge it; 〈◊〉〈◊〉 that the execution reached as 〈◊〉〈◊〉 as the Injunction; as will appe•••• from these following Testi••••∣nies.

St. Peter, when he preach'd 〈◊〉〈◊〉 first Sermon, Acts 2. 'Tis said, Ver•• That there were then sojourni•• at Jerusalem, (i. e. as Expecta•• of the Messia) devout Jews o••

of every Nation under Heaven. So that Preaching unto these that came out of all Nations (and in all likelihood were to return thi∣ther) was in effect a Preaching unto all Nations.

St. Paul, Acts 17. 29, 30. te∣stifies to the Athenians, That the time of former ignorance God winked at, (i. e. by suffering all Nations to walk in their own ways, Acts 14. 16.) but now (says he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, omnibus ubi{que} annuntiat; now he proclaims or commands all Men every where to repent, i. e. by the promulgation of the Gospel, e∣very where made known unto all, (testifying both to Jew and Gen∣tile repentance towards God, and Faith in the Lord Jesus, Acts 20. 21.)

The Apostle to the Romans, Chap. 10. having shew'd, that Faith comes by hearing, and hearing by the Word of God; he then asks a Question, touching

them that believed not the Go∣spel, Verse 18. Have they not hear•• Yes verily, (says the Answer) for their sound went into all the Earth and their words unto the ends of the World. Where, by way of all••∣sion to the beginning of the 19th Psalm, he makes the preaching and publishing of the Gospel to run parallel with the very course of the Sun, with the very motion of the Heavenly Bodies, (through all Places, People and Languages) Psal. 19. 3.

Lastly, and most fully, to the same purpose is that of the Apo∣stle to the Colossians, Ch. 1.—The word of the Truth of the Gospel, which is come unto you as it is in all the World: Unto which add but the 23d Verse, and I know not what can be said mo•••• in the case; The Gospel (says he) which ye have heard, and which was preached to every Creature that is under Heaven. Where we see the perfect and punctual perfor∣mance

of what was at first given in charge to the Apostles, (Mark 16. 15. Go ye into all the World, and preach the Gospel to every Crea∣ture.)

This large and universal spread of the Faith and Gospel through all Nations was to be effected within forty years after Christ's ••scension, and before the fatal and final ruin of the Jewish Nation; as is conceived from that Passage of our Saviour, Mat. 24. 14. This Gospel of the Kingdom shall be preached in all the world for a Te∣stimony to all Nations, and then shall the End be. What end? not that of the World, but that End which Ezekiel spake of, (Ezek. 7. 2. An End, the End is come upon the four Corners of the Land) i. e. The End of the Temple and City of Jerusalem, the End of the Jewish Polity, Model and Government.

And that it happened even within this compass we may rea∣sonably gather from the Labours

of St. Paul. For (as St. Chry∣sostome argues) if one single A∣postle, (as St. Paul testifies himself, Rom. 15. 19.) I say, he alone fully Preached the Go∣spel from Jerusalem, and rou•••• about unto Illyricum, i. e. In Arabi•• in Phoenice, in Syria and Antioch, 〈◊〉〈◊〉 the lesser Asia, in Greece and 〈◊〉〈◊〉 chaia, in Macedonia and Dalmati•• and, as others add, afterwards 〈◊〉〈◊〉 Rome and Italy, in Spain, ye•• and (saysa 1.7 Theodoret) in o•• Britain too. I say if this sing Apostle, by his own personal Pai•• and Preaching, made known the Gospel to so large a Tract of th•• World; what shall we think do by the rest of the Twelve, 〈◊〉〈◊〉 at the same time spread the Lig•••• and Fame of it far and wide in th•• rest of the World? As St. Phi•••• and Gall and Phrygia; Thadde••s Mesopotamia; Simon Zelotes in frick and Mauritania; St. M••••∣thew in Aethiopia; St. Mark Aegypt and Alexandria; St. B••••¦tholomew

(otherwise Nathaniel) in Armenia and India; and lastly St. Thomas in that and Media, Persia and Parthia, Bactria and Germania.

St. Clement, who is mention'd (Philip. 4. 3.) and lived in the Apostles time, in his Epistle to the Corinthians has these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e. The great Ocean* 1.8 ••npassable to Men, and the Worlds that are beyond it, are now go∣verned by the Laws and Precepts (i. e. by the Faith and Gospel) of Christ.

Justin Martyr (who lived next) testifies of his time; that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that there was not any one sort 〈◊〉〈◊〉 kind of Men (whether Barba∣rians or Greeks, or any other name) among whom Prayer and Thanks∣giving were not made unto God the Creator of all, through the Name of the crucified Jesus, Ju∣••••in. M. Dial. cum Tryph. pag. 345.

Irenaeus, (who bordered upo••* 1.9 Justin) speaking of the univ••••¦sal consent of Christians in th•• same Faith, reckons up the Chu••¦ches in Germany, in Iberia, th•••••• among the Celtae, those in th•• East, those in Aegypt and Lybi•••• and those in the middle, or M••¦diterranean Parts of the Worl•• and then he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. As the Sun 〈◊〉〈◊〉 one and the same through all th•• World, so the Preaching of th•• Truth shines every where, an•• enlightens all Men that have mind to come unto the Know¦ledge of the Truth.

Unto these I might joyn th•• Testimonies both of Tertullia••* 1.10 that followed in the third Ce••¦tury, and of St. Hierom in th•• fourth, who says of his days, 〈◊〉〈◊〉 India us{que} ad Britanniam, &c. T••••¦tius Mundi, una vox Christus 〈◊〉〈◊〉 From the utmost Indies on th•• one side, as far as Brittain 〈◊〉〈◊〉 the other side, Christ is th••

Speech and Language of the ••hole World.

I shall only add something ••ouching the remoter and more ••••sputable Parts of the World. a 1.11 Petrus Jarricus testifies of the ••••st Indies, that the Portugals, ••hen they first discovered them, ••ound manifest Tokens and Re∣••ainders of Christianity; yea, ••nd some that were professed Christians; (whom he calls Tho∣••••an Christians.)

The very same he says of the b 1.12 Chinoys, of the Brasilians, of ••e Region of the Sinites. Among ••hom (says Benzo c 1.13 and d 1.14 Lae∣••••••s) the Natives confessed, that •• great many Moons or Years ago, ••here came Strangers who preach∣•••• to them the very same things 〈◊〉〈◊〉 they now heard from the Christians.

But so much shall suffice for ••he Proof and Truth of the Point 〈◊〉〈◊〉 hand, That the Mystery of the Gospel was made manifest, was

made known even to all Nations Some few Inferences, and I pa•••• unto the next Particular.

a 1.15 First then, see here wh•••• reason we have to b 1.16 believe (a•• we do in the Creed) a Cath••∣lick Church; for what is it that makes the Catholick Church, 〈◊〉〈◊〉 the Catholick Faith? The comm•••• Faith, (as the Apostle calls in Tit. 1. 4.) that Faith that 〈◊〉〈◊〉 spread through all Nations; the Faith that was held and own'd by all that in every place called upon the Name of the Lord Jesus, I Co••. 1. 2. In a word, That Myster•• of Godliness that was preache•• to the Gentiles, and believed 〈◊〉〈◊〉 in the World, 1 Tim. 3. 16.

c 1.17 This Catholick Faith, (〈◊〉〈◊〉 being one and the same with tha•• which was diffused from the be∣ginning through the several Pla∣ces and first Ages of the Christia•• World) is that which makes that Church Catholick.

Let no Man therefore go about to lessen the Catholick Church, by engrossing the Name, or by contracting the Faith or Presence of Christ, to a Way, to a Party; as the Donatists of old did, ad partem Donati. Let no Man own such Principles as go about to Un∣catholick; i. e. To shrink and di∣minish the Church of God, and of Christ, under the Gospel, from its just and due Latitude.

Let no man say, (that is, ex∣clusively) Christ is here only, or Christ is there, behold him in the Closets, behold him in the De∣serts; but rather behold him, as the Son of Man lifted from the Earth, and drawing all Men after him, John 12. 32.

The Donatist of old, he limit∣ed the Church to the Southern Part of the World, (under pre∣tence of that Scripture, Cantic. 1. 7. Dic, ubi cubas in meridie.) The Romanist would fain tye it to the Western. And others there

are, that are ready to confine it, (as the Montanists of old) each to their petty Pepuzium.

But let us (my Brethren) stich and stand unto that Faith that was commanded to be preached unto all Nations, beginning at Jerusa∣lem, Luke 24. 47. Let us cleave unto that Church which indiffe∣rently respects all Quarters, even that which Christ owns, (Luke 13. 29.) when he says, They shall come fron the East, and from the West, and from the North, and from the South, and shall sit down in the Kingdom of God.

Secondly, Were the Secrets of God and of his Gospel made known unto all Nations, see here the difference of the Law and Gospel, yea the eminence of Christianity above Judaism. The Mosaick Law was but as that Pil∣lar of Fire, (Num. 14. 14.) that serv'd only for the particular gui∣dance of the Israelites to the Land of Promise. But the Gospel is as

the Sun in the Firmament, set up for the sight and good of all; it stretches out its Beams of Light and Life over the whole universe. John 9. 5. I am the Light of the World; non Ʋrbis sed Orbis; an Universal Luminary; the whole World is made the Stage and Sphere of his Illumination. Tit. 2. 11. The Grace of God (i. e. the Word of his Grace) that bringeth Salvation hath appeared into all Men. Isa. 49. 6. I will give thee for a Light to the Gentiles, that thou may'st be my Salvation to the Ends of the Earth.

Thirdly, See here a solid Proof against the Jews, of the Messiah's coming as past and gone. 'Tis e∣vident in two grand Effects that followed the Publication of the Gospel. The first was the gene∣ral diffusion of the Knowledge of God over the VVorld. The second was the Conversion of the Gen∣tiles to the Faith and VVorship of the True God.

For the first of these, Is it not made the Character of the days and times of the Messiah? (Isa. 11. 1.—10.) That there shall be a Root of Jesse, which shall stand for an Ensig•••• of the People, and to it shall the Gen∣tiles* 1.18 seek. (Verse 10.) And (Verse 9.) That the Earth sha•••• be full of the Knowledge of the Lord, as the Waters cover the Sea. As if he should say, Those great and concerning Truths, (touch∣ing the one True God, and the way to please and enjoy him; touching the Immortality of the Soul, and the Resurrection of the Body unto future Judgment.) These and the like Points, where in the World was either wholly at a loss, or much in the dark shall be brought into the ope•• view and sight of all, shall be∣come the Faith of Nations, shall be vulgarly known and receiv∣ed, and believed in the Chri∣stian World. Or, in Poetic•• Sibylls Phrase,—Assyrium Vulg••••

nascetur amomum, They shall grow* 1.19 They shall grow in every Man's Garden, in every Man's Creed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et Lac Immortali∣tatis manabit omnibus justis. Si∣bylla Erythraea. (In Lactantio, Lib. 7.) Cap. 24.

And thus we find that verified that was fore-promised and fore∣prophesied of old, Malach. 1. 11. From the rising of the Sun to the going down of the same, my Name, says God, (i. e. the knowledge of my Name) shall be great a∣mong the Gentiles, and in every place, Incence and a pure Offering shall be offered to my Name, for my Name shall be great among the Heathen.

Excellently does St. Chrysostome (Orat. secunda contra Judaeos) urge

this Place against the Jews. It is not said, (says he) my Name shall be great in Israel, (as Psal. 76. 1. In Juda is God known; his Name is great in Israel) but great among the Gojim, among the Heathen or Gentiles. And again, not in one, two, or three Cities or Countries, but in every place; yea, and from the rising of the Sun, to the going down of the same. Thereby shewing, (says he) that as far as the light and course of the Sun reaches over the Earth, so far should be the course and compass of the Go∣spel.

But then secondly, another grand Effect that followed the promulgation of the Gospel, was the Conversion of the Nations of the Gentiles, to the Faith and Worship▪ of the True God: And is not this from first to last fre∣quently mentioned with, and as it were limited to, the coming of the Messia.

Gen. 22. 18. In thy Seed (i. e. Christ, Gal. 3. 16.) shall all the Nations of the Earth be blessed.

Gen. 49. 10. The Scepter shall not depart from Judah,—till Shilo (till Christ the Peace-ma∣ker) come. And presently he adds, And to him shall the gather∣ing of the People be. Aggregatio, or Obedientia populorum erit ei; as it is in Arias Montanus.

So in Psal. 2. 8. (says God to his Christ) Ask of me, and I will give thee the Heathen for thy In∣heritance, and the uttermost parts of the Earth for thy Possession; i. e. for thy Church and People. A Psalm, which even the Rabbies themselves expound of the Messia, says Solomon Jaerchi.

To these I shall add but one more, that in Isa. 2. Verse 2,—4. where 'tis said, That in the last* 1.20 days, (i. e. in the days of the Messiah, says the same Rabbi So∣lomon) the Mountain of the Lords House (that is, the Religion of

the Messia) shall be established on the top of the Mountains, (shall be advanced above all others) and all Nations shall flow unto it, (that is, to be enriched with the knowledge of Gods Will and Ways; as it follows in the third Verse;) For out of Zion shall go* 1.21 forth the Law, (The Law of Faith, Rom. 3. 27.) and the Word of the Lord out of Jerusalem, (for so was it commanded, To be preach∣ed unto all Nations, beginning at Jerusalem, Luke 24. 47.) And then it follows; And he (that is,* 1.22 the Lord) shall judge among the Nations; i. e. shall rule and go∣vern them by the Scepter of his VVord and Gospel.

From all which Places, nothing more evident than the predicting of the calling and conversion of the Gentiles, as to be at the ap∣pearing of the Messia. And it is as evident that these Prophecies have been accomplished in the preaching and progress of the

Gospel; the Event has verified the Prediction. For, no sooner was the Sun of Righteousness ful∣ly risen, but the Idolatry of the Pagan World began to fall, as Dagon before the Ark, till at length the Worship of their false Gods was destroyed, their* 1.23 Temples demolished, their fa∣mous Oracles (long) ceased and gone; and the Knowledge of the One True God, and his Son Jesus Christ, set up and advanc'd in the room of them. And this was that same Shaking of the Heavens* 1.24 and the Earth, yea, and of all Nations, spoken of Hag. 2. 6, 7. that is, The universal Change and Mutation that was to come over the Face of the Earth, as to the Matter of Religion.

But so much shall suffice to be spoken of the first Remarkable in the Text; i. e. The large spread and extent of the Gospel, In being made known unto all Nations.

I shall now pass unto the second* 1.25 Considerable in the Text, which is more practical; and that is, to the main Scope, End and Drift of the Gospel, in being thus made known, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (says the Apostle) For the Obedience of Faith. This, (as ye see) is here mentioned, as the whole design and intent of the Gospel, to frame us to Obedience, to the Obedi∣ence of Faith. For, as the Sum of the Gospel on Gods part are the Mercies and Benefits therein tendered and promised; so the Sum and Substance of all that it requires on our parts, to whom it comes, is, To believe and obey it.

This then being the Total of what is expected at our Hands, in order unto Life here, and Sal∣vation

hereafter, namely the pra∣ctice of Evangelical Obedience, it will highly concern us in the first place to enquire into the na∣ture of this Obedience, and in the next vigorously to pursue it.

And that we may understand it the better, we should here con∣sider three things. First, The parts and Branches of this Obe∣dience. Secondly, The Princi∣ples and Properties of it. Thirdly, The Assistances and Encourage∣ments given thereunto.

The first of these (I fear) will take up our time at present.

First then, This Evangelical Obedience, or the Obedience of Faith, it consists in three main Branches or Particulars.

The first is, Obedience to the Truths of the Gospel, by receiving and retaining them.

The second is, Obedience to the Call of the Gospel, bidding us to Repent and Believe, and return unto God.

The third is, Obedience to the more special Rules of the Gospel, appointing us in every kind, how to live and walk in our Convers∣tions.

First then, The prime and lea∣ding part of our Obedience, 〈◊〉〈◊〉 lies in yielding the assent of our Minds and Judgments unto the Truths of the Gospel. When we captivate our Reasons to the plainness and simplicity of the* 1.26 Gospel; for there is Obsequium Fi∣dei, as well as obsequium Vi••••▪ When we give up our apprehe••¦sions to be shaped, and our Judg∣ments to be filed, as it were, and framed according to theat form sound words, (2 Tim. 1. 13. according to that Mould of Do∣ctrine (Rom. 6 17.) delivere to us in the Gospel.

Now, that our assenting 〈◊〉〈◊〉 and embracing of the Truths 〈◊〉〈◊〉 the Gospel, is a piece and part 〈◊〉〈◊〉 our Obedience, will appear fro•• these few Considerations.

First, 'Tis a thing under com∣mand. Mark 1. 15. Believe the Gospel. John 12. 36. Believe in the Light. John 14. 11. Believe me, that I am in the Father, and the Father in me. With many the like Passages. Now where there is a command on Gods part, the Thing commanded to be done, must needs be an Obedience on our part.

Secondly, Faith is an assent up∣on Authority, yea upon the high∣est and greatest Authority. In believing of the Positive Truths of the Gospel, Faith goes not up∣on the sight and evidence of the things in themselves, but upon the Revelation, Testimony and Authority of Gods Word. 1 Thes. 2. 13. Ye received the Word, not ••s the Word of Man, but, as it is in Truth, the Word of God. This is it that Commands and captivates the understanding into a compli∣ant persuasion, Sic dicit Dominus, Thus and thus saith the Lord.

Since then Authority is the Ground and Basis of Faith in per∣swading, Obedience must needs be the Act of Faith, in assenting, in submitting to that Authority.

Again thirdly, Faith or Assent, it comes from, or depends upon, an imperate Act of the Will; and upon that score puts on the Nature of Obedience. True in∣deed, we do not believe with ou•• Wills, * 1.27 (as some of the Ponti∣ficians seem to teach.) For no Man really believes as he list, o•• meerly because he please; but upon evidence of Grounds and Rea∣sons. But yet, since those Evi∣dences will never produce Faith, unless we bend and hold our Minds to a due and serious atten∣tion to them, (as 'tis said of Ly∣dia, a 1.28 God opened her Heart to attend, and so to believe, Acts 16. 14.) And since it is the Heart or Will, b 1.29 that under God com∣mands and fixes the Attention both unto the Matters and Mo∣tives

of Faith; it evidently fol∣lows, that though we do not for∣mally believe by our Wills, yet, ••ot a 1.30 without our Wills; and that the assent of Faith, though it be not the immediate Act of the Will, yet 'tis undoubtedly (under God) the Effect of the Will, enforcing the Attention a∣gainst all carnal fears or interests that would divert us from the Faith. Upon which score the in∣fidelity of Men seems to be resol∣ved into their unwillingness. John 5. 40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ye will not come unto me; i. e. you will not believe, or become my Prose∣lytes by Faith.

Again, fourthly and lastly, Con∣sider, that our assenting to the Doctrine of Faith, 'tis expresly call'd by the Name of Obedience in Scripture, 1 Pet. 1. 22. Ye have purified your Souls in obeying the Truth; i. e. in a firm believ∣ing it.

Gal. 3. 1. Who hath bewitch•••• you, that ye should not obey the Truth; i. e. in not sticking to▪ right Belief of the Gospel in the Article of Justification.

And so Rom. 10. 16. The Apo∣stle having said, They have not •••• obeyed the Gospel, expounds it •••• the very next words, by believing (for Esaias saith, Who hath believ•••• our report?) So that 'tis evident, ou•• very believing, receiving, embra∣cing, retaining of the Truths of the Gospel, 'tis a part and piece of our Evangelical Obedi∣ence.

All that I shall draw from this▪ Head is only two short Inferences. First is our assenting to the Mat∣ters of Faith, a piece of Obedi∣ence? then surely there is more of Disobedience in the World tha•• some are aware of. Even the for∣saking or rejecting of Gospel▪ Truths, is a piece of Disobedi∣ence. For Gods Truth comes with Authority, comes in Gods

Name, and lays an obligation up∣on all that hear it, (or can hear it) to attend and believe: And therefore he that either shuts or casts it out of his belief, he there∣by refuses to be subject and obe∣dient to God. Who hindered you that ye should not obey the Truth, (says the Apostle to the erring Galatians.) This perswasion comes not of him that calleth you, Gal. 5. 7, 8. So that whosoever with∣holds or with-draws his assent or perswasion from such Divine and Evangelical Truths, he therein with-draws his Obedience or Sub∣jection. Whatsoever Points of this nature we hear from the Go∣spel, we must one day give an ac∣count of, how we received, or why we refused them: For where God has a Mouth to speak, we must have an Ear to hear, and a Mind to attend, and a Heart to believe, or answer for the neg∣lect of it.

Secondly, Is this a part, yea the first part of our obedience? our assenting to Gods Truth, ou•• receiving and retaining it, in op∣position to Errour, and corruption of Doctrine? Then sure it is a thing of great consequence, of what Faith and Belief (or per∣swasion) we are, in matters of Religion, that we mistake not* 1.31 Darkness for Light, Error for Truth; that we embrace not De∣ceits and Delusions, in stead of sound Doctrine; the bold Fanta∣sies and Novelties of corrupt Minds, in stead of the Verities and Mysteries of Christ, in stead of the Words and Truth of So∣berness.

I say 'tis a thing of some con∣cern, what we shut out or take in into our Minds, as Matter of Faith; because accordingly we shall be counted of the number either of the Obedient or Diso∣bedient. According to the sound∣ness or rottenness of our Princi∣ples

and Perswasions, as to the main, accordingly shall we be so* 1.32 far found, either the Subjects of Christ, or the Slaves of Satan, of error and darkness. Would we therefore be true, that is, obedi∣ent Servants unto God? Here we must begin, and hold on our course. Labour for a sound esta∣blishment in the main Truths of the Gospel. Read and meditate on the Scriptures of Truth, (as they are called, Dan. 10. 21.) Attend unto the guidance of those, whose Office it is to divide ••nto you the Word of Truth. Pray for the Spirit of Truth, to* 1.33 ••ead you into all necessary Truth. ••n a word, (as it is, Prov. 23. 23.) Buy the Truth, and sell it ••ot; that is, spare no cost, no ••ains in the getting of it: And being gotten, part with it upon •••• terms: barter not away the plain and pretious Truths of God, for the meer fancies and bold pre∣sumptions of Men.

Let the Word of Christ dwell* 1.34 richly in you, in all wisdom, that ye may be strong and grounded Christians. Not Children in un∣derstanding,* 1.35 but Men; skilful in the Word of Righteousness; and holding the Mystery of Faith in •••• pure Conscience, (the best and ea∣siest Depository for Divine Truth) Quia facile male creditur, ubi n•••• recte vivitur.

But I have done with the first Branch of the Obedience of Faith; i. e. In obeying the Truths of God, by embracing them in our Minds, and submitting to them in our Judgments.

But this, though it be the lea∣ding part of our Obedience, (for indeed without it 'tis not, as the Text speaks, The Obedience a 1.36 of Faith) yet is it not either the on∣ly or the principal. There were some in St. Augustines time, who held nothing was necessary to Salvation, but a right Faith. B•• their Lives never so bad, yet if

their Faith were good, if their belief were sound and orthodox, that then they should be saved, (though tanquam per ignem.) This occasioned his writing of* 1.37 that Treatise, De Fide & Ope∣ribus.

But (my Brethren) we have not so learned Christ, if we have been taught by him, as the Truth is in Jesus.

For though I will not say, (with Theologo-politicus) that no∣thing is to be counted de Fide, but* 1.38 what is absolutely necessary, and directly influential in order to pra∣ctice: Yet this I'le say, that the prime and grand Design of the whole Doctrine and discoveries of the Gospel, was not barely or* 1.39 ultimately to inform the Mind, or enforce the Assent, but to trans∣form the Soul into real Righteous∣ness. For nothing more evident in Scripture, than that the Go∣pel, in the main end and intent of it, came not to sill the Head with

new Notions, though never so true; nor to instruct the Judg∣ment so much, as to change the Heart, and new-mould the Life, and to form and frame the whole Man to a thorough and universal Obedience. And therefore, unless to the Faith and Belief of the Go∣spel, we add the Obedience of the Heart, and (where time and space are afforded) the Fruits of the Life, we shall never be parta∣kers of the full and saving Bene∣fits of the Gospel.

I shall therefore proceed unto the next Branch of Evangelical Obedience, (without which the former is but little worth;) and that is, Obedience to the Call of the Gospel.

This Call of God, 'tis every where made mention of in Scri∣pture both New and Old. I have called, and ye refused, 'tis the Voice of Wisdom, Prov. 1. 24. When I called, ye did not answer, 'tis the* 1.40 complaint of God. Isa. 65. 12. 66. 4.

He who hath called you is Holy, (says St. Peter) 1 Pet. 1. 15. And Chapter 2. 9. Who hath called you out of Darkness into his mar∣vellous Light. I came not to call the Righteous, (says our Saviour) but Sinners to repentance, Mark 2. 17. And lastly, that of the Apostle, 1 Tim. 6. 12. Fight the good Fight of Faith, to which also thou art called.

But to explicate it yet a little further; first, by the Call of the Gospel, I mean all those ways, means, and methods, whereby God urges fall'n and apostatized Man to return unto God, and to his Duty. Whether it be by the Commands and Injunctions of the Gospel. Acts 3. 19. Repent and be converted, that your sins may be blotted out. 1 John 3. 23. This is his Commandment, That ye believe on the Name of his Son Jesus. Acts 17. 30. He now cammandeth all Men every where to repent.

Or 2dly, by the earnest and gra∣tious invitations of the Gospel▪ Rev. 22. 17. Every one that is a▪ thirst, come ye. Mat. 11. 28. a 1.41 Come unto me all ye that travel an•• are heavy laden, take my Yoke upo•• you.

Or 3dly, by the pressing exho••∣tations of the Gospel. Ezek. 33▪ 11. 18. 32. Turn ye, turn ye fro•• your evil ways.

Heb. 3. 15. To day if you wi•••• hear his Voice, harden not yo•••• Hearts.

Or 4ly, by the lively sollicita∣tions in the Ministry of the Go∣spel, Beseeching you in Christs stead▪ be ye reconciled unto God. 2 Cor. ••. 19, 20.

Or lastly, by the secret Inje∣ctions of Good and Holy Moti∣ons, (accompanying the mini∣stration* 1.42 of the Gospel) the good

Spirit, mingling it self with our thoughts, and striving with our Hearts. For even these are a part of Gods Call, they are of his sending, they come upon his er∣rand, i. e. to becken us unto God, and to our Duty.

I say by all these ways and means does God call us, as ye see, out of Darkness into his marvel∣lous Light, out of Bondage into true Liberty; call us to believe, to repent, to return, to be recon∣ciled unto God and Goodness.

By all which you may easily un∣derstand, in the second place, what I mean by our obedience to this Call, and wherein it stands; i. e. Then are we said to obey Gods Call, when we come up to it in Heart and Deed; when we really do what he calls upon us to do: When we yield up our* 1.43 selves to his Will, and obey it from the Heart. Rom. 6. 17. When we accept of his Invita∣tions, close with his Exhortations,

and are prevailed upon by his Motions and Sollicitations; so as firmly and sincerely to resolve for God and return unto God.

So that (as ye may plainly see) this Obedience to the Call of God stands not in a complying with any of the more single and particu∣lar Commands; but in a passing over of our whole Souls and selves unto God and hisa 1.44 Will; saying with the Apostle, Acts 9. 6. Lord▪ what wilt thou have me to do? H•• Will was melted into Gods Will; he was now ready to be any thing and to do any thing that God would have him.

So that this Obedience we now treat of, 'tis a radical Act, foundation Act, 'tis the habitua••b 1.45 turning of the very bent an••

b••as of the Soul from all evil, un∣••all good, (at least in true heart ••nd affection) as it is described, Ezek. 18. 21.

'Tis the pitching of our choice (our resolved choice and electi∣••n) upon God and his ways, Psal. 19. 30. I have chosen the way of ••ruth, thy Judgments have I laid ••••fore me. 'Tis a taking of Christs ••oke at once and universally up∣•••• us. 'Tis a stated, professed, re∣••••ved, concluded subjecting our ••••••ves to the Word and Ways of Christ, as Lord and Saviour.

In a word, This Obedience un∣•••• Gods Call, 'tis not so much an ••ct of particulara 1.46 observance ••••to God in some few specialties ••••mmanded; but 'tis an entire and ••••iversal resignment of our selves the rule and governance of 〈◊〉〈◊〉 Word, Grace and Spirit.

Even as on the contrary, Dis∣obedience to Gods Call (as we now mean and speak of it) stands not in every single or particular failour of Duty, or going against our Duty; but in the more gene∣ral averseness of the Mind, and obstinacy of the Will, standing out, or setting up it self, and the pleasing of it self against the Go∣vernment of God in the Soul.

For, as it is one thing to offen•• or go against the Laws of th•• King in some few Particularities and another thing to reject an•• cast off his Government, to hav•• a Picque against it, so as to brea•••• out into rebellion against H•••• Crown and Scepter. Even so 'ti•• one thing to come short in our bedience to the Law or Will God, in some Particulars, and a∣nother thing to cast off his Wil•• or to set up our own in direct op∣position to his; so as to say effect with them in the Para∣ble, (Luke 19. 14.) Nolum••••

〈◊〉〈◊〉 regnare, We will not have this Man, this God and Man, this Lord and Christ, to rule over us. As much as to say, We will not please him, but our selves; we will not leave our sins for his Laws or Commands; we will not own or set up his Word for our Rule and Guide, but our own worldly Interests, our own car∣nal and corrupt humours, customs and affections; we will not listen to his Voice, nor hearken to his Counsel, nor turn at his Reproof, but rather go on and persist in the ways of our own choosing, and in the pursuance of our own de∣sires and imaginations. This is the real Language of all such as remain disobedient to Gods Call. The bent of their Hearts and the course of their Lives in effect speaks thus much, (Nolumus hunc regnare, We will not have this Man reign over us;) though they do not say so much with their Mouths, yea though they say and

profess the contrary. For the A∣postle has told us, That Men may profess God in their words, and yet in Works deny him, being ••∣bominablc, disobedient, and to eve∣ry good Work reprobate, Tit. 1. 16.

The consideration of this Head serves to a double purpose.

First, it shews us the great weight and moment, the high concern of this Obedience; Ist, in that 'tis the main, the principal thing that God looks for and re∣quires at our Hands. Without which all outward conformity to the bare Letter of the Com∣mands is but little worth. The bent of the Heart and Soul, bro∣ken off from the love of sin, and given up unto God and Christ, in the love of Righteousness, is the Root and Spring of all after-well-pleasing Obedience. Therefore are we every where called upon to begin here. Prov. 23. 26. My Son, give me thy Heart. Ezek. 18. 30, 31. Repent and turn ye from

all your transgressions,—Make ye •• new Heart, and a new Spirit. Jer. 4. 4. Circumcise your selves into the Lord, break up your Fal∣low Ground, and sow not among Thorns. And Verse 14. O Jeru∣salem, wash thy Heart from wick∣••dness, that thou may'st be saved; and Mat. 23. 26. Thou blind Pha∣••isee, first cleanse that that is with∣in, that the out-side may be clean also. As much as to say: First, a 1.47 obey the main Call of God; ••art with thy own self-pleasing-will; yield up the strong holds, the main powers and faculties of thy Soul, as an entire Sacrifice to God; and then, outward and more particular Obedience will easily and naturally follow.

And secondly, The concern of this Obedience (to the Call of God) 'tis herein seen, in that it is a thing altogether indispensa∣ble. God absolutely stands upon it, That we should by Faith and Repentance render up our selves

to an inward and through sub∣jection of Heart and Soul to his Service in the general. God (as it were in course) dispenses with particular failings, and imperfe∣ctions in duty; but as for the ge∣neral and sincere bent of the Heart, seconded by an answera∣ble endeavour of the Life; there is no dispensation, no abatement or allowance for the want of this, but 'tis a thing that must be found in us first or last.

But then again; the due consi∣deration of what has been said touching this second branch of Obedience; i. e. Obedience to the main Call of the Gospel; it serves to instruct us in a very weighty and concerning Point, and that is in the nature of a right saving and justifying Faith. True indeed we are justified by Faith, Rom 5. 1. But 'tis a praying and a 1.48 Pe∣titioning Faith, Acts 8. 22. Ch•• 9. 11. 'Tis a confessing and profes∣sing Faith, Rom. 10. 9. 1 Job. 1. 4.

'Tis a Faith hungering and thirst∣ing after Righteousness, Mat. 5. 6. 'Tis a walking Faith, 1 Job. 1. 6, 7. * 1.49 'Tis an operating or working Faith, Gal. 5. 6. Faith that a 1.50 worketh by Love. In a word, it must be such a Faith, as the Apostle de∣scribes, to be the unfailing Prin∣ciple of universal Goodness and Holiness, through the whole E∣leventh Chapter b 1.51 to the He∣brews.

Again, most true it is, that we are justified without Works, Gal. 2. 16. That is, without the Works of the Law, wholly without the c 1.52 merit of the best Works; yea, d 1.53 and without the (absolutely∣necessary)

presence of outward good Works, where a 1.54 life and time to do them is not afforded. But not without the Inward b 1.55 acts of repentance and conversion unto God; not without such a true Love, Devotion, c 1.56

to good Works, as wants nothing but an opportunity to exert them.

When therefore the Scripture says, That we are justified by Faith, (Rom. 5. 1.) Saved through Faith, (Ephes. 2. 8.) or, That the Gospel is the Power of God unto Salvati∣on to every one that believes; I say, ••hen so much is ascribed unto ••aith; we must beware that we 〈◊〉〈◊〉 not take up with too scanty a ••••tion of Faith, so as to divide it ••rom it self, i. e. from this Obedi∣ence of Faith. For if we would truly speak, and impartially judge with Scripture, no Faith can be look'd ••on as actually justifying, but at which naturally, a 1.57 as it here, and essentially contains in

it the Seeds and Principles of new Life; i. e. That which involves in it self Obedience a 1.58 the Call of God, to the prime 〈◊〉〈◊〉

and fundamental Call of the Go∣spel, by a sincere embracing the Terms of it, and undertaking the conditions of it. For unto this alone are all the Promises made and due, both of remission and

righteousness here, and of Salva∣••ion hereafter. St. Paul, who in ••he Epistle to the Romans (Ch. ••▪ 16. 3. 21.) does appropriate ••alvation to all them that believe; 〈◊〉〈◊〉 the Epistle to the Hebrews, (Ch. ••▪ 9.) does as as expresly limit 〈◊〉〈◊〉 to all them that obey. Does 〈◊〉〈◊〉 not thereby plainly shew, that 〈◊〉〈◊〉 Believing he includes Obeying. ••nd therefore when he would ••escribe the Change and Conver∣•••••••• of the Romans, from Infide∣••••, (Rom. 6. 17.) and does it 〈◊〉〈◊〉 these words, (Thanks be to God, 〈◊〉〈◊〉 ye have obeyed from the Heart 〈◊〉〈◊〉 form of Doctrine that was de∣••••red to you;) What is this but Periphrasis of their believing? ••••en as else-where in the same ••pistle, that which he calls (Their ••••ith, spoken of through all the World, Rom. 1. 8.) in another ••hapter he calls it (their Obe∣••••••nce that is come abroad unto all ••en, Rom. 16. 19.

Faith, (says Clemens of Alex∣andria) 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.59 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis a voluntary and re∣solved assent unto Piety. And more plainly in his seventh Book* 1.60 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He is the faithful or believing per¦son, who upon due and just consi∣deration receives the Command¦ments (of Christ) and keeps the••▪ But what need I insist upon an•• single Father, for the true notio•• of Faith? I appeal rather to th•• general Judgment of the whol•• Church in its Purest and Pr••¦mitive times. Amongst who•• 'tis well known, (by them th•••• know any thing of their o••¦der and discipline) that no•• were ever look'd upon in th•• Churches Eye; none were ••¦ver by them counted or call•••• by the Name of Fideles, that 〈◊〉〈◊〉 Faithful, or Believers, till the•• had actually and solemnly ded••¦cated themselves (if adult) ••••

the strict profession and practise ••f Christianity. a 1.61 Till this was done, though otherwise never so ••••owing in the Principles of ••aith, or perswaded of the truth of them, they were only called, either Audientes, meer Hearers▪ or ••andidati, Probationers for the

••aith; or Catechumeni, Persons ••nder Catechism; or Compteten∣••es, Petitioners to be made Chri∣stians; but never Fideles, never actual or full, or faithful Belie∣vers, till they took upon them the Yoke of Christ, till they gave themselves up to Christ,

(a 1.62) (i. e. by the Baptismal Vow) by the solemn consecrating o•• themselves to his Faith and Ser¦vice. This was that which they called and counted Faith; an•• unto this Faith it was that they ascribed and entitled all the Pri¦viledges of Believers, and Bene¦fits of the Gospel; that is, no to a meer assenting Faith; no•• nor to a bare Trusting, or Con¦fiding Faith, but to a Professing Engaging, Contracting, Covenan¦ting Faith; whereby the perso••

pass'd himself over, gave him∣••••••••* 1.63 up to Christ, as to his Lord Master, as to his Head, Hope, Saviour.

I would not here be misconstru∣•••••••••• when I derogate from a bare ••••usting. Far is it from me to ••ight that precious Act of Faith 〈◊〉〈◊〉 Trust or Affiance, much less

to deride those expressions, which even Scripture seems to set it forth by. (As a laying or lea••••¦ing on our Beloved, Cantic. 8. 5. A staying of our selves upon God Isa. 50. 10. Or, if we will, casting, (a 1.64) rowling, or restin•• of our selves upon him who i•• able to save unto the utter most.

For surely there can be no grea¦ter, no sweeter repose unto th•• Soul, than a Trusting in its Sa¦viour, a Resting on the Bosom o•• his Love, on the fulness of hi•• Merit, Righteousness, Satisfact••¦on and Redemption. (Isa. 26. 3•• Thou shalt keep him in perfect pea•••• whose mind is stayed on thee, becau•••• he trusteth in thee.

Always provided, that this Tr••∣sting be well and rightly groun••∣ed, that it proceed upon th•• Terms and Conditions (b 1.65 of th••

••ospel, and that in all other ••hings it answer the Call of the ••ospel. Otherwise there may 〈◊〉〈◊〉 (as the Prophet speaks, Mic. 〈◊〉〈◊〉 11.) a leaning upon God; a ••aying of our selves upon the God 〈◊〉〈◊〉 Israel, (mentioning his Name) 〈◊〉〈◊〉. 48. 2. but not in Truth, (Verse ••e first) not warranted by the ••ord of Truth, not coming from ••e Grounds of Truth, but meer∣•• springing from wrong and false ••nd mis apprehensions of God, ••nd of his Covenant.

And therefore, (as an (a 1.66) able and learned Defender of the Pro∣testant Religion says) great care should be taken, lest by mis∣understanding

the notion of be∣lieving, (so much spoken of, as the condition of our Salvation) Men live in the neglect of wha•• the Gospel requires, and so be∣lieve themselves into eternal mi••∣sery.

Affiance or Confidence in God (i. e. in him as reconciled) ab∣stracting from the Grace of Re∣pentance, or not-supposing con∣version from sin unto God, is no•• a 1.67 Christian-confidence, but ca••∣nal presumption. Neither will i•• ever hold when it comes to trial but sink and succumb, notwith∣standing all the Artifices to shor•• and prop it up. The real guilt an•• conscience of sin (in the Hear•• and Life) will easily recoil, an•• beat down all such fond, force••

and ill-founded confidences or per∣••asions. And it will be found a ••••••tain truth, that nothing will ••ord a vivid or lasting hope to∣••ards God, or trust in God, save ••••ly the consciousness of our since∣••••y, in obeying the Call of the Go∣••••••l. According to what is hint∣•••• 1 John 3. 21. If our Hearts ••••demn us not, (i. e. of prevari∣••ing with God and with the Go∣••••el, by impenitency or hypocri∣••••) then (says he, and then 〈◊〉〈◊〉)* 1.68 have we confidence towards 〈◊〉〈◊〉.

And thus have I done with the ••••cond Branch of Evangelical O∣••••dience; i. e. Obedience to the ••ll of the Gospel.

There is yet a third Branch be∣••••nd, to be added to the former, make it full and compleat, and ••••at is, Obedience to the special ••••les, to the more particular Pre∣••••pts of the Gospel, directing 〈◊〉〈◊〉 appointing us how to live and ••alk in our conversations. As

for this Branch of Obedience, y•• may know it by the Names of i•• in Scripture. 'Tis called a Doin•• of Righteousness, 1 John 3. 7, 10 An Obedience unto Righteousness Rom. 6. 16. A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a keeping o•• observing of the Commandments 1 Cor. 7. 19. John 15. 10. An•• lastly, a walking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by th•• Rule or Canon of the Gospel Phil 3. 16. Let us walk by the sam•• Rule. Gal. 6. 16. As many as wal•• according to this Rule, Peace be o•• them, and Mercy; i. e. the Rule o•• the New Creature, Verse 19. Th•• Rule and Measure of a Gospel life. For this we must know an•• remember, that the Gospel is no•• only a Rule of right believing, bu•• a Rule of holy living; as it is th•• Power of God for our Salvation so it is the Will of God for our in∣struction in righteousness.

For there are not only the Cr••∣denda, the Truths of the Gospe•• (in matters of Faith) but all the Agenda, the Precepts, the Di∣rections

and Injunctions of the Gospel in matters of Life and Practise.

Titus 2. 11. The Grace of God that bringeth Salvation, hath ap∣peared unto all, teaching them, and what does it teach them? not on∣ly to know and believe, but teach∣ing to deny all ungodliness and worldly lusts; and to live righteous∣ly, soberly, and godly in this present world; and so to look for the bles∣sed hope, and the glorious ap∣pearing of our great God and Sa∣viour Jesus Christ. (Verse 12.)

So that, as we see, the Gospel is not a meer revelation of super∣natural Truths, but a practical di∣rection of Life, and injunction of Duty in every kind; even a Rule of guidance and government to the whole Man. In so much that St. James tell us, That if any one* 1.69 seem to be religious, and governs not his Tongue, that Mans Religi∣on is in vain. And St. Paul tells us, He that provides not for his* 1.70

own, hath denied the Faith; i. e. contradicts his Christianity, or Evangelical Profession.

Yea, and so comprehensive is the Canon of the Gospel in this kind, that even all, that is the matter of our duty in any sort, is taken in, and adopted into the preceptive part of the Gospel. The Gospel taken in its latitude, inculcates and charges upon us, all the Principles of Conscience; all* 1.71 the dictates of right, sound, and sober Reason; all the Lessons and* 1.72 Documents and Duties of Natural or Christian Morality; even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as the Apostle speaks) Phil. 4. 8. Whatsoever things are true, whatsoever things are honest, or just, or pur••, or lovely, or of good re∣port; if there be any Vertue, if there be any Praise.

I say all these, and whatever else concerns the well ordering of our Hearts and Lives, either in reference to God, or to our selves, or to our Neighbour, is all

urged and pressed upon us, (in the main of it) in and by the Go∣••pel; i. e. by the Rules and Pre∣••epts delivered in the Gospel; which is therefore called by St. Paul, the Law (a 1.73 of Faith, (Rom. ••. 27. not only a Rule, but a Law) and by St. Peter, the Holy Com∣mandment, 2 Pet. 2. 21.

This then being the Nature and ••••atter of the Gospel; a Law of faith, a Holy Commandment; the ••ain Work and Duty of a Chri∣••••ian that he has to do, is to con∣••orm himself to the several Pre∣cepts

of this Law, to the several Praescriptions of this Holy Com∣mandment.

For hereby know we that we know him, if we keep or observe his Com∣mandments, (1 John 2. 3.) And again, This is Love, that we walk after his Commandments, (2 John 6.) that is, when we make it our care and study both to know and obey his pleasure; proving what is that good and acceptable, and perfect Will of God, Rom. 12. 2.

And thus have I given you both a brief and entire account of the first Particular propounded; i. e. of the Nature of this Evan∣gelical Obedience, as to the main Parts and Branches of it. 'Tis an Obedience to the Truths of the Gospel, by receiving and believing them; 'tis and Obedience to the ge∣neral Call of God in the Gospel, by returning to him, by closing with him, by giving up our selves en∣tirely to him, as our Lord and Sa∣viour. Lastly, 'tis an Obedience

to the special Rules of the Go∣spel, chalking out to us a Way to live and walk in.

I have only now some few more Inferences, and I have done.

By all that has been said then upon this Subject, we may easily understand three things.

First, That true and real Chri∣stianity stands not meer Words or Shows, but Deeds; not in a bare profession of Christ with the Lips, but in a deep and thorough sebjection of the Heart and Will, Life and Actions, to the Com∣mands of Christ. John 8. 31. If ye continue in my Word, (i. e by Faith and Obedience) then are ye my Disciples indeed. And John 15. 8. Herein is my Father glorifi∣ed, that ye bear much Fruit, so shall ye be my Disciples. A true and genuine Disciple of Christ is known by his Fruits; not by the meer Leaves of a fair and speci∣ous Profession; nor by the meer Flowers and Blossoms of some

good expressions; but by the real Fruits of Obedience and Newness of Life. This is the constant Character of those that belong to God in Scripture. Rom. 6. 16. His Servants ye are, to whom ye o∣bey, whether it be of sin unto death, or of Obedience unto Righteousness. Rom. 8. 14. They that are the Sons of God, are led by the Spirit of God: Now the Fruit of the Spirit is in all goodness, righteousness, and truth, Eph. 5. 9.

And therefore as on the one side, where ever there are these Fruits, (of Obedience, Holiness, and Righ∣teousness) living in Gods fear, walking in his ways, doing and cleaving unto his Will; such a one may rest assured, that he is no longer a Servant of Sin, but made free from Sin, and become a Ser∣vant of Righteousness. So on the other hand, Let none pre∣tend to the Name of a Christian, if he do not shew the effects of it.

Shew me thy Faith by thy Works, (James 2. 18.) shew me thy Heart by thy Life; thy Religion by thy Conversation; either dis∣claim having the Grace of Faith, or else make it to appear by the Obedience of Faith. For most evident it is, that the Apostle (Rom. 6. 17.) comprehends the whole effect of Gods Grace upon their Hearts, in their obeying the Gospel of Christ.

And therefore secondly. Is this the full and right Character of a Christian? Obedience to the Truths of God, Obedience to the Call of God, Obedience to the special Will of God? Then how greatly do they deceive them∣selves, who rest either in a bare knowledge of Christ, or in a dull and dead Faith and Profession of Christ, but short of a true, real, and thorough Obedience? The Scriptures have sufficiently cau∣tioned us against this deceit; if we have but Eyes to read, or

Ears to hear, or Hearts to consi∣der;

That of our Saviour, Mat. 7. 21. Not every one that says, (in profes∣sion) Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father that is in Heaven;

That of St. Paul, Gal. 6. 15. In Christ Jesus, (i. e. in the Pro∣fession or Religion of Christ) neither Circumcision availeth any thing, nor Ʋncircumcision but a New Creature; or (as it is Chap. 5. 6.) but Faith that worketh by Love; or (as it is 1 Cor. 7. 19) But the keeping of the Command∣ments of God;

Lastly, that of St. John, 1 John 3. 7. Little Children, let no Man deceive you, he that doth righteous∣ness, is righteous. As if he should say, take heed, 'tis an easie thing for a Man to slip into such a de∣ceit as this. Namely, to think, that if he has but some measure of knowledge in the matters of

Christ, and a Belief of the Do∣ctrine of Christ if he has but the Name of Christ in his Mouth, and a Profession of him in his Life, with some attendance upon him in his Ordinances; that then it is enough, enough to righteousness, enough to acceptance here, and to Salvation hereafter. Yea, but let none flatter himself into so gross a deceit. For, he that doth righteousness, is righteous. He only shall pass for such in Gods account, that brings forth the real Fruits of righteousness (in the conscionable care and discharge of his Duty) towards God and Man, in every kind. For, (as it is Acts 10. 34.) God is no respecter of Persons, but in every Nation, he that feareth God and worketh righteousness is accepted of him.

And (Rom. 2. 7, 8.) God shall one day render unto every Man according to his Deeds, To them that by patient continuance in well∣doing seek for Glory, and Honour, and Immortality, shall be Eternal

Life: But unto them that obey not: the Truth, but obey unrighteousness; to them indignation and wrath, tri∣bulation and anguish, upon every Soul that doth evil.

Ye (hence) see, what is it shall carry the main stroke with God, what is it that shall weigh with God, and cast the ballance of his favour to us another day: Namely, a beginning in Faith, and a patient continuance in well∣doing; in short, an obeying of his Truth in righteonsness.

And I would to God, this it were a thing more preach'd and press'd upon the Consciences of Men, and more practised in the lives of men. For it will be found a true saying of His (what e∣ver his Judgment was other∣wise, in reference to the then∣times) I say it will be found a great truth (what I meet with in a fast Sermon, delivered, six and thirty years ago) where speaking of the Duty of the Mi∣nisters,

he has these words: Says* 1.74 he, 'When we all have preach∣ed up Repentance, (to which let me also add Obedience) as much as we have preached first Confi∣dence, and then Faith, we shall then be reformed and saved; but I doubt not till then. (Tit. 1. 3.) This (Word or) Witness, true.

Thirdly and lastly, by what has been said of the several Parts and Branches of Evangelical O∣bedience, we may be able to make Judgment, how much of it goes before the Grace of Pardon and Justification, and what it is ••ust follow and come after. Obe∣dience to the Truths of Christ by ••elieving them; and Obedience ••o the call of Christ, by return∣••ing and resigning up our selves to ••im: These are clearly and funda∣mentally necessary as antecedents ••o our justification. And, (be∣••ides what has been said) were there no other Scripture save that

only in Rom. 8. 30. it were e∣nough to prove it; Where 'tis said by the Apostle, That whom God calls, them he justifies. Them, and them only does he justify, whom he first calls, that is, calls a 1.75 effectually, so calls, as that they fully answer to his Call; nei∣ther can the words with truth bear any other sence. So that the Blessing of Justification be∣longs to none but such as are the Called of God; that is, such as obey his Call by a sincere repen∣tance towards God, and Faith in the Lord Jesus Christ. And up∣on this measure b 1.76 of Obedience,

without more ado, the true Be∣liever (who thus far answers the Call of God) a 1.77 presently en∣ters and passes into a state of fa∣vour and acceptance with God.

As for the third Branch of Obe∣dience, consi••ing in a course of holy Actions, and in a continued observance of the particular Rules of the Gospel; God stays not for this; God does not suspend the Grace or benefit of Justification, till the Person has run through a course of Obedience through all the Precepts and Instances of a Holy Life; but forthwith be∣stows

it on the faithful Believer upon his first Faith and Obedience unto Gods Call, provided it be real and sincere, which God can see and discern, though Man can∣not.

And therefore this last kind of Obedience; i. e. to the par∣ticular, superstructive Rules of a Holy Life; though it be neces∣sary in its place, (for we stand bound to it by the Law of Faith, by the Rule of the Go∣spel; and are obliged to it in the vertue of Gods general Call;) yet if we speak of it in rela∣tion to our Justification with God, 'tis not required as an antecedent to go before it; but as a consequent to come after it; as the Evidence that must prove and testifie the effectual∣ness of that Call, and our sin∣cere obeying it. For he that would be found a 1.78 true to that

Call, he must and will pursue and prosecute it, through all the Duties and Offices of a good Life, according as time and op∣portunity shall give leave and oc∣casion.

True indeed, a bare purpose of Obedience, if it be sincere and ••esolute, joyn'd with a Faith un∣feigned, is enough to enter the Believer into a state of Righteous∣••ess and Justification. But sure∣••y, 'tis neither sense nor reason for any to think that God will ju∣stify him upon such a promise or purpose of Obedience as takes a 1.79 no effect, nor is duly execu∣••ed in the Life and Conversation, (where time and space is afford∣••d.) For 'tis in vain to enter into Covenant, unless we keep it. 'Tis by believing and repenting that we enter into Covenant.

'Tis by Obedience a 1.80 that we keep it. Let no man therefore flatter or cozen himself with vain words, or with false▪ confi∣dences, or with a wrong or scan∣ty notion of Faith. For if there be any thing clear in Scripture, this I am sure is most clear and perspicuous, That Life and Salva∣tion belongs only to such as be∣lieve and obey. b 1.81

The good Lord of his mercy grant, That we may abound more and more in Knowledge, and in all Judgment, that we may ap∣prove

the things that are excel∣lent, that we may be sincere and without offence till the Day of Christ; being filled with the Fruits of Righteousness, which are by Je∣sus Christ, unto the Glory and Praise of God. Phil. 1. 9, 10, 11.

FINIS.

Notes

• * 1.1

  Estius in locum.
• * 1.2

  Acts 20. 27. Non de solâ vocatione Gentium, sed de tota Christi Do∣ctrinâ bîc agi. Grot. in locum.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  Destinati Nationibus Magistri. Tertull. L. de prae∣script. c. 20.
• * 1.5

  Mark 16. 15,
• * 1.6

  Mat. 28. 19.
• a 1.7

  Theo∣doret. L. 9. de curandis Groecorum assectioni∣bus; Item Sophronius Patriarcha Hierosoly∣mitant•••• in Sermone de natali A∣postolorum.
• * 1.8

  Pag. 28, 29.
• * 1.9

  Lib. 1. c. 3.
• * 1.10

  Tert. ad∣versus Ju∣daeos. Hye∣ronym. Tom. 1. Epist. ••d Helio∣dorum, Epi∣taphium Ne••otiani. P. 8. E, F.
• a 1.11

  To. 1. Thesauri Rerum In∣dicarum. L. 11. c. 17.
• b 1.12

  Tom. 2. L▪ 2. c. 20. Tom. 3. L. 1. c. 54. Lib. 3. c. 7. & 12.
• c 1.13

  L. 3. p. 396. 403.
• d 1.14

  Pag. 223, & 225.
• a 1.15

  Catho∣lica voca∣tur, quia per univer∣sum sit Or∣bem terra∣rum dissu∣sa, a finibus terroe, us{que} ad extre∣ma. Et quia docet Catholicè, &c. Cyrelli Catech. 17.
• b 1.16

  Indè dicta est Catholica Ecclesia, quod sit ra∣tionabilis, & ubi{que} diffusa. Op∣tat. L. 2. P. 18.
• c 1.17

  Catho∣lica Electo∣rum omni∣••m multi∣tud•• per omnia, & Mundi loca & tempora saeculi, Deo Patri sub∣jecta. Beda (super Can∣tic. 6. 6.
• * 1.18

  Rom. 15. 12.
• * 1.19

  Vergil. Ec∣log. 4. Videtur in∣nuere, Phe∣recydis dogma, de animarum immortali∣tate, tritum fore & vulgare. Hornbecki Historia philosophica, P. 181. Pherecydes Pythagorae Praeceptor quem Cicero tradidit pri∣mum de eternitate animarum disputasse. Lactant. L. 7. c. 8. Hic Pherecydes, ortus est e Syriâ. Eus••b. L. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. c. 2. suum{que} dogma hausit ex Phoenicum Philosuphid. Thales etiam, non fuit Milesius, sed ex Phoenicia. Euseb. ibid.
• * 1.20

  Verse 2.
• * 1.21

  Verse 3.
• * 1.22

  Verse 4.
• * 1.23

  According to the Pro∣phecies. Isa. 2. 19, 20. Jer. 10. 11. Isa. 25, 6, 7.
• * 1.24

  Movit Coe∣lum Ange∣lorum & Syderum testimonio, quando in∣carnatus est Christus: movit ter∣ram ingenti miraculo, de ipso Virginis partu; movit Mare & Aridum, ••am & in Insulis & in Or••e tuto Christus annuntiaretur. Ita mov••ri omnes Centes vid••mus ad Fidem. Aug. de Civ. Dei. L. 18. C. 35.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Ju∣stin. M. P. 265. The same is mentio∣ned, Rom. 1. 5. Rom. 16. 19. 2 Cor. 10. 5. St. Austin calls it. Obedienti∣am creden∣di. Aug. in Jo••n. tract. 29.
• * 1.26

  2 Cor. 11. 3. 2 Cor. 10. 5. 1 Cor. 4. 6.
• * 1.27

  See Dr. Stilling∣fleets Ra∣tional Ac∣count. P. 137, 138. against T. C.
• a 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. in locum.
• b 1.29

  Recté Tho. An∣glus, in So∣no Buccinae, p. 197. Voluntas applicat intellectum ad cogitan∣da motiva, cum sollici∣tudine, & desiderio veritatis.
• a 1.30

  Non potest in∣tellectus credere quando vult, & si abs{que} eo quòd velit, nunquam credat. White, So∣nus Bucci∣nae, P. 201. See Dr. Stilling∣fleets Rati∣onal Ac∣count, Pag. 138.
• * 1.31

  2 Cor. 11. 13, 14. 2 These. 2. 10, 11. 1 Tim. 6. 5. 2 Tim. 3. 8.
• * 1.32

  John 8. 32. 2 Tim. 2. 25, 26.
• * 1.33

  2 Tim. 2. 15. John 16. 13.
• * 1.34

  Col. 3. 16.
• * 1.35

  1 Cor. 14. 20. Heb. 5. 13, 14. 1 Tim. 3 9.
• a 1.36

  Omnis infidelium vita pecca∣tum est, & nihil est bo∣num sine summo bono; ubi enim deest agni∣tio oeternoe veritatis falsa vir∣tus est eti∣am in opti∣mis mori∣bus. Aug. L. sentent. C. 206.
• * 1.37

  Tom. 4. Pag. 13. Litera H. I. Froben.
• * 1.38

  Cap. 4. Pag. 232,
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Clem. Alex. in Poedog.
• * 1.40

  So Jer. 7. 13.
• a 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. ad Virginem lapsam E∣pist. p. 755.
• * 1.42

  Rev. 3. 20. Deus un∣di{que} nos ••ocat ad poenitentiam, vocat beneficiis Creaturarum, vocat i•• pertiendo tempus vivendi, vocat per lectorem, vocat per tract torem, vocat per intimam cogitationem, vocat per ••lageth•••• corr••ptionis, vocat per miscricordiam consolationis. Augusti•••• in Psalm▪
• * 1.43

  2 Cor. 8. 5. Rom. 6. 13. Yield you•• selves un∣to God.
• a 1.44

  Per vi∣climas a∣biena caro, per obedi∣entiam ve∣rò propria voluntas mactatur. Gregor. ••lt. m••ralium.
• b 1.45

  Such a returning of the whole Man unto God, whereby Men forsaking utterly their Idolatry and wicked∣ness, do with a lively Faith embrace, love, and worship th•• true living God only, and give up themselves to all manner good Works, which by Gods Word they know acceptabl•• to him. Homily of R••pentance 1st and 2d part, Pag. 326, 33 The condition which the Gospel requires is no less tha•• total change of a Mans Intentions from seeking the Wor•••• to seek and serve God in all things for the future. Thorndike, Epilogue L. 2. C. 30, & 31.
• a 1.46

  (By repen∣tance) I do not mean con∣version from any particular sin, but the ••••ge of the whole Man, of his Intentions, and by conse∣••••ce of his Actions, to seek God in stead of himself and World. Mr. Thornd. Epilog. L. 2. C. 30. See also Dr. Stoughton, Righteous Man's Plea, Sermon 6, •••• 32: Sermon 7. P. 51.
• a 1.47

  'Tis e∣vident, that Obe∣dience is the princi∣pal Vertue, and in∣deed the very root of all Ver∣tues, and the cause of all fe∣licity. Ho∣mily of O∣bedience, 1st Part, Pag. 343.
• a 1.48

  See Dr. Field, L. 3. c. 44. P. 170. Also his Appendix, Pag. 862.
• * 1.49

  The walking in the Light, as he is in the Light, is that qualificati∣on where∣by we be∣come im∣mediately capable of Christs Righteous∣ness, or actual Participants of his propitiation. Mr. Ball of the covenants, Pag. 21.
• a 1.50

  Fides per dilectionem operatur in Corde, etiamsi foris ••on exit in opere. Sedulius in ad Rom. 3. 28.
• b 1.51

  This Faith (as the Apostle describes it, Heb. 11.) is the sure ground and foundation of the benefits we ought to look for. Homily of Faith, first Part, circa medium.
• c 1.52

  See Ho∣mily of Sal∣vation, se∣cond and third Part.
• d 1.53

  Si quis cum credi∣derit mox de vita discesserit, justificatio Fidei manet cum illo; non prae∣sentibus bonis operibus, quia non merito ad illum sed gratiâ per∣venit; nec consequentibus, quia in hâc vitâ esse non sinitur. Aug. Libro quaestionum 83. qu. 76. See Mr. Thornd. Epil. l. 2. c. 30. p. 26. 5
• a 1.54

  See the Homily of Good Works, the first Part, at the latter end. See also Augustini Serm. de tempore 71. And oecumenius in Epist. Jacobi, C. 2. 14.
• b 1.55

  Davenant de Justitiâ actuali, P. 386. Facile est bujus modi opera multa (praesertim interna) commemor are, sine quil•••• justificatio nunquam fuit ab ullo mortalium obtenta, nunquam ••••∣tinebitur. Item P. 387. Hoec & bujusmodi opera Cordis inter••••, sunt omnibus justificatis necessaria: non quod contineant in sa∣efficaciam sen meritum justificationis; sed quod juxta ordinati∣onem divinam, vel requiruntur ut Conditiones proevioe seu Con∣currentes, sicuti poenitere & credere, vel ut effecta, à fide ju∣stificante manantia, ut amare Deum, diligere proximum & co••∣similia. Videtis igitur necessitatem quorundum Operum inter∣norum, ad, statum justificationis ab ipso initio obtinendum. Eadem habet Cap. 31. Pag. 403. Ubi recenset (Dolere de pec∣cato, detestari peccatum, humiliter Deo se subjicere, ad, Dei mi∣sericordiam confugere, in Christo mediatore spem figere, Novoe vitapropositum inire) inter opera necessaria ad justificationem, ut con∣ditiones concurrentes, vel proecursorias. See also the Homily of Salvation, second Part (circa finem.) And Homily of Faith, first Part, (circa medium & finem) asserting these Conditions.
• c 1.56

  A true Faith cannot be kept secret, but when occasion is offered, it will break out and shew it self in good Works. Homily of Faith, first Part, P. 21. And about the end of it. This true Faith will shew forth it self, and cannot be long Idle, for it is written, The Just shall live by his Faith. Dr. Jackson of Saving Faith, Sect. 2. C. 6. P. 207. Ju∣stifying Faith necessarily includes in it such Works as James requires, at least a preparation or immediate promptness of mind to them. Mr. John Ball. Treatise of the Covenant of Grace, Ch. 3. P. 20. •• disposition to good Works is necessary to Justification, be∣ing the qualification of an active and lively Faith.
• a 1.57

  Hom∣ily of Sal∣vation, third Part, 〈◊〉〈◊〉 beginning. Some other thing is required for our Sal∣vation than the Law, and that is a true and a lively Faith, ••••ging forth good works, and a Life according to God. Family os Faith, second Part, (circa medium.) By all Declaration of St. Paul 'tis evident, that the true, lively and Christian Faith is no dead, vain, or unfruitful thing but a thing of perfect vertue, of wonderful operati•••• o•• working, and strength, bringing forth all good 〈◊〉〈◊〉 and good Works. Also Homily of Faith, first part (circa medium.)—we trust in him, and commit our selves to him, hang of upon him, and call upon him, ready to obey and serve 〈◊〉〈◊〉. This is the true, lively, and unfeigned Faith, and is not the Mouth and Profession only, but it liveth and stirreth wardly in the Heart. See also the Quotations of the p••••∣ceding Page.
• a 1.58

  That a justify∣ing Faith includes in it this O∣bedience, is no new thing with Protestant Divines, eith•••• forreign or English, as will appear by these following T••∣stimonies, (most of them collected by Mr. Baxter, in Confession of his Faith.) Mr. Wotton, de reconciliatione, Pag. 138. Fides in ch••••∣stum est Justitia quoedam; est enim obedientia quoedam; enim obedientia & quasi conformitas mandato Dei. Joh. 3. 3. 1 Jo. 3. 23. Conradus, Bergius, in Praxi Cathol. Divin. Canon. P. 973. Fides est obedientia, quatenus ejus Actus proprius spondet praecepto Evangelii, crede in Dominum Jesum. sic, Fides est obedientia erga Evangelium inquit Apologia gust. Confessions, Pag. 125. (To which he adds) Sit therus soepe per sidem proecipue quidem & formaliter intellig•••••••• apprehensionem promissionis in Christo, & abnegationem m•••• proprii, includit simul totam Obedientiam & Inclination voluntatis, & charitatem adeo, Evangelio consentaneam: per opera contra intelligit, actiones factas cum opinione 〈◊〉〈◊〉 & cum expectatione justificationis & vitae aeternae, tanq•••• mercedis debitoe, (citing many places of Luther to this 〈◊〉〈◊〉 Ludovicus Crocius. Syntagm. L. 4. C. 7. Pag. 1223. Fides 〈◊〉〈◊〉 sola justificat, quatenus notat Obedientiam quandam, ••••pectantem promissionem ut Donum gratuitum.—unde plu∣••virtutes & actus cum antecedentes tum consequentes canno∣••••; & opponitur illi obedientioe quoe non expectat promissionem 〈◊〉〈◊〉 donum omnino gratuitum. Mr. Ball of the Covenants, Page 73. A purpose to walk with God justifies as the passive qualification of the Subject 〈◊〉〈◊〉 of Justification, or as the qualification of that Faith 〈◊〉〈◊〉 justifieth. Mr. Throgmorton, of Faith, Page 29. He that turns from upon such suggestions, promises, perswasions as Christ makes to him, he receives Christ by Faith. (And Page 91, 92. that obeyeth not the Son, to follow and to be led and ••••ided by him, shall not see Life, but the wrath of God ••ideth on him, but he that believeth on the Son, to fol∣low him as his Shepherd, and his Voice and Doctrine, 〈◊〉〈◊〉 10. hath Everlasting Life. My Sheep hear my voice, and 〈◊〉〈◊〉 them, and I will give unto them Eternal Life. Dr. Stoughton, Right. Mans Plea, Serm. 6. P. 32. Faith imprehendeth not only the Act of the Understanding, but 〈◊〉〈◊〉 Act of the Will too. (And Page 41.) Faith hath 〈◊〉〈◊〉 Acts, and Faith in Christ containeth loving of Christ, as 〈◊〉〈◊〉 of its principal Acts. Dr. Preston, Treatise of Faith, P. 44, 45, &c. If I would sine justifying Faith, it may be thus described; It is a ••••ace or Habit infused into the Soul, whereby we are ena∣led to believe, not only that the Messia is offered to us, ••t also to take and receive him as a Lord and Saviour, that both to be saved by him, and to obey him. (And Page 〈◊〉〈◊〉.) If a Man will take Christ as a Saviour only, that will 〈◊〉〈◊〉 serve thy turn; Christ giveth not himself to any upon at condition, only to save him; but we must take him a Lord too, to be subject to him, to obey him. Mr. Scudder, Christians daily walk, P. 119. When a Man reiveth Christ thus offered, together with the whole co∣venant in every branch of it, resolving to rest on that part the Covenant made and promised on Gods part, and to stand to every Branch of the Covenant, to be performed on his part. Thus to embrace the Covenant of Grace, 〈◊〉〈◊〉 to receive Christ in whom it is confirmed, is to Believe. Mr. Mead, Diatribe on Math. 7. 21. A true Faith is to believe Salvation is to be attained, through obedience •••• God in Christ Jesus. Page 267, 268. 'Tis an applying •••• the Will to Christ. P. 268. And Page 267. A true Faith is to believe Salvation is to be attained through obedience •••• God in Jesus Christ. A saving and justifying Faith is to be¦lieve this so as to embrace and lay hold upon Christ, 〈◊〉〈◊〉 that end,—namely, to perform those Works of Obedi¦ence which God has promised to reward. Mr. Baxter against Mr. Blak••, P. 82. If by Regenerati¦on you mean—our repenting and believing, then it •••• our keeping of Gods Covenant, by performing the Condi¦tion, i. e. our obeying him in entring his Covenant. Mr. Baxters Directions for a setled peace of Conscience, Dîrection 8. P. 52, The Vital Act of Faith (as justifying) is consent, or willing, or accepting Christ as offered. (And Page 54▪) in this willingness or acceptance, Repentance▪ Love, Thankfulness, Resolution to obey are all contained, •••• nearly implied. The Sum and Substance of what is here delivered by these Divines amounts to this, namely, That a Justifying Faith (considered in its vital, proper, and strict formli∣ty) is it self (in the first place) an Act of Obedience •••• the Call and Command of God in the Gospel. And second∣ly, that it contains in it a Cordial Purpose and Profession 〈◊〉〈◊〉 Obedience in the Life for the future.
• * 1.59

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Pag. 362
• * 1.60

  L. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 7. Pag. 710. So Acts 16. 15. If ye have judg'd me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faithful to the Lord; i. e. a true and sin∣cere Be∣liever.
• a 1.61

  No∣thing more known in the ancient Church, than the destincti∣on of Mis∣sa Catechu∣menorum, and Missa Fidelium. •• A••g. Serm. de tempore 237. Post Sermonem sit Missa (i. e. ••••issio vel dimissio) Catechumenis, manebunt Fideles. Ter∣••••llian▪ de praescript. C. 41. (speaking of the confusion in ••his Point among the Gnosticks, says he) Quis Catechumenus, ••••is Fidelis, incertum est. St. Basil de Spiritu Sancto, C. 13. P. 170. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Infants also were reckoned among the Fideles, (Augu∣•••••••• Epist. 23. ad Bonifacium) by reason of their being de∣dicated unto Christ in Baptism. Wherein (says our old Church-Catechism) ye are Members of Christ, Children ••f God, &c.
• a 1.62

  The confessing with the Mouth, Rom. 10. 9. The Profession made before many Witnesses to keep th•• Commandment blameless, 1 Tim. 6. 12, 13. The Answer, the Contract or Engagement of a goo•• Conscience, 1 Pet. 3. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est vox Juris, 〈◊〉〈◊〉 glossario, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stipulor, sed per Metonymiam, respons•• vel promissio; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (suhaudito 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sponsio, Deo facta, de purâ conscientia. Grotius. Or 〈◊〉〈◊〉 by an Hebraism, or exchange of Significations. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred by the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but in Ezek. 14. 3. 20. 3. 'tis rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ambros. L. de iis qui myst. init. c. 2. Repete quod interr••¦gatus sis; recognosce quod spoponderis, renunciasti Diabolo & operibus ejus, mundo & luxuriae ejus & voluptatibus. Videatur Josephus Vicecomes de antiquis ritibus Baptism▪ L. 2. Cap. 16. us{que} ad Caput 27.
• * 1.63

  (a) See Mr. Scud∣der quo∣ted, P. 35. Thus to embrace Covenant of Grace, and to receive Christ in whom it ••••••firmed, is to Believe. ••••. Preston, Treatise of effectual Faith, P. 92. If Men 〈◊〉〈◊〉 Faith, as it is in it self, a Marriage of our selves to 〈◊〉〈◊〉 with all our heart and affections, (when he hath gi∣•••• ••imself to us in Marriage, and we are given to him;) ••••ing this we should never be deceived. 〈◊〉〈◊〉 Brinsley, Treatise of christs Mediatorship, P. 141. 〈◊〉〈◊〉 (i. e. Faith and Obedience) without any just of∣••••, I may call the conditions of this Covenant. Faith, ••••••eby the Covenant is accepted upon the Terms on which it ••••dered, and Christ the Mediator of it received: Obe∣••••••••ce, whereby it is kept, viz. in an Evangelical way, in 〈◊〉〈◊〉 of desire and endeavour. 〈◊〉〈◊〉 Faith, is it self, in the life and reality of it, A 〈◊〉〈◊〉 and undertaking of such works as are due to Christ, Believing received for Lord, Saviour and King. And ••••fore he that doth not deport himself towards Christ, 〈◊〉〈◊〉 manner as is due upon such his Offices, doth deny Faith (1 Tim. 5. 8.) i. e. falsify and relinquish his 〈◊〉〈◊〉. For, the Faith that is accepted, is not speculative, practical and pactional (They are the words of a ••••umous Manuscript, left by a Judicious Divine.
• a 1.64

  Psal. 55. 22. 37. 5.
• b 1.65

  That is, Such Con∣ditions as are joyned with it, Isa. 50. 10. (fearing of the Lord, a•• obeying the voice of his Servants.) Such as the Book Homilies adds to it. Homily of Salvation, second 〈◊〉〈◊〉 (circa finem.) A Trusting in Gods Mercy to obtain there ••ods Grace and remission, as well of our original sin in ••ptism, as of all Actual sin committed by us after our ••ptism, if we truly repent and turn unfeignedly to him 〈◊〉〈◊〉. And so, Homily of Faith, first part, (circa mediural) we return again unto him by true repentance. (And a∣•••••• the end of it) We trust that our offences be continu∣ly washed and purged, whensoever we (repenting truly) return to him, stedfastly determining with our selves ••rough his Grace to obey and serve him.—Such is the 〈◊〉〈◊〉 Faith, that the Scripture doth so much commend.
• a 1.66

  Dr. Stilling∣fleets Ser∣mon upon Rom. 1. 16. Page 165. circa finem.
• a 1.67

  2 Tim. 2. 19. Psalm. 25. 1, 2. (Where trusting in God, and wilful transgres∣sing against God, (1. without a cause) are put as terms i••∣compatible, as things inconsistent. And that no wicked or impenitent person can have a sur•• trust, or a true confidence in God or in Christ, is fully e∣videnced from what is delivered, in the Homily of Salv••∣tion, Part the third, Page 18. And more fully in the Ho••i•• of Faith, Part the third, (per totam.)
• * 1.68

  2 Cor. 1. 12.
• * 1.69

  James 1. 26.
• * 1.70

  1 Tim. 5. 8.
• * 1.71

  1 Tin. 1. 5. 9.
• * 1.72

  2 Tim. 1. 7. 1 Cor. 10. 15. 11. 13.
• a 1.73

  That is, That Law ac∣cording to which God will ••••al with those that embrace Christianity. Thornd. Epil. L. 2. ••. 20. Pag. 158. To which add that of Bucanus Loc. Comm. Loc. 38. §. 10. ••. 432. Non tam Legis vox quam Evangelii quod Apostoli prae∣••arunt, norma futura est, extremi judicii. Juxta illud Joh. 3. ••. Joh. 12. 48. & Rom. 2. 16. judicabit Dominus de occultis ho∣••••••um, ex Evangelio meo. He shall judge the secrets of Men ••ccording to my Gospel, or ex Evangelio mea, as both he and 〈◊〉〈◊〉 and Piscator render it; out of my Gospel. Now, if the Go∣spel shall be the Rule of Christs Judgment hereafter; doubt∣••ess it is appointed to be the Rule of our Duty and Obedi∣••••ce here. For as Bucanus adds; Neque enim Sententia in ••dicio illo universali aliud erit, quam manifestatio sive de∣••••natio sententiae jam ante in hac vitâ ministerio Verhi pro∣••atiatae, de justisicatione & condemnatione singulorum.
• * 1.74

  Mr. Her∣bert Pal∣mer, his Sermon before the House of Commons, June 28. 1643. P. 35
• a 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quoe quan∣do nobis contingit, praedestinationem nostram ex effectu cognoscimus. Paraeus. And that this is the Judgment of our Church, appears plainly from the 17th Article of Religion.

  Wherefore they which be indued with so excellent a Benefit of God, be called according to Gods purpose by his Spirit working in due season: They through Grace obey the Calling; they be justified freely; they be made So••s of God by adoption.
• b 1.76

  It is for the ho∣nour of Christianity to maintain, that God for Christ's sake is ready to admit the Heirs of everlasting damnation into the Inhe∣ritance of everlasting happiness, in never so short a time as we can believe they can change their resolution from fol∣lowing sin, to prosess that Belief and Conversation which Christianity importeth. Mr. Thorndike, Epilog. L. 2. c. 30. P. 256.
• a 1.77

  The sincere underta∣king the trust of a Christian, really entitles him to the promises of the Gospel. Mr. Thornd. (ibidem) L. 2. C. 7. P. 38. It would be a disparagement to that Fountain which God has opened for Juda and Jerusalem, that there should be ••••y sin which it cannot cleanse, supposing the change sin∣••••re which the undertaking of Christianity professes. Mr. Thornd. (ibidem) L. 2. C. 5. P. 22.
• a 1.78

  Tunc veraciter fideles s••∣mus, si quod verbis promisimus, operibus complemus. Gregor▪ in Evangel. Hom. 19.
• a 1.79

  Bona opera sunt necessaria ad justifi∣cationis statum reti∣nendum & conservan∣dum; non ut causae •••• per se efficiunt aut mereantur hanc conservationem, sed ut ••••dia seu conditiones, sine quibus Deus non vult gratiam ju∣••••ificationis in hominibus conservare. Davenant de actuali ju∣••••itia, Cap. 31. Pag. 404. Conclusio sexta.
• a 1.80

  These, (i. e. Faith and Obe∣dience) without just of∣fence, I may call the Condi∣tions of the Cove∣nant▪ Faith, whereby the Cove∣nant is ac∣cepted, upon the terms on which it is tendered, and Christ the Me∣diator received: Obedience, whereby 'tis kept, viz. in an Evangelical way, in respect of desire and endeavour. This is that which the Psalmist calls, Keeping of the Covenant, Psal, 25. 10. Psal. 103. 18. Not a Legal, but Evangelical Keeping; when the Promises being believed, there is a se∣rious desire and endeavour of yielding Obedience to all Gods Commandments. Mr. Brinsley of great Yarmouth, Treatise of Christs Mediatorship, P. 14.
• b 1.81

  Nos dicimus Vitam Aeternam promitti operibus, non solum ut sunt signa Fidei, sed etiam ut sunt Obedientia fi∣lialis, Patri Coelesti debita; seu ut sunt positio conditionis sub quâ Deus Filiis haereditatem Vitae Aeternae donare promi••∣ti••. Paraeus contra Bellarm, ad Cap. 3. P. 1242.