The Covenant Sealed

Of the sole sufficiency of the grant of the new Covenant, as an instrument in justification.

I shall now leave to the Readers consideration, whether Mr. Baxter's exceptions against the instrumentality of faith in justification, be of that validity, as to overthrow it, and whether his doctrine of this subject be of that clearness, as to accuse the doctrine of his adversaries (which are all Reformers; Forreign, and English) of such notable obscurity. I must now look into that which he hath said; for the sole-sufficiency of the grant of the new Covenant of the Gospel to stand instead of faith for an instrument in this work. And if I meet with no more satisfaction in this, then in the former; I must crave leave to say, that I have very little in either. I said in my Treatise of the Covenant. [The promise or grant of the new Covenant in the Gospel, is instead of faith made the instrument in the work of justification] adding, [This is indeed God's, and not man's: It is the Covenant of God, the promise of God, the Gospel of God: but of itself unable to raise up man to justification.] To which Mr. Baxter replies. I say there is none but God's, for non datur instrumentum, quod non est causae principalis instrumentum. And I say still that God acts not in this work, without the concurrence of him that is justified, which Mr. Baxter grants; And this concurrence of man having its instrument, God thereby doth carry on his work; otherwise the Apostle had not only said, that God is a justifier, of those that believe in Jesus, Rom. 3.26. but also that he justifies the circumcision by faith, and the uncircumsion through faith. And this act of man is interpretative, the instrument of God, but more directly and properly the instrument of man; where I say it is of itself unable to raise up man to justification; he gives in his answer. In which we have: First, his concession, what of itself it is not able to do. Secondly, his assertion, what of itself it can do. Thirdly, his explication under what notion it doth it. His concession is, That it is not of itself able to do all other works antecedent to justification, as to humble, to give faith, regenerate, &c. But he doth not tell us from whence it hath any supply for those antedaneous works, or whether it be employed in those works at all. His assertion is, that as to the act of justification, or conveying right to Christ, pardon, and righteousness, it is able of itself. But it is worth our enquiry, to whom this new Covenant grant doth convey right to Christ, pardon, and righteousness, whether to the unhumbled, unbelieving, unregenerate, or to the humble, believing, and regenerate soul? The former are not in a present capacity of him, and the latter are already in possession; if he can find me an humble, believing, regenerate man void of all right to Christ, pardon, and righteousness, I will confess that the grant of the new Covenant is of itself able to do what Mr. Baxter says. I looked that he should have proved, that the grant of the new Covenant in the Gospel doth this constitutive as he useth to speak, That it should work an unjustified man up to a justified state; but it seems he will have it to do it only declarative, to make it appear that he is already justified, which honors is very low, and that about which I intend not to raise disputes; If I mistake him, and that he will say, that he means more then a naked declaration. I would he would explain himself and speak out what more it is that he inteds; for if he intend more, I know not how to help him out of an high contradiction, seeing he talks of conveyance right to them that all know are possessed beforehand of right. The same Gospel-grant which works those antecedaneous acts of which he speaks, doth together convey right to all those in whom such a work is found. It is able to do it of itself (as he explains himself) ac signum voluntatis divinae, but where is it revealed from God, that either the unhumbled, unbelieving, unregenerate, shall have right to Christ, pardon, justification, or that the humble, believing, regenerate want it? Faith with Mr. Baxter is an acceptance of a freely given Christ, and life in him, how doth a man in faith stand in need of a new conveyance of right to him? There follows; If you should mean that [that of itself] i. e. without the concomitance of faith as a condition is not able; I answer, that is not fitly called disablity; or if you will so call it, the reason of that disability is not, because there is a necessity of faiths instrumental coefficiency, but of its presence, as the performed condition: It being the will of the donor that his grant should not efficere actualites till the condition were performed. This assertion, That there is no efficiency in faith, but a naked presence to stand by, and as it were to look on in the work of justification, calls for some proof: seeing he well knows that among all Reformers his adversaries, this will pass for so high a Paradox. How is Christ a propitiation through faith? and how are we still said to be justified by faith? If no more then a bare presence is required, the presence of other graces is equally required; as love, meekness, temperance, chastity, they have still been confessed necessary in justification, quoad presentiam, though not quoad efficientiam: yet Mr. Baxter can I think, nowhere show, that Christ's is set forth a propitiation through any one of these graces: or that we are justified by love, meekness, temperance, &c. I shall as soon believe that the presence of the eye is barely required for sight, without further efficiency, as I shall believe that the bare presence of faith is required, and no more for justification: and where he will will prove that it is the will of the Donor, that his grant should not efficere actualiter till the condition be performed, (intending as he expresseth himself, that after the condition is performed a new grant must pass actualy to effect this right) I cannot tell, when the condition is to accept Christ which is present possession. They cannot take Christ for justification, but by virtue of this grant: and when they have thus taken him, and are possessed of him, must they have a new grant for right to him? If I give a beggar a gift, upon condition that he will come, and take it: when he hath taken it, and is possessed of it, hath he need of any further grant of right to it? I said, [It is often tendered, and justication not always wrought, and so disabled from the office of an instrument by Keckerman, in his Comment on his first Canon concerning an instrument; As soon as the instrument serves not the principal agent, so soon it loseth the nature of an instrument,] mentioning instances that he gives, and adding, neither is the Gospel an instrument of justification where it justifies not. Mr. Baxter being gotten into a vein that he hath not yet a mind to leave, replies; I am too shallow to reach the reason of these words; I know you had not leisure to write them in vain, and merely to fill paper. 1. I may fear there was a worse end in the reply, then barely to fill paper: In contentions of this nature it is easy for great wits, voluble tongues, and nimble pens, to be more then vain. And here is scarce fair declaring to cut off my words before any full period, and so render them to the Reader; That my meaning cannot be seen, till he have gone over three or four Sections interlaced with needless triflings. 2. If Mr. Baxter know (as he says) that I will not own such an argumentation as he there frames, without so much as color of sense in it, which were vain to repeat, what was his end, but merely to fill up paper, or somewhat worse, in framing of it? A Reader of half Mr. Baxter's wit, if he look on my words as they lie in my Treatise, and not as mangled by his divisions, may easily see another way of argumentation, and such that carries sense; and I leave to the Reader, whether or no it carries strength. And for his satisfaction, I thus put it into form. That which often fails of obtaining the end, for which it is employed, and never can attain to it, without the concurrence of some other with it, is no sole instrument in any work: But the Gospel or Covenant-grant often fails of attaining that end of justification, when it is to that end published, and employed, and never can obtain it without the concurrence of somewhat further to be joined with it: Ergo it is no sole instrument in the work. Mr. Br. signifies that it may still be the same thing, and have the same aptitude to produce the effect, even when it is not applied. I answer, then Mr. Kendall hath well told him it is an instrument aptitudinaliter, and is no instrument in actual being, but when the end is obtained, and then it is no sole instrument, being not sole in producing the effect. Mr. Baxter takes it for granted, that it always hath its effect when it is employed, and I took it for granted, that it is often employed, and the effect not, produced; but I did not then think, that Mr. Baxter had meant, an application to convey right, where right is already in possession. I added, [When the Minister is a Minister of condemnation, and the savor of death to death, there the Gospel becomes an instrument of condemnation and death, and so comes short of justification.] To this is replied, 1. So it is, if there be no Minister where it is known any way. 2. I speak of God's grant, or promise in the Gospel: you speak of his commination. 3. If the threat be the proper instrument of condemnation à pari, the promise, or gift is the proper instrument of justification. I grant his first, and he threapes kindness with me in the two last; he will have me to speak of the threat only, when I speak as well as he of God's grant or promise: This is a savor of death unto death unto many. It is as great an evil to sleight a Promise, as to disobey a Command, or neglect a threatening: his third therefore migt well have been spared: but that I intend not to trifle away time, I could easily show him if I had spoke of threat, a great disparity. I added, which should not have come in thus dismembered) [The efficacy that is in the Gospel for justification it receives by their faith to whom it is tendered.] To this is replied, Darkly, but dangerously spoken, and reasons given. For it is possible you may mean, that it receives it by faith, as by a condition, sine qua homo non est subjuctum proxime capax, and so I grant the sense. There is no possiblity, that I should mean so, having sufficiently (as he after observes) declared myself to the contrary, if I understand his sine qua non frequently found in his writings; which men eminently learned profess they do not. It follows, Dangerously; for the words would seem to any impartial Reader to import more, viz. That the Gospel receives its efficacy from faith, or by faith as the instrument which conveyeth that efficacy to the Gospel. It is my meaning that the word is inefficacious without faith, and that faith renders it efficacious, not by infusion of any new power into it, but raising up the soul with strength to answer it, which is not barely said, but proved: But my bare speech must first be censured, and then my proof in a disjunct way at pleasure (as we shall see) dealt with. A reason is rendered, why for the truths sake, and my own, these words have never been seen. For if faith give the Gospel its efficacy, 1. It cannot be as a concause instrumental, coordinate, but as a superior more principal cause to the subordinate. By Mr. Baxter's leave I do believe that concauses instrumental may receive efficacy one from another. The thread hath efficacy from a needle, and is a concause instrumental to sow up a rent, or to make a seam or hem. The line gives efficacy to the anglers hook to take a fish. I believe he hath seen a knife touched with a Loadstone, fetch up a needle from the bottom of a vessel of water. Here the hand is the principal agent, or the man using his hand: The knife is the instrument, yet such an instrument as receives efficacy from the spirits of the Loadstone, as a concause instrumental. The Gospel works no more without faith, then a knife in this thing can work without a Loadstone. It follows, 2. If it were the former that is meant, yet it were intolerable; For which reasons are given; but how these hang together, I know not. His former (now spoken to) was brought in as the first in order to disprove what I had said, taking my words in the second sense which he gives of them; and this which is in order the second, is to show by three reasons, that in case they be taken in the first sense, which he himself professedly grants, yet it were intolerable; seeing therefore that I take it not in that sense, (and if I did, he grants the sense) there is no cause that I should trouble myself with his Reasons. I added, in way of proof, [ Heb. 4.2. Unto us was the Gospel preached, &c. 1 Thess. 2.12, 13.] To which is replied, But where's your conclusion, or any show of advantage to your cause? I must speak nothing, it seems, but syllogisms in form; and he that cannot here make up a syllogism, and find out a formal conclusion, is a very Infant in Logic. In the first Text, the Apostle (as he says) speaks of the Words profiting in the real change of the soul, and our question is of the relative. And what show of proof is there, that it is so understood of a real change, as wholly to exclude that which is relative? It is meant of that, whatsoever, which tends to the souls profit; It is spoken of profit in order to eternal rest; If Justification be for our profit, or tend at all to our everlasting rest, then justification is not here excluded. It follows, The Scripture meaneth, The Word had not further work on the heart as it hath in them that mix it with faith; will you interpret it thus, The Word did not justify? If I take this to be the meaning, I must interpret it, That the Word did not justify them; for it doth justify where it is mixed with faith, though I should not exclude other offices done by the Word. It follows, 2. It's true that the Word did not justify them, but that is consequential only of the former unprofitableness. I might as well say, that the Word's not sanctifying is consequential; as he may say, the Word's not justifying is only thus consequential. I see no show of reason, that the Text should be meant immediately of sanctification, and consequentially only of Justification; and if it be consequentially only proved, that the Word did not justify Them, here is a real, and more then a show of advantage to my cause. I hope he is not the man that will dispute against proofs by consequence, when the consequence by himself is granted. It follows; Once prove that man is but as much efficient in justifying himself, as he is in the obedience and change of his mind or actions, and then you do something. When I go about the proof of it, I think I shall have Mr. Baxter my sole and single adversary in it, he is not pleased to give us in any difference. And he owns that which is usually quoted out of Austin, He that made thee without thee, will not save thee without thee; and hath not justification as great an influx into salvation, as sanctification? I desire him only to reflect upon that which he hath said in the Preface of his confession, (a book newly come to my hands) Antecedently to believing all have an equal conditional gift of pardon, and none have an absolute, nor an actual right; The Gospel findeth us equal, and makes no inequality, till we make it ourselves; But the secret unsearchable workings of Divine grace do begin the difference, and make it in us, before it be made by us. Who ever went higher in speaking of man's work in his sanctification? and higher it is, then ever I spake of a man's pardoning himself. It is said, It is weak arguing, to say the Word profiteth not, because it was not mixed with faith, therefore faith conveys to it its efficacy of sanctifying, yea, of justifying, you cannot but know the sequel would be denied. Others would think, that there is strength in such arguing, that it receives efficacy from faith, upon that account, that it profits where faith is, and is unprofitable where faith is not; especially when they find efficacy ascribed to faith both in justification and sanctification. It follows, In progressive sanctification, and obedience, and exercise of graces, the Word and faith are concauses, and one will not effect without the other. And are not the Word and faith concauses in Justification, as in progressive sanctification? tell us whether you will exclude? I dare exclude neither faith nor Gospel, as instrumental workers. But it follows not, as is said, that therefore faith gives efficacy to the Word in this, for concauses have not influence on each other, but on the effect. I scarce think that maxim to be of universal truth; but be it a truth, I say no more, then here is asserted for me; Justification is the effect, and the Word and faith are concauses. It yet follows, The want of faith may hinder the Word from that further work on the soul, which presupposeth faith, and that's all that the Text saith. If any sense can be made of this arguing, so far as I understand it, then Justification presupposeth not faith, which is not Mr. Baxter's judgment. It follows, May not the absence of faith hinder, unless when present it doth effect? And would the Apostle (think we) have spoke of effectual faith, or the efficacy of faith? yea, would Dr. Preston have wrote a Tract of effectual faith, if it had been idle in the soul, and without all efficacy? And to restrain the efficacy of it to sanctification, excluding Justification, never came, that I know, into the thoughts of any Orthodox Writer, that hath treated of Justification; neither would the Pen-men of Scriptures have expressed themselves in that way; as to say we are justified by faith, had faith been there, and only had sat idle. The various applications of that Text, Hab. 2.4. [The just shall live by his faith] may teach us, not to pen up faith in such narrow bounds, as to restrain the work of it to efficacy in one kind only. The Apostle to the Hebrews plainly applies it to support by faith in sufferings, Heb. 10.38. and Gal. 3.11. to justification by faith; and shall we say, that in the one, it is working; and in the other, it doth nothing? If we do, we shall have Paul our adversary, who says that Christ is set forth a propitiation by faith: what follows, hath been already spoken to. The second Text, saith he, I know not how you mean to make use of, unless you argue thus, The Word worketh effectually only in believers, therefore faith conveyeth efficacy to the Word. I think I need not tell you, (saith he) that I deny the sequel; not to speak of the antecedent, nor yet to tell you that this speaks not of working the relative change of justification: He had a good mind to speak to the antecedent, but if he can for disproof of that, make any efficacious working of the Word appear in Infidels, such as Scripture useth to honor with such titles, I shall oppose him, to maintain the Justification of Infidels. The sequel in the word [convey] is his own; and to that which follows, I have already sufficiently spoken.

I inferred from the former words, that [the Gospel in itself considered, is wanting in that honor assigned to an instrument, to have influx to the producing of the effect of the principal cause, by a proper causality. If none dare say, that faith hath such an influx, they may much less say, that the Word hath such.] This in very big terms is denied, and the opposite boldly asserted. The Gospel, saith he, in itself considered without the co-ordinate, or subordinate, or superior causality of faith, hath this honor so fully, clearly, beyond all doubt, that no man that is a preacher of this Gospel should question it. When I stand thus highly charged, to deny that which no Preacher of the Gospel should question, by reason of the clear evidence of it, every man may justly expect full, clear, and evident Scriptures, and reasons, beyond all doubt, for my conviction; but I hear of neither; but instead of it, first, a piece of a Concession; Secondly, a Simile. The Concession is, That the Gospel, without the concomitance of faith doth not actually justify, else faith were no condition, or causa sine qua non. That faith should barely wait, effecting nothing, and gain no further honor then here is assigned, will appear a strange assertion. If it had its efficacy where it was in being in miraculous cures, so that it was said, Thy faith hath made thee whole; I think it is much rather efficacious in justification, there being so much spoken of justification by faith. I desire Mr. Baxter to consider the words of his learned dying friend Mr. Gataker, in his letter to him. And surely faith as a medium, seems to have a more peculiar office in the transaction of that main business of Justification, then either repentance, or any other grace, as the love, or fear of God, and the like. Which to me, seems the more apparent, because I find it so oft said in the Word, that men are justified by faith, but nowhere by repentance: Albeit, that also be as a condition thereunto required as also that form of speech, 〈 in non-Latin alphabet 〉 , fides, or fiducia in sanguine, seems to intimate and imply, that this grace hath a more special reference then any other, to the satisfaction made to God's Justice for our sins by Christ's sufferings, which alone we can plead for our discharge of them at God's Tribunal: Much more follows worthy of Mr. Baxter's consideration, in laying so high a charge as he hath done on our Reformers in this particular. There follows a Simile as full of obscurity, as the earth is of darkness, and it were aesie so far as it is intelligible, to make it appear, how much it halteth; but that I will not trouble the Reader with such impertinencies, and I look for proofs, rather then Similes; and here is no proof at all.

I further infer in my Treatise, [Mr. Pemble therefore affirming the Word to be an instrument of God's Spirit, presently adds, Now instruments are either cooperative, or passive, and the Word must be one of these two. Cooperative, he saith, it is not; and gives his reason; It is therefore, saith he, a passive instrument working only per modum objecti, as it contains a declaration of the Divine will, and it proposeth to the understanding and will the things to be known, believed, and practiced. ] Here many exceptions are taken.

First, That Mr. Pemble speaks of the Word as the instrument of sanctification; we speak of it, as conveying right to Christ, and as justifying.

Secondly, That Mr. Pembles reason of the passive instrumentality of the Word is but this, that it cannot be declared, what operative force there should be in the bare declaration of God's will.

Thirdly, That himself will undertake to declare that an operation there is by the agency of this declaration, though not punctually how it operates.

Fourthly, That this passive instrumentality of the Word in sanctifying, doth very ill agree with the language of Scripture, which makes the Word to be mighty, powerful, pulling down strong-holds, &c.

Fifthly, That Mr. Pemble herein is single and singular.

To speak to these in order. To the first I say. Though Mr. Pemble gives an instance of the Words work in sanctification, yet there is no reason to believe, that he limits his whole discourse to it, indefinitely affirming that it is a passive instrument, and giving instance in one, there is no imaginable reason that he can exclude the other. For his second; He lets his Reader know, that he took an hasty view of Mr. Pemble, when he said, that this was all his reason, he may see the thing fully argued by him, mihi, pag. 97, 98, 99, &c in quarto, which is too long to transcribe. The work which is done upon the soul is wrought by the Spirit, as the principal agent, whether it be to regeneration, progressive sanctification, or in order to justification; every previous work in tendency towards these, is from the Spirit likewise, as illumination, conviction; the beginning and whole progress is by the Spirit. The Word is no more then an instrument, and all that the Word doth, is by power from the Spirit, and therefore said to be mighty through God, 2 Cor. 10.5. Now the Spirit must work by way of power, either on the Word, or the soul as its object; It must infuse power and strength into the one as the principal agent in the work, Mr. Pemble denies, that it works thus by an infusion of power into the Word, and affirms that the infusion of strength is into the soul, and not into the Word, which the Apostle confirms, Ephes. 3.16. As for his third, which he says, he will undertake to declare, he brings nothing but bare authorities; He faith, he hath read many that say one thing, and some that say another, but himself is of Scotus his mind, and we have not one syllable to induce any other to be of the same judgment. His fourth, Mr. Pemble answers, and saith, That, all those phrases there reckoned up are to be understood by a metonymy, which though they properly belong to the invisible power of the Holy Ghost, giving effect unto his own Word, yet are figuratively attributed unto the Word itself, which he useth as his visible instrument, explaining himself by several similitudes. For his last, If Mr. Pemble be thus sole and singular, he was much mistaken; Having fully spoke his judgment in this thing, he adds, pag. 99. And this is the sentence of the Orthodox Church touching the nature and distinction of these two callings, Inward by the work of the Spirit, outward by the voice of the Word. The Arminians are of another opinion, whose judgment (saith he) about this matter is thus, &c. At large laying down their doctrine. And it were easy to multiply those testimonies that take all efficacy or energy from the Word, to give it to the Spirit, usually quoting 1 Cor. 3.6, 7. 2 Cor. 3.6. 2 Cor. 10.4, 5. He tells me, I doubt whether you believe him or yourself thoroughly; for if you did, I think you would preach but coldly. I am persuaded you look your preaching should operate actively. And does he think Mr. Pemble did believe his own doctrine, or was he a cold Preacher? he delivers his doctrine with confidence, and backs it with reasons; and the works that he hath left behind, argue that he spake with some heat, and fervor; and I wish that I could gain more heat both in prayer and preaching, and I do look that my preaching should operate actively; but whether of itself, or through the power of the Spirit, there lies the question. He concludes, If it were proved that there were an hundred passive instruments, it would never be proved that faith is one (as an instrument doth signify an efficient cause) of God's work of justifying us, neither really, nor reputatively, is it such. To which I say I read in Divines of a justification active, and that is the work of God, and a justification passive, of which man is the subject; as I read of a double miraculous faith, one active, to work a cure; the other passive, to be cured. Paul saw that the Cripple at Lystra had faith to be healed, Acts 14.9. Yet I suppose that this is called a passive faith; not that it acted not at all, (which is contradicted by Christ, in saying, Thy faith hath made thee whole ) but that it served for a passive work on the diseased; so I think this faith which tends to our justification, is not merely passive, though it serves for such a work as receives that denomination. When I receive a gift that enriches, I act; Yet he that gives, only does enrich, and I that receive, am enriched; so it is in justification, we do not justify, but are justified, and yet act in receiving Christ for justification, as sick ones in Christ's time, did not heal, but were healed, yet their faith acted for cure and ours for justification. I confess I did somewhat needlessly run upon this discourse of passive instruments, upon occasion of Mr. Pembles words, and Mr. Baxter's denial that there was any such thing as a passive instrument, never intending to make faith merely passive; which was never my opinion, neither am I altogether without scruple in that which Mr. Pemble delivers; yet I would have those that are confidently opposite, to weigh the streng • 〈◊〉 his reasons, and find out (if they can) a more moderate middle • 〈◊〉 to ascribe somewhat more to the Word, without injury do • 〈◊〉 the working of God's Spirit. I am afraid to utter anything that may be prejudicial to either, and of two extremes detracting from the Spirit, I take to be the greater; which I leave to the learned after a more full enquiry, further to determine. I am loath to trouble the Reader with that which upon occasion of some passages in Mr. Baxter's Aphorisms, I mentioned, that [if Burgersdicius his gladius and coulter be active instruments, and Keckermans incus, &c. yet it followeth not that there is no passive instrument;] but only to rectify Mr. Baxter's complaint, that these words do import an intimation (as he expresses it) that I said all these were active instruments. And as the words stand in my Book, it is hard to say what they import. It should have been expressed, and Keckermans incus, &c. and his scamnum, and mensa accubitus, and terra ambulationis [no instruments] which words, I know not by what means were left out; yet the Reader may see, that they were intended, seeing they are opposed to the other, which are made active instruments. But so much is spoken of passive instruments by others, that I may well spare my pains; neither is it any way necessary for me to speak to them, seeing (though I doubt not, but there are thousands of such kind of instruments) I put not faith into that number, as I know many godly learned do: But it is easy to bear a dissent in a word of art, when the thing in question is agreed upon. As to the rest which follows in this tract against me in this thing, there is very little, but what hath been spoken to; and this paper already growing more big then is meet, for an interposition in this kind, in a positive Treatise (though not impertinent to the subject in hand) I am loath to cause it to swell further with impertinencies; only I must take notice of two passages, one where I am charged with ignorance, the other with compliance with Rome in the height of their doctrine of merit. In the first there are several particulars. 1. A charge of misunderstanding Mr. Br. when it was hoped, that I had understood better. I suspect (saith he) by your words when you say, [the Word is produced and held forth of God,] and by your discourse all along, that you understand not what I mean by the Covenants justifying; yet I had hoped you had understood the thing itself. So 〈◊〉 it is taken for granted, that he cannot be mistaken, when 〈◊〉 • ruth is known, Mr. Baxter's writings, and truth are one and 〈◊〉 same. 2. My error is detected, and I am sent where I may understand myself better. You seem to think that the Covenant justifies by some real operation on the soul, as the Papists say, and our Divines say, it sanctifies, or as it doth justify in foro Conscientiae, by giving assurance, and comfort; but Sir, (saith he) I opened my thoughts fully in Aphoris. pag. 173, 174, &c. I scarce bestowed so many words on any one particular point. But I marvel that it should be expected, that my new learning should be bottomed on his doctrine there delivered, seeing himself there speaks with so much vacillancy, pag. 176. I dare not be too confident in so dark a point, but it seemeth to me that this justifying, transient act, is the enacting or promulgation of the new Covenant wherein justification is conferred upon every believer; and in the close of all, when he hath spoke his full mind, he adds, pag. 180. This is the present apprehension I have of the nature of remission, and justification; adding, Si quid novisti rectigus, &c. But now he peremptorily says, I speak not of the effect of God's Word as preached to men's heart, but as it is (lex promulgata, & foedus, & testamentum) and so doth convey right, or constitute the duenesse of the benefit, 1 Joh. 5.11, 12. I would learn of my Catechrist that is now thus raised out of douhtings, in this manner, to take the chair.

1. Whether this enacting or promulgation of the new Covenant, (which is the transient act, in which justification is conferred on every believer) find men in the faith upon the promulgation of it? If so, then actual faith ptecedes any knowledge of the Covenant; if not, whether he presupposeth, that men upon the Laws promulgation, will believe of themselves without any further work? or whether God makes use of any other instrument for the work of faith? If these be answered in the negative, that men will not believe of themselves upon such promulgation, nor there is any other like instrument for this work, then I think it must follow, that God makes use of this Covenant thus enacted to work men to believe, and so I am further confirmed in my former supposed mistake, that the Covenant works by a real operation on the soul in order to justification; Namely, By working men out of unbelief into faith. I had thought that when Paul, and Apollos are Ministers by whom men believe; that they had by the means of this encted, or promulgated Covenant, brought men to this posture. And though justification be a relative change, and not a real, as is truly affirmed, yet that a real change had been wrought in the soul for this work. Whereas he says, He speaks not of the effect of God's Word, as preached to men's hearts, but, &c. I think he ought to speak so of it, when he speaks of it as an instrument of justification. In his sense, I suppose it can be no instrument of justification; an instrument must serve to work the thing of which it is an instrument: but in this case, justification is beforehand wrought; and therefore, according to the proverb, it cannot do that which is done before it comes: for the truth of this, let Mr. Baxter speak; The accepting Christ in this Covenant, is true justifying faith, if an unregenerate man have this indeed, then he is justfied, pag. 66. A believing man hath this indeed, and so is indeed justified, and the grant of the Covenant, is an instrument for justification of a justified person; I am demanded, Do you not often read in Divines of justificatio juris, vel legis, as distinct from justificatio judicis, vel per sententiam? And I demand, whether of these justifications do proceed? If justificatio juris go not before justificatio Judicis, then the Judge justifies him whom the Law justifies not; In case it follow after, then it is only a manifestation, or declaration of it, of which we may have further occasion to speak hereafter. And this considered, it appears to me that Mr. Baxter speaks ef the Covenant only as eyed of God, and not applied to us, and then indeed it is no instrument of God, whereby he justifies, but his rule according to which he justifies. Pardon of sin is a relative change, yet Ministers appointed of Jesus Christ for the pardon of sin, are instrumental in working a real change from unbelief to faith in order to this work, and so are instruments of pardon dispositive, as Mason de Ministerio Anglicano speaks, as well as declarative.

I added in my Treatise, [Forgiveness of sin is preached in the Gospel, Act. 13.38. but it is to those that believe, that are justified; faith through the Spirit gives efficacy, and power of working to it:] And here comes in my second charge mentioned. I should tremble saith Mr. Br. to say so, what Romanist by the doctrine of merit gives more to man in the work of justification? I answer, Paul a Roman extols faith as high as I have done in Scripture already quoted in the work of justification, and, according to Mr. Baxter, far more, seeing through the whole Chapter of Heb. 11. he speaks as he says, not only of justifying faith, but as justifying, yet he is no Romanist. 2. Mr. Br. well knows the Romanists distinction, of a first, and second justification, which first justification Protestants only allow, according to Scripture to be called justification; and that there is according to them, no ingrediency of any other grace but faith; and no merit in faith, but all of grace; for which he may see Mr. Crandons first parallel, Part 2. pag. 215. It follows, If our faith give efficacy and power to the Gospel to justify us, then we justify ourselves, when the Gospel justifies us, then the Gospel is our instrument of justification; and can this be, unless it be also said, that we made the Gospel? then God and we are concauses in the Gospels act of donation. But how this can follow, I think few but himself can see: It will only follow that the Gospel cannot justify us without us, that which Austin hath de verbis Apostoli, Ser. 15. will follow, He that made thee without thee, doth not justify thee without thee. It will follow, that somewhat is to be done by us, without concurrence of which the Gospel for justification is inefficacious; and how the second can follow, that the Gospel is our instrument of justification, I desire to know: If Naaman's dipping himself seven times in Jordan, rendered it by Divine appointment efficacious for cure of his Leprosy, will it follow, that Jordan was his instrument, whereby he cured himself? If the Angels moving on the water, Joh. 5. gave efficacy for cure to him that first entered, will it then follow, that it was either the Angels, or his instrument that first entered, and not rather the instrument of God only? And to his question moved, Can this be, unless we made the Gospel? If we should grant that it is our instrument, will this follow? Can no man use an instrument unless he first made it? Peter it seems was no fisher, but rather a Cutler, and made the sword wherewith he cut off Malchus ear, or else he could not have used it as his instrument. Neither follows it, that God and we are concauses; It would only follow, that there is a willing concurrence in us to accept of that which God of grace doth give. That of Austin will follow, which immediately is added in the place quoted, He therefore that made thee unwilling, doth not justify thee unwilling; yet he doth justify thee, lest it should be thine own righteousness. It will then follow, that in self-denial, renouncing all self-righteousness, we humbly accept what God of grace doth give. After these supposed absurdities, we have a list of subtle questions; Is it the same power and efficacy for justification which the Gospel receives from God, and which it receives from faith; or, are they divers? If divers show us what they are, and which part of its efficacy and power the Gospel receives from faith, and which from God. If they are the same, then God must convey justifying efficacy and power into faith first, and by faith into the Gospel: which who imagineth? or why should I be so vain as to stand to confute it? That faith gives efficacy to the Gospel for sanctification Mr. Baxter will not deny, as appears in his words that follow, and his own exposition of Heb. 4.2. 1 Thess. 2.13. before mentioned, here let him then first answer his own question respective to Sanctification, and by the help of him, and light borrowed from his illuminate notions, I shall aim somewhat at it, to answer his, respective to Justification: If it be the same power and efficacy for sanctification that the Gospel receives from God, and from faith, then God must convey efficacy and power into faith first, and by faith into the Gospel for sanctification; and till I have his answer, why should I be so vain as to confute his? There follows, Oh that you had condescended to your Readers weakness, as to have deigned to show him, Quomodo patitur Evangelium recipiendo? & Quid recipit, ut fiat potens & efficax? & Quomodo haec potentia & efficacia fuit in fide? utrum eminenter, an formaliter? Aut utrum fides id communicavit, quod nunquam habuit? & quomodo agit fides in hoc influxu causativo in Evangelium? For answer, I desire Mr. Baxter to take into consideration that Text of the Apostle, Rom. 8.3. What the Law could not do, in that it was weakened through the flesh, &c. And whether he understand it respective to sanctification, (which is not agreed upon among Interpreters) to give his Reader satisfaction, Quomodo patitur Lex in hac debilitatione, &, Quid patitur, ut fi at impotens et inefficax? &, Quomodo haec impotentia & inefficacia fuit in carne? utrum eminenter, an formaliter? & Quomodo agit Caro in hoc influxu debilitativo in legem? And I doubt not, but I may as easily answer his Queries, in order to the vindication of my assertion, as he may mine in vindication of that which the Apostle delivers. Answering the last, all is indeed answered. Caro agit injiciendo obices, & remoras, Quo minus Lex operatur in cord hominis; Spiritus agit per fidem, ut causa removens impedimentum, E medio tollens obices, & remoras istas Incitando & potenter inclinando animam in amplexum promissionis divinae. I desire also his full Comment on the Apostles words, 2 Cor. 3.6. Who hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit giveth life: with a satisfying answer to all like Queries that thence may be made. I suppose he will grant that they are able Ministers of the New Testament, no otherwise, then in preaching the Gospel; and when the bare Scripture (as Tremellius reads it) is of power only to kill, we may demand how the Gospel suffers in receiving any such quickening power from the Spirit? And indeed the Gospel suffers not, but the soul in receiving power, to answer the Gospels call, whether to Justification, o • sanctification: And that the Spirit makes use of faith in this quickening power, I think will not be denied, seeing the Apostle tells us, The life that I live in the flesh is by faith in the Son of God. Faith therefore hath its hand in the Spirits quickening work: and he adds, Sure you do not take the foregoing words for proof; adding, What though only believers are justified by the Covenant, doth it follow, that faith gives efficacy and power to the Covenant to justify? then either there are no conditions, or causae sine quibus non, or else they are all efficients, and give efficacy and power to other efficients: I confess those words taken by themselves, in that sense, as he may fancy, and the words in themselves may bear, will not come up to a full proof; Justification may be restrained only to believers, and yet faith have no hand in it; but seeing other Scriptures give an efficiency to faith in this work, some of them speaking of it, as God's instrument, Rom. 3.30. most of them as man's, we may well then know, that Scripture holds it not out as any such naked condition; To others the Gospel-grant lies dead, to these through faith it is effectual; There is added, Your terms of [faiths giving power through the Spirit] tell me, that sure you still look at the wrong act of the Gospel; not at its moral act of conveyance, or donation, but at its real operation on man's heart. I do look at the act of the Gospel, as its real operation on man's heart, and yet I look at the right act of it; The Gospel is an instrument to justify by the intervening act of faith, according to Protestants, and by the intervening work of sanctification according to Papists, and according to both there is a real work on the soul necessary to put into a posture for Justification. All know that Divines distinguish between redemption wrought by Christ, and the application of it. Redemption is the proper work of the Son, but Application they ascribe to the Spirit; The Father and the Son are said (saith Ames) to send the Spirit, to perfect this application, Medull. Theol. Cap. 24. Sect. 5. And whereas I am told that neither Scripture, nor Divines use to say that the Gospel remitteth sin, or justifieth by the Spirit; nor doth the Spirit otherwise do it then by inditing the Gospel, &c. Though I own not this phrase that is here put upon me, and I might expect so much privilege, as to be Master of my own words; yet I would have it taken into further consideration, whether Divines use his language or mine, or whether they judge not that t • • e the right act of the Gospel for pardon of sin, which I mention. The Leyden Divines having spoke of the application of the righteousness of Christ, Disp. 33. Sect. 21. have these words, Sect 24. This application in us is made by the holy Spirit, 1 Cor. 6.11. viz. by the gift of faith; For he works it by the Ministry of the Gospel (which is called the Ministry of the Spirit, 2 Cor. 3.8.) and increases it by his Word and Sacraments, Phil. 1.29. Gal. 5 5. From whence it is called the Spirit of faith, 2 Cor. 4.13. whereby we apprehend God as gracious, Christ as Redeemer, and his righteousness, and from it everlasting life, Joh. 1.12. Rom. 9.30. And Sect. 25. This application on our part is made by faith, Rom. 5.1. Acts 26.18. By faith, and through faith, Rom. 3.30. We are justified, and God justified us: with much more to that purpose. And Ravanellus in verbum justificatio, speaking of the instrument of justification saith, it is either outward or inward The outward instrumental cause, he saith, is the Word of God and the Sacraments, as appears from, Rom. 4.11. [where circumcision is called the seal of the righteousness of faith] for, saith he, the Word of God, and Sacraments, are instruments by which God doth call, and by which he works, preserves, and increases faith in us, and seals in our heart the grace of justification, and so also the Ministers of the Church, and others, which teach us the way of salvation, Dan. 12.3. Gomarus, Matth 5.4. pag. 46. denying any affections or work of man preceding faith, to be the procuring cause of justification, and affirming that faith itself is no such cause, but an instrument only; gives this reason, That honor belongs only to the grace of God, and merit of Christ, and efficacy of the holy Ghost; so far are these Divines from excluding the Spirit from having any hand in this work: such a Gospel instrume •• ality as that it should do nothing at all on the souls of men, I have not before read or heard of. As it tenders conditions, so it is employed to work the conditions that it tenders: It makes known the mind of God, that men believing have right to Christ, and in him to justification, and it works faith for justification, only believers saved by it, and it is the power of God, and not nude signùm voluntatis divinae, to salvation. And as the Simile brought by Mr. Baxter of a Fathers bequeathing by his testament an hundred pound a piece to each of his sons; To one on condition he will ask it of his elder Brother, and thank him for it; to a second, and third upon conditions at pleasure, with this demand upon it, Do any of these conditions give power to the testament? No, yet the testament doth not efficaciter agere, till they are performed, why is that? (saith he) because all such instruments work morally; only by expressing ut signa the will of the agent; and therefore they work both when and how he will, and it is his will that they shall not work till such a time, and but upon such terms, &c. He might easily see how little this serves to our present purpose. 1. That which he speaks of, is a bare testament, and no more; but the Gospel (as elsewhere I have shown) is a Covenant truly so called, and not barely a testament. 2. Those Legacies are such gifts that each son would be apt to embrace, being ready to put a sufficiently high estimate upon them; But this Gospel-gift, if nothing further be done, will forever lie contemned, and neglected. 3. The will is a mere instrument of donation, leaving the Legatee to himself; to accept or refuse. The Gospel is the instrument of God's power by the Spirit, to change the heart, and work upon the will for acceptance. 4. These testament-legacies presuppose the condition not yet performed, and so the Legatee without all right upon Testament-terms; But Mr. Baxter's Gospel-donation, supposes the conditions already done, and the soul upon that account in full possession, before this Gospel-donation comes; It conveys right to a believer, and if he be a believer, as hath been abundantly shown, he is in present possessed of Christ his righteousness, and justification by him. And whether or no, I have acquit myself from the double charge, brought against me, I shall leave to the Readers consideration.

1. If there be an instrumental efficiency ascribed to faith in Scripture in a work, in which there is as much of God, and as little of man seen as in the work of justification, then there is no reason but that faith also hath an instrumental efficacy in the work of justification. This is clear; The reason given why faith should have no instrumental efficacy, is, because this takes from God, who alone is the efficient, and ascribes to man, who is justified, and doth not justify himself: But an instrumental efficiency is ascribed in Scripture to faith, in a work on which there is as much of God, and as little of man, as in the work of justification. This is clear, in miraculous cures wrought upon diseased persons: The work upon them was God's, not man's; They were cured, and did not cure themselves, yet an instrumental efficiency is ascribed to their faith. If those words spoke to the two blind men, Matth. 9.29. According to your faith, be it unto you, nor that of Paul, concerning the cripple at Lystra, That he had faith to be healed, Act. 14.9. nor yet that of Christ to the Canaanitish woman, Matth. 15.28. O woman, great is thy faith, be it unto thee as thou wilt, will not hold it out, which yet seem to speak very much this way; (other graces were qualifications, yet none but this is taken notice of) yet that to the woman with the bloody issue is full, Matth. 9.22. Mark. 5.34. Thy faith hath made thee whole, not only made whole by faith (which is an exception against faiths justifying) but faith made her whole, words speaking as much of instrumental efficacy as may be. The conclusion then follows, That faith hath its instrumental efficiency in justification likewise. Pareus his notes upon the words are worthy observation. As Christ ascribes it to faith, that the woman is healed of the disease of her body: so it is certain, that by faith we obtain remission of sins, and adoption of children of God according to the doctrine of the Gospel.

2. If there be an instrumental efficiency ascribed to faith in Scripture respective to salvation: then there is an instrumental efficacy ascribed to faith, respective to justification. This is plain; nothing can instrumentally work to salvation, that takes not in justification. But an instrumental efficacy is ascribed to faith, respective to salvation, Luk. 7.59. He said to the woman, Thy faith hath saved thee. In the context there is a full proof of the Major. The great privilege which she of grace received there is the forgiveness of her many sins, and this is acribed to her faith. The Minor is fully proved; Her great love is mentioned as a consequent of this grace received; But it is ascribed to her faith, as that which had its alone efficacy, Thy faith hath saved thee. As we are saved by faith, or through faith, Ephes. 2.8. so faith saves. The conclusion then follows, that faith hath its instrumental efficacy in justification.

3. That which puts a man into possession of that from which justification necessarily and inevitably follows, that is either a principal efficient, or an instrument in justification. This cannot be denied: He that puts me into a place, to which a plentiful livelihood is necessarily annexed, is either the efficient or an instrument of my livelihood: But faith puts into possession of Christ, from whom justification necessarily follows. This proposition consists of two parts. 1. That faith puts into possession of Christ. 2. That justification necessarily follows this possession. But I shall stand upon the proof of neither, seeing as in themselves they are plain, so they are confessed by Mr. Baxter. Faith then is either the efficient or instrument in our justication. Not the efficient, all know, and therefore an instrument.

4. That which is ascribed in Scripture both to God and man, in a work, in which there is a concurrence of God and man, in such expressions, which usually hold forth the efficiency of an instrument, and cannot fairly be interpreted otherwise, is not unfitly called an instrument both of God and man in such a work. This I know not how fairly can be denied; and any man will but abuse his reason that calls for a proof of it: But faith in Scripture is ascribed both to God and man in the work of justification, in which there is a mutual concurrence of God and man, and in words that usually hold out the working of an instrument, and cannot fairly be interpreted otherwise: Therefore faith is not unfitly called the instrument of God, and man in justification. The Minor consists of four parts. 1. That faith in justification is ascribed both to God and man, and this consists also of two parts. 1. That faith is ascribed to God in justification; and this we have already proved from, Rom. 3.30. Gal. 3.8. as it is also ascribed to him in sanctification, Act. 17.9. 2. That it is ascribed to man in justification which is held out to us wheresoever we are said to be justified by faith, seeing faith is the act of man: and the Prophet tells us, The just shall live by his faith, which the Apostle applies to justification, Rom. 1.17. Gal. 3.11. The second part in this Proposition is, That there is a mutual concurrence of God and man in this work, as God gives a discharge, so man accepts: Which by Mr. Br. himself is acknowledged, according to that before quoted out of Austin. The third part is, That th •• is ascribed to God and man in expressions that usually hold forth the efficiency of an instrument, which the phrases [by] and [through] do manifest. The fourth is, That it cannot be fairly interpreted otherwise, or of any other thing but an instrument. And this is also clear, Either it must hold out a meritorious cause, a mere condition, or else an instrument. A meritorious cause none will say, a mere condition, or bare causa sine quâ non, it cannot be, for two reasons. 1. Such phrases are uncouth, to say, That a thing is done by that which is merely a condition sine quâ non of it. 2. There are many other such conditions, to which this is never thus applied, as the Apostle saith, To which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? Heb. 1.5. To which of the Angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Heh. 1.13. so we may say, To which of the graces, (when all are reckoned up by number) was it ever said, that we are justified, by it? Tthe conclusion then follows as before, that faith is an instrument of God and man in justification.

5. Out of this we may more briefly thus argue: If the holy Ghost single out faith from among all other graces; which are yet conditions or causae sine quibus non, and ascribes alone to it that which in the ordinary acceptation holds out an instrumental efficiency, then it is not a bare condition, or causa sine quâ non, but an instrumental efficient: But the holy Ghost singles out faith from among all other graces which are conditions and causae sine quibus non, and ascribes to it and no other, that which in the ordinary acceptation implies an i • strumental efficiency; The conclusion then follows, that faith is an instrumental efficient in justification.

Lastly, To bring if it may be a compromizing argument, If faith works at least, that which is proportionable to an instrument properly and rigidly so called in the work of justification, then it is not unfitly called by the name of an instrument. This is plain; that which does work, that every way answers to the work of an instrument, that may fitly be called by that name; But faith works at least, that which is proportionable to the work of an instrument. This is confessed by Mr. Br. who is ready to yield that it should be called, Instrumentum Metaphoricum, and a Metaphor is a figure whereby a word is carried out of its most proper signification, unto another that carries resemblance and proportion with it. In case then it does not that which is proportionable to an instrument properly so called, it is no instrumentum Metaphporicum, but Catachresticon. And indeed Mr. Baxter's gloss renders it such a Catachresis, as may make all Rhetoric ashamed of it. A Metaphoricall Instrument that shall have no resemblance of an instrument in it; But if any will say that an instrument is external, sensible, whether it be for operation or reception; but faith is internal, invisible; and therefore no instrument rigidly and properly so called, though there be no cogent reason to yield it, (for as is the agent, so well may be the instrument), yet I shall not be so stiff to contend about it; yield that it doth the work to put into Christ from whom Justification necessarily follows, and I will no longer contend about the Word, but let it be an instrument in exact property of speech or in a Metaphor as men shall please.

As to that of the sole sufficiency of the Word, without faith, as an instrument in Justification; I might take up an argument from Mr. Baxter's, and thus reason: That which cannot bring a man to the works that are antecedent to justification, cannot justify: This is clear; That which cannot work the prerequisites, cannot work the thing itself: But the Word alone (according to Mr. Baxter ) cannot bring a man to these antecedent works, Sect. 14. Chap. 29. Ergo. But I shall content myself at present with this only. That which the Word says, is done by faith, it cannot do without it; This is clear: But the Word says, and frequently says, we are justified by faith: Ergo the Word cannot justify without faith. Here some distinction must be used, if any evasion be endeavored; But then it must be confessed, that it is another kind of justification that is spoke to by Mr. Baxter then is laid down in Scripture: For Scripture-justification is still by faith: that is the Holy Ghosts constant language. And to come to a right understanding (if it may be) of parties; somewhat must be yielded, and somewhat asserted, and maintained. That which must be yielded is, That God in his Word declares upon what terms a man may attain unto justification; and to this the Word, as signum voluntatis divinae (being a manifestation of God's pleasure concerning the justification of a sinner) is sufficient; So far I shall willingly grant. That which is to be asserted is, 1. That this manifestation of God's pleasure, or signum voluntatis divinae before mentioned, is the first ground work on which the whole work of justification is bottomed, and goes before those graces but now mentioned, which Mr. Baxter makes antecedent to justification. This is plain. The terms on which God will justify must be understood, before men can be brought to accept and come up to them. 2. This manifestation of God's will thus made known, and by the power of the Spirit applied to the soul, in an unjustified condition, works to humiliation, regeneration, faith, and by faith to justification. 3. This manifestation of God's pleasure being applied to a man already humbled, regenerate and in faith, finds him as we have heard before in a justified posture. Though Faith in nature goes before justification, as the cause before the effect; yet they are in that manner simul tempore; that none can conceive a believing man in an unjustified condition: that so there should any interval or time pass, for conveyance of right by Gospel-grant to justification. 4. This Gospel-grant or manifestation of God's mind being thus tendered as before,; to a regenerate believing soul, serves for ratification and confirmation of his justified condition, to make good to such a believing son or daughter, that their sins are forgiven. To apply these assertions to our present purpose. This manifestation of God's pleasure, Gospel-grant, or signum voluntatis divinae, or whatsoever else we call it, in the first consideration justifies not; Going before that which is antecedent to Justification (as we see it does) it cannot justify. In the second consideration it works indeed to justification; But if we yield this to Mr. Baxter, he will not accept of it; for he says, he does not thus speak of it; and in this consideration it justifies not without faith, but works faith in order to Justification. By this man is preached forgiveness of sins, and by him all that believe are justified. In the third consideration it justifies not, seeing it finds the work done to its hands, and only serves for the work of assurance as in the last place is asserted. So that, all that can be said of this Gospel-grant, donation, or conveyance of right (so often by Mr. Baxter mentioned in this work) is, 1. To make known God's mind, on what terms justification may be attained. 2 By the power of the Spirit through faith to work it, and finally to assure, ratify, and confirm it. I shall the refore close this dispute (if I may be allowed so to style it) in the words of Chemnitz in his Common place, de justificat, mihi pag. 797. octavo. Having spoken to the causes of justification he saith, It is altogether necessary that there be application made of these causes to the person to be justified. For as many as received him, to them he gave power to be made the Sons of God, John. 1.12. and, 3. v. 33. And this manner or medium of application or apprehension, speaking to men's capacity, is called a cause instrumental. And this instrumental cause is twofold. 1. Teaching, Opening, Offering, and Exibiting the benefits of justification, by which God doth communicate unto us those gifts; And this is the Word of the Gospel, and use of Sacraments, or as the Ancients speak the Word vocal and visible. 2. Receiving or apprehending, whereby we apply those gifts to ourselves, which are offered in the Gospel, that we may be made partakers of them. There is therefore the hand of God, as it were delivering; and the hand of man receiving that which is delivered. And testimonies are both observed, and above explained, that only faith sand no other qualities or works in us) is the medium of application.

SECT. VI. A fourth Corollary from the former Doctrine.

AS Christians must see that they be aright principled in this Gospel-doctrine of the righteousness of faith, so also they must get assurance that they act according to these principles, which I might urge respective to all that, which is required of a man of Gospel-righteousness. But having already spoke to that purpose in pressing the necessity of the answer of conscience unto Sacramental engagements; I shall here only urge it, respectively to that grace which immediately interests us in this righteousness, which is the grace of faith, as we see in the Text; which is confessed to be the grace that receives Christ, even by those that deny the instrumentality of it in our Justification. If this righteousness which is our Justification be the righteousness of Faith, then those that are void of faith must needs be wanting in this righteousness, and Christ being the end of the Law for righteousness to those that believe, those that persist in unbelief never attain to this end. And howsoever zealous they may otherwise appear, yet they come short of righteousness for life and salvation. Giving assent to all Gospel-truths, (perhaps upon the principles of their education) they may not only have the repute, but also enjoy all outward privileges of believers; yet wanting that work upon their will, or if you please in their affections to receive Christ and close with him, they yet have not Christ nor life in him, and therefore upon this account, there is all reason to hearken to that of the Apostle, 2 Cor. 13.5. Examine yourselves, whether ye be in the faith: prove your own selves: Know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? In which words we see the Apostles exhortation, and his reason annexed. The exhortation calls us to self-examination, to a self-trial, an inquisitive, experimental trial; The question to be put, or thing to be proved, or brought to upon trial, is our faith, not barely the doctrine of faith (as some would have it) whereby we may conclude that we are of such a Church, in which Christ is visibly resident in Ordinances, but the grace of faith, whereby he makes his abode in our souls. The reason annexed is put by way of interrogation, or question, Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? which doth not imply, that all are Reprobates, that know not in present, that Christ is in them; but this is all that is implied or can be gathered, that Jesus Christ is in all that are not reprobates; where reprobate is not yet opposed to the Elect, as though all such were everlastingly cast-awayes in whom Christ is not in present: But as the word is used, Jer. 6.30. reprobate silver, that is, unfit for use or service, so it is here taken: such in present are not in a saving, but in a lost condition; and therefore it much concerns us to put this upon the trial.

For Motives to put men upon this work, consider,

First, the necessity of this grace, and that upon a several account; 1. Without Faith (as you have heard) we are without this righteousness. None in unbelief can say of Christ, Jehovah our righteousness. All the good that Christ does, unbelief loses; so much good that Christ can do thee, of so much unbelief strips thee. The Apostle tells us of unsearchable riches in Christ, Ephes. 3.8. Such that none can sum up, nor he that is highest in skill in Arithmetique calculate. Christ is the Fathers Store-house, Magazine, or rich Exchequer; The Father hath not a gift for any of his, but he lays it up in Christ, and a faith receives it from Christ. Noah by faith was heir of this righteousness, Heb. 11.7. The rest of the world wanting this grace went without this inheritance. The rest of Canaan was lost by unbelief, Heb. 3.18. The rest of heaven will be thus lost in like manner, God hath chosen the poor of this world, rich in faith, heirs of the Kingdom, which he hath prepared for those that love him, Jam. 2.5. The rich of this world destitute of this Faith, make forfeiture of this Kingdom. Is Christ a gift? Faith receives him, and unbelief is wanting. Is Christ food? Faith feeds upon him, and unbelief is hunger-starved. Is Christ raiment? Faith puts him on, and unbelief is naked. Is Christ a Medicine? Faith applies him, and unbelief languisheth. Is Christ a laver? Faith drencheth and douzeth itself in him, and unbelief is filthy, and defiled. Is Christ a pardon? Faith sues it out, and unbelief lieth under guilt. Is Christ satisfaction? Faith makes the plea, and attains a discharge, and unbelief remains indebted. 2. Without Faith, the soul is under the wrath of God and his ireful displeasure. This is a necessary result from the former. The man of unbelief wants that which might be interposed as an atonement, and might stand as a screen or shield for his guard. And it is also fully laid down in Christ's words, Joh. 3.36. He that believeth not the Son, shall not see life: but the wrath of God abideth on him. What Zophar saith of the wicked man, Job 20.29. This is his portion from God, and the heritage appointed him of God, that Christ says of unbelievers: so long as they remain in unbelief, so long wrath abides on them. All by nature are the children of wrath, having no other inheritance; and the man of unbelief never gets from under wrath to attain any other portion. This is an aggregate of all miseries, when all is reckoned up that can be named, to make miserable, wrath compriseth it all to the uttermost, to infiniteness. As is the man, so is his strength, say Zebah, and Zalmunna, Judge. 8.21. As is God, so is his wrath; with this motive the Psalmist presseth to faith, Psal. 2.12. Thy sin hath merit enough to damn, and thou hast not any interest in Christ to save or deliver. He that is void of Faith, and yet under no such fears, it is not because there is no cause of fears, but that such a soul is not awakened, to see his fearful deplored and desperate condition. If the rich glutton had seen Hell gaping for him, and the Devil ready to hale and drag him, he could not then have had any list to his every-days Gorgeous apparel, nor yet any appetite to his delicate fare. That is the condition of secure sensual ones, till Hell-fire flame about them, they think they are sure of heaven. 3. Without faith there is no benefit to be had, or good to be found in any Ordinances. No Ordinance is useful but either as it is improved by Faith already seated in the soul, or as it is serviceable to the plantation of it. No duty of any kind works to acceptance from an unbelievers hand. Abel's sacrifice was accepted, when Cain's could not gain acceptance, Gen. 4.4, 5. The Apostle shows us the reason of this difference, Heb. 11.4. By faith Abel offered a more excellent sacrifice then Cain. The Parable of the sower tells us, how few profitable hearers of the Word there can be found; and the Apostle gives the reason, Heb. 4.2. The Word is not mixed with faith in those that hear it. It is effectual alone in believers, 1 Thess. 2.13. and no more have audience in prayer, then those that profit in hearing: and there is one and the same reason of both, Jam. 1.6, 7. And that man is doubtless under an heavy Judgment, that never gets good when he hears from God, nor obtains his request when he seeks to God. At the Lord's Table they eat bread, but feed not on Christ; they take the Cup, but have no interest in the blood of the new Covenant. 4. Without faith nothing is done that God accepts. The man and the work both displease, Heb. 11.6. There must be a concurrence of all requisites to render a work good, and acceptable: But in an unbelievers work (the matter of the work excepted) all requisites are wanting. The rise is from a fountain that is unclean, and the unbelieving soul cannot go so high as to make the glory of God the end. And the rule is above him in the work to look after. 5. Without Faith the whole of man, head, breast, and bowels, are all open to Satan. Faith is a Christians shield, Ephes. 6.16. and a shield is the defense not of one part, but the guard of the whole. A man without faith, is a Soldier without arms, and destitute of all power to make any manner of resistance. Satan leads such an one at pleasure. There is nothing of Christ, nothing of grace, nothing of the Spirit, to stand up in opposition. Some devils are not resisted without strength of faith, Mark 9.29. No devil without faith can be vanquished or overcome.

[Mot. 2] Secondly, Consider the benefits of faith, the glory that doth accompany it. 1. Christ is his, and all that is Christ's, who doth believe. Christ with all his unsearchable riches is made over to believers; This is the greatest of gifts that God hath in his hand for to bestow; and imparting this gift, with it he gives all things. These are sons of God, Joh. 1.12. and being sons, they are heirs, joint-heirs with Christ, Rom. 8.17. heirs of the righteousness of faith, Heb. 11.7. heirs of a Kingdom, Jam. 2.5. Heaven and all on this side heaven, that stands in any reference to it, is theirs, Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come: all are theirs, and they are Christ's, and Christ is God's, 1 Cor. 3.22. 2. These stand secure against every enemy. First, they are secure against Satan man's capital and most potent adversary. They stand secure against his accusations, having an advocate in heaven that makes appearance to answer every charge against. them It is of the believing elect (not only chosen from eternity, but in time taken out from the rest of the world) that the Apostle speaks, Rom. 8.33. Who shall lay anything to the charge of God's elect? Christ's death, resurrection, and intercession in glory is his answer to every plea. All that the unbeliever wants, in those several relations that we spoke to in Christ, that the man of faith enjoys, nothing can be conceived in sin, but there is in Christ to answer. Secondly, The believer stands secure against Satan's temptations: upon resistance Satan flees, Jam. 4.7. and they make strong resistance, 1 Pet. 5.9. These are secure against the world: Whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even onr faith, 1 John 5.4. Greater is he that is in them, then he that is in the world. They are kept by the power of God, through faith unto salvation, 1 Pet. 1.5. The everlasting arms are underneath them. Faith interests itself in God, and all that is of God, for safety and preservation; The office or work which is ascribed to God respective to man's preservation, is ascribed to faith; The Lord Is a shield or Buckler for defense, Psal. 18.2. The Lord is my rock, my fortress, my deliverer, my Buckler, Prov. 2.7. He is a Buckler to them that walk uprightly, Psalm 3.3. Thou Lord art a shield for me; with endless more places; Yea, God is so a shield that there is no other, Psalm 47.9. The shields of the earth belong unto God: yet faith is a shield, Ephesians 6.16. What God can do for safety, faith cand do: not by any strength of its own, so faith were advanced into the place of God, but only as interesting us in God, and in all which is of God. Faith interests itself in the power of God, and takes in omnipotence for help, so did Abraham by faith, Rom. 4.21. No difficulty in the thing could cause his faith to stagger. So did Jehoshaphat, in that danger in which he stood, 2 Chron. 20.6. so Asa, 2 Chron. 14.11. so the three children when they were in danger of the fiery furnace, Dan. 3.17. Faith interests itself in the faithfulness of God, and realizeth every promise to the soul: and therefore it is said by the Apostle to be the evidence of things not seen, Heb. 11.1. what no eye can see any other way then in a promise, that faith looks upon as present; so Sarah in the promise which she received, Heb. 11.11. so David, 2 Sam 7.28. So that he prays, In thy faithfulness hear me, and in thy righteousness, Psal. 143.1. God's truth is the believers Shield and Buckler, Psal. 92.4. Faith interests itself in the mercies of God, in the multitude of his bowels and compassions; so the Psalmist in those depths, in which he was plunged, Psal. 130.1.33.4. and under that guilt that he had drawn upon his soul, Psal. 51.1. and so the Church in that low condition into which she was cast, Lament. 3.22. Faith interests itself in the Wisdom of God, when all light is so clouded and all channels so stopped, that no visible means on earth can be found, faith knows that what we see not, God sees. As Christ could convey himself out of the midst of his enemies, so he can free his from their enemies; As he could enter when the docres were shut, so he knows how to open all obstructions. So Jehoshaphat’s faith was acted, We kn • w not what to do, but our eyes are upon thee, 2. Chr. 20.12. So Mordecai's faith likewise, Esth. 4.14. Enlargement and deliverance shall arise to the Jews from another place; So Peter, The Lord knoweth how to deliver the godly out of temptations, 2. Pet. 2.9. Faith interests itself in the help of the Angels of God; when the Prophets servants eyes were opened, he saw Mountains, full of horses and Chariots, 2. King. 6.17. a whole host of Angels for defense in straits; and those Jacob saw when his Brother Esau marched against him, Gen. 32.1, 2. The believing man knows what the Psalmist says, Psal. 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them. This promise is made to every confiding soul, Psal. 91.11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways; They shall bear thee up in their hands lest thou dash thy foot against a stone.

[Mot. 3] 3. This work though difficult, and not easy to pass through, yet is feasible and possible; difficult it is, or else such a narrow search and diligent scrutiny needed not; and possible it is, otherwise it booted not. Copper may be like unto Gold, and tin unto Silver; yet that gold or silver which is right, may be known from all that is counterfeit. The good ground well-looked into may be differenced from the best of those grounds which are bad. A temporary faith may be like that which is true, yet it is not the same with it, and may be distinguished from it. There is somewhat in the faith of the elect, that is not to be found in the faith of any other in the world. Otherwise hypocrites must everlastingly feed themselves with vain hopes, and the true believer lie under unnecessary fears; so no Minister of Christ could be able to divide the Word aright to any of his people. The hypocrite would apply the believers comforts, and the believer would lie under the hypocrites terrors.

Fourthly, Upon trial thy faith may be found temptation-proof. [Mot. 4] It may appear upon search to be such as it ought. There is many times most hopes of those that are aptest to call it into question. As there are many who scarce ever questioned, but that they do believe, yet when they come to the test, are nothing, TEKEL may be written upon them, Thou art weighed in the balance, and art found wanting, Dan. 5.27. What the Wiseman saith of riches is true being applied to faith Prov. 13.7. Some boast themselves of the strength of their faith, that they thank God they have ever believed, when as their faith is a mere fancy. These boasters are but a crack, like a banquerupts vapor. Others complain of their unbelief, yet ready to renounce all for Christ, their complaint is not out of want of faith no more then the covetous worldlings is out of want of wealth, but because they cannot give themselves satisfaction in believing.

Fifthly, In case upon a due search and trial thou find but a [Mot. 5] shadow of faith, and no substance; a mere resemblance of justifying faith, and not the faith that doth justify, yet it is not so remedilessely gone, but that it may be holpen; not so deplored, but that a cure may be had. The most barren ground may be made fruitful, and the heart that is most obdurate may be made fleshy. God out of the number of unbelieving ones, and out of the number of mere pretenders to the faith, chooseth to himself those that are truly faithful. When the evidences of a man's lands are faulty, and the fault past help, men are willing to shuffle all over and rub out as well as they can, but go with many sick thoughts about it, but if there may be any way found they will not be wanting in their endeavors, neither will they spare any cost to settle and establish it. Deal so with thy faith, bring thy evidences to Council and what is amiss, let be amended.

SECT. VII. Helps for the discovery of the truth of our Faith.

FOr our help in this discovery, we must consider,

First, The soil, where faith grows. Every ground will not bear all grain, and every heart is not capable of true faith.

Secondly, The proper, and true kind and nature of it. Every plant that doth grow up like it, is not it.

Thirdly, The means that is to be used for preservation of it. It will not live and grow without nourishment.

Fourthly, The fruit that it bears, or effect that it produceth. True faith is not idle, dead or barren. Some of these, or all of these will lay open thy faith to thee.

1. The soil where it grows, is the humble, or rather the humbled soul. The heart rent, torn, broken, and nothing in its own eyes is the proper seat of it. You may as soon find a fair rich garden, or a fruitful corn-field upon an hard rock, or in ground where no plough hath touched, as you can find faith in an heart not cast down, but lift up in itself. This we may see in the opposition put by the Prophet, Hab. 2.4. His soul which is lifted up is not upright in him, but the just shall live by his faith. The heart is sometimes said to be lift up for God, high in resolutions and actings in his obedience, 2 Chron. 17.6. This is not done, but by the strength of faith. The unbelieving soul in the ways of heaven is low, and dastardly; but the lift-up heart in this place of the Prophet, is an heart high in itself, never yet brought down to the sight of its own defiled and deplored condition; and this is put in opposition to the believing heart. This soul little heeds a threat, as little regards a promise, sees no necessity of reliance upon Christ, and hath no strength for obedience. The opposite to this is the believing soul, and that is the humbled soul, brought down in sense and sight of its own condition. Humiliation, as the word bears, is a bringing down, laying low, and rendering base and contemptible, and this is the most proper acceptation, and in Scripture variously used; 1. As the act of God upon man, or any society of men, as, Deut. 8.2, 3. 1 Sam. 2.7. 2 Cor. 12.21. 2. The act of man upon man, one man upon another; and this, either to make sinfully vile, filthily low; so the defiling of a woman is called humbling her, Levite. 21.14. Ezek. 22.10, 11. or to make outwardly low and mean; so Nebuchadnezzar took an oath of Zedekiah, and brought him under homage, to make the Kingdom base, Ezek. 17.14. 3. As the act of man upon himself, and this also either to make sinfully vile, as the sons of Eli made themselves vile, 1 Sam. 3.13. or outwardly vile, and so the Lord Christ for our sakes humbled himself, Phil. 2.8. And as the word is used to make low, or render vile, so also to esteem, repute and account as low, and vile: Sin brings a man lower then the dunghill, then the dungeon, and man hath made himself so by sin. When we see ourselves in this low estate, and are brought to a sense and acknowledgment of it, then we are humble, then we humble ourselves; and the soul that is brought into this frame, is the soil in which faith takes, and kindly grows. Such a soul sees nothing but want, and therefore is glad of supplies: sees nothing but danger, and therefore is glad of support, and deliverance. As the lift-up heart will not come to Christ, that it may have life, being under no sense of death, so these cannot be kept from Christ. The soul which is naturally high and lofty, is not in God's ordinary way wrought into this frame without some sensible work upon it, being so foul, and yet in its own eyes clean; so wretched, and yet in its own thoughts happy; it must be brought to conviction in order to conversion; it must by the Law be brought to see sin, before it will be washed from it, or will seek a pardon of it. There must be John Baptists to make way for Christ, some soul-shakings, before the sweet and still voice of Gospel-comforts. Something indeed may be said, as to those, that with Timothy have been trained up from childhood, in the knowledge of Scriptures, and with John the Baptist sanctified in the womb, for the abatement of this soul-humbling, and shaking work, as to the degree of it, though not to the total exclusion. They were not capable to make observation of the pollution of sin, till they were in their measure by the Spirit cleansed, nor to know the danger of sin, till they were justified and acquitted; yet even in those, there is so much of the relics of sin, and remainders of corruption, that upon discovery of their inconformity in such a measure to the will of God, they cannot want some workings of Spirit. But as to those that live all their days, and never apprehend any thought of fear by reason of sin, nor ever called the state of their soul into question, but have always carried it in the same plight; Among all the questions that they have put in their lives, about their health, their estates, the nature of their grounds, or how to carry on their Trades (besides those multiplied ones of mere vanity and inconsiderable concernment) they never had it in their thoughts to move a question of any concernment to their souls. The young man's question, the Jaylours question, Peters hearers question, never came into their heads. I have seen little evidence of good in these; and I see little ground to believe anything of faith in their souls. You may speak of some of these, as of men of good dispositions, of a fair nature, and harmless life and course; these may grow up in nature moralized and regulated, when yet faith is far from them: they may grow up high in profession, but growing in the blade, or leaf only, and not in the root, they may justly be suspected. Every tree that bears a fair leaf, doth not bear good fruit; and every apple of a fair color is not to be desired for food. Such fruit as this, may take where faith will not grow. The Prophets words then should be heeded, Break up your fallow ground, and sow not amongst thorns: this way must be taken for soul-humbling, that men may be brought to believing.

2. The next way of discovery is, to take notice of the proper and true kind, the genuine nature of this grace. And here I hope, the Christian Reader may reap a double advantage; First to understand what faith is, and the requisites in it. Secondly, helps for proof of themselves, whether they be in the faith. And here we may observe; First, a necessary prerequisite of faith. Secondly, the essential parts of it. The prerequisite to it is knowledge, which some indeed make a part of faith; but faith, I suppose, rather presupposeth it, then is made up of it. The essential parts, are either in the understanding, or in the will, or affections; for faith is an act of the soul, and the whole soul is implied in it. First, then of that which I make a prerequisite. Knowledge, is in that way required to the making up of faith, that is often put for faith, as, Isai. 53.11. And when God works to faith, he is said to open the eyes, or to work to knowledge or light, Heb. 10.32. Act. 26.18. We come to faith by hearing, we must therefore hear, and know, before we can believe. Knowledge is the first act or work of the soul that conducerh towards faith in the heart; Now knowledge is threefold. First, of sense, we know what we see; Thomas knew Christ, that is the person of Christ, when he had seen his wounds, and put his finger into them. This knowledge is not necessarily required in faith, Christ there saith, Blessed is he that seeth not, and believeth, John 20.23. And the Apostle saith that faith is the evidence of things not seen. Secondly, of reason; we know those things which our reason is able to reach; This knowledge runs through all sciences, in which we attain knowledge by discourse; and the clearer head, the better Artist, and the more of knowledge. This we do not require to the being of faith, though faith be not always against, yet it is oft above all our reasonings; yea, our reasonings, and hammering out conclusions are oftentimes against faith. The word of faith beats down imaginations, and every high thing that exalteth itself against the knowledge of God, and brings into captivity every thought, 2. Cor. 10.5. Our Notionalists are indeed men of sublimated understandings, in case they can always reach unto that which according to the Gospel they are to believe. Thirdly, of authority, we judge ourselves to know a thing which men worthy of credit do make known: and if we receive the witness of men, saith the Apostle, the witness of God is greater, 1. John 5.9. The testimony of man gives a moral certainty; and such that we will not question. The multiplication of witnesses renders our knowledge grounded on such authority, more firm; and therefore the proverb, in a well qualified sense, is at least near to truth; Vox populi, vox Dei. The voice of the peop •• unanimously witnessing, is as the voice of God. We do no m • re doubt that there was a massacre of Protestants in Ireland, about the year 41. then we do, that there was one resolved upon at Shushan in the reign of Ahasuerus, Esth. 3. The testimony of God is always of infallible truth, as to the substance, so to every circumstance of it: many passages about that massacre we may justly question: so we must not anything which divine verity hath made known. This knowledge we require in faith, and know it to be necessary to the being of faith; we must know that God hath revealed in his Word, a Trinity of Persons, or else we shall believe no such thing, as three distinct subsistences in God, that the holy Ghost is God, that Christ is God, and man in one person, or else we shall believe no such doctrine. We must know the creation, from the Scriptures, or else we shall not believe a creation, but run into that opinion, that all things have ever been, as they are. We must know the offices of Christ, or else we shall not believe that any such office was undertaken by him. The same we may say of every doctrine of faith; perhaps without Scripture, we might have known somewhat confusedly of some of them: as that there is a God, and that the world had a beginning: but we should have known nothing at all of many of them; and nothing distinctly of any of them. These we must know, and from the Scriptures of God know, or else we cannot believe; we may as easily see, where nothing is to be seen, as believe where that is not known which is to be believed. Ignorant persons therefore, that know not the right hand from the left in religion, and are to seek in the very first principles of the Oracles of God, in the very beginnings of the doctrine of Christ; that either come not to hear, that they may learn, or that learn nothing at all by hearing; ever learning and never coming to the knowledge of the truth, are in an incapacity of faith. Men weak in knowledge can hardly make proof of their faith, they do not well know the nature, or lively workings of it, & so want the comfort, but not the thing. Men without knowledge, are without faith, & have not gone the first step towards it.

The essential parts of it, are (as we have said) in the understanding, will and affections. In the understanding, there is an assent to that which is revealed, upon the authority of him that doth reveal it. When we believe anything upon that account, that we suppose we see a reason of it, as that the middle region of the air is coldest, or that the Sun is in many degrees bigger then the Earth, that • e may call an opinion. That which by reason we can certainly conclude, we may call knowledge; but that which we believe upon the credit of him that speaks it, that is faith or belief. This is so of the being of faith, that without it there is no faith, neither human nor divine; The Nobleman of Israel, 2 Kings 7.1. Zacharias the father of John the Baptist, Luk 1.18. Martha, John 11.39, 40. were all of them herein faulty. This Truth of God, was above their reason, and therefore they suspended their faith in it. We believe not what man saith, when we do not assent to the truth of that which he speaks: and we believe not what God speaks further then we assent to the truth of his Word. Thus far the devils go, having sufficient experience of the Truth of God; and thus far and further we must go, if we be in the faith. Now this assent hath these two properties; first, It is Firm; secondly, Unlimitted, absolute, and full. First, firm. Not always free from assaults and doubtings; Satan and our own hearts will muster up objections, but such that yields not, but withstands, and overcomes doubtings, holds firm to truth when all means are used to wrest from it. Herein Eve failed, God had said, The day that ye eat ye shall surely die; Satan brought such objections, that upon his word she believed, that she should procure good to herself, and not incur evil by eating, and so yielded to unbelief, upon Satan's reasonings. As our assent must be firm, so also absolute and unlimited to the whole of all that God speaks, such was the faith of Paul, Acts 24.14. Believing all things which are written in the Law, and the Prophets: and Christ blames the two Disciples that their faith was not such, Luk, 24.25. How little honor do we give to man, when sometimes we give credit and belief to that which he says, because we see reason and probability of truth in his words, and at other times call all to question that he speaks? such is the honor that many give to God, when they pick and choose in believing, as they do in obeying. Promises must be believed in the way of God's tender of them, with limit to the conditions annexed to them; Threatenings must be believed upon those grounds that they are menaced; commands must be believed, that is God's sovereignty in them, the justice and equity of them and a necessity of our yielding to them. As it must be an assent to the whole Word of God: So it must be an assent to it, in that sense as God propounds it. The Word in that sense that it gives of itself, is the Word of God, and not otherwise; when we put our sense upon it, we make it our word not God's. Where we must not condemn all for unbelief, that are any ways subject to mistakes, or that through weakness of judgment, do not apprehend everything as it is. Willing and willful wrestings of the Word are here spoke against: when carnal reasonings, out of singularity, vain-glory, carnal contentment, hope of gain, and admiration of men are set up against the Truth of God; if we should go no further in our scrutiny, how many would be found unsound in the faith? Have we not those that are so far from any close adherence to truth tendered, that every wind tosseth them to and fro, and drives them up and down? that hold no longer in an opinion, then a mimick gallant keeps in a fashion, and change their faith as these do their dress? Have we not those that believe, where they list; and that is, where it may serve for their advantage, or repute, but where they list not, they can deny all faith to any truth that God speaks, & deny it they will, where they see it tends to their danger? No swearer, no drunkard, no adulterer, no extorting oppressor, &c. can believe the truth of God in his Word; but he must with it believe his own condemnation.

But faith is a work of the whole soul, and implies the will with the affections, as well as the understanding. Faith is expressed in Scripture, by our coming to Christ, Joh. 6.35. And that is a work of the will, and not of the mind: of the judgment, and not of the affections. It is called a receiving of Christ, Joh. 1.12. this is also done by the will and affections. Consideration, and deliberation are works of the understanding; but choice and embracing, are works of the will; when the woman of Samaria, Joh. 4.29. saith, Is not this the Messiah? There was matter of consideration, and deliberation; there was work for the understanding to be employed in; whether he were to be acknowledged indeed the Messiah. But now to leave all, and follow Christ, to forsake all, and cleave to him: This is matter of choice, and work for the will and affections, whose work it is to take, or refuse. Therefore as faith is set out in Scripture by words implying knowledge, and assent; so likewise by words implying affiance, trust, rolling, casting a man's self on the Lord. Faith then takes Christ, and cleaves to him; in all of those relations in which a Christian stands to Christ, takes Christ and looks for no other delight or comfort; takes Christ and will not endure any other Lord, or commander; takes Christ and looks for no other helper; takes Christ and looks for no other Savior; takes Christ as a Savior, and trusts in him; takes Christ as an husband, and delights in him; takes Christ as a Lord, and obeys him. Thus according to the several offices that Christ does, there are several actings of faith for to answer. The great work of Christ was, to give his soul an offering for sin, to shed his blood to take away our guilt, there faith answers, and it is not alone said, that they that believe are justified from all things from which they could not be justified by the Law of Moses, which might imply no more then a qualification of the person to be justified; but it is further said that Christ is set forth a propitiation through faith in his blood, Rom. 3.25. which plainly denotes the instrument whereby we have our interest. When there are many acts of faith, that which respects his blood, alone doth justify. Christ is set up as a King, and hath all things put in subjection under him. Here faith yields up all to him, and consents as to be saved, so to be ruled by him. Christ in his Kingly power protects as well as commands; as he holds out a Scepter, so he is a shield. Faith flies unto him for shelter, and so receives and quenches all Satan's darts. Christ is given as an head to his body the Church, not only for command, but for quickening and enlivening power, to supply with vital energies every part and member. Here faith answers, and takes in from Christ the Spirit by the promises for life and power; and so the life, that we live in the flesh, is by faith in Christ Jesus. So that faith I suppose may be fitly defined to be, A firm assent of mind to the whole truth of God, in the way that he doth reveal it, with an acceptation of all that good which God confers by Christ in the way that he doth tender it. I know this grace is diversely held out, and is so comprehensive, that the full nature of it is not easily laid open; A common definition of it is, that it is, A resting upon Christ alone for salvation; purposely given, to correct their mistake, that have made assurance, or a full persuasion that what Christ hath done, I shall enjoy in particular, to be of the nature and essence of faith. But though this may virtually comprize all that is required in this grace, yet it is no full and explicit definition of it; for unless the understanding give its assent that salvation is alone by Christ, the will cannot rest upon him for it. This assent in that definition is presupposed: But it is convenient that it should be expert. Other things besides salvation are received by faith from Christ, but salvation is the most eminent and principal, and all other as by consequent depend upon it. This that I have delivered, is more explicitly full; not only virtually, but expressly holds out all that faith compriseth. And as all of those are here as we have heard convinced of unbelief, that know not those necessary truths that God hath made known, and upon that account can give no assent, together with those that believe, even in necessary and fundamental doctrines, otherwise then God hath revealed, that pick and choose in doctrines of faith, assenting or denying assent at pleasure; So also all those that give other things the preeminence above Christ, or at least take them in in coordination with him. When Christ is offered in the Gospel to the soul, and men are urged by his Ministers to receive him, for life and happiness, the things of the world are still ready to make tender of themselves: The lust of the eyes, the lust of the flesh, the pride of life; that is, profits, pleasures, honors; When these are hugged, prosecuted, and followed, Christ is refused and slighted. A covetous man will make sail of Christ for a piece of silver; he will lay out more strength of affection to compass earth, in the way of a calling, then to compass Christ in Ordinances. The man of pleasures will sell Christ for his cups, for his sports, for his wantonness; the like we may say of the man of honors. He that for the cause of Christ can forsake and abjure all, is the only man in whom Christ by faith makes his residence.

Thus we have seen the two first ways for the trial of faith: the third follows, which is, The means appointed for the nourishment and strength of it. It cannot live unless in the use of means it be kept up. Declensions are apt to appear in soul as well as in body. He observes little about his spiritual estate, that does not see his faith oftentimes apt to languish as well as his health. And though we be kept by the power of God through faith unto salvation; yet it is in the use of means, and not otherwise. He therefore that lives in faith, is careful in the use of means to keep faith alive. The means appointed of God for this end are especially, the Word, Sacraments, and Prayer. The Word is food as well as seed; as it plants, so it waters; as it begins, so it perfects the work of grace. When Paul left the Ephesians, whom he had begotten to the faith through the Gospel; he leaves them this Legacy, Act. 20.32. We are born again of the immortal seed of the Word, 1 Pet. 1.23. and as new born babes, we must desire the sincere milk of the Word, that we may grow thereby. 1 Pet. 2.2. No man ever knew a child live without the breast, or other suitable means for nourishment; Nor men of strength without answerable sustenance; no more can a man in grace live without the Word of grace. Our imaginations and carnal reasonings will be stirring and working, and faith hath not a more deadly enemy. The Word which is the sword of the Spirit, must beat those down, and hold them under, 2 Cor. 10.5. The word of promise underproppes our faith, and must be frequently heard, diligently heeded, or else it cannot be upheld. Those therefore that prize the Word, as a child the dug, esteeming it with Job, as their ordinary food, Job. 23.12. and to this end, to keep life in their souls, faith in their hearts; here is a sign both of life and growth: but when it is with men, as with Israel in the wilderness, their soul loatheth this heavenly Manna, as light bread; having their appetite far better pleased with other things, their ear being of the temper of Jeremiah's hearers, The Word of the Lord is a reproach to them, they have no delight in it, Jer. 6.10. these never had faith in the power and life. And all they that lose in their love to the Word, lose also in their faith. Many here might be convinced to be wanting in this righteousness upon their want of faith to interest themselves in it. 1. Those that take themselves to be above any necessity of hearing, having learnt as they think so much, that they may now well lay aside their teachers. God vouchsafing of grace those gifts for the perfecting of the Saints, having gained (as they think) perfection, they matter no more intermeddling with them. If these could show us any Scripture-Saint, that ever reached to this height, or ever set upon any such resolution; or if they could give such experience to all that know them, that they might know that they want nothing of the highest top of perfection, then they said something. But when the highest of Saints that we read of in the Word, highly prized the Word, and the more high they were, the more high prize they put upon it, and these that upon this pretence reject it, proclaim to the world many wants in their souls; even in that which lieth at the very bottom of faith, and is of greatest necessity to the being of it, their knowledge being but in part, in most of these very low; and little or nothing, where most should be known; we may well conclude that all this talk of perfection is vain. Take two persons, the one of them talking and boasting of wealth, & the other laboring hard in tillage or trade to gain wealth, and if you can tell whether of these, the talker, or the laborer, is like to increase in substance, then you have determined the question, whether these unruly talkers that boast of faith, or those that diligently attend on Ordinances for gaining of it, are more richly stored with it. 2. Those that neglect to hear, or hear only at their idle leisure, judging a business that may be done, but see little necessity of doing of it, would pretend not to despise it, yet put a very sleight esteem upon it. Doth the child judge so of the dug? Or do these judge so of their ordinary and necessary food? A life of nature is kept up in the use of means as long as it can be patched up; if Physic be neglected, so is not food. The Word is food and physic for the life of grace, and this is let alone. 3. Those that carelessly, negligently, superciliously, and disdainfully hear, as though their business were not to feed, but judge; not to learn or be minded of anything, but only to censure. According as the way of their fancy works, so the Word takes. Some are pleased only with Kickshawes, like such dishes on a table, that have show without substance, words that are quaint and strained, not to help, but to exceed their understandings. Others with choice notions only; how wholesome soever, it is not worth heeding, if not curious. Others take up all according to the person that delivers it; with children they are pleased with everything from one hand, with nothing from another. Lastly, Those that let go all truths as soon as they are heard; There is no more heard of the Sermon when once it is done. They that go to a feast will talk of the dishes, and they that go to a Fair or Market will talk of the Commodities; but when they go to the Congregation, there is not a syllable heard of the Word after they return. When meat goes out of the stomach as it comes in, it neither strengtheneth nor nourisheth; and the Word slipped as soon as it is heard, can be no more effectual.

Sacraments are visible signs and seals. That of Baptism enters us into the Church visible, and seals all the promises made to members, on God's terms and propositions. And the Supper of the Lord is for confirmation of those that are visibly Church-members on the same terms likewise.

Baptism is past in the act; but still present in the use. As a Soldier by oath taken, and colors given was tied to his General: so we are hereby tied unto God, and God is tied unto us; and hereby we know our duty, and God's promise. As a lease binds to duty and assures a benefit, so it is with the Sacrament of Baptism. The Apostle, 1 Pet. 3.21. compares it to the Ark of Noah, he was there tost up and down in the deep, considering his present state, he might well have feared shiprack; but the Ark being of God's apointment, and he put into it by God's command, he might well confide in him for safety. If we look to the temptations and assaults, wherewith our souls are on all hands battered, we have just cause of fears; but when we call to mind that we entered the Church (as Noah the Ark) by Baptism, and make it our business that conscience may answer unto what Baptism requires, what objection soever our heart makes, Baptism may raise our souls in confident assurance. The Lord's Supper is to the eye, as the promises are to the ear. Whilest we are in the body, spiritual things under corporal signs are ordained for our help and strength. Our Savior tells us, his flesh is meat indeed, and his blood is drink indeed, John 6.55. And here under the signs of that which is our ordinary meat and drink, the flesh and blood of Christ is tendered, and as our food is offered unto us. Where these Sacraments have their due esteem, and men baptized in infancy, do not pass by the thoughts of it in their growth, but well consider their engagements and bonds that lie upon them to press them to duty, and the engagements of God for support of their faith, they then make use of this ordinance, to uphold faith and keep life in it, in their souls; when they frequent the Lord's Table, and conscientiously communicate, for the ends for which it was instituted, to be laid low in themselves, to see sin aggravated and pardon tendered, there is like hopes: But when all thoughts of Baptism is laid aside, and the Lord's Supper either neglected or profaned; these may well look, that as a child through want of food, so their faith upon the same account may languish.

Prayer is the daughter of faith, and also the nurse or foster-mother. Faith breathes out itself in prayer, and prayer obtains a more ample measure of faith to pray. Lord, I believe, help my unbelief, was the prayer of the father of the Lunatick, Mark 9.24. and Lord increase our faith, was the prayer of the Apostles, Luk. 17.5. When we have done all to stand, prayer in the Spirit, Ephes 6.18. must second. This Communion with God keeps up faith in God: They that make it their work to pray always, ever holding it up in the season of it, joining with the Congregation in public, in the family in a way more private, and after Christ's counsel in their closet, sending forth holy ejaculations in their beds, their walks, and on all occasions; These take care of their faith. But in case that may be truly said of them, which was falsely laid to the charge of Job, that they restrain prayer before God, Job 15.4. their faith may justly be suspected. I may speak concerning this grace in the words of the Apostle, these have not, because they ask not: these starve their faith, and let it die through want of nourishment and support. We hear of Chameleons that live in the air, and Salamanders in the fire; A Wonder was not long since noised out of Germany, of a Maid that lived only on the smell of flowers; An impostor lately went from place to place that fed on stones: these that would pass for believers are some such Monsters. Thus we have looked into faith according to the three first rules, the last follows, which is, the fruit that it bears, or the effects that it produceth; These might be reduced into two heads. First, such as all faith, if true, produceth. Secondly, such as only a strong and grown faith obtaineth. But calling men to the trial whether they be in the faith; and not whether they be high, and transcendent in believing; I shall wave the latter, and speak only to the former. These fruits which every faith (which is such in truth) produceth, are either in the understanding, or affections.

For that which it produceth in the understanding, take this rule. Faith puts that high prize on Christ, and privileges through Christ, that all earthly things are comparatively of the meanest value, and most low esteem. This we might make good in divers instances. 1. In Moses. If we read the beginning Chapters of Exodus, we may there see the sad afflicted estate of the people of God in that time, together with the honor to which Moses by a wonder of providence was advanced. In this honor of his, and low ebb of theirs, it came into his heart to visit his brethren the children of Israel, Act. 7.23. He could not drink wine in bowls, and anoint himself with the chiefest ointments, and not grieve for the afflictions of Joseph: and see the the Comment that the Apostle makes upon it, Heb. 11.24, 25, 26. By faith Moses when he was come to years, refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: Esteeming the reproach of Christ greater riches then the treasures in Egypt. David in the Wilderness of Judea was persecuted by Saul; all his honors at Court were lost; yea, all livelihood and way of subsistence gone; yet penning a Psalm in the midst of those exigence, none of these are named on that day that he speaks of the fruition of Christ in Ordinances, as, Psal. 63. may be seen. Paul, Phil. 3.5, 6. lays open the rich privileges that according to the flesh could be looked after, and such that sometimes he himself did admire, but these things that were gain to him, he counted less for Christ; yea, he professeth himself to account them but dung, when they stood in competition with Christ. Compare the greatest of things that can be in thy desire, and dung together, and these will certainly stand in a great disproportion; yet such is the disproportion between Christ and the greatest privileges upon earth in a believers thoughts. When the world hath a low and despicable opinion of Christ, and men of the world are ready to say, He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him: All that is spoke of him in Gospel-Ordinances, with them is dull and flat; as was said of Zion, This is Zion which no man looketh after; So it may be said of the King of Zion. Men of faith are of another opinion; He is to them the chiefest of ten thousand, Cant. 5.10. and stands in their thoughts above all comparison. As the apple-tree among the trees of the Wood, so is my beloved among the sons, saith the Spouse, Cant. 2.3. If men would now look into their hearts, whether Christ and the great things of Christ, or the world and the great things of the world have this esteem, they might thence draw a strong conjecture whether they be in the Faith, or whether their hearts are void of it; which estimate of their Judgments may appear in their care and pains to compass, as also in their trouble upon the loss that accrues unto them. If their care to compass the world be great, so that they rise up early, and eat the bread of carefulness, the world having all command of their affections to screw them up to itself, and put them on to improve their diligence to the utmost, and in the mean time Ordinances are in low esteem, and every way that Christ is compassed of mean regard, businesses jusling out prayers, and the week-day • employment in servile labors taking up the Sabbath-days duties, when worldly affairs are followed with eagerness, and holy undertakings are done with earthly thoughts, wearisomly, as against the hair, here is a cause of suspicion. Troubles in and about losses may be as great a discovery, as cares to compass; If they were in Lots Wives case to run away from all, and for Christ to leave it to fire, plunder, confiscation, would not they then with a wishly eye look after them, and have sad parting thoughts about them, instead of joyfully suffering the spoil of them? And upon apprehensions that things go ill upon any emergent occasions at once, to the hazard of outward things, and the endangering of Ordinances, in case they are sensible of the former, and are as men senseless of the latter, having more wishes that taxes were taken off, then that the Gospel should flourish; here's a true Gadarene that would part with Christ rather then his swine. The world, and not Christ in Ordinances, is the Pearl for which they will make sale of all.

As to the fruit, or effect that Faith produceth in the affections, take these rules: 1. Faith is against all whatsoever that is against Christ. As it sets Christ in the highest room, so it opposeth all that opposeth him, and will not suffer the most desired lust that divides from him. As the covetous man's lust carries him to his gold, the wantons lust to his Delilah, the drunkards to his cups, and breaks through all opposition in their way of fruition of them; so a believers Faith carries him to his Christ, and will not abide any temptation or lust in his way of interest in him, Acts 15.9. We may see that Jews and Gentiles are either of both of unclean hearts, and that it is only God that cleanseth and purifieth; as he makes the heart soft, so he makes it clean; and saith is the instrument wherewith it is thus cleansed. Lust defiles, 1 Pet. 2.4. and saith purifies. It is Lust that divides from Christ; They that are Christ's, crucify the flesh with the lusts thereof, Gal. 5.24. and that upon account of eternal fruition of him. She that is married careth how she may please her husband, 1 Cor. 7.34. she is not to go in any manner of atti • e or dress to please herself, but in that which may please him. That which he dislikes, she must cast off. The believer is betrothed to Christ, his care then is to walk in all well-pleasing, and to cast off all that doth displease him. If men can do that for Christ, which the Galatians were ready to do for Paul, even to pluck out their eyes for his sake, rather then lose him, then all is well; but if they look into their thoughts, and see that there is anything dear unto them which is abhorrent to Christ, anything which they love, that he loatheth, whether it be inward filthiness, as pride, vain-glory, earthly-mindedness, &c. or outward uncleanness, as drunkenness, whoredoms, &c. this evidences a total want of grace in their souls. A believing drunkard, a believing adulterer, a believing extorting oppressor, as to assent to the doctrine of faith and profession of it, may well stand together; and reading the Scriptures, and looking among Christian professors, we may find too many such believers; but as to the grace of faith, they stand in full opposition to it; and in this sense we may justly say, there is not a believing drunkard, or covetous worldling upon the earth. As our Savior said concerning those devils that had held their haunt in the young man from infancy, that his disciples could not cast them out because of their unbelief; so I may say of all that cast not out these lusts. It was weakness in the disciples faith that disabled them, that they could not cast devils out of others: It is want of faith that disableth these that they cannot cast them out of themselves. 2. Faith makes that resolute choice of Christ, that it suffers all manner of afflictions rather than to be driven and divided from him. After ye were illuminated, (saith the Apostle to the believing Hebrews) ye suffered a great fight of afflictions, Heb. 10.32. To save the labor of turning over large Volumes of Martyrologies, read over that little book of Martyrs, as some have called, Heb. 11. especially, ver. 35, 36, 37, 38. Faith kindles that flame that many waters cannot quench. Christ upon earth was a man of sorrows, and acquainted with griefs, yet he had those disciples that never left him, till he came to the Cross, and then solicitously inquired after him. Where Christ dwells by faith, there the Spirit strengthens for sufferings, Ephes. 3.16, 17. If men now look into their hearts, and see themselves willing to follow Christ in fair weather, and to own his cause whilst it costs them nothing, but in worldly respects rather gain by the bargain; but when trouble ariseth, they are gone; These may look into the Parable of the sower, whether this be not an evidence of a rocky and stony heart. A strong wind is the trial of the root of the tree, of the foundation of the house; an hot scorching fire of the truth of the metal. It is true, that self-ends sometimes put a man upon sufferings; But it is always true, that self-ends only put a man upon profession, when he will not stand out in sufferings. They whose Religion is the States Religion, the Times Religion, will not lose an hair by any profession they make; Self and not Faith carries on that profession. 3. As faith carries the soul up to Christ to be one with him, so also it carries it on in every affection and office of love to his brethren. In Jesus Christ, neither Circumcision availeth anything, nor uncircumcision, but faith which worketh by love, Gal. 5.6. It is not to be of this opinion, or of that, which men call their faith; nor of this Nation, nor of that, which too oft prescribes all that men in their way of faith believe; But to be possessed of that faith which works by love, which commends us unto God. A man may be of this or that faith according to pleasure, and yet his faith utterly destitute of that grace. Faith carries a man not any further at all towards Christ then his love carries him on towards his brethren. An idle faith is a dead faith, and a dead faith never reacheth righteousness to Justification and life. James never disputed against Paul's assertion of Justification by faith only: Writing after him (as is generally confessed) he did not write to contradict any doctrine, or correct any errors delivered by him. When Paul concludes Justification by faith, James concludes that it is by a working faith; Where it works not, it doth not then justify; and where it works to acceptation, it works by love.

CHAP. XIII.