The Morning Exercise Methodized

and drink it too, Isa. 12.3. if we intend a benefit by it. 'Twas the looking on the Brazen Serpent that cured those that were stung: Not enough for Saints to have faith, by which to live; but they must live by the faith that they have, Gal. 2.20. i. e. they must by faith draw continual supply of grace, comfort, strength from Christ, as the branch does sap from the root, as the members do influence from the head, as the pipe does water from the fountain. This your union then must be improved

1. Under the fear and sense of wrath. When God begins to thunder, and to write bitter things against thee: Now, now let faith recollect itself and say, Why, I am united unto Christ, in whose wounds is room enough to hold, and in whose heart readiness enough to receive all that fly unto him, Matth. 11.28. True indeed, there is a terrible storm of justice gathering over my head, ready to fall upon me; but my Christ to whom I am united, is my shelter; a flood of vengeance, but I am got into the Ark. Destruction near, but Christ is my Passover, my little Sanctuary. Able, willing, to save to the uttermost, with all kinds and degrees of salvation, Hebr. 7.25.

2. In solicitations unto sin; when sin comes like a Potiphar's wife, and offers deadly poison in a golden Cup. Now, now let faith answer, I would consent, but that I am united unto Christ. How can I do this great wickedness, and sin against my Christ! Gen. 39.9. I could easily do this and this, if I were not Alexander: But now I cannot gratify this lust, but I must needs be disloyal to my Christ, my Husband to whom I am married. If I take the cold in my feet, 'twill immediately fly up into my head; every sin is an affront to my Christ.

3. In the use of all Ordinances; let faith use them frequently, reverently; but not in the least rest on them, or be satisfied with them, any farther than they advance our union and communion with Christ. Look on prayer without a Christ, as mere words and sounds. Sacraments without a Christ, as empty Vials without a cordial. Hearing without Christ, as a Cabinet without a Jewel. Be only so far satisfied with the Ordinances, as thou findest them to be golden pipes, conveying golden oil into thy soul.

3. Labor more and more for a frame of Spirit suitable to this union.

1. An humble self-abasing frame: Say, Alas Lord, what am I? what my Fathers house? that so great a Christ should so far stoop beneath himself, as to be united to so poor a worm, a clod of earth, a mass of sin, a nothing, a less, a worse than nothing, Isa. 40.15, 17. That strength should be united unto weakness, light unto darkness, life unto death, heaven unto earth, unto hell! That incorruption should marry itself unto corruption: Immortality to mortality: The King of Kings, the Lord of Lord's, to such a captive, unpared, unwashit, unshaven captive as I! Ezek. 16.4, 5, 6.

2. A trusting, relying, depending frame o • spirit for supply of all temporals : He that hath given thee his Son, what can he deny? Rom. 8.32. He that hath given thee an Ocean, will not deny thee a Drop. If thou hast the Kernel, thou shalt not want the Shell; if thy Father vouchsafe thee bread, Manna, the Ring, a Kiss, he cannot well deny thee husks. If thou hast his Benjamin, thou shalt be sure not to go without thy Messe, thy five Messes: Seek first the Kingdom of God, and all these things shall be added; i. e. cast in as paper and packthread to the bargain.

3. A loving affectionate frame. Believer, thou art married to Christ Jesus, that Relation calls aloud for union of hand, heart, spirits, all. He is bone of thy bone, flesh of thy flesh, therefore to be dearly loved; count all that thou art, and hast, too little for him. Love him dearly for what he is, for what he hath, for what he hath done, suffered, purchased, promised. Love him more for what he is, than for what he hath; more for his person, than for his rings, bracelets, jewels, jointure. Love him with a cordial, active, conforming, constant, transcendent love, Psal. 116.1, 2.

4. A truly, noble, heavenly frame; such a frame whereby thou mayst truly contemn this poor dunghill world. Believer, being united unto Christ, thou art indeed clothed with the Sun, and therefore thou shouldst like uhy mother, tread the Moon under thy feet, Rev. 12.1. We should never fix our hearts on that whereon our God would have us put our feet. Such Eagles as Believers should not stoop at Flies; 'tis not for persons united unto Christ to be fond on these beautiful vanities, fair-faced nothings, chases in Arras, handsome pictures drawn on Ice; such are all enjoyments on this side Christ. Believer, thy head, thy husband, thy treasure is above, there let thy heart be also. Having Christ for thy portion, let a little, a very little of the world serve thee for thy passage.

5. A pitiful, compassionate frame, to those that are not as yet united unto Christ. That are yet without hope, because without Christ. Oh as the Elect of God put on bowels toward such. Poor souls they are sinking, drowning; thou art safe on the shore, got into the Ark. They are frying, burning in Sodom; Thou safe in Zoar, a brand plucked out of the fire. Oh pity those that do not, will not, cannot pity themselves. That's the third advice.

4. And lastly, walk worthy of this union; Let your Conversation be suitable to your Condition. This I shall dispatch in these three particulars.

1. Walk zealously; Be wisely zealous in and for the promoting the honor of this Christ to whom you are united. Make it your only plot and business to advance his honor; 'tis your own peculiar interest so to do. Be jealous of anything that doth or may eclipse, or sully his glory. He that toucheth him, his Person, Natures, Offices, Days, Ordinances, Ministers, Servants, let him be thought to touch the apple of thine eye, Zech. 2.8. Let the zeal of his house even eat thee up, Psal. 69.9.

2. Walk fruitfully; so it becomes every branch engraffed into Christ the true Vine, Phil. 1.11. Thy fruitfulness adds much to thy Christ's honor; the plenty of the crop sets a gloss on the Husbandmans care; The fully loaden branch reflects an honor on the root: If men see our good works, our fruitfulness in every good work, they will then glorify our Father, Matth. 5.16. John 15.16.

3. Walk lovingly, tenderly towards believers, fellow-members; They that are so happy as to be united unto one head, should be very careful to be of one heart. Believers formerly were so, of one heart, and one soul, as if animated with one and the same soul; suitable to the Philosophers description of true love; 〈 in non-Latin alphabet 〉 ; Arist. Formerly Believers were like Scilurus his bundle of Arrows, so trust up together, no breaking of them. But alas, now, 'tis sad to see how those that agree in one common faith, should yet disagree as implacable foes. Oh Beloved, that Brethren, Joseph and Benjamin, Moses and Aaron, Abraham and Lot should fall out, especially when the Canaani • e is in the Land. Shall Gebal, Ammon, Amal k, and the Philistines, shall these agree? and shall Ephraim and Judah be at variance? shall the Wolf, Lyon, Bear, Leopa • d associate? and shall not Lambs and Doves! O let such their sin and shame never be publishit in Gath, nor spoken in the street of Askelon. Believers, you have heard the fable of the contest between belly and members. The moral of it bids you consult; if not your duty, yet your safety. By your divisions, you do but dig your own graves. Remember Saints, we are all one by spiritual relation; why should we not be one in our affection? I shall close all with that of the Apostle, Ephes. 4.3. to 7. wherein he draws this arrow to the very head. Keep the unity of the Spirit in the bond of peace: Why? because there is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptism, one God. Let me add, you are one with Christ the head, 'tis your duty therefore, and 'twill be your privilege, honor, safety, to be one with one another.

THE NATURE OF Justification OPENED.

THE words present us, for the Argument of this morning exercise, with the great doctrine of Justification, first to be opened, and then improved.

1. To be opened. And that we may not with Aquinas and the Papists, in ipso l • mine impingere, stumble the very first step we take, and so quite ever after lose our way, by confoundi • g justification with sanctification. I shall only premise, that as in sanctification • he change is absolute and inherent, so in justification the change is relative and juridical; the former is wrought in the sinners person, he becomes a new creature; but this latter is wrought in his state, he becomes absolved at the bar of divine Justice. For Justification is a law-state ( 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ) it abolisheth the convincing power of sin, or its guilt. Our business therefore is to discover the process at God's bar, in the justification of a sinner, which will be best done by comparing it with that at man's, which we are familiarly acquainted with.

To be justified, therefore implies in general three things. 1. The person is charged with guilt. 2. Pleads to the charge. 3. Upon that plea is discharged by the Judge.

1. A justified person must be charged with guilt. Now guilt is the Relation which sin hath to punishment; for sin is the breach of the Law, and punishment is the vengeance which the Law threatens for that breach. And as the threatening itself is in the nature of it a guard to the Law, to prevent the breach of it, bidding as it were the transgressor come at his peril, break the Law if he dare, be wise before hand, lest he rue it too late; so the punishment in the very nature of it, is a vindication of the equity of the injured Law, the reparation and amends it makes itself for the wrong done it, by damnifying the person, injuring her proportionally to the injury: Now that a justified person must be charged with guilt, i. e. with the breach of Law; and by consequence with desert of punishment, appears, because otherwise if a man be pronounced tighteous, whom nobody ever accused or questioned, he is only praised, not justified.

2. The person to be justified, must plead for himself; either in person, or by his Advocate who sustains his person; for to refuse to plead, is to despair quite of being justified; and to abandon ones self over unto punishment, silence gives consent; it argues the accused person hath nothing to say for himself, why he should not be condemned. Our Law, you know, showeth no mercy to one that will not plead, he is to be Prest to death.

An endited person must plead therefore something in his own behalf, why he should be justified, if he would be. Now either the man is guilty of the charge, or not guilty. I must speak to both cases, and show what pleas are requisite in each, and which of them is the plea upon which a sinner is justified at the Bar of God.

Case 1. If the endited person be not guilty of the charge, justice itself must justify him upon that plea. Si accusasse sufficiat, quis erit innocens? an innocent person may be accused, he can never be convinced; for that that is not, can never be demonstrated; the Judge or Jury were themselves guilty, if they found innocence guilty. Now to be justified thus, is to be purely and merely justified, not at all to be pardoned; for such a one stands upon his terms, bears himself upon his own righteousness, begs no mercy. 'It is no favor to justify him, 'tis his due; he is not beholding to the Judge a jot, the exact rigor of the Law acquits him.

To bring this to the present business, I shall demonstrate that we can never be justified at the Bar of God, by pleading not guilty; For,

First, the plea is false. Although in a very restrained sense, there is none so wicked but he may plead not guilty, and be justified as to this or that particular fact charged upon him. Nimrod was not guilty of Abel's murder. Nay, a Saint may be guilty of some sins which the Devil may plead not guilty too, as grieving the comforting, the sealing Spirit, abusing the Redeemers grace, &c. yet nothing short of universal innocence, nothing but a perfect righteousness, a total exemption from all manner of guilt will entitle us before God's Tribunal to this plea; For whosoever shall keep the whole Law, and yet offend in one point, is guilty of all.

1. Because the punishment due to the breach of the whole Law, viz. the curse of God is due to every breach of every part. Cursed is he that continueth not in all things which are written in the book of the Law to do them. The wages of sin ( 〈 in non-Latin alphabet 〉 of every single sin) is death, Romans 6.23.

2. Because he that offends in one point, affronteth the authority of all, as is excellently observed in the next verse; For he that said, Do not come • it adultery, said also, Do not steal. Every sin hath Atheism in it, it denies the God that is above; to trample upon the Majesty of God shining in o • e Commandment, is at once to trample upon that Majesty which enacted all.

3. Because thereby he becomes infected with a contagious disposition to be guilty of all; the same principle which embolden'd him now, will another time (if but excited with equal strengths of temptation) to commit any other sin, or to repeat the same sins again and again, (though excited with still weaker and weaker temptations) for as frequent acts strengthen the habit of sin, so the habit facilitates the acts.

From hence it appears, that the holy Angels, that Adam in innocence, that the man Christ Jesus might indeed plead not guilty before God, and be justified upon that plea; but now impossible for us, Rom. 3.20.23. Psa. 14.1. 1 John 1.8.

Secondly, the plea being false, there is no hope upon this issue to be justified, unless there were some defect in the Judge, or in the evidence. In the Judge either of prudence, in not understanding; or of integrity or power, in not executing the Law aright: But in our case these are alike, that is, infinitely impossible; for we have to do with the All-wise Legislator himself, who is also the Holy, Holy, Holy Lord God Almighty, and shall not this Judge of all the earth do right? Nor can there be any defect in the evidence; for the books shall be opened at the last day, and the dead shall be judged out of those things which are written in the books, according to their works. Nay, even now there are two day-books a filling, down goes (every hour, every moment) all we do and think, and speak, in the book of God's remembrance fairly written; not an iota, not a tittle either mist or blurred; of this God hath given us a counterpart to keep in our own bosoms, the Register of conscience (though a very imperfect copy, full of blots, mistakes, omissions, yet) enough alone to convince us instead of a thousand witnesses; for every sinner will be his own accuser and condemner, rising up as an Advocate in the behalf of the great Judge, against himself at the day of judgment.

Case 2. And this was the first plea, not guilty; but the case is not ours, and therefore this plea will never justify us. I come therefore to the other (which in our case) is guilty; and here are two ways of pleading. First, mere mercy, for mercies sake; but indeed this is not to plead at all, but to beg. And as in the last case, when an innocent person upon his pleading not guilty is discharged, that is pure justification, but no pardon: so here quite contrary; when a guilty person is discharged out of mercy, this is pure pardon, but no justification; for there shines not one beam of Justice in such a discharge, mere mercy is all in all. Whence it follows, that the Socinians, who to avoid the necessity of acknowledging Christ's satisfaction to Divine Justice, affirm that Justification is nothing but mere Remission of sins, do abuse the Woe • d, and contradict themselves; for who seeth not that to be pardoned gratis, out of pure mercy (without the least reparation made either for the injury and indignity done to the Law, or satisfaction to the honor, justice and authority of the Law-giver, by the sin affronted) is not to b • justified at all, 〈 in non-Latin alphabet 〉 , but only to be gratified, 〈 in non-Latin alphabet 〉 ; i. e. discharged upon the sole account of mercy, without any consideration had of justice. This is the first way of pleading when guilty, mere mercy for mercies sake; but to be justified upon this plea, is an evident contradiction. Therefore secondly, the only plea for a guilty person to be justified upon, is to plead mercy for the sake of some satisfaction made to the justice and honor of the Law. And by how much the fuller this satisfaction is, by so much the fuller is the justification of such a person as is upon this plea discharged.

Now a full satisfaction may be made two ways.

1. By suffering the whole penalty due.

2. When a valuable consideration is accepted by the offended party or Judge, wherein the honor of the Law is as much saved, as if it had never been broken; or as if being broken, the full penalty had been inflicted on the breaker.

And here I have these two things to prove. 1. That man could never make such satisfaction to the justice of God, nor any creature for him. 2. That the Lord Christ hath made such full satisfaction, that it stands now with the honor of the holy God, to justify sinners upon the terms of the Gospel.

[Assertion. 1] First, That neither man, nor any creature could satisfy offended justice.

1. Not by suffering the penalty; for that being infinite, requires an infinite continuance under it (there bei • g no other way for an finite creature to suffer infinitely) and so the whole penalty will ever be suffering, but can never be suffered; for in etetnity, stop where you will, and there is yet as much to come, as is already past; nay, infinitely more, for that which is past, is but a finite time of suffering; though millions of ages are past, but an eternity of suffering is yet to come; and after as many more millions of ages, still, still an infinite eternity is future, that never can be so exhausted, but an eternity will still be left.

Secondly, not by any act of service, which amounts to a valuable consideration worthy to be accepted of the Judge as satisfactory to his affronted justice, for two Reasons.

1. Because God is more dishonored by one sin, than honored by an eternity of obedience; for God is not at all obliged to Cherubims and Seraphims for obeying him; all the Creation naturally oweth its utmost possibility of service, as an eternal debt to its great Creator. Now the least act of disobedience or sin, being injury and Treason, thereby a new obligation is contracted, viz. to suffer condign punishment, the former obligation unto duty remaining eternally in as full force as ever; which if we could discharge, yet were we but unprofitable servants, Luke 17.10. Can a man be profitable to God? Job 22.2. If thou be righteous, what givest thou to him? or what receiveth he of thine hand? Job 35.7. An eternity of service in the highest perfection, is every creatures debt as a creature; and besides this, an eternity of suffering too, is every delinquent creatures debt, as delinquent. But one debt cannot pay another; since therefore all that the whole Creation can do forever, would but just satisfy the first natural obligation unto pure justic • , viz. the debt of obedience; it • s qu • te impossible that ever any creature should supererogate, or spare anything from hence, towards satisfying the secondary superadded ob igation unto offend d justice, viz. the debt of punishment, either in its own behalf or another's.

Secondly, The other reason why neither man, nor any creature for him, can ever satisfy the offended Creator by the highest services, because they all have it from him when they do obey him; of his own do they give him; for in him we live, and move, and have our being; What hast thou, O man, nay, O Angel, O Arch-angel, that thou hast not received? all our, nay, all their springs are in him; without him we can do nothing. The more we do for God, the more he doth for us; and consequently, still the more we owe him. So that acts of obedience are so far from satisfying our Obligations to God, as that they contract new ones, for even for them are we obliged.

[Assertion. 2] Having cleared the first, we come to the second point, That Christ hath so fully satisfied his Fathers offended justice, as it stands now with the honor of the holy God to justify every sinner, that can upon Gospel terms, plead his interest in this satisfaction. Here we must inquire into these three things.

1. The matter of this satisfaction.

2. The form, or that which makes it infinitely satisfactory and meritorious.

3. What are those Gospel terms.

First, For the matter of Christ's satisfaction, I humbly conceive that the whole state of his humiliation, from his conception to his resurrection (for at his resurrection began the second state of Christ as Mediatior; viz. his exaltation, to be continued to the general Resurrection, and then he shall resign up the Kingdom to the Father, and God shall be thenceforward all in all, 1 Cor. 15.24, 28.) that this state (I say) of our Redeemers humiliation, is entirely looked upon by God as the valuable consideration, wherein his justice with honor acquiesceth, and rests satisfied. It hath two parts. First, his taking the form of a servant at his incarnation. Secondly, his management of, and deportment in that state.

First, his Incarnation, and this presents God with a double satisfaction, whereby he may with honor entertain thoughts of love to man-kind.

1. In that human nature is in Christ unstained with either original or actual sin; for by his divine conception by the holy Ghost, he received of his Virgin-mother, a pure, undeflowred, Virgin human nature; the second Adam revives the in • ocency of the first; those eyes could without disparagement behold his manhood, which are purer than to behold iniquity; and even in their sight, though no other flesh living could, yet this flesh must be justified.

2. In that human nature is in him dignified with union to the divine, and is become the seat and mansion of the Godhead; so that how loathsome soever sin hath rendered it in us, yet in him it is highly exalted; even as highly, as the Divine Nature in him was abased; for the Human Nature ascends just in the same proportion, as the Divine descended, that is, to the utmost possibility; for God could stoop no lower than to become a man, nor man rise higher than to be personally one with God.

Thus you see Christ's entering into his state of Humiliation, hath rendered the nature of man very considerable again in the sight of God; so that he can now with honor, exercise good will towards it.

Secondly, His management of this state, consists in his active and passive righteousness.

By his active Righteousness, I mean his obedience to the whole Law; to the Ceremonial, in being circumcised, baptized, keeping the three yearly feasts, &c. To the moral, in not committing one sin, or neglecting one commanded duty, even to subjection to his Parents, and paying Tribute to Caesar.

By his passive Righteousness, I mean all that he suffered in his life-time, as the meanness of his birth and education; his persecution by Herod in his infancy, after by the Scribes and Pharisees, his hunger and temptation in the Wilderness, his poverty and straits, he had not where to lay his head; in a word, he was all his life long in all things tempted as we are (yet without sin) Heb. 4.15. but especially what he suffered at his death.

First, in his body, he was scourged, spit upon, crowned with Thorns, and latength crucified; which was, 1. A cruel death; the Latin cruciari, to be tormented, is derived à cruce, from being crucified. 2. A reproachful one, Gal. 3.13. Heb. 13.13. it was the Roman death for slaves and Malefactors.

But secondly, most of all he suffered in his soul, witness those expressions, 〈 in non-Latin alphabet 〉 , Mat. 26.37. Mark 14.33. add his bemoaning himself to his Disciples in the following words, and his passionate prayer thrice repeated, Abba Father, if it be p • ssible let this cup pass; Add further yet his sweating drops of blood, in that bitter agony which so spent him in the Garden, that an Angel was sent to comfort him; but above all, his desertion upon the Cross witnesseth that he suffered unutterably in his soul, when he cried, My God, my God, why hast thou forsaken me? The Socinians are here puzzled to give any tolerable account, how the infinitely good God could find in his heart to exercise his only begotten Son, that never sinned, with all these horrors in his soul; for certainly it stood not with his goodness, had not Christ as the second Adam been a public person, a Representative, on whom the Lord laid the iniquities of us all, Isa. 53.6. But if we consider (which they deny) that Christ was then satisfying his Fathers Justice, we need not wonder at those horrors and consternations of the manhood; for he knew the vastness of his undertaking, the numberless numbers, and aggravations of sins, the dreadful weight of his Fathers wrath, the sharpness of that sword, Zech. 13.7. which he was going now to feel (not that God was angry with Christ upon the Cross, quoad affectum; no, he never more dearly loved him; but quoad effectum ) add Christ's infinite abhorrence of the sins he bore, and that infinite zeal wherewith he was inflamed to vindicate the honor of Divine justice. Now his infinite love to his Church struggling with all these, producit those agonies, and overcame them all, when he said, It is finished, Joh. 19.30. we meet him next triumphing in his Resurrection.

But here to resolve that great question, whether Christ's passive Righteousness alone, or active and passive jointly, are the matter of Christ's satisfaction, which believers plead at God's Bar for their Justification, and which being accepted by God as a plea good in Law, is said to be imputed ( viz. in a Law-sense) for Righteousness. Let these Reasons be weighed by such as do disjoyne them.

First, each of them hath its proper interest in, and its respective contribution towards the satisfying the injured honor of God's Law. For the honor of God's Law, is the equity of both its parts, its command, and its threatening; Christ's active Righteousness honors the equity of the first, which man had dishonored by his disobedience; but the great God-man hath repaired the honor of God's Commandments, by yielding a most perfect obedience to everyone of them, and therein proclaimed the Law to be holy, just and good. Then Christ's passive Righteousness in like manner honors the equity of the threatening; for as by obeying, he acknowledged God's authority to make a Law, and his unexceptionable righteousness in every single Branch of the Law made; so by suffering, he proclaimeth that man is bound to keep it; or if he do not, to bear the penalty. He himself dies to justify that the sinner is worthy of death, and offers himself upon the Cross as a Sacrifice to the Divine Justice; and hereby he hath proclaimed sin to be exceeding sinful, and God to be so jealous a God, as rather than sin should go unpunished, and his justice want its glory, the righteous, eternal Son of God must be made an example, what guilty man had deserved. Thus God by two equal miracles (of everlasting astonishment to be adored) hath satisfied both his contending Attributes, and rendered each of them Triumphant, in making his righteous Son an example of his sin-avenging justice, that guilty sinners (repenting and believing) might be made examples of his sin-pardoning-goodness.

In the second place, as each hath its respective interest in satisfying the injured Law, so neither of them can be anywhere severed from the other; and those which God hath so indissolubly joined, let none part asunder; for Christ's active Righteousness was everywhere passive, because all of it done in the form of a servant; for in our nature he obeyed the Law, but in his very incarnation he was passive, for therein he suffered an eclipse of the glory of his Godhead. And his passive Righteousness was everywhere active; because what he suffered was not by constraint, or against his Will; no, it was his own voluntary act and deed all along; let me instance in the greatest of his sufferings; his very dying was the product both of the freeness of his love, and the Majesty of his power, John 10.17, 18. Rev. 1.5.

In the third place, both Christ's active and passive Righteousness, what he did, and what he suffered, partake in common of the form of • atisfaction; therefore they are both integral parts, or joint ingredients thereof; for forma dat esse: but this brings me to the second enquiry.

[Query. 2] What is the form of Christ's satisfaction, or that which renders it satisfactory? I answer, the infinite merit of what he did and suffered; which infinite merit stands, 1. In the dignity of his person; the fullness of the Godhead dwelt in him bodily, Col. 2.9. John 1.14. Now for the work of a servant to be done by the Lord of all, renders his active; and for him to suffer as a Malefactor between Malefactors, who was God blessed for evermore, renders also his passive righteousness infinitely meritorious; no wonder the blood of Christ cleanseth from all sin, for it is the blood of God, Acts 20.28. 1 Joh. 1.7. And this is the Reason why the Righteousness of one, redounds unto all for the justification of life, Rom. 5.18, 19. because his active and passive Righteousness is infinitely of more value, than all, that all the creatures in heaven and earth could have done or suffered to eternity; the very man Christ Jesus, is above all the Angels, Heb. 1.6. for he is the man that is God's fellow, Zechariah 13.7. And this infinite worthiness of the Redeemers person, you have excellently described, as irradiating and infinitely exalting all he did and suffered, Phil. 2.6, 7, 8, 9. Heb. 7.24, 25, 28.

2. The active and passive Righteousness of Christ are of infinite merit, because not at all due, but both mere supererogations of an infinitely glorious person.

And first for his active Ri • hteousnesse, i • stood in his obedience to the Ceremonial and Moral Laws.

1. His obedience to the Ceremonial Law was a mere supererogation, for the substance to comply with the shadows, the Antitype to do homage to its ow • types; besides, he submitted to those very Ordinances, whose end and institution supposeth guilt, and wh • se Nature argues them designed only for the use of sinners; what foreskin of impurity had he to be cut off in circumc • sion? what filth to be washed awe • y in baptism? did the holy child Jesus defile his mothers womb, as common mortals do that are conceived in sin, and brought forth in iniquity? And yet he was circumcised and baptized, and his mother offered for her purification, Luke 1.21, 22. ch. 3.21. No imaginable obligation lay on him to these submissions, being to him mere ciphers wholly insignificant.

2. His obedience to the Moral Law; Although it must be granted that as man it was his duty, Gal. 4.4. yet was it not his duty to become man. True, a creatures homage was due from him, when a creature; a servants work, when in the form of a servant; but the whole was free and arbitrary, because his entering into that state was so; for what but his own infinite love could ever move the eternal Word to pitch his Tent in our Nature? what obligation lay on the Heir of all things to take the form of a servant? who bound the eternal Son of God to become in the fullness of time the Son of man?

And as his active righteousness, so secondly, his passive too was a mere supererogation; for his Almighty Fathers Holy, All-seeing Eye could never espy the least iniquity in him to punish; what had the Divine Justice to do with him? for he was a sinless person, he suffered not for himself, Dan. 9.26. No, for us; 2 Cor. 5.21. And therefore since no obligation lay on him to do what he did, or to suffer what he suffered, he may impute the merit both of the one, and the other, to whomsoever, and upon what terms soever he and his Father please.

But before I come to consider the terms upon which Christ's satisfaction is applied, I must answer some questions, and clear the scruples in the way.

[Object. 1] 1. What is become of the Law of that first Covenant made with Adam in Paradise? Gen. 2.17. repeated again to the Jews, Deut: 27.26. The sum of which you have fully expressed, Ezek. 18.4. The soul that sinneth, it shall die.

I answer: It is not executed nor abrogated, but released, or dispensed with.

First, it is not fully executed; for there is no condemnation to them that re in Christ Jesus, &c. Rom. 8.1.

Secondly, It • s not abrogated; for it is in part executed upon Believers; they are liable to the first, or natural death, which is the wages of sin, although the second death hath no power over them; besides all manner of chastisements and afflictions, Psal. 89.30, 31, 32. And also that Law is totally executed upon finally impenitent unbelievers, over whom not the first only, but the second death also hath power, 2 Thess. 1.8. For he that believeth not is condemned already, John 3.18. That is, the Gospel finds him, and everyone in a state of condemnation; but those who believe, it proclaims deliverance to; those who through unbelief reject it, (judging themselves unworthy of everlasting life, see Acts 13.46.) it leaves such as it found them; viz. under the condemnation of the Old Covenant, since they refuse the pardoning mercy of the New.

Thirdly, I answer therefore positively, that the first Covenant is released, and dispensed with, by super-inducing a New Covenant of Grace over it, that whosoever closeth with, and comes into the terms of the New, should be exempted from the rigor and extremity; i. e. from the eternal condemnation of the Old, Joh. 3.16. It is not said, He that believes shall not be sick, shall not be afflicted, shall not die; No, but he shall not perish. Thus you see the Covenant of Works as to its execution upon such as are in the Covenant of Grace, is in the chief part restrained; but yet in some part inflicted: They never shall complain under the eternal and destructive; yet they do complain under the temporal and corrective punishment of their sins, Lam. 3.39.

Yet more particularly for the clearer understanding of this, we must consider that the first Covenant lays a double obligation on sinful man.

First, In reference to what is past; and here it requires satisfaction and reparation from us for our sin in breaking it.

And secondly, In reference to the future; after such satisfaction and amends made, it requires perfect conformity still as at first, absolute obedience to all God's commands being the eternal debt of the reasonable creature to that God that made it in his own Image; if therefore we could (which hath already been proved to be impossible) ever have satisfied God's injured Law for our past breach, the Law would still have come upon us for future, exact conformity to pay the residue of that eternal debt; and its language would be, Sin no more, lest a worse thing befall thee; as a Felon, though butnit in the hand, is yet bound to live honestly for the future at his peril. Now the New Covenant of Grace relieves us as to both these cases, and dispences with the rigor of the Law.

As to the first, It comforts us with the good news, that the Son of God hath satisfied his Fathers Justice; and if we believe but in him, God will accept of us, as if we had satisfied in our own persons. The case the Law leaves us in, is well expressed, Isa. 33.14. & Hebr. 10.31. But the relief the Gospel brings us in St. Paul's language, Rom. 8.33, 34. You have both together excellently, Ezek. 33.10, 11.

As to the second Obligation, the New Covenant dispenseth with the rigor of that too; for woe to a justified and pardoned person, if he must lose all again, upon the least defailance; therefore the Gospel proclaims pardon of sin upon repentance, and acceptance of sincere endeavors to obey him. God's language now is, Sinners be but in good earnest, do but love me heartily, and my ways; let me but see a child-like ingenuity in you, and I will put down your upright, though imperfect performances, in the book of my remembrance, Mal. 3.16. and blot out your transgressions when repented of, out of the book of my remembrance. Mandata Dei tanquam facta reputantur, quando quicquid non fit ignoscitur. Thus doth the candor of the Gospel dispence with the rigor of the Law; God deals not with us as an Egyptian task-master, but as a Father with his children whom he loves: Christ's yoke is easy, his burden light.

[Object. 2] If any doubt how it stands with God's veracity and immutability, having once declared that the soul that sinneth shall die, to contradict it by declaring that, He that believeth shall never die, but have eternal life.

I answer: We must look upon threatenings as a part of the Law, declaring the duenesse of the punishment, what the offender hath deserved to suffer; not as predictions of the event, anymore than Thou shalt, and Thou shalt not in the command, are predictions: but only are expressive of the duenesse of obedience. Nor will it hence follow, that we have the least cause once to suspect that God may (if he please) revoke his promises, as well as his threatenings; and then what would become of us? for there is a wide difference in their essential natures and properties. In a promise, the obligation lies upon the party promising; he hath past away his own liberty, and the thing is now no longer his, but the others, who may if he please, release and quit-claim to his pretensions; he may dispense with, and surrender his own right; but if he claim his right to, and interest in the benefit, by virtue of the promise, it cannot be detained without notorious wrong and injury, which God forbid we should charge him with; for he were not God, if he were not infinitely true and faithful. How should he • lse judge the world? But now the Obligation unto punishment lies contrarily upon the sinner threatened; he hath past away his own indemnity, and given God the right of punishing him: I say the right, not the necessity; if God will claim this right, he may; but if he please, he may dispence with it. It is no injury if he punisheth; yet no Obligation lies upon him but his own honor: And that indeed obligeth him not, never to dispence with his Law; but never to dispense with it upon a light cause, or upon terms misbecoming his Glorious Attributes. And the dispensation we now speak of is an honorable one; for

1. There are weighty inducements moving God hereunto. If he had not dispencit with the rigor of it,

First, He had lost the opportunity of the highest possible way of glorifying his own goodness, which now so infinitely endears him to the world, and lays such Obligations on us to admire and adore him.

Secondly, As all Israel lamented over Benjamin, Judge. 21.6. that a Tribe was lost; so the Creation would have mist a Tribe; which is the reason some Divines have given why Christ took not on him the nature of Angels, but the seed of Abraham; because only some of the Angelical Tribe lost their birth-right; only some kept not their first estate; but man being in honor continued not, but became like the Beast that perisheth.

Thirdly, All Religion had been extinguishit, and frozen by despair unavoidably; if there had been no hope, the fear of God, his worship and service had forever utterly perishit from off the earth. But now his Name is excellent in all the earth; even that Name Proclaimed to Moses, Exod. 34.6. The Lord is known in Judah, and his Name is great in Israel, Psal. 79.1.

2. As the causes inducing are weighty, so the terms on which he dispenseth with his Law are as honorable; which was our third Query propounded in the opening the point. For since Christ Redeemed us, not by way of Solution (strictly) as a Surety, paying the Debtors proper debt to the Creditor; but by way of Satisfaction, as a Mediator and Intercessor, offering a valuable consideration to the offended Judge of the world, in lieu of the Laws executing the penalty threatened upon the sin er: It necessarily follows that no right at all in the benefits of this satisfaction can accrue to the Delinquent, but upon such terms precisely as the offended party, and the Mediator that satisfieth him, shall agree unto; and upon mutual treaty and compromise, jointly ratify; so that justification by way of satisfaction provides no • only for the sinners indemnity, but in such a manner, as also to consult the interests and honor both of the party sa • isfying, and satisfied; and this latter is the rule and measure of exhibiting the former, and of making over the satisfaction for discharge of the offender.

[Query. 3] What are the terms therefore upon which both God and Christ have agreed to justify sinners?

I answer: first, faith, which is a hearty receiving Christ as he is tendered by the Gospel, and here the soul quits all pretensions of being justified by any righteousness of its own, and rolls itself upon the Lord its righteousness; and therefore hath faith the honor to be the justifying grace, because it so highly honoreth Christ; it is the nuptial knot whereby the soul joins itself to its Lord-Redeemer in an everlasting Marriage-Covenant; it denies its self, and forsakes all its other Lovers, and clasps about its Lord and Husband, as its all in all. Look what a wife doth in a Marriage-Covenant to her husband, that doth a soul in believing unto Christ, it saith unto him, 〈 in non-Latin alphabet 〉 thou art my husband, Hos. 2.16. And he saith unto his Spouse, 〈 in non-Latin alphabet 〉 you are my people.

But then this justifying faith hath two daughters that inseparably attend her.

1. Repentance: Here sinful man retracts and undoes his faults, cries peccavi, weeps, wrings his hands, smites upon his breast, and cries What have I done? Laments after the Lord, and abhors himself in dust and ashes: He calls himself fool, mad man, beast, traitor to his God, and to his soul: In a word, executes the Law upon himself; and since God excuseth him from the punishment, he accuseth himself of the guilt, and condemns himself to the shame of his sin; and hereby the sinner honors the equity of the threatening, by his tears acknowledging that his blood was due.

2. Newnesse of life; here the sinner acknowledgeth perfect obedience to be still his duty; this honors the equity of God's Commandments. And the Redeemer by making this one of the conditions of the Gospel-Covenant, hath given his Father his Law back again; he doth not repeal it; no, its still the rule of life, and every Commandment still obligeth a Believer. Christ hath only released us from the condemning power of it, not the commanding power of it. We must still press after perfection; but though we fall short of it, we shall not die for it: Christ hath redeemed us from the curse of the Law, being made a curse for us; but hath left us under the government and command of the Law. The whole matter is excellently expressed, 1 John 2.1. My little children, these things I write unto you that you sin not; and if any man sin, we have an Advocate with the Father Jesus Christ the righteous.

3. Having thus discoursed to the three general points first propounded, and shown that the person justified is charged with guilt: And secondly, that he pleads to the charge, (where I have largely opened the nature of that plea) I come now to the third general point, to show how upon his plea he is discharged or justified.

A sinner is then actually justified, when he is constituted or made righteous in Law. Righteousness is a conformity to the Law; he that fulfills the Law, is righteous in the eye of that Law; he is 〈 in non-Latin alphabet 〉 , within the protection of it; as he that transgresseth the Law, is 〈 in non-Latin alphabet 〉 , guilty in the eye of the Law, and without the protection of it. Now the Law of the New Covenant runs thus, He that believeth shall not perish; so that a Believer keeps and fulfills this Law; and therefore faith is imputed to him for righteousness, Rom. 4.22, 23, 24. because faith is the keeping of the New Covenant, which therefore is called the Law of faith, Rom. 3.27. in opposition to the Old Covenant, called there by the Apostle, the Law of Works. As therefore innocence, or perfect obedience, would have justified Adam, had he stood by virtue of the Law of Works, or Old Covenant, whose tenor is Obey and live, for then he had fulfilled that Law; and as his Disobedience actually condemned him by virtue of the same Law, — Disobey, and die for it, Gen. 2.17. So now believing in Christ justifieth by virtue of the Law of faith; for it is the keeping and fulfilling of the Gospel-Covenant, whose tenor is, Believe in the Lord Jesus Christ, and thou shalt be saved: And again, unbelief actually condemneth by virtue of the same Law, — He that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God, Joh. 3.18. That is, because the unbeliever is 〈 in non-Latin alphabet 〉 , without the protection of the Gospel, or Law of faith, he cometh not up to its righteousness; he is condemned already, as a sinner by the Law of Works; and yet once more with a witness condemned as an unbeliever, as a monster that hath twice been accessory to his own murder; first, in wounding himself, and secondly, in refusing to be healed: The Law of works includes us all under sin, we are all dead, our case was desperate; but God who is rich in mercy, through his great love wherewith he hath loved us, (his immense 〈 in non-Latin alphabet 〉 ) when we were dead in sins and trespasses, hath sent his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. And this is that Law according to which he will judge the world; according to my Gospel, saith Paul, Rom. 2.27. Every Believer therefore, though he wants the righteousness of the Law of Works, (viz. innocence) yet he shall not be condemned, because he hath the righteousness of the Gospel, (viz. faith) which is the New Law in force, according to which God now dealeth with us, and shall judge the world at the last day.

And here it will be richly worth our very heedful Observation, that although a Believer hath not the righteousness of the Law of Works, i • herent in himself; (for if he had, he were not a sinner, but should be justified by that Law) yet by faith he lays hold upon Christ's satisfaction, which in the very eye of the Law of Works is an unexceptionably perfect, an infinitely glorious righteousness: So that faith justifieth us even at the Bar of the Law of Works, Ration objecti, as it lays hold on Christ's satisfaction, which is our Legal righteousness; it justifieth us at the Bar of the Gospel, or Law of faith; formaliter, & ration sui, as it is Covenant-keeping, or a fulfilling of the Gospel Law: For he that keeps a Law is righteous, where that Law is Judge, the Law-Maker by his very making of the Law, makes him righteous, and the Judge that pronounceth according to the Law, (for a Judge is 〈 in non-Latin alphabet 〉 ) will infal • ibly pronounce him so.

But that with all requisite distinctness we may apprehend this great affair, let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect, the discharge and justification of a sinner, and state their several interests and concernments in their respective influences upon, and contributions towards it.

And first, The free grace of God is the first wheel that sets all the rest in motion. Its contribution is that of a proegumenal cause, or internal motive, disposing God to send his Son, John 3.16. That sinners (believing) might be justified freely by his grace, through the Redemption that is in Christ Jesus, Rom. 3.24. For Christ died not to render God good, (he was so eternally) but that with the honor of his justice he might exert and display his goodness, which contrived and made itself this way to break forth into the world.

Secondly, Christ's satisfaction is doubly concerned in our Justification.

1. In respect of God, as a procatartick cause of infinite merit, and impetrative power; for the sake of which God is reconciling himself unto the world in Christ, not imputing their trespasses unto them, 2 Cor. 5.19.

2. In respect of the Law of Works, Christ's satisfaction justifieth us formally, as our proper Legal righteousness; I call it our righteousness, because it becomes imputed to us upon our believing; faith being our Gospel title, by pleading which, we lay claim to all the benefits accruing from the merit of Christ's performance, to a • l effects, uses and purposes, as if it had been personally our own; I call it our Legal righteousness, because thereby the Law of God owns itself fully apaid, and acquiesceth in it, as in full reparations and amends made unto it for the injury and dishonor received by the sin of man. We must plead this against all the challenges and accusations of the Law: Who shall lay anything to the charge of God's Elect? it is Christ that died, &c. Rom. 8.33. And thus our Legal righteousness required in the first Covenant, that of Works, is wholly without us in our Redeemer, yet imputed upon our account.

Thirdly, The Gospel justifieth quâ Lex lata, as it is the Law of faith; for the very tenor of the Gospel-Covenant is, Believe, and thou shalt be saved.

Fourthly, Faith justifieth vi Legis latae, as it is our Evangelical righteousness, or our keeping the Gospel-Law; for that Law suspends justification upon believing. Faith pretends to no merit or virtue of its own, but professedly avows its dependence upon the merit of Christ's satisfaction, as our Legal righteousness, on which it layeth hold, nor can it show any other title to be itself our Evangelical righteousness, but only God's sanction, who chose this act of believing to the honor of being the justifying act, because it so highly honoreth Christ; So that as a most judicious pen expresseth it, the act of believing is as the silver; but God's Authority in the Gospel-sanction, is the Kings Coyne, or Image stampit upon it, which gives it all its value as to justification. Without this stamp it could never have been currant; and if God had set this stamp on any other grace as love, that then would have been currant, and have justified us as faith doth now.

Fifthly, God justifieth in a proper sense two ways: first, As a Legislator; secondly, as a Judge.

1. As a Legislator, enacting by his Sovereign Authority that sweet and gracious Law of the New Covenant, by virtue of whose tenor, every sinner that believes is justified from the guilt of sin; from which he could not be justified by the Law of Moses, Acts 13.38, 9. This Law of justification by faith, is God's own act and deed, the great Instrumentum pacis, between God and man; he hath proclaimed his Letters Patents; the King of heaven and earth hath in the Gospel (our Magna Charta ) given his Warrant under his own broad Seal, that he that believeth, shall not be condemned.

2. As a Judge, the God of heaven may in three respects be said to justify a Believer.

First, Forthwith upon his believing, God owneth him secretly within himself, as a person justified; God esteems and approves of him as in that state, unto which he hath by believing a title good in Law, an indefeasible right; a justified estate emergeth actually, as soon as faith, the Law-title thereunto emergeth as a necessary resultance by virtue of the tenor of the Gospel-Law, which only justified virtually, potentially, and conditionally before every Believer in general; but now actually, absolutely, and in particular it justifieth him as a Believer, when he is so.

Secondly, At the moment of dissolution God justifieth as the Judge of all the earth, passing a private sentence and award unto everlasting life upon every believing soul.

Thirdly, But eminently at the last day, when the Ancient of days shall take the Throne, and in open Court, before the whole Creation, by public sentence forever acquit and discharge Believers at that great and last Assizes.

Sixthly, Shall I need to add that Works are said to justify us? Jam. 2.4. because they justify our faith, or demonstrate before God and man, and to our own consciences that our faith is not a dead and barren, but a true and living one by its fruitfulness in well-doing.

Seventhly, But I must not forget, lastly, that the Spirit of God is said to justify us: 1 Cor. 6.11. and that two ways; first, directly, by working faith in the heart, which is one of the fruits of the Spirit, Gal. 5.22. Now Causa causae est etiam causa causati; the Spirit justifieth as it is the Author of the justifying grace. Secondly, reflexively: The Divine Spirit clears up justification to a Believers conscience, by discovering the truth of faith, by working assurance, and by sealing a Believer to the day of Redemption. The Spirit itself beareth witness with our spirits that we are the children of God; and if children, then heirs, &c. Rom. 8.16, 17.

Thus I have at length done with my first Task, the opening of the Point, which finds itself summed up in this definition. Justification is a judicial act of God, as Law-giver and Judge of the world, gracioussly discharging a Believer for the sake of Christ's satisfaction, from the condemnation of the Law of Works, by the tenor of the Gospel-Law, or New Covenant which requireth of, accept h from, imputeth unto sinners faith in Christ Jesus as their righteousness; see Rom. 3.25, 6, 7, 8. Rom. 4.5. Phil. 3.9.

To improve it now, (which was my other task) by way of refutation, I infer against the Antimonians, first, That justification is not from eternity.

1. Because a person must be charged with guilt before he is justified or discharged; but nothing can be before eternity; if discharged from eternity, when was he charged? what from eternity too? then he will be at once eternally charged with, and discharged from guilt, which if any excuse from a contradiction, they are much wiser than I am.

2. My Text convinceth them, actual faith is not from eternity, therefore not justification before God; for if faith justify us not before God, but only at the bar of conscience; then there will be no justification at God's bar at all once mentioned in Scripture; for works do it at man's bar; what is it I wonder that justifieth from eternity? Not God's decree to justify; for then his decree to glorify, would make glorification from eternity too; — but Decreta Dei nihil ponunt actu in subjecto. God's decrees are immanent acts, and pass nothing actually upon the creature.

3. A justified person was actually under condemnation whilst he was an unbeliever, Rom. 3.18. He that believeth not, is condemned already; but he could not be at all condemned, if justified from eternity.

4. Saint Paul expressly affirms that the believing Corinthians were not once, but now were justified, 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, &c.

Secondly, I infer against them, that they are dangerously mistaken, in thinking that a Believer is righteous in the sight of God, with the self-same active and passive righteousness wherewith Christ was righteous, as though Believers suffered in Christ, and obeyed in Christ, and were as righteous in God's esteem as Christ himself, having his personal righteousness made personally theirs by imputa • ion. This is their fundamental mistake, and from hence (tanquam ex equo Trojano) issue out a throng of such false and corrupt deductions and consequences as these.

That God sees no sin in his children; that affliction and death are not proper punishments of sin to Believers; that all future sins are already actually forgiven, as well as past and present; that a Believer must not pray for the pardon of sin, but only for the manifestation of it; that God loved Noah when drunk; Lot when so, and besides incestuous; David, when acting Adultery and Murder; Peter, when he was cursing and swearing, and denying Christ, with as high a love of complacency and delight, as when co • versant in the most spiritual exercises of grace; that all which God requires as a sinners duty in the Gospel, is to believe that Christ died absolutely for him in particular; that this is alone true Gospel faith; and the doubting or questioning this, the unbelief which the Gospel so much condemneth; that to argue our justification from our sanctification, and gather assurance of God's love from our love and fear of him, is a Legal principle; that obedience to God's Commandments is not properly a Believers debt, but that all the obligation which lies upon him to holiness, is only the voluntary expression of his love and gratitude to God, not as what is due, but what is comely: And lastly, (for I should be tired to name all) that Christ hath kept the Gospel-Covenant for us, as well as satisfied the Law; So that not only our Legal righteousness is without us in Christ our Surety, but our Evangelical righteousness itself also.

Now to pluck up all these desperate consequences by the root, there needs no more than a right understanding of the true and proper notion, and manner of Christ's redeeming us; it is not by way of Solution, but of Satisfaction. Clearly thus, our case to God is not properly that of debtors, but that of criminal Subjects. God's aspect to usward, not properly that of a Creditor, but that of a Rector and Judge: The person Christ sustained, and the part he acted, not in a strict sense that of a Surety, paying the very debt in kind, and so discharging a bond; but that of a Mediator expiating our guilt, and making reparations to Divine Justice another way than by the execution of the Law. And indeed the very nature of a Law is such, as it is quite impossible that the obligation either of its threatening or command, should in a proper sense be fulfilled, by any other than the very person threatened and commanded; alius here makes aliud. If another suffer the penalty, the threatening is not fulfilled: Nor if another performs the duty, the command; for the obligation as to punishment lies on the person threatened, (noxa caput sequitur) and that to duty on the person commanded, it cannot be fulfilled in kind by another, but it ceases to be the same thing, and becomes another th • ng from that in the Obligation; yet it may be such another thing (and Christ's Righteousness (both active and passive) really is such) as the Rector or Judge may accept of with honor, and be satisfied with, as if the very same thing had been suffered and done just in the same manner, as the Law threatened and commanded it.

That Christ hath paid not the idem, but tantundem, i. e. not fulfilled the Law (as for us) in kind, but satisfied it for us, is most evident. For,

1. The Law obliged the sinners person to suffer; Christ was no sinner.

2. All men to suffer, forasmuch as all had sinned; Christ was but one man.

3. The punishment due by Law was eternal; Christ suffered but for a season, and is entered into his glory; thus Christ paid not the same thing that was in the Obligation, but something equivalent thereunto.

This being obtained, that the Lord Christ hath Redeemed us, not by way of solution, or discharging a Bond, by payment in kind, but by way of satisfaction, or making amends to the injured justice of the Law: It follows from the reason & nature of the thing:

1. That God pardons freely; we are not only beholding to Christ for satisfying, but to God too infinitely for accepting of any satisfaction at all; he might have refused it; he had done sinners no wrong if he had executed the rigor of the Law, without hearkening to terms of Reconciliation. Quite contrary, a Creditor doth not pardon the debtor, when the surety hath discharged the Bond by full payment in kind; the Debtor is beholding indeed to his friend the Surety, but not at all to the Creditor, who cannot refuse to cancel the Bond; nay, it were wrong and injustice in him if he did.

2. That none hath or can have actual interest in, or benefit by this Redemption, but upon such terms as God and Christ have mutually compromised in, and agreed to, viz. the conditions of the Gospel-Covenant above mentioned. See the answer to the third query.

1. The Reason hereof is partly from God, the injured Law-giver of the world; who seeing it was at his liberty to accept of satisfaction or no, hath of necessity the right to make his own terms, when, and how far forth, and in what manner and method he will condescend to admit the sinner to the actual benefit of Christ's satisfaction.

2. And partly too from Christ; for as he is the 〈 in non-Latin alphabet 〉 , or Mediator between God and man, a friend to both parties; nay, a person consisting of both natures; the offended, and offending; he is engaged necessarily by virtue both of Office and person, to espouse with equal tenderness of regard he interests of both parties; for he is really concerned in them both; they are his concernments as well as theirs. True indeed, a Surety that dischargeth a Bond by full payment in kind, he sustains and bears only the person of the Debtor, minds only his indemnity; doth what he doth upon his account, and for his sake. But our great Mediator must consult not only our impunity, but his Fathers, yea, and his own honor; and therefore 〈 in non-Latin alphabet 〉 , get you hence all you that either yet never did, or that do not now repent, believe, and conscientiously endeavor to obey; here's not the least jot of benefit for you in the case you are in, from this Redemption: for how infinite soever the merit of Christ's satisfaction is, it conferreth nothing actually upon any person that hath not actually a Gospel-claim and title to plead it before God. The immediate effect actually resulting from Christ's performance, is the procuring the Gospel-Covenant to be ratified by his Father, as a Law, whereby sinners upon the terms propounded, become reconcilable unto God; actually it is of force to all that have, but to none that want the conditions of it. Now the keeping this Gospel-Covenant, God expects from us in person (though by the assistance of his Spirit, which he hath promised to give to them that humbly and earnestly ask it of him, Luke 11.1.) To affirm that Christ hath kept the Gospel for us too, is to utter the most self-contradicting blasphemy and absurdity imaginable; as if he could repent, or believe in himself, free, except, or cancel our Obligation to obey the Moral Law, by his own obeying it; as if Christ had so done all, that nothing remains to be done on our part. Such strange extremes do some men run into, that to avoid Justification by works (by an 〈 in non-Latin alphabet 〉 ) are as extravagant on the other hand, thinking the grace of God cannot be free, except the sinner become either a senseless statue, merely passive, or (which is yet worse) have a Writ of ease to be quite idle, or (wich is worst of all) a Licence to sin by Prerogative. Let the Apostles 〈 in non-Latin alphabet 〉 chastise this insolence. Rom. 6.15. Shall we sin because we are not under the Law, but under grace? God forbid. If Christ had obeyed the Law for us in the sense of paying a debt, or discharging a Bond, the Apostles answer could not stand, Rom. 3.31. Do we then make void the Law through faith? yea, we establish the Law. When a believer breaks the Law, he sins (for sin is the transgression of the Law) nay, he cannot break it willfully, but he breaks the very Gospel-Covenant (one condition whereof is sincere obedience) and the guilt of that sin lieth upon him unpardoned, until by hearty repentance, and fresh applications by faith to the blood of sprinkling (which are the only Titles good in Law, the only Gospel-claims to pardon) he hath sued out a new pardon (for actual Remission is only of past sins, Rom. 3.25.) according to the tenor of the New Covenant, which is a perpetual Law of pardoning, repenting and believing sinners, whomsoever, whensoever, but as such.

Neither was Christ's suffering like the Cancelling of a Bond, a total discharge of us, from suffering the penalty threatened in the Law; we die still, and afflictions are punishments still. True, indeed upon Christ's satisfaction made, God and he are agreed, that a believing sinner should not be punished with the everlasting destructive penalty threatened (for whosoever believes shall not perish) but they are not, that he shall not be, for he is, punished with the temporal corrective punishments of the threatening, as sickness, and natural death; yet even these (through infinite goodness so ordering and disposing it) prove much more a benefit, than a penalty to a believer.

[Use 2] Use 2. What cause have we then with the lowest and profoundest Humility, to adore the Majesty of the living God?

First, To adore his holiness. Reverence those eyes of his, that are purer than that they can endure to behold iniquity, Hab. 1.13. Let this God be thy dread and awe. Dare not to make a mock of sin; tremble at the horrid guilt and sinfulness of the least sin; look upon it as an affront and treason against an Eternal Majesty, as worthy the Curse of the Law, and the wrath of an Almighty God, as that which could not be expiated at a lesser rate than the blood of God, Acts 20.28.

Secondly, to adore his wisdom in finding out such a person to satisfy his justice as our Redeemer; Consider here, that God could not suffer, could not die; Nay, could not (properly) satisfy himself; (for it had not been a satisfaction to his justice at all, but mere mercy; and so no justification of a sinner, but mere pardon, if the person satisfying had been only God.) Again, Consider that a mere creature could never satisfy, as I before demonstrated, a mere creature had perishit in the attempt, would have been overwhelmed, and crushit to pieces with that insupportable load, the guilt of sin, and the wrath of God. The person therefore that must satisfy, must neither be finite, nor infinite; neither the creature, nor the Creator; neither God, nor man; yet must be both. Here now, the understandings of men and Angels must have been tired to all eternity, and lost forever in a bottomless gulf of horror and amazement to find out such a person. O the depth of the riches of the wisdom and knowledge of God!

Thirdly, To adore the infinite riches of his grace, Rom. 3.24. in justification; and here consider,

1. God might have let man alone, seized the forfeiture; as the Tree fell, it might have lain forever; what obliged God to accept of satisfaction?

2. The Redeemer hath trodden the wine-press alone; what ever was done in this satisfaction, he did it; Of the people there was none with him. The sinner hath not the least hand in it, could not pay one, Christ paid every, to the utmost farthing.

Thirdly, It was the Judge himself who contrived this way to justify us, and it was at his cost, he gave his Son; herein God commended his love to us, as Abraham once did his faith to God, in that he spared not his son, his only begotten son whom he loved. So that if we rightly weigh it, it will appear, that by how much the satisfaction is the fuller, by so much the pardon is the freer; by how much his justice is the more, by so much too is his mercy the more glorified, and still, still infinitely the more are we obliged.

Use 3. Consol. Here's unspeakable comfort for every humble, though doubting soul, every contrite spirit that hungers and thirsts after righteousness.

[Use 3] First, Consider how full satisfaction Christ hath made; he is able to save to the utmost all that come to God through him; he is the beloved Son in whom the Father is well-pleased; all power is committed into his hands; God hath exalted him to be a Prince, and a Savior to give Repentance, and Remission of sins.

Secondly, Consider he inviteth thee as a sinner to come in unto this Gospel-righteousness, in the general tenor of his Proclamation, Whosoever believes, &c. If any man sin, we have an Advocate with the Father, &c. An Whosoever, excludes none that excludes not himself.

Thirdly, Consider, Christ assures thee, (that art the person I now speak to) he who is the Truth assures thee thou shalt be welcome: Matth. 11.28. Come unto me all ye that labor, and are heavy-laden, and I will give you rest, &c. This is your very case: Hark, the Master call • th you, will you not be of good courage, and Go, when he saith Come! he that never yet cast out any that came unto him, that never will, he saith so himself; Thou mayst believe him, he never broke his word yet, he will not begin with thee, he cannot deny himself.

Fourthly, Consider those standing Monuments of God's free justifying grace that are on record in the Scripture. What hath been done, may be done again: Nay, will be done again (in the case we speak of) by the God that changeth not; God hath pardoned as great sinners; see Ephraim's case, Jer. 31.18. see the Corinthians example, 1 Cor. 6.10, 11. see Paul's, 1 Tim. 1.13. Whoever goes and doth likewise, shall receive likewise; for Christ is yesterday and today, and the same forever.

Fifthly, Consider it is the very design of God in giving his Son, and of Christ in giving himself to die for us, to justify such as thou art, Isa. 16.1. Luke 4.19, 20. Jer. 3.12. 1 John 5.9.

Use 4. Exhort. First, To the Unconverted.

[Use 4] Use 4. Exhort. Let me then beseech sinners not to love death; Why should iniquity be your ruin? There is balm in Gilead, there is a Physician there; Why are ye unwilling to be healed? Turn ye, Turn ye, why will ye die? Would it be a hard matter to persuade a condemned person to be willing not to be executed, were he not distracted? if having a pardon offered upon the easy terms of confessing his fault, and serious promising amendment, he should bid the Prince keep his Pardon to himself; for his part, he was in love with his chains, he would not be released, he would die. Thou art the man whoever thou art that neglectest Gospel-grace; what fury and raging madness is it that thou art guilty of? Thy soul with all its eternal interests lies at stake, and as if it were neither here nor there, what became of thee forever, thou despisest the riches of God's forbearance, after thy hardness and impenitent heart, treasuring up wrath against the day of wrath. Is it well done of thee sinner? is this thy kindness to thy own soul? is this thy thanks to thy Redeemer? How inexcusable art thou? thyself being Judge, thou canst not answer it to thy conscience, to thy God, with the least color or shadow of a reason. God sends his Gospel proclaiming, — Repent ye, and be converted, that your sins may be blotted out: His Ministers proclaiming, — We then are Ambassadors of Christ, as though God did beseech you by us; we pray you in Christ's stead be ye reconciled unto God. Why dost thou hate thy soul, and say I will not? why wilt thou not? Is it because it doth not concern thee? or because eternal life and death are trifles, small, little things, not worth thy considering? or doth anybody hinder thee? No, no; our Savior gives the true account, Ye will not come unto me that ye might have life. Let me entreat this small request of thee for God's sake, for thine own, take the next opportunity, and spend half an hour alone; let thy spirit accomplish a diligent search, pursue this inquiry to some issue; am I justified or no? if not, what will become of me, if it should happen (sometimes such things fall out) that I should die now presently? I cannot promise myself that I shall see tomorrow morning. Thus go on, and bring it to something before thou leavest; give not over till thou art not only clearly convinced of; but heartily affected with thy guilt; not only to see, but feel thyself to be the man who art undone without an interest in this justification. Be in good earnest; thou canst not mock thy God; and is there any wisdom in mocking and cheating thy own soul? What thou dost, do it heartily as unto the Lord, as for thy life, as one that would not rue thyself-deceiving folly, when it cannot be recalled; and if thou art hearty and serious in these reflections;

1. Thou wilt deeply humble thyself before the Majesty of the Judge of all the earth, with that self-abhorrence and confusion, that becomes one who feels himself (even himself being Judge) most righteously condemned.

2. Thou wilt solicit and assail the Throne of Grace with all redoubled favors, and holy passionate importunities of prayer and supplication, giving God no rest till he hath given thee his Spirit, according to his own promise, Luke 11.13. Ezek. 36.26, 27. To help thee to perform the conditions of the Gospel-Covenant, plead his own promise with him. Wrestle with him for a broken and clean heart; for faith, for repentance unto life; for these are not of thyself, they are the gift of God, let him not go till he hath blessed thee with these blessings in Christ Jesus. This will confound every sinner at the day of Judgment, that when he might have had grace; yea, the Spirit of grace for asking; he either asked not, or if he did, it was so coldly, as if he were contented enough to go without. Now if thou art in good earnest, God is I assure thee in full as good earnest as thou; he is ready to meet thee; Try but once whether it be in vain to seek him; all that ever tried, found it good to draw near to God, and found him easy to be entreated; he useth not to send the hungry empty away. He that commands us to work out our salvation with fear and trembling, he it is that worketh in us both to will and to do of his own good pleasure, Phil. 2.12, 13.

Secondly, To them that are the children of God by faith in Christ Jesus. Let me beseech them,

1. To walk worthy of God who hath called them to his Kingdom and Glory, to adorn their holy profession; take the Exhortation in Paul's words, Col. 2.6. As ye have received Christ Jesus the Lord, so walk ye in him. Receive not this grace of God in vain; the interest of your comfort obligeth you hereunto; hereby you will know that you know him, that you are in Christ Jesus, that there is no cond mnation to you, if you walk not after the flesh, but after the Spirit; and herein will your Father be glorified, if ye bring forth much fruit.

2. To live up to the comfort of their state; 1 John 3.1. Ye are already the sons of God, it doth not yet appear what you shall be. Who shall lay anything to your charge? it is God that justifieth, who is he that condemneth? it is Christ that died, &c. Rom. 8.33. Go eat thy bread with joy, and put on thy white raiment, God now hath accepted thy works, Eccles. 9.7, 8.

I conclude this particular (and the whole discourse) with, the happy effects and fruits of Justification, which every Believer hath as good a right and title to, as the Gospel itself, the Word of the God of truth can give him, as I find those sweet effects and consequences set down in my Text, and the words next following it. — 1. Being justified by faith we have peace with God through our Lord Jesus Christ. 2. By whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God, 3. And not only so, but we glory in tribulation, knowing that tribulation worketh patience, 4. And patience experience, and experience hope, 5. And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us.

Wherefore, the righteous shall be glad in the Lord, and all the upright in heart shall glory, Psal. 64.10.

THE BELIEVERS DIGNITY and DUTY, LAID OPEN, In the High-Birth wherewith he is PRIUILEDGED, And the honorable Employment to which He is called.

IN this Chapter, Christ the principal Subject of the Gospel, is admirably and Seraphically described.

1. By his Divintiy, as co-eternal and co-essential with the Father, verse 1. & 2.

2. By his discovery or manifestation. 1. In the work of Creation, ver. 3. & 10. 2. In the work of common providence, ver. 4.5, 9. 3. In the work of gracious providence, he being in the world, and coming to his Church, as our Immanuel, God incarnate, ver. 11. & 14.

3. By his entertainment; which was 1. Passive; his entertainment was poor; the world knew him not, ver. 10. He was as a Prince disguised in a strange Country; the Church slighted and rejected him, as Rebels do their natural Prince, ver 11. And such entertainment Christ meets with at this day, in his Truths, Ordinances, Graces, Ministers, and his poor members, &c.

Object. Was not Christ entertained by them? what else means their harbouring him at Capernaum, their flocking after him, admiring of him, seeking to make him a King? &c.

Answ. True, they entertained him for a while civilly and formally upon self-interest, but not spiritually by saving Faith, Love and Obedience, John 6.26. Matthew 11.21, 23.

Quest. 1. Did Christ find no entertainment at all?

Answ. This rejecting of Christ was not universal; some did receive him cordially, verse 12. and were more graciously entertained by him, ib. and this was his active entertainment, he dignifying all who received him with the privilege of Adoption, ver. 12.

Quest. 2. How came it to pass that some received Christ, when the generality rejected him?

Answ. Not from their own free will, or good nature, but from the especial grace of God regenerating them, whereby they were made able and willing to close with Christ, whom others (as likely, or more likely than they) being devoyd of grace rejected.

And thus I have brought you to the Text, as it stands in its relative consideration.

In the words absolutely considered, you have a singular commendation or Encomium of Faith. 1. From its nature, a receiving of Christ. 2. From its root, Regeneration, or being b • rne of God. 3. From its consequent or s • uit. Adoption, he gave them power to be the Sons of God.

Passing sundry useful points, I shall pitch only upon that which comprehends the marrow and substance of both Verses.

Doctr. Every true Believer is a child of God by Regeneration and Adoption. They were born of God, and so were Sons by Regeneration; they had a great privilege given them, and so were made Sons by Adoption.

In handling this excellent Doctrine, my work shall be Explication, Confirmation, Application.

The Explication shall be first general; secondly, particular. That respects the doctrine of Filiation or Sonship in general; this the doctrine of Regeneration and Adoption in particular, they being distinct kinds of Filiation.

For the first in general, a Person may be a Son four ways.

1. By Creation; and thus, 1. The Angels, Job 38.7. 2. Adam, Luke 3.38. 3. Christ according to his Human Nature was the Son of God, Luke 1.35. Not that Christ's Human Nature was a Son or a Person, lest we make two Sons or two Persons in one Christ. And thus believers are God's Children, by virtue of their new and spiritual Creation.

2. By Generation; and this is, 1. Eternal or temporary; eternal, as in Christ, John 1. ver. 1, 14, 18. compare Isa. 53.8. Temporary, as in other men. 2. Natural or spiritual; natural, as in the Son of God, and the sons of men, though with infinite disproportion; spiritual, as in Regeneration, James 1.18.

3. By contract of Marriage; and thus Joseph was the Legal son of Heli, Luke 3.23. but the natural son of Jacob, Mat. 1.16. And thus we are Children of God by marriage with Christ his Natural Son; as Leah and Rachel, were both daughters of Isaac by marriage with Jacob, See 2 Cor. 11.2.

4. By Adoption; which is, 1. External and federal, Exod. 4.22. Rom. 9.4. by virtue of external profession and Church-member-ship, Gen. 6.1. compare Job 1.6. By Sons of God in this last place, may be understood either Professors, or the Angels. This Sonship may be lost, as is evident by the Jews who are now cut off, Rom. 9.7, 8. & 11. ver. 15, 19, 20, 23, 31. yet so high is this privilege, that in comparison of such Adopted Children, Persons without the Pale are called Dogs, Matthew 15.26. 2. Adoption is internal and real, which leads me to the particular Explication. Only, before I proceed, let me subjoin a word of general Application, in two Heads.

1. What comfort doth this speak to every Believer, who bears so many endearing relations to God in point of filliation and other ways! Relations, we say, are minimae entitatis, but maximae efficaciae: and if one endearing relation draw so much love, what wi l all do? especially considering God and Christ will be sure to fill every relation with love and grace; the Church (and by proportion every true believer) is Christ's child and mother, his brother and sister, his Spouse, body and member, Cant. 5.1. Matth. 12.50. & 1 Cor. 12.27. Yea, his Child not one way, but every way, by Creation, Regeneration, Marriage, Adoption external and internal; how much love may such expect from Christ in every kind? No wonder God's people are such gainers by their losses and sufferings for Christ, who is an hundred fold better to them in this life, than all the relative comforts they part with for his sake, Matthew 19.29.

2. How doth this by proportion, oblige us in point of reciprocal duty, who stand in all relations of subjection to God and Christ, as owing to him all the duty of a Creature, Servant, Chi • de, Subject, Friend, Wife, &c. and particularly, the duty of four filial relations, as chi • dren by Creation, Marriage, Regenerat • on and Adoption, both external and internal!

I shall now proceed to the particular Explication: and open,

1. The doctrine of Adoption, according to the order of the Text.

2. The doctrine of Regeneration; and remember we are now speaking of internal and real Adoption.

Quest. 1. What is this Adoption?

Answ. It's considerable; 1. For its name or notion. 2. For the thing itself.

For the first, The word (Adoption) is used but five times in the New Testament, Rom. 8.15, 23. & 9, 4. Gal. 4.5. & Ephes. 1.5. In the Original, its 〈 in non-Latin alphabet 〉 , as 〈 in non-Latin alphabet 〉 , and signifies the putting or placing one for a Son. It's applied to other things besides man; thus we are said to Adopt a name, when we take a new name; to Adopt a Plant when we give it a name, as Lysimachus did to the herb Lysimachia, and Artemisia to the herb Artemisia; and thus one branch is said to adopt another by inoculation, according to the Poet, Venerit insitio, fac ramum ramus adoptet; which Metaphor, as it is very elegant, so it serves to illustrate the Nature of Adoption, Compare Rom. 11.24.

For the thing; Adoption is the acceptance of a stranger into the Relation and Privileges of a Son. It was much in use among the Romans; and was ratified by the Law of the chief Magistrate, and the approbation of their Pontifices or chief Priests; wherein great respect was had to the ho inesse and dignity of persons (whence a Patrician might not adopt a Plebeian, &c.) lest the dignity of the Adopter should be stained by the meanness of the Adopted: There was also great care used to prevent all fraud on the part of the Adopter or the Adopted. Thus our Adoption is ratified by the Law and gracious sentence of God the Father, and by the Approbation of God the Son our High Priest; without any fraud on God's part, or any reflection on the dignity of God, and the holy • esse of Christ; though in this gracious act those two most glorious persons stoop infinitely below themselves. Thus Moses was the adopted son of Pharaohs daughter, Exod. 2.10. and Esther was the adopted child of her cousin Mordecai, E • her 2.7. both which illustrate God's singular grace to us, who are before Adoption Captives, slaves, and lost creatures. By effectual vocation we are translated into a twofold state.

1. Absolute, namely a state of sanctification and glorification.

2. Relative, namely a state of Justification and Adoption; in which last upon our believing, we are by God's gracious Sentence, accepted into the number, and have a right to all the Privileges of the Sons of God. Adoption then is our Relative state, which puts no real worth in the Adopted, though it presuppose an absolute state of holiness, and a double act. 1. Of free grace, on the Adopters part. 2. Of faith, on the part of the adopted.

From all hath been said about the Nature of Adoption, note these following Corollaries.

1. Hence it follows, that Adoption presupposes effectual vocation, Regeneration, Faith, Justification, and Reconciliation, which are (as it were) its secondary foundations; compare Rom. 8.30. & 5. ver. 1. & 2.

2. Hence it follows, that Believers expect heaven by a double Title. 1. Of Redemption. 2. Of Adoption. See both together, Rom. 8.23.

3. This shows how Christ is applied in Justification, namely as a fountain and garment: how in Adoption, namely as an elder Brother, and Prince of Salvation, Hebrews 2. ver. 10, 11, 12.

4. Hence its evident, our Sonship far excels Adams filliation. He indeed was God's Son by similitude and dependence, but not by special union and communion with Christ the Natural Son of God, as we now are, Gal. 4. ver. 4, 5.

5. Hence we have the true reason, why God's Name is called upon us ( Jerem. 14.9. & 1 John 3.1. compare Gen. 48.5, 6, 16.) as well as called upon by us, 1 Pet. 1.17.

6. This shows why we are in an especial manner of God's Household, Eph. 2.19. not as Bastards, Sojourners, Borders, Hirelings, Slaves, Exod. 12.45. Judge. 11.1, 2. Heb. 12.8. but as his honorable Servants, his Spouse, and his Adopted Children. Compare 2 Sam. 9.7, 11, 13, & Esther 2.7.

Quest. 2. Wherein doth Divine Adoption differ from, and excel Human adoption? This Head is a powerful motive.

Answ. 1. In its properties. 2. In its Privileges: both which concur in the substance, but are distinguished here for Doctrines sake. The Properties of Adoption are four.

1. It's a precious Relation, cost as much as our Redemption, an infinite price; compare 1 Pet. 1.18, 19. & Gal. 4.4, 5. allude to Acts 22.28. with a great sum Christ obtained us this Freedom.

2. It's an high and honorable Relation. Every Believer is an High-borne Person; and as his Birth, so his Adoption is high, even as high as heaven, John 1.12, 13. It's honorable to be the Son of a King, much more to be the Son of God; to be God's Servant, 2 Sam. 7.5, 8. (Witness Theodosius the Emperor) much more to be God's Son, 1 John 3.1. The honor of Sonship ever rises or falls with the honor of Fatherhood.

This second property flows from the first. That which is precious must needs be Honorable, Isa. 43.4. Whence the same word signifies both preciousness and honor, compare Psal. 45.9.

3. It's a free Relation. It's free, 1. In an active sense, making its subject free, Gal. 4.7. A slave adopted, is by that act made a Free man. 2. In a passive sense; and first as to the Adopter, who is not moved by anything in the Creature, to bestow this high favor, Ephes. 1. ver. 4, 5. God adopts not out of necessity, but liberty; who can compel or necessitate him? not out of indigency (he had a Natural Son, and many created Sons, who were very like him, and liking to him) but out of redundancy of goodness. 2. In a passive sense its free also as to the adopted, without, yea, against their deservings. We may all with shame take up the words of Mephib • sheth, 2 Sam. 9.8. & 19.28. This property flows from the two former; that must needs be freely given, which is so precious and honorable. None is worthy to be the Son of God, but only the Natural Son of God. He that cannot deserve a bit of bread, much less can deserve this Divine Relation; we deserve an hellish, not an heavenly Sonship, each of us being by Nature children of Belial.

4. It's a permanent Relation. Once a child and forever so. John 8.35. A Servanr, a created Son, a Natural Son may sometimes be turned out of doors, witness the Angels, and Gen. 21.10, 12. But an adopted Son is never cast off, Psalm 89.26, 30, 33, 34. and that upon the following accounts.

1. From the freeness of Adoption; God chose them not for their well-deservings, nor will he reject them for their • ll-deservings; if unworthiness foreseen, did not hinder the purpose of Adoption, then unworthiness present shall not hinder the completing of Adoption; and thus the fourth Property flows from the third.

2. Divine immutability is engaged in the Covenant of grace, of which Adoption is one great Branch. Compare Rom. 9.4. & 11.29. & Heb. 6.17, 18.

3. If anything unchild them, it must be their Apostasy: But,

1. They can fall no further than their Father permits.

2. Fall they never so foully, he can mend and recover them as he pleaseth.

3. He will never permit them to fall finally and totally, Jer. 32.40. And what Parent would cast off a son, had he this power over him? We never cast off a child unless incorrigible; but to our heavenly Father, no child is incorrigible.

2. Divine Adoption differs from, and excels human, in its Privileges, as well as in its Properties.

The General Privilege is, Likeness to God. All God's adopted Children bear their Fathers Image, as Gideon's Brethren d d his, Judge. 8.18. They are like God, 1. In holiness. 2. In dignity. In holiness; as Christ bears their Natural, so they bear his Spiritual Image. Compare Heb. 2.7. & Rom. 8.29. Their principles and actions prove them the children of their heavenly Father, Matth. 5.45. This one truth unchilds most Professors, who look not at holiness as a Privilege: with Machiavels Prince, they like the show of virtue, but fly virtue itself as a burden: Such bewray themselves to be Bastards; but let genuine children remember, that holiness is not only a duty, 1 Pet. 1.14, 15, 16. but also a prerogative, Exod. 19.5, 6. & 1 Pet. 2.9. Many hope to be like God hereafter, who affect not to be like him here; but genuine Sons affect the one, as well as they hope for the other, 1 Joh. 3.2, 3. The hope of the former, will at farthest die with themselves, Job 8.13, 14, 15, & 11, 20.

Next, God's adopted children are like him in Dignity. This Dignity appears,

1. In their Titles.

2. In their Offices.

3. In their Dominion.

In their Titles, they are called his treasure, Exod. 19.5. his jewels, Mal. 3.17. his first-fruits, and holiness to the Lord, Jerem. 2.3. Heirs, Gal. 3.19. first-born Heirs, Heb. 12.23. compare Deutr. 21.16. yea, joint-heirs with Christ, Rom. 8.17. each of them having right to, and possession of that Inheritance which hath no Corruption, Succession, Division.

1. No corruption, 1 Pet. 1.4. It's not corrupted by outward principles, as fire, violence, &c. Nor by inward principles, as sin and other taints which defile; or prutribility, as the best things here below, are from their own or their subjects innate principles, Isa. 29.14. & 1 P • t. 1.18. compare James 5.2.

2. It hath no Succession; the Father and Children always living upon the same Inheritance; whence, as Christ's Priesthood, so their inheritance is unchangeable, Hebrews 7.24.

3. It hath no Division; for every Heir enjoys the whole, God being infinite and indivisible: as every eye enjoys the whole Sun, &c. Hence there will be no occasion of jealousy or quarrelling among the Brethren; for, let others have never so much, I shall not have one jot the less. To his Isaac's, his Heirs, his Conquerors, God gives his all; not half (with Ahasuerus and Herod ) but his whole Kingdom. Compare Gen. 25.5. & 2 Chron. 21.3. & Rev. 21.7. It's otherwise with Heirs and Wives here below, because their interests are divisible, Luke 12.13. Gen. 30.15. & 1 Sam. 1.6, 7.

Their Dignity appears, 2. In their high Offices. Like Christ their Head, they are God's anointed ones, 1 John 2.20, 27. and that to a threefold Office, Prophetical, Priestly, Kingly, Psalm 105.15. Revel. 1.6. Where the Prophetical Office is not mentioned, probably upon this account, because included in the Priestly Office. The first-born in every Family were typical Kings, Priests and Prophets, Exodus 24.5. which therefore were the Birth-right of Reuben, who by his sin forfeited the Government to Judah, the Priest-hood to Levi, and the double portion or inheritance to Joseph, 1 Chron. 5.1, 2. see Numb. 3.45. But God's adopted ones shall never forfeit their Unction.

Their Dignity appears, 3. In their Dominion; and this by five particulars.

1. By their Ministers or attendance, an heavenly Guard, Heb. 1.14.

2. By the extent of their property, they are Lord's of all, 1 Cor. 3.21, — 23. Compare Psalm 8. Their Title is as good, as large, they holding all in Capite, which is the worst Title among the Sons of men, but the best among the Sons of God.

3. By their Right, and pure use of all, Tit. 1.15. Job 5.24.

4. By the benefit and advantage redounds to them out of all, Rom. 8.28. There's no creature but owes homage, and pays Tribute to these Lord's. A Saint gets more good by other men's estates, than the Possessours themselves. The first-fruits, and fat of all, come to those who are the first fruits of God and of the Lamb.

5. By their immunities. Kings children have great immunities, Matth. 17.25, 26. but God's children have all immunities, being privileged from the hurt of everything, Luke 10.19. Rom. 8.35, 38, 39.

This for the Explication of the first Branch of the Doctrine: The second Branch is, That every true Believer is a child of God by Regeneration.

I shall first explain this Head; then prove and apply both together.

Quest. What is Regeneration? Here I shall endeavor to open,

First, The Name.

Secondly, The Thing.

The Name is 〈 in non-Latin alphabet 〉 . It's used but twice in the New Testament, Matthew 19.28. & Tit. 3.5. haply in several senses; the one glorious, the other gracious. Yet both may very well be understood in a gracious sense; and so in the former place Judas is excluded, as having no hopes of a glorious Session, because he wanted a gracious Regeneration.

Its Synonima's in Scripture are very Emphatical. Thus its called a quickening, Ephes. 2.1. a formation, Gal. 4.19. a Birth, John 3.3, 8. a Baptizing, Matth. 3.11. a renewing of the mind, Rom. 12.2. a new heart and spirit, Ezek. 36.26. that being renewed by saving knowledge, this by saving grace; a new creature, which is the product of Omnipotency, 2 Cor. 5.17. The new man, it renewing the whole, Ephes. 4.24. and the Divine Nature, in respect of its transcendent excellency, 2 Pet. 1.4.

For the thing itself; Regeneration is taken, 1. Absolutely, and so it's really the same with effectual vocation, both which are either active or passive; that in Relation to the party Regenerating and calling, this in reference to the party Regenerated and called. 2. It's taken Relatively; and so it's the foundation of our first Filiation or Sonship, whereby we are begotten Sons: Generation is the foundation, as of human, so also of Divine Filiation; and as by faith we are adopted Sons, so by Regeneration we are begotten Sons.

Quest. What is Regeneration?

Answ. It's the production of a new and spiritual being, by the Introduction of a new and spiritual form. As therefore Isaac before generation, was a non entity in nature; so every child of the promise before Regeneration, is a non entity in grace, 1 Cor. 13.2. Gal. 6.3. and as in Generation there is a formation, or the introduction of a new form, which gives being, distinction and operation; so is it likewise in Regeneration, Gal. 4.19. This form is nothing else but truth of grace infused. 3. As in nature the corruption of one thing is the Generation of another; so in grace, the corruption of the old man, is the Generation of the New, Rom. 6.4, 6, 11. And lastly, as in natural Generation no form is introduced but by various preparations and previous dispositions; so in Regeneration, much Legal and Evangelical preparation ushers in the New Birth; which preparation consists especially in Conviction, Illumination, &c.

The Nature of Regeneration will appear more distinctly, by comparing it more particularly with natural Generation; and 1. In the terms of conveniency or similitude. 2. In the terms of difference or dissimilitude. They agree, 1. In the causes. 2. In the manner of production. 3. In the matter produced.

For the first; in both there is, 1. A principal cause; and thus God is the Regenerate man's Father, witness the Text, Isa. 6.9. & Heb. 2.11, 13. the Church is his Mother, Gal. 4.26, 27. 2. There are subordinate and instrumental causes; such are Christ's Ministers, who are therefore sometimes called Fathers, 1 Cor. 4.15. and sometimes Mothers, Gal. 4.19. Compare 1 Thes. 2.7. 3. The constitutive cause; a seed, which is partly material • , namely the Word, 1 Pet. 1.23. partly spiritual, the influence and efficacy of the Holy Ghost, John 3.5. without which the material seed or letter is ineffectual, 2 Cor. 3.6.

2. They agree, 2. In the manner of production. In both there is,

1. A conception; Christ spiritual (as well as personal) is ever conceived by the power and overshadowing of the Holy Ghost. This holds true in other Generations, Matth. 13.23. unless the seed of the Word be received and retained, there can be no new man, no good and honest heart.

2. There is a formation. God's Art is wonderful in the formation of our outward man, Psalm 139.14, 15, 16. but far more stupendous in the formation of our inward man, Gal. 4.19. which is no mean part of the mystery of godliness, 1 Tim. 3.16.

3. Quickening, 1 Cor. 15.36. Eph. 2.2. Gal. 2.20. which is perceived by spiritual motion.

4. Longing. Sometimes the Parents long, sometimes the child; here both Parents and child; How doth God, Christ and his Ministers long for the natural man's conversion? Ezek. 18.23. Luke 13.34. Phil. 1.8. Never did a teeming woman long more for fruit, or deliverance, than these do for a new-born babe in Christ. I, but this is not all, the Babe himself longs also, 1 Pet. 2.2. Compare 2 Cor. 7.11.

5. Travaile with pain. Oh the pangs of our spiritual Mothers, Gal. 4.19. do not increase them by sticking in the birth! Hosea 13.13. Compare 2 Kings 19.3. Oh the fear and danger of miscarriage, both before and after this spiritual childing! Gal. 4.20, 11. & 1 Thes. 3.5. and in this miscarrying age, how frequent is the curse of Ephraim? Hosea 9.13, 14. But is the Babe exempted from pain, sorrow and danger? In no wise. Every new-born babe comes crying into the world: The New, as well as the Old Creation, travails with pain, Rom. 8.22, 23. The foundation of the second Temple, is ever laid in weeping, Ezra 3.12, 13. and God still lays the beams of his Chambers in the waters, &c. Psalm 104.3. Each of these may be a taste and touch of our new-birth; and prove the greatest part of Professors to be in an unregenerate estate.

3. They agree in the Subject produced, the new creature with new actions and new Privileges. As in Generation, so in Regeneration, there is,

1. A new nature with new principles, 2 Cor. 5.17. Gal. 6.15. In Generation there is still the same first matter, but under several and successive forms; and when ever a new form is introduced, the Subject is called new: so in Regeneration, Old things pass away, behold all things b come new, ib.

2. There are new actions or operations, 2 Cor. 4.16. & Ephes. 4.22, 24. There's a new eye, a Circumcised ear, a spiritual taste, appetite, language, motion, &c.

3. And lastly. There are new privileges. According to the degrees of Generation the degrees of Privilege vary; a plant hath higher Privileges than an Element, a beast than a plant, and a man than a beast: But how transcendent are the prerogatives of the new man? Heb. 12.22.—24. See more of this Head in the Explication of Adoption.

Next follow the terms of difference or dissimilitude, which may be applied to each of the Heads of Agreement, the second Birth far excelling the first Birth, even in those Termes wherein both agree. But I pass that for brevities sake, and shall content myself to note the difference of both Births in four Properties. And,

1. Regeneration is rare: As few men are generated in comparison of all other creatures, so few persons are new borne, in comparison of those who are borne: No more are Regenerated, than shall be saved, and those are but few in comparison, Mat. 7.14. compare Luke 13.23.

2. Its far more secret than the natural birth; compare Eccl. 11.5. Joh. 3.8. & Colos. 3.3. Whatever Solomon might understand of Generation, both he and every man else is very purblind in discerning the nature of Regeneration; nor could the wisest or the holiest (excepting Christ) ever fathom either the mystery of iniquity, or this mystery of godliness.

3. Regeneration is constant and progressive; once born, and ever born; once born, and always bearing. Its like the Generation of the Son of God, who was begotten from eternity, and is still a begetting, Psal. 2.7. Hebr. 13.8. In natural Generation, sooner or later, death mars the birth; but its otherwise in Regeneration, he that is born again shall never die; the soul and body may part; but Christ, grace and the soul shall never part.

4. Regeneration is spiritual; the very soul itself is carnal, if compared to the Spirit of Grace communicated in Regeneration, Zech. 12.10. John 3.6. The grace of Regeneration, though but a quality, far exceeds the most refined substance, human or angelical, as is evident in the Apostate Angels, who by their loss of holiness became Fiends and Devils; yea, worse than nothing.

This for the Explication of the terms in general, and in particular. I proceed to the proof and demonstration of the doctrine; In the management whereof I shall need to go no further than my Text.

And First, It will appear from the Text, that the Sonship by Adoption and Regeneration are distinct filiations, though never separated as to the subject; for whoever is a Child by Adoption, is also a Child by Regeneration, and contra. That they are distinct filiations is evident;

1. Because they are noted as distinct; ver. 12. & 13.

2. Their foundations are distinct; the one is of gift, and by actual faith; the other is of birth. There's a wide difference between 〈 in non-Latin alphabet 〉 , applied to Adoption, and 〈 in non-Latin alphabet 〉 , which expresses Regeneration; compare Matth. 2.1. Joh. 1.2.14. & Gal. 4.4. where both words are joined together. An adopted person is made a Son; but he is not born a Son as to the Adopter. Its evident then these two relations are distinct.

Secondly, It appears also from the Text, that every Believer is a child of God by both these filiations; Namely, by Adoption and Regeneration. The former is evident, because Believers are dignified with a sonship which follows as a privilege upon their faith, and that by deed of gift, which can be no other than the Sonship of Adoption; for the Sonship of Regeneration precedes actual believing. The second is as evident; for they who are born of God must needs be Sons by Regeneration, as he that is born of man, is a Son by Generation: But Believers are expressly said to be born of God, as is evident by comparing both the Verses of the Text, and therefore are God's Sons by Regeneration as well as by Adoption. If you ask further, Whence it is that Believers are Sons of God by this double filliation; the Text holds forth a four-fold ground, partly explicit, and partly implicit.

The first ground is free grace; Adoption is a gift therefore not deserved; Regeneration cannot be deserved; 1. Because all merit is impossible to the creature; 2. Because before Regeneration the creature was in a state of Corruption; and what can a corrupted creature deserve but wrath and curse?

The second ground is Christ's merit, whence probably the bestowing of the privilege of Adoption is singularly attributed to Christ, because he purchased our Adoption as well as our Regeneration, Ephes. 1.5. Tit. 3.5, 6.

The third ground is Divine glory, which is the end of all God's Works, much more of such gracious Dispensations as are Regeneration and Adoption, Ephes. 1.5, 6. Isaiah 43.21.

The fourth ground is encouragement unto faith by the favors and privileges vouchsafed unto Believers, 1 Tim. 1.16. And these are more implied than expressed in the Text, yet flow naturally enough out of it.

[Use 1] 1. Of Information: About the sad condition of all unbelievers, by rule of contraries. Are all Believers God's children, &c? Then no unbeliever is a child of God either by Regeneration or Adoption: Not by Regeneration, as having no life of grace, which initially infused is the new birth. And hence every unbeliever is,

First, A dead man, as dead in Law, Joh. 3.18. dead in sin, Ephes. 2.1. dead under wrath and curse, Joh. 3.36. Gal. 3.10. compared with Gen. 2.17. dead in expectation and fear, Hebr. 10.27. Whoever hath not a part in the second Birth, shall be sure to have a part in the second Death.

Secondly, Unbelievers being not children of God, can expect nothing from God as a Father. Now the state of unregeneracy excludes them from both filiations; for unless God be a Father by Regeneration, he will be no Father by Adoption. Nor can unregenerate persons be children by Adoption because they have no faith. Hence they are Orphans, and so helpless; for God will be no Father to such fatherless Children. But are they altogether fatherless? No verily; therefore

Thirdly, They have woeful parents; namely, sin and disobedience, Ephes. 2.2. wrath and curse, Ephes. 2.3. & 2 Pet. 2, 14. and lastly, Satan, Joh. 8.44. who is also their God, 2 Cor. 4.4. as God is the Believers Father. Oh miserable wretches as destitute of an heavenly Father; and more miserable as the woeful children of most hellish and cursed Parents, who have nothing to make over to them but sin and cutse, and that they will do with a vengeance.

[Use 2] 2. Of Humiliation: And that not only for profane Esau 's, who despise their birthright; nor only for barely nominal and foederal children, Deut. 32.5, 19. compared with 1 Cor. 7.14. but even for such as groundedly call God Father, yet carry not themselves as children to such a Father. They are children of the greatest, wisest, and most Ancient King, (allude to Isa. 19.11.) yet walk not up to their principles as Regenerate Sons, nor up to their privileges as Adopted Sons, as is evident by the following particulars.

1. They think not of, rejoice not, glory not in, nor walk up to the dignity of Divine filliation; but are mean-spirited, and sink almost at every difficulty, Isa. 49.14, 15. the natural Son of God did not so.

2. They are palpably worldly, as if they had no Father to care for them, no hope nor portion but in this life, Jerem. 45.5. Matth. 6.28, 30. That worldliness which reigns in Natural men, tyrannizeth too often in Regenerate men.

3. They behave not themselves as Brethren of Christ, and as Children of one Father; compare Hebr. 2.11. with Ephes. 4. ver. 3. to ver. 6. & Malachi. 2.10. How do Brethren fall out by the way? how great is their difference, when the matter of difference is so little? what quarrelling about the hedge, when both agree about the inheritance: We all profess to believe the holy Catholic Church, yet mind not the Unity of the Church; but rather the promoting of a party and faction in the Church, to the shame of Religion, the scandal of the weak, (who by reason of our differences are puzzled which way to choose) and the opening of the mouth of the enemy. May we not justly fear (as one notes well) that the neglect of true Religion, and true Catholic unity is making way for Atheism, or for Popish Catholic unity?

[Use 3] 3. Of Exhortation: And first, unto strangers; secondly, unto children.

For the first, Art thou an Alien? Oh never rest till thou get into a state of Sonship; and to this end,

1. Be convinced of thy Orphanhood, and hellish Filiation.

2. Make good thy effectual vocation, justification, and reconciliation; this is done outwardly by conscientious attendance on the Ordinances; inwardly by the spiritual Baptism and faith, Gal. 3. ver. 25. to ver. 29.

Secondly, If thou be a child of God, then

1. Evidence thy Sonship; this is done by evidencing thy vocation, 2 Pet. 1.10. and is necessary. First, In order to God's glory. Secondly, In order to thy duty and comfort. Thirdly, In order to others conversion and edification; neither of which will proceed to purpose, without some comfortable evidence of thy filliation.

2. Carry thyself as a child of God. This will blow up the fire of grace, light the candle of comfort, and beam forth in thy conversation to the conviction, conversion and edification of others.

To this end; First, Honor thy Father, Mal. 1.6. acknowledge and testify his dignity and excellency. This do,

1. Negatively; take heed of dishonoring God passively, by omission: What child can see or hear his father wronged? or converse needlessly with dishonourers of his father? 2 Cor. 6.17, 18.

2. Affirmatively; dishonor not God actively by commission, as David, Peter, and others did. How many, not only Bastards, but genuine Children are either ashamed of, or shame to their heavenly Father? especially in evil company.

• econdly, Obey thy Father, 1 Pet. 1.14. this flows from the former, and is part of the honor Children owe to their Parents, ( Ephes. 6.1, 2. Colos. 3.20.) and much more we to our heavenly Father, Hebr. 12.9. whose commands are all of them so holy, equitable, profitable; compare 2 Kings 5.13.

Thirdly, Imitate thy Father, Ephes. 5.1, 2. This flows from both the former; and by it we do both honor and obey God. Children are apt to follow their Parents in Naturals, in Civils, in Morals; and if we be God's children, we must walk not only with him, but also like him, 1 Joh. 4.17. & 2.6. Especially imitate God in endeavoring to bring many to glory, Hebr. 2.10. Our imitation of God is a great part of our following the Lord, Ephes. 5.1, 2.

Fourthly, Submit to his chastisements, Hebr. 12.7. As afflictions, piously born, are evidences of our Sonship, so the holy, humble, and fruitful bearing of them, is our duty as Children.

Fifthly, Depend universally upon Divine provision and protection; casting all thy fears, cares and burdens upon thy Father, Matth. 6.25. & 1 Pet. 5.7. Psal. 55.22. Faith is both the mother and nurse of Adoption. Be not worse than thy own Child, who can live without carking upon thy fatherly love and providence.

Sixthly, Abound in filial affections; as love, delight, and fear to offend thy Father. Thy sin is exceedingly aggravated by the d • gnity of the party offended, and offending, (as well as by God's singular love to thee) Lev. 4.3, 13, 22, 27. & 21.9. God may well say to thee, Et tu fili!

Seventhly, Wait and long for the perfecting of thy Adoption, Rom. 8.23. Here below, children cannot without impiety desire and long for the full inheritance.

But its otherwise with heavenly heirs, who could have no inheritance unless their Father lived, who inherit the whole together with their Father; yea, their Father is their main inheritance, all other Comforts being but accessory.

[Use 4] 4. Of Consolation, to God's children; for the effectual application of which comfort, two things are very considerable.

First, The grounds of Consolation.

Secondly, The trials and discoveries of our filliation whereby we may be assured of our r • ght to, and interest in these comforts. The general ground of Consolation, is our filial privileges; which are more particularly.

1. Fatherly affections, which for tenderness and vehemency, are called mothers bowels, Isa. 49.15. As a Father God pities his children, Psal. 103.13. and spares them, Mal. 3.17. Parents bowels yearn most towards their weakest Children; and such a Father is Christ, Matth. 12.20. We pity a Child that is poisoned, not so a Serpent to whom poison is natural. If thou favor not thyself in sin, God will favor and pity thee because of thy very infirmities, Hebr. 4.15.

2. Fatherly provision; God will never fall under the foul aspersion of being worse than an Infidel, which he blames so much in unnatural Christians, 1 Tim. 5.8. This privilege Relates to the necessities of God's Children. Its well observed by a Modern Writer, To have no necessity at all, is God's sole privilege; To have necessities immediately supplied, is the happiness of glorified Saints; To have necessities mediately supplied, is the comfor of Saints on earth; To have necessities without any supply, is the misery of the damned. Now Divine provision undertakes for all these supplies, mediately here, immediately hereafter. Fatherly provisions are fourfold, answerable to the proportionable wants of Children.

First, for maintenance; and God provides no less than all good things for his Children, Psal. 34.9, 10. & 1 Tim. 4.8. especially the best things. Compare Matth. 7.11. & Luk. 11.13.

Secondly, A calling. God's care extends to the particular calling of everyone of his Children, much more to their general calling, 1 Cor. 7.20. Rom. 1.7.

Thirdly, Marriage; their civil marriages are made in heaven, Prov. 19.14. much more their spiritual match with Christ, Joh. 17.6, 9.

Fourthly, an inheritance: Though their portion be not here below, yet God gives them portion in things here below, which sweetens and sanctifies all their enjoyments, Gen. 33.5. But the best portion here is nothing to their heavenly inheritance, 1 Pet. 1.4.

3. Fatherly protection, Deut. 32.6, 10, 11, 12. which is ever seasonable for time, suitable for kind, proportionable for degree, universal against every danger, and constant as long as danger threateneth: immediate by God himself, Isa. 27.3. Or mediate by Creatures, Ordinances, Providences, Comforts, Crosses, Graces, Temptations, &c. 2 Cor. 12.7.

4. Fatherly education, with all requisites thereunto; for which this Father alone can undertake; as

First, Dociblenesse; God alone can make his children apt to learn:

Secondly, Teaching, by precepts, direction, examples, illumination, manuduction, exercise and inclination, making them willing to learn, Job 36.22.

Thirdly, Correction, and that

1. By chastisements, bodily or spiritual.

2. By crossing their will and worldly designs.

3. By teaching them to cross their own wills, Psal. 94.12. This correction is a great branch of the Covenant, Psal. 89.30. — 34. All these privileges God affords them gratis. Children pay nothing for provision, protection, education, &c. Matth. 17.26.

5. Fatherly Communion. A Father is very familiar:

First, With his little Children.

Secondly, With his grown Children. To assure us hereof, God is pleased to take upon him a threefold Relation.

1. Of a Friend.

2. Of an Husband.

3. Of a Father; compare John 14.21, 23. & Revel. 3.20. This for the grounds of Consolation, which everyone is ready to catch at; but only children have a right unto: This makes way for the last head, and a grand case of conscience; Namely, How shall I make it out that I am a genuine Son, and not a Bastard or Stranger? In managing this discovery I shall mix together the trials of both filiations, by Regeneration and Adoption.

And first, Sons are like their Father; they are usually the Natural and Moral Pictures of their Parents. This in its measure holds true of God's Children, who resemble their Father.

1. In light, Ephes. 5.8.

2. In love, 1 John 4.7.

3. In life, Ephes. 4.18. & 5.1.

Secondly, Children honor their Parents, Mal. 1.6. and that

1. By Reverence, 1 Pet. 1.17.

2. By Obedience, 1 Pet. 1.14.

3. By pliableness, Rom. 8.14. Slaves are driven, but Children are led.

4. By coming oft into, and delighting in his presence; Compare Job 1.6. & P • all. 139.18.

Thirdly, We may know our Sonship by our spirit; every Child of God hath

1. A Spirit of faith and dependence, 2 Cor. 4.13.

2. A Spirit of prayer, Rom. 8.15. The first cry after the New Birth, is Abba, Father, Acts 9.11. God hath no Child but can ask his heavenly Father blessing.

3. A Spirit of Evidence, Rom. 8.16. Ephes. 1.13, 14. & 4.30. The Spirit always witnesseth, though his witness be not always heard.

4. A Spirit of liberty, 2 Cor. 3.17. of liberty from the bondage of sin, Satan, the world and fear, Joh. 8.32. Hebr. 2.15. of liberty to Christ and duty, Psal. 119.32.

5. A Spirit of waiting, Rom. 8.23.

Sixthly and lastly, A Spirit of love; not only to God and his children, 1 John 5.2. but also to our very enemies, Mat. 5.44, 45. Hence God's Children, (like their Father) are peace-makers, Mat. 5.9.

To conclude; Art thou like God? dost thou honor God as a Father? hast thou the Spirit of God? then mayst thou comfortably claim and enjoy all the forementioned privileges, and infinitely more than heart can conceive, or tongue express. Art thou covetous? here is a treasure for thee; Art thou ambitious? here is the highest honor. Art thou voluptuous? here is an Ocean of pleasure. Art thou in danger? here is an Ark and Haven of security; all these in the hand of filliation, and that above any created desire or comprehension, with infinite security to all eternity.

OF Saving Faith.

THe words are the satisfactory Answer of Paul and Silas to their Keepers serious demand, to whose strictest care and custody they were committed by the Magistrates of Philippi upon the complaint of the covetous Masters of a gainful Servant-maid possessed with a spirit of Divination, upon whom the Apostle wrought an undesired and displeasing cure, after eminent Testimony born by her to them and their Doctrine; God answereth their courageous singing in Prison by an earthquake shaking the foundations of the house, and the stout heart of the Jailor; the doors were opened to, and fetters fell off from the prisoners, and therewith the door of the keepers soul was opened, and his fetters of ignorance and corruptions in which he was holden captive by Satan were broken. At first (poor man!) he was afflicted with fear of his Prisoners escaping, so as to make attempt against his own natural life; not knowing that God intended good by all, and to make his Prisoners his Releasers and Deliverers; But by and by his amazement and trouble strikes the right way, and he is not only willing to keep a natural life, but is desirous of, and inquisitive after an eternal life; Sirs, what must I do to be saved? And they said, Believe, &c.

My allotted work at this time is from this clear and full Text to speak of Saving Faith; in the entry whereof let me once for all premise;

First, I purposely wave Controversies, as wanting both time and fitness to be an Umpire, and give a final decision.

Secondly, I shall endeavor to confine my discourse to my Subject, without trespassing upon others ground, by repeating what belongs to preceding, or preventing what belongs to following Subjects.

Thirdly, I am not solicitous about, nor is it possible to please all in method and terms belonging to it (those 〈 in non-Latin alphabet 〉 :) Method and words I always account are servants to matter.

Fourthly, In this great part of the Body of Christian Religion, I can only show the Sceleton, without reading an Explanatory Lecture; or give the bones and sinews without clothing them with a due proportion of flesh, for that would take up too much room.

To engage attention, consider, This is that great Work of God, a main part of the Mystery of Godliness, a Principle and foundation; at this when excelling, Christ wondered; by this Glory is every way given to God; to this all things are possible (it sharing with God in his otherwise incommunicable Omnipotency) and accordingly the Effects of the Divine Power are attributed unto Faith; Pretious and enriching Faith, though in itself, and to its Subject the most indigent and emptying Grace; Poor, yet making rich; having nothing, yet entitling to all things. This is that which all the promises, types, and prefigurations of the Messiah did lead the Patriarchs unto, and by which they obtained a good report: This is the end of the Law (subordinate unto Christ, Rom. 10.4.) and the sum of the Gospel, commonly named and pretended to, but little known, and rightly understood, less enjoyed and exercised in the World.

I shall reduce all to these Six Heads,

• The Nature,
• Subject,
• Causes,
• Effects,
• Properties,
• and Opposites of Faith.

To open the Nature of it, I shall remove the ambiguity of phrase, and state what I shall prosecute by giving the Distinctions and Description of it.

Fides quae creditor; Faith which we believe is the Doctrine of the Gospel, or any word of God; yea, the essential Word of God, the promised Seed, the Object of Faith, is by that word understood by learned persons. 1. Fides qua creditor, Faith by which we believe; and this (to begin at the remotest and meanest) is either First, Without knowledge, the ignorant implicit Faith and profession of many owning Christ as the founder of their Order and way; but this is not right, which only distinguisheth Christians from others.

Secondly, With some knowledge without assent (which scarce deserves the name of Faith) and this is a Profession of the Faith, either customary, following education and example; or compulsive, through fear; or gainful, for outward advantages, as theirs that followed Christ for the loaves, and Simon Magus 's.

Thirdly, With knowledge and assent, of which some Faith respecteth the Truth of God (for Doctrine sake I may thus distinguish) which is called Historical; thus the Devils believe and tremble; wicked men believe and sometimes tremble, and sometimes rejoice as if they had enough; the only difference is the want of applicability to the Devils; in neither is affection to the Revealer or things revealed: This is not right though it believe never so rightly concerning Christ's Person, Natures, Offices, &c.

Some Faith respecteth the Truth and power of God, and hath for its ground ordinarily some special Word, and this is called Faith of Miracles; and this is either active, Matth. 17.20. (which is peculiarly the Faith of Miracles, and that to which the special Word refers) or passive, Act. 14.9. and 3.16. and which the woman with the bloody issue had. The Promises that were the ground of this Faith, were peculiarly suitable to those times, and now not improvable, or not ordinarily; and the Faith itself though grounded on a special word, yet is but a common gift (in itself) as opposed to saving; as appeareth in Judas, and those that at last would cry Lord, Lord; and in the nine Lepers: Though sometimes indeed it had the actings of the best, even Saving Faith twisted with it, Mat. 8.10.15.28.

Some Faith respecteth the Truth, Power, and Goodness of God, and this grounded upon General Promises, and words of encouragement of an unlimited truth and concernment to time and persons: Now this respecteth either the General love of God to his Creatures, and Man as a peculiar one, affording support, preservation, provision necessary; or the peculiar love of God to man through the undertakings of Christ, making man to look for better things than the effects of common providence, even God himself for his portion, and full happiness in him. Now that bold affian • e is not true Faith, whereby men carry it at that rate of confidence as if Christ died to save all from hell, that are not willing to go thither; for in some it is without savor and affections suitable (which I may call altogether feigned Faith ) as in the generality of Formalists now, who presume all is well, God loveth them, and Christ died for them. In others it is joined with a savory gust and relish of the Word and Promise; which in regard of its continuance, and thereby usefulness to its end Salvation (though I make not that the only difference) is called either temporary, springing from sleighty and perishing causes, as that of the stony ground, and the Virgins: Or else lasting, durable, altogether true and unfeigned, justifying and saving Faith. This indeed is but one, as well as the Object; and therefore those Peter wrote to, had obtained like precious Faith; yet differeth in degrees and measure; in some it is small and weak, as a bruised reed; through dimness and scantiness of knowledge; (as a building laid upon a weak or narrow foundation cannot be strong) weakness of assent; strength of temptations; natural timorousness, suspiciousness and lowness of spirit: In others it is strong, and they are full of Faith, as Steven, having clear and large knowledge, &c. Both weaker and stronger may be considered either as Habitual in the root and principle, or Actual as exercised toward Christ and the promises.

For the Definition or Description of Faith, I shall not heap up words in mentioning many, but take up with that full and excellent one of the late Judicious Assemb • y, in their larger Catechism (that Christians may with more readiness and safety entertain it.)

Faith is a Saving Grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of that lost condition, not only assenteth to the truth of the promise of the Gospel, but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin, and for the a cepting and accounting of his person righteous in the sight of God for salvation.

It hath here for its Genus (or general and common nature ) a Grace, it being compared with Love, Hope, &c. they herein agree. The word Grace distinguisheth it from other Habits even good and virtuous that are acquired; this is a Grace or gracious disposition or habit infused. A Saving Grace to distinguish it from, and set it above common Grace, and make it one of those better things that accompany salvation.

The Subject is twofold, Subjectum Recipiens, & Occupans; The first the Subject receiving it, or in which it is, most ordinarily called the Subject, and this is The heart of man, a sinner elected and called.

1. It is Man that believeth, not Angels; for of their Faith we have no ground to speak. It is Man; not God, and the Spirit in us, but man through them. Yea, Man singularly, not of another, but of him that hopeth for life; the Just shall live by HIS Faith, not by another's.

2. It is the Heart of man; with the heart man believeth; the Heart includeth Will and Affections; it is not the Understanding only, nor so much, though that necessarily makes way; Coming to Christ is a spontaneous motion of Will and Affections renewed, and this is believing: there is assent to things revealed as true; and acceptance of things offered as good, receiving, embracing with suitable affections to the Revealer and things revealed.

3. The heart of a man a sinner; for man upright is not capable of this Faith, which is in God through a Mediator: Believing the word of another concerning restoral and reparation speaketh loss and decay; acceptance of alms, poverty. Indeed Adam might and must thus far exercise Faith in believing and trusting God (it belongeth to the first commandment) that he continuing upright, there would be a continuation of God's love and his happiness; but Faith apprehending the promise of God of acceptation through the righteousness of another, necessarily speaketh man a sinner, as Justification which is by Faith is of the ungodly.

4. The heart of man a sinner elected; the election obtained it, the rest were hardened, and therefore is it called the Faith of God's elect. Remarkable is that expression, As many as were ordained unto life believed; and our Lord saith, all that the Father giveth him come unto him; and the Jews not believing was because they were not his sheep, and therefore heard not his voice.

5. The heart of man a sinner elected and called, is the Subject of Faith. Faith is by hearing; it is the souls answer to, and compliance with God's call; God vailing his omnipotency under, and putting it forth with words of command. Uncalled and unbelievers are the same; and therefore calling is one of the links of the golden chain of Salvation, and goeth before Justification by Faith; in which Call, the Terminus â quo is Satan, sin, misery, death, we are called from; and the Terminus àd quem we are called to, Christ, God, Holiness, and Life.

The Subject about which Faith is employed, or Object; that which and in which we believe, is not God immediately though primarily, Heb. 6.1. but Christ immediately, and the Promises which are in him yea and amen, and God through Christ, 1 Pet. 1.21. he that believeth not in the Son, believeth not in the Father; and he that hath not the Son hath not the Father; Repentance is peculiarly referred to God, and Faith to the Lord Jesus Christ. Faith also and the Promises, or God through Christ promising, are Correlates; and of all Promises those that concern righteousness and life through the blood of a Mediator, are the peculiar object. Believing the witness of remission, and the recrod of giving eternal li e is mentioned: it is called believing the Gospel, 〈 in non-Latin alphabet 〉 , glad tidings in the Gospel, promises of remission and salvation. It is true that Faith doth believe and apply every word of God: Some things reductively and secondarily are the object of Faith in a sequacious Spirit, credulous to whatever is contained in Scripture, as that Abimelech had a wife, &c. Some things are more directly the Word of God expressed and asserted in the History of the Bible, yet being believed have not an immediate connection with Justification and Salvation thereby: But the grand testimony of and through Christ, Faith as saving principally respecteth, and as assenting in the mind looks upon the Promise, as accepting in the Will and Affections respecteth Christ.

The ground on which we believe, called the Formal Object of Faith, shall be referred to the Externally moving Cause to believe; of which afterwards.

Of all Four Causes I shall speak in order, and first of the Efficient, which is either Principal or less Principal. The Principal Cause may be considered, as that from which the beginning, acting, continuance, growth, and perfection of Faith do proceed; and this is the Blessed Trinity, or God the Father through the Son by the Spirit.

1. The beginning, root, and habit of Faith is from God; if of every good work, and gift, then this; and therefore it is called the gift of God; and to you it is given to believe; Jesus also is called the Author; this is wrought by the Spirit, it is called one of the fruits thereof, and he called the (g) Spirit of Faith, for indeed the word and letter is dead, the Spirit quickeneth; and this powerfully and certainly, yet sweetly, making willing to believe in the day of his power; for it is not the Word of truth only, but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith; It is so great a thing to bring blind, proud, self-destroying man to own God's way of Salvation by the righteousness of another, to accept all from another, and him a crucified Savior, that it is a great part of the great mystery of godliness, that Christ should be believed on in the world; so that it needs an exceeding greatness of Divine Power, the working of a mighty power in them that believe, even such as raised Christ from the dead. 〈 in non-Latin alphabet 〉 , est facultas ipsa: 〈 in non-Latin alphabet 〉 , ipsius sese exerentis virtus; 〈 in non-Latin alphabet 〉 , ipsisius effectus sive 〈 in non-Latin alphabet 〉 . Bez: in loc. though other sense is put upon that place, yet by many judicious Expositors is this sense followed, which we find in the Gr. Schol. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , &c. None can come to the Son except the Father draw them, in which the Author and powerful manner of operation in causing Faith are contained. And all this in effectual calling and regeneration, (before which is no part and degree, no act and demonstration of spiritual life, for we are dead:) which is not of him that willeth, not of flesh and blood, and the will of man, but of God, and this is spoken of the Believer, to whom God opens the door of Faith.

2. The actings, and operations of Faith are from God; as in him we live, so we move, and without him can do nothing; he worketh to will and to do ( 〈 in non-Latin alphabet 〉 Velle bonum, aeque ac voluntatem bonam ) he worketh habit and principle, and by supervening Grace exciteth to, and assisteth in acting it.

3. The continuance and perseverance of Faith are from above: Christ causeth our Faith not to fail, and we are kept by God's mighty power through Faith unto Salvation, and Faith is by the same preserved: The faithful God, that effectually calls, will safely keep, in Jesus Christ and confirm to the end; for this is the desire of the Son unto the Father, and will of the Father concerning the Son.

4. The growth and increase of Faith are from God, who giveth all increase; and therefore it was well prayed for unto the Lord to help unbelief, and to increase Faith.

5. The perfection of Faith is from God and Christ; Jesus is as the author, so the finisher of our Faith; and this either by bringing it to its 〈 in non-Latin alphabet 〉 , and highest degree it can reach, or is necessary for the Saints it should reach to in the world, fulfilling all the good pleasure of his goodness, and the work of Faith with power, and because he hath begun, perfecting it, 〈 in non-Latin alphabet 〉 . Or by perfecting it in vision, for it's God that gives the end of our Faith, Salvation.

The Less Principal Efficient Causes are either Impulsive or Instrumental.

The Impulsive or Moving Cause, is either External or Internal.

The Inwardly moving Cause, Proegumena, is 1. On God's part, his free grace and love, self-moving goodness; in which sense it is called the gift of God, and the election obtain it, even those that are ordained to life believe. Not improvement of Reason, not use of means appointed for the attainment of Faith, that merit this gift, but God worketh all of his own good pleasure, 〈 in non-Latin alphabet 〉 , which appears in that not many noble, and wise, but poor receive the Gospel.

2. On the sinners part, who doth believe, and being quickened, moveth; acted, acteth, and that freely, the moving Cause is sense of misery, and undonness without Christ, and interest in the promise through Faith, there being no other name, and he that believeth not being condemned: So that here is the necessary condition, and causa sine qua non, of Faith, sense of misery and inability in self, and all creatures to recover a man out of his lost estate, whence ariseth renouncing and throwing away all our own righteousnesses, those filthy rags, not having or not depending upon our own righteousness, or anything short of Christ.

The outwardly Moving Cause, Procatarctica. 1. On God's part to give Faith, is Christ and his merit; for every good gift is through Christ: Omne donum gratiae Dei in Christo est. Ambr. in Ephes. 1. As from the father of lights, so through the the Sun of righteousness; none come to the Father, nothing cometh from the Father but by him, whom by this means the Father will make to be honored as himself. As salvation was purchased by Christ upon terms of believing, so Faith also whereby we lay hold upon Christ for Salvation: and therefore that Spirit which is called the Spirit of Faith is by Christ promised, upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief.

2. The externally moving Cause to believe on the sinners part (which may be called the Formal Object ) is twofold.

1. As to God and his Word, God's Veracity, and infallible truth, he can neither be deceived, nor deceive; God which cannot lie hath promised, is joined to Hope, and therefore Faith. He that believeth receiveth the Word of God as the word of God, and seteth to his seal that God is true, accounting him faithful that hath promised; the ground of Faith being God's faithfulness, and the object the Promise. God's having spoken, 〈 in non-Latin alphabet 〉 , was enough to Abraham, in a difficult case. Here is the Resolutio fidei into its stable foundadation, God's unquestionable Truth, who is Prima veritas, & 〈 in non-Latin alphabet 〉 , so that the believer hath the witness in himself, and his evidence is better, and assent stronger, as to his 〈 in non-Latin alphabet 〉 , than any ones, as to things apprehended by sense, 〈 in non-Latin alphabet 〉 , or by reason, 〈 in non-Latin alphabet 〉 : Therefore sometimes divine testimony is added to rational discovery (as in this point, that there is another life, &c. ) because of the certainty and distinctness of knowledge by revelation, above all other ways.

2. As to Christ offered in and by the Promise (for more full explanations sake, I sever the consideration of God promising, and Christ offered, which otherwise I would always unite) the moving Cause of Faith in the sinner, is his power, as an All-sufficient Savior, able to save to the uttermost, being anointed with authority and abilities, commission and qualifications for that work: and his love to sinners, having laid down his life for them, he will in no wise cast them out that come to him by Faith. These are the solid props of a true Christians Faith, which make the former (believing God and the Word) not to be a wavering opinion, and the latter (believing in Christ) not an adventurous hazard.

The Instrumental Cause of Faith, is either the begetting or preserving Cause.

1. The Instrument by which the Spirit of God produceth Faith is the Word of God, in whatever way coming to us, to be considered and meditated on by us: The Word read by us or to us, the Word expounded and enforced by the Public Ordinance, preaching Ex Officio; the private Ordinance, conference ex fraternâ charitate. By believing the soul answereth to God's call, which supposeth a Word, therefore it is called the Word and Doctrine of Faith; and Faith cometh by hearing, men cannot believe in him of whom they have not heard: Christ must be preached, before believed on; for by the Gospel preached, God puts forth his power in making men believe to salvation, the efficacy whereof (it being accompanied with that spiritual and powerful demonstration, mentioned 1 Cor. 2.4.) the Apostle to the Corinthians explaineth and extolleth, God having in due time manifested his Word through preaching. Now this Instrument is All the word of God, not excluding the Law from being the means as well as the object of Faith; for the Law is a useful Schoolmaster to prepare us for Christ, driving us out of ourselves, and following us with the lashes of the Curse, that we may run to the Grace of the Gospel, and make mention of Christ's righteousness only. So that knowledge must always go before Faith; we must know whom, what, and wherefore we believe, and give a reason of our faith and hope: the eyes of the mind enlightening, goes before the working of God's power in our believing: so Paul's sending was to turn from darkness to light, before Faith in Christ is mentioned: everyone that seeth the Son and believeth on him, &c. a seeing in Scripture light makes way: In so much that the knowledge of the Word and Christ, as the means to get Faith, is highly advanced and called life eternal; yea, put for believing to which it leads, by his knowledge, Objective. Or the knowledge of him, shall my servant justify many.

Secondly, The Instrumental Causes of Faiths maintenance and increase are,

1. The Word of God, Causa procreans & conservans: Ab iisdem nutrimur ex quibus constamus, It is seed to beget, and milk for growth in babes; yea, strong meat for strong ones in Christ.

2. Sacraments, as Seals of the righteousness of Faith, Tesserae, and pledges of God's love superadded to his promise. They signify and help to clear the understanding, and so consequently promote Faith: they seal and confirm (seals are for this end to confirm the Faith of him to whom the Deed is delivered:) and ('tis usually said by learned Divines) they actually exhibit for our growth by feeding.

3. Prayer, as in that man, Lord help mine unbelief; and the Disciples, Lord increase our faith; and St. Paul for the Thessalonians. Quoties de Fidei constantia (& incremento) agitur, ad preces confugiendum est. Calv. in Jud. 20. v.

I might add another Ternary of means for the increase of faith, inferior to the former.

1. The Cross, Afflictions, Temptations; Therefore the trial of Faith is called pr cious, because it burnisheth and increaseth precious Faith; the trial of Faith worketh patience, patience experience, and that is a good ground for more Hope and Faith; they are conjoined, 2 Thess. 1.3, 4.

2. By frequent actings and exercise, Faith is increased: though Graces beginning is different, yet their improvement is in great measure after the way of other habits.

3. By seeing and considering the Example of others, the cloud of Witnesses, whose Faith the Apostolical command is that we follow: Thus many were of weak made strong, beholding the faith of the Martyrs, and the eminent effects of it.

For the Material Cause of Faith; Genus habet rationem materiae; that which is its general and common nature, wherein it agrees with others is the matter of it; Now as Saving Grace in the Description was the Genus wherein it agrees with other Graces; so comparing true Saving Faith with other Faiths, that may tolerably pretend to the name, Assent is the common nature and matter of it, even the nearest and immediate Genus; Faith historical, of miracles, temporary, all have Assent, but not all Assent belongeth to true Faith. There must not only be knowledge 〈 in non-Latin alphabet 〉 , but also 〈 in non-Latin alphabet 〉 , acknowledgement, as necessary and essential to Faith, and that arising from the full assurance of understanding, 〈 in non-Latin alphabet 〉 : There must be a Faith Doctrinal and Assertive, as the foundation of Faith applicative and fiducial: if I assent not to the promise of another as true, I cannot rely upon the person for the good mentioned. There is a double acknowledgement (I mean not verbal profession,) 1. That the things revealed in Scripture, and by us known are of God: 2. That they are true (which naturally floweth from the former) and shall all be fulfilled: Abraham was persuaded before he trusted. Now to this end that this full assent and acknowledgement of the mind, which is a necessary ingredient of true Faith, may be had, The Divine Authority of the Scriptures, confirmed by miracles and other characters, is to be studied, that we may build our Assent, and thereby our Faith upon a stable foundation.

The Formal Cause, which doth straiten the general nature of Faith, and distinguish true Saving Faith from all other Faiths (forma vel aliquid formae analogum ponitur differentiae loco) in which may be Notitia & Assensus, is Fiducial receiving of Christ offered by God in the Promises of the Gospel. In which are two things formally constitutive of Saving Faith.

1. Acceptation of Christ and the Promises; Faith is that hand which doth touch the top of the golden Scepter, or that closeth with and entertaineth what God offereth, receiving Christ; hence a weak Faith is true Faith and saving, as well as strong, because it indeed receiveth the gift, though with a trembling hand: This is the coming unto Christ, and appropriating what before lay in common; the applying what before was only applicable, making the soul to say with Thomas, believing, My Lord and my God. Zanch. in Coloss. 2.6. Sicut accepistis, & quomodo accipitur? Fide. So the good things purchased by Christ, and following upon our receiving of Christ, are said to be received as the atonement, abundance of grace, the gift of righteousness, 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 , fidei videl. manu oblata 〈 in non-Latin alphabet 〉 , and expressly remission of sin, is said to be received by Faith.

2. Innitency, recumbency of soul upon a Christ received, entrusting him entirely with, and committing to him the care of Soul and salvation, staying the soul upon him, leaning upon the beloved, rolling the soul upon him, resting with whole weight upon him, as faithful, able, loving: and this is truly fiducia; this is truly Credere in Christum, To believe in or upon Christ; more than Credere Christum, & Christo, to believe a Christ (that he is) and to believe Christ (or his word.) It is a phrase in Profane writers unusual, as the thing itself, salvation by Faith was unknown. To this belong those expressions of the eyes being toward God, and looking to him: even as the Serpent was lifted up, to be looked upon with expectation of healing virtue; so Christ to be looked unto by the Soul, with a longing expectation and confident dependence.

The End of Faith is the glory of God in man's salvation, the one as supreme and ultimate, the other as subordinate: that God might save his Creature to whom he wished well in a way of demonstration and exaltation of his glorious justice and mercy, therefore was Saving Faith and Salvation by Faith ordained. Justice, that he might be just, that is demonstrated and declared to be just (as Psal, 51.6.) both in not pardoning without satisfaction, and therefore punishing sin upon the Surety; and then in pardoning the sinner through faith, uniting to, and interesting in the Surety, therefore saith the Apostle, God is faithful and just to forgive. Me • cy, in that he accepteth the satisfaction of another, and imputeth his righteousness to the sinner, by Faith receiving it: and that he found out and provided alone this way of salvation by Faith: It was of Faith, that it might be of Grace, for by Grace are we saved through faith: and thereby works, as meriting, and so man's confidence in, and boasting of himself are excluded, and God's glory entirely secured and advanced by men's submit • ing to the righteousness of God by Faith; Faith and Pride being utterly inconsistent. Indeed trusting God upon his bare word, not having merit nor human probability, giveth great glory to God. That Mans Salvation is an end of Faith, all the New Testament witnesseth, even that we believe to the saving of our souls, and receive the end of our Faith, in the salvation of our Souls.

The Effects (more proper or less proper) and Consequents of true Faith.

1. Union with Christ, who is our life, and so we live by Faith: What can more necessarily and immediately follow upon the offer on God's part in the Gospel of Christ to be ours, and our receiving him by Faith, than union to his person, though no personal union. Hence having Christ in us, and our being in the Faith, are made the same, because Christ dwelleth in our hearts by Faith. Whatever the Spirit on Christ's part doth before by way of uniting us to Christ, apprehending us for Christ Jesus (as some understand, Phil. 3.12.) Faith is the hand on our part that receives, and the band that fasteneth Christ to us: This I take to be the fruit of the first consummate Vital act of the quickened soul; and then is the marriage knot tied.

2. Hence follow Remission of sins, and justification of the person through Christ and his righteousness apprehended and appropriated. This Peter testifies to be the witness of the Prophets, even that through his name, whosoever believeth in him, shall receive remission of sins: The pardoned alone live, for the guilty are dead in Law, which the people sensibly bewailed in saying, if our iniquities be upon us, and we pine away in them, how shall we then live? Join this with our living by Faith, and you see Faiths necessity and efficacy towards pardon. It was St. Paul's ardent desire, that he having won Christ (got him, been united to him) might be found in him, having the righteousness which is of God through faith in Christ. Nothing more frequent than the assertions and demonstrations of Justification by Faith; in S. Paul's Epistles, especially to the Romans and Galatians: The manner of Faiths efficacy wherein, is by a judicious person of our own well expressed, for the cutting off those two eager controversies about the Instrumentality and conditionality of Faith. It is (saith he) the general opinion of the Orthodox, wherein all agree, That Faith is a means appointed by God, in the use whereof the chi dr n of men are made partakers of Justification.

3. Adoption; That our receiving into the number, and having a right to the Privileges of the Sons of God (the Spirit of Adoption, boldness at the Throne of Grace, present supply, future inheritance) is the fruit and product of Faith, appears from Scripture and consequence. To as many as received him, or believed on his name, gave he power to become the Sons of God. For indeed we being by Faith united to Christ, and the faultiness of our persons taken away through Christ, what more immediately follows from this loveliness in him, and oneness with him, than communication of Sonship, which cannot be in that way that Christ is a Son, and therefore is by the Adoption of children by Jesus Christ: Adoption therefore is the effect of Faith, through union to, and Justification through Christ, intermediately caused thereby; Causa causae est causa causati.

4. Audience and answer of prayer: Our Lord hath given universal proof to this, in assuring that all things whatsoever shall be asked in prayer, believing, shall be received: By St. James, asking in Faith, without wavering, is required, and he that wavereth is bid not to think he shall receive anything. Yea, the efficacy of the prayer of Faith is by him asserted; and throughout Scripture by remarkable expressions and instances abundantly confirmed and proved. Fidelem si putaveris, facies, is true as to God, as well as man. And that of the Roman Historian, Vult sibi quisque credi, & habita fides ipsam plerumque obligat fidem. But it doth not produce this eminent effect, as to Prayer only, rendering it acceptable; but also,

5. Acceptance to the person in all services, together with the distinction of, and denomination of Good given to habits and actions flows from Faith. Without Faith it is universally and utterly impossible to please God. By Faith our Sacrifices become excellent, and we with them, we and they please God; and therefore it is not without good reason usually accounted that Wedding garment which renders our presence welcome to the Lord in any Ordinance or service. Faith taketh away the savor of the flesh (which whatsoever is born of the flesh hath) and gives a divine tincture and relish: it is like a vein of gold running through all duties, which makes them precious, though still they be somewhat earthly. That it is Characteristically denominative of other Graces, and distinctive of them f • om moral virtues, those splendida vitia, may appear, if it be considered, That even that eminent Grace of Love is nothing without Faith, (as no Faith without it could be anything) and doth nothing without it, Faith worketh by Love; not Love, but Faith by it; Faith being first and chief in being and working: Humility was eminent in the woman and Centurion, yet not Humility, but Faith was taken notice of; this being the main tree, that a sprig from its root, receiving its excellency from it, and by faith accompanying and overtopping it, becoming true humility, and not a degenerate meanness, and abject lowness of Spirit. Sorrow for sin would not deserve the name of Repentance, nor Confession be ingenuous, but for the hand of Faith laid on the head of the Scape-goat: Faith believing God's promise, concerning the Moderation, Sanctification, removal of Affliction, worketh in a way of Patience, and this Faith accompanying ennobles Christian Patience, and makes it not to be Obstinacy, or Insensibility: So it makes a Christians contempt of the World, not to be a Vain-glorious pretence, or a sullen morose reservedness: Thus might we run through many more.

6. Conquest over Adversaries, and hindrances in the way to heaven. Faith in the mighty God, the Captain of our salvation, who hath led captivity captive, disarmed the powers of darkness, and triumphed over them (and we in him our head) makes courageous, and that victorious, for if we resist, the General of the adverse party will flee; only we must resist him steadfast in the Faith, holding up that shield, that will repel and quench all his darts: For the life of sense, in the lusts of the flesh and of the eye, and the pride of life; the life of Faith is diametrically opposite thereto, (by Faith not sight, &c.) & doth necessarily weaken it, as we find in those Worthies, Heb. 11. that by Faith denied themselves in so many things pleasing to flesh and blood, and did and suffered so many things contrary thereto. For the World, as that same eleventh of the Hebrews giveth remarkable instance; so St. John beareth testimony in most significant phrase to the power of Faith herein, calling it the Victory whereby we overcome the world, because certain victory attends, and shall crown all that fight the good fight of faith against the World; as the God and Prince of this world; so the pleasures of the world, the honors, the profits, the friendship of the World, with their contrary troubles, and the snares and temptations of both.

7. Confession and profession of the Faith. This is an inseparable adjunct and consequent of true Faith, though I call it not a property, because this may be where true faith is not, but where Faith is this will be also; all is not gold that glisters, but that is not gold that doth not glister. Can a man carry fire in his bosom and not discover it? Can a man have the Spirit of Faith, and believe, yet not speak? The Apostolical command is, not only that we stand fast in the Faith, but also that we hold fast the profession of our Faith; for as with the heart man believeth to justification, so with the mouth confession is made to salvation. Let our unchristianly and irrational deriders of Professors and Profession, consider this.

8. It giveth the soul a sight of things invisible, and an enjoyment of things to come: By Faith Moses saw him that is invisible, Jehovah, whom otherwise no man hath seen, nor can see and live. Yea, by the same St. Paul and others of the faithful looked at those eternal good things which are not seen, for they walked by Faith and not by sight. By this the Saints can look within the veil: By Faith the soul takes a prospect of the promised Canaan, this being the Pisgah of its highest elevation: By this Abraham saw Christ's day and rejoiced: It gives a present subsistence to certain futures, and is the evidence of things hoped for, and not seen; for which cause the believers conversation will be in heaven, where he seeth his treasure is, and where therefore his heart is.

9. Joy and Peace in some degree is an immediate effect of true Faith, (and no true Joy is without Faith) though higher degrees flow through Assurance. There is joy and peace in believing; and a joy of Faith, especially when conjoined with growth, Phil. 1.25. It is expressed by leaning and staying upon the Lord; which speaks support, fixation, quietation of mind: For which cause a child of God under desertions prefers his life of Dependance, before the Worldlings life of enjoyment, and finds some satisfaction in present unsatisfiedness, hath some glimmerings of light in the dark night of unassuredness. God hath promised to keep him in peace, in peace (translated perfect peace) whose mind is staid on him, because he trusteth in him: Believing in the Lord brings establishment, not only as to the condition and state of the person, but also as to the disposition and frame of the mind. We find it in other cases, believing the promise, and relying on the power and love of another, affords a great calm, and some secret joy to a mind otherwise disturbed and perplexed. Thus Faith in its own nature, and direct tendency: But still understand Faith as acting, Faith as exercised produceth this effect; the Christian, so far forth as he lives by Faith, and in the Improvement of Faith, enjoys this quiet sedate mind, even when he wants the full-blown joy of a life of Spiritual sense. And not only from the nature of Faith doth this arise, but also as Faiths hand casts out the Anchor of Hope which keeps the soul steady; and also as it represents and foretastes the recompense and joy to come. This leads to the next Effect of Faith.

10. Assurance and further joy thereby. I make not this Constitutive of Faith, nor inseparable from Faith, lest I condemn and sadden causelessly the Generation of the just, but where ever it is it proceeds from Faith. Unbelief is shut out from the Promise, and can have no true Hope, much less Assurance: Therefore it is called The full assurance of Faith; and that 〈 in non-Latin alphabet 〉 , boldness and access with confidence and assurance is by faith in Christ. And thus believing doth through assurance (the soul by a reflex act preceiving its own Faith, and thence interest in the O ject of Faith) brings the joy unspeakable and full of glory. This, though not absolutely necessary, all believers should labor after, that the comfort of it may confort (according to the notation of the word) and strengthen them, for the joy of the Lord is our strength. The Apostle P • ter bids, give diligence to make our calling and election sure, even to ourselves rather than in itself. And St. John wrote to those that believed, that they might know they had eternal life.

11. And lastly, Salvation is the effect and inseparable consequent of true Faith, according to the Text. Now this being that great and last effect which the others made way for, the object of our desires, the reward of our endeavors, the only and perfect happiness of man: I shall speak more distinctly to the connection between Faith and Salvation under these three heads, That, How, Why.

First, That Faith and Salvation are conjoined; and this is peculiarly one of those things which are called 〈 in non-Latin alphabet 〉 , having, accompanying, laying hold of salvation. It is the Testimony of Truth itself, that this is God's great end in sending his Son into the world, that whosoever believeth might have eternal life: The Purchaser of salvation, declares this to be the Will of him that sent him, that everyone that seeth the Son, and believes on him, might have eternal life; Accordingly he that hath all power committed to him, giveth commission and command to his Disciples to preach, that whosoever believeth shall be saved: And ascertaines their salvation by his prayer for all that should believe through his Disciples word, John 17.20. Saint Paul testifies, he that believeth in his heart shall be saved; declares that they that have the gift of righteousness (which he defends to be by Faith) shall reign in life, and accordingly conjoins justified (viz. by Faith) and glorified; and asserteth this to be according to God's design in Election, and terms in Vocation;