V. ■^». iw •^ ■¥■ .* X \ •V Mesfc THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES FREDERIC THOMAS BLANCHARD ENDOWMENT FUND ^ / J}rAn//i^ Jru/ir_ Digitized by the Internet Archive in 2007 with funding from IVIicrosoft Corporation http://www.archive.org/details/doctrinoffaithjuOOedwaiala THE D O C T R I N O F FAITH AND JUSTIFICATION, &c. 4. f .^ ) 'l-f* 't>jV -^ #- ■•-«f^ )lTA3IHiT?^T V J*"? ? •. a J? A-»* T H E D O C T R I N F AIT H JUSTIFICATION Setina TRUE LIGHT, I N THREE PARTS: I. O^ the Nature of Faith, confider'd in it's i. Effential Parts. 2. Oppofites. And ^. Effeds! II. Of Jufiification bj Faith alone, Wliere is amply Defended the lately Exploded Do- ftrin of the Imputation of our Sins to Chrili and of his Righteoufnefs to us, III. Of the way how to Reconcile the two Apoftles about the Do^lrin of Juftification. BEING THE Second Part of the Theological Treatifes, which are to Compofe a Large Body ofChriftim Divinity. By John Edwards, T>, D. LO NU^N: Printed for Jonathan Robin fon^ John Lam-ence^ and John Wyat. MDCCVIII. •.? CriJ 'J Till ' * >-"~i"t ^ '.. '. ii1 -•■'" '---^^ X^.tC^A-J I + Mr. CbUlitjgroorth's. Religion of Protejiam^i t$:» Chap. 7* \ \ ,f Mr. Hum^brfs Middle Way. p. 14. , ^: j . ;^^j^^^-^ 1*R^¥)lCS. xiii. ctnA oiF iFaith and juflification froi!l finking in this Perverle Generation : That fo the CIirifHan Religion it felf may not (ink, but be advanced by it. For this is certain that if the true Nature of this Grace and this Privilege be fully known and apprehended, we fhall be creat Proficients in Chriftianity. I may be thought by ibme to have given too much to Faith -^ but if they would be pleafed freely to weigh the matter, they would not entertain fuch a furmife. Seeing God himfeif hath ho- nour'd Faith above all other Graces, it becomes us to honour it proportionably. And we can- not mifcarry in our Eftcem of it if we obferve thefe Conditions, Namely, If we take care not to exalt Faith above our Lord Chrift, buc in Extolling of one to Magnify the other infi- nitely more: If we hold to this, that we are not juftily'd by Faith Abfiraftly confider'd, without refpeft to Clu-ift : If we be fully per- fuaifed that none are juftify'd for the worthi- nefs of their Faith, but folely for Chrrft's Merits. If we fix tliefe things on our minds, and be tln'ouglily convinced of them, I appre- hend that we fhall not be in danger of attribu- ting more to Faith tlian is dlic to it. 1 cxpeQ: to meet with fome veiy hard Cen- flires on my prefent undertaking, for I forefee I have faid things ungrateful to feveraf Per- fons. The main body of our Clergy hath c^ber notions ofjuf/faanofithsin I have ofFer'd, and xlv. , PREFACE. and they arenoFriends to the Reciprocal Imputa-^- tion which I infifl: upon. Some of our DiiTen- ting Brethren will be inchn'd to think that I run into the Tenents of the Antimmims aboui; Imputation, Others of them perhaps will difrelifli what I fay about Jujlification by Faith alone. But I earneftly beg of them all to be fair and candid in their Conftruftion of what I have propounded, and impartial- ly to weigh every part of it: Which if they pleafe to do, I verily believe they will drop their Cenfures, for I have laid afide all Par- tiality, and have never balk'd the Truth on which fide foever I met with it. When I law the Divine Stamp upon any Doflrin, I prefently own'd it, and therefore I may ufe the Apoftle's Words, which he fpeaks with relation to the Doftrin of Jufiification hy Faithy which is the Subje6l of his Epiftle to the GalatianSy Do I now perfuade Men^ or God ?, or do Ifeek to pleafe Men ? Gal. i. lo. As if he had faid, Do I perfuade you to believe Me or God in this Grand Point ? Do I argue merely from Humane Reafon, or from Di- vine Authority? Do I feek to conciliate the Favour of Men, by propounding a DoO:rin to them that I know will be very plea- fmg and grateful to them ? No, tliis is not my bufinefs or defign, (^for as it follows j if I pleafed Men^ I Jhould not be the Servant of Qhrijh, that is, if I fliould make it my Work TK^IF AC E. XV. Wtjrk to gratify any Man's Humour, I fliould betray the Truth, and thereby fhew that I airi' unworthy to be a Minifter of Chrilf. Wherefore I never take care to pleafe a Par- ty^ but I wholly bend my Thoughts to the purfuit of Truth, as it is undifguifed and naked. I have view'd it narrowly in all its different Afpefts and Relations, and have fo fet it before the Reader ; which will be fer- viceable to reconcile many Difficulties about the Matters I have difcours'd of. Let it not ftartle any Man, that Chrlft, who was without Sin, was efleenPd, as a Sin- ner by God; for this is eafily folv'd by the difference of Refpe^s. God looks upon Chrift as Righteous in himfelf, and in his own Per- fon. Righteous in that degree that no other is fo ; and thence his Righteoufnefs is Meri- torious : But in another rcfpcd God looks upon him as not Righteous, yea, as a Sin- ner ; namely, as he hath taken upon him our Perfons, and thereby our Sins. This reconciles the whole Doarin of Impttt.ttio/7, So as to JuftifcAtion by Faith^ it may be faid that Faith goes before Juftification, and yet we ai'e fure that it comes after. The for- mer is true, becaufe Pardon, or Juftificati- on is propounded and promis'd as a Confe- quence and Reward of Faith. The latter is alfo true; for we muft not believe that we are Forgiven, before God hath forgiven us. Kvi. P k EFA C E. us. We muil firft fee our Pardon, and theii exert our Faith. Thus both are true in dtf- fererit Rejpecis: On one account Faith pre- cedes Juftification ; in another it follows it;*^ This puts an end to the Difpute, and lays all the Quarrels in the Dull. And this I mull tell the Reader, that no Man can be more defirous than I am to put a Period to the Quarrels that have been tais'd about this, or any other Parts of our keligion : And therefore I am heartily glad that I have now done with the main of my Reflexions on the Writings of our Divinesj- which hath been an iineafie Task to me y for I delight not in finding fault with the JPerformances of others , elpecially of my Reverend Brethren. But it was a necelTa-^ ry Work, and I could not in Confciencd' omit it ; for I thought my felf oblig'd, fee-* ing all others were lilent, to take notice ot the Degeneracy of the Times, as to fomef of the Truths and Do6lrins of Chriftianity^ and of the Dangerous and Scandalous Paf- fages in the Writings of fome of our Preach- ers. And the Greater and more Eminent their Names are, the greater need was there of cautioning their Readers againft entertaining their Erroneous and Groundlefs. PofitionSrf This was not the Effed of any Pique or Prejudice, or Difrefped to their Perfons j for I Reverence and Honour them fo F REF AC E, xvli. fo hr as they are Men of Learning and Pi- ety: But it was the Caufi of Truth that engag'd me againfl them ; and if they will give Proof of their Ingenuity, they muft own that I had Scripture and Reafon on my fide. If fome will brand my Freedom and Zeal for Truth with the odious Name of Rude- nefs, I fhall not concern my felf for fuch (il- ly and rude Cenfures, as knowing that thofe who are difpleas'd with an Author's Matter, do always blame his Language and Expref- iions; and they will fay he is Scurrilous, becaufe he fpeaks Truth with fome Keenefs and Sharpnefs. But I have always taken care to obferve the Rules of Civility and Pecency, when the Perfons have been capa- ble of it. I find it to be the ^Judgment and Determination of a late Writer, a Friend to fome of thofe who are my greateft Cenfurers, That ^ when all a Mun advances rs noi o/Aj tll~ defigmdy but ill-grounded-^ and his Princivles .rrc as Falje as thej are Scandalous ; there are no Names and Cenfures too bad to be beJloiv'*d en fuch Writers^ and their Writings, But I have wholly abftain'd fi'om that fevere Ufage, which this Author allows of, and which a ifj^iff^ w the ^bts and Priviledges of in EngUfh Convocatign. a much much Greater thaif' he "was p]eastf^^'S^¥J^ prove ^^'J^as'we fiftd^ri'tf the Secbhd Epi- Sle of Si. 'Joh^y V. io. If there come any ^nto you^ and hririg not this Docirtn^ recewe h'm not into your Houfe^ neither bid him God j/^^fi/. Whence We learn that Falfe DoQrins and the Abettors of them are to be avoid- ed, flighted and contemned ; an J we may chufe whether wfe will ufe Common Civi- lity towards thefe latter. But I have not a£ted according to this Liberty which is here granted, but have treated thofe whofe 'principles I hive condemn'd, with Fairnefs ^and Moderation, yet perhaps not without Tome fmartnefs of Style, •, which is pardon- ^able of courfe in all that write and fpeak l^tth^rdtmr and vigour of Spirit, as the Werit of the Caufe requires. I believe the ^orld will bear me witnefs that I am not ^uch guilty of Flattery, and that I fpeak |bf Perfons and Things' with Freedom : But liere I declare, that as I have been free with others, fo I fliall not take it ill that *^any are fo with me : Yea, T fhall be pleasM %ith it, becaufe it advances that Delign iviiich I am perfuirg, namely, the finding out of Truth^ wliich hath been almoft loit ibr want of a free, open and unreferv'4 'Communication of our Thoughts with all Plainnefs and Sincerity. The vain Pretence i)f Ceremony and Good Manners hath en- /; > f ' • i'^ ' ■ danger'd f fi f-P AC E, xix. 44;flg€rM h^ of, our Religion. Good >[a- ^^re and Good Humour have made us A' theifts and Scepticks;, and indifferent in fofnp, of v^he main Concerns of our Religi- vr il-have ventur'd fand 'tis a very bold Ad- venture in this Age) to retrieve our Old Divinity, It was a very daring and hazar- •dpus Attempt to recall thofe Do£lrins which j^€re almoft extinguifh'd in this Generati- -on, and even rooted out of the Minds of yim* Yet I liave not been dLfcourag'd, .a9.d I hope by the Divine AiTiftance I Ihall not, but flia.ll ftill be able to go on w^ith Refolution and Patience, being arm'd with Xnnocency of Mind, and fupported by the Goodjnefs of the Caufe. I folace my felf with this, t3iat fome Mens Raileries and .Repjioaches fall as dire(9:ly on the Penmen of Scripture, as on my Writings • and Chrifl: and his Apolfles are contain'd in the Charge ithat is brought againft me. However, I ipart friendly and charitably wdth thofe that concur not with m(? in my Apprehenfions ; rifea, :with thofe of the ArminiAn Qwty that -have rcproach'd m'j late Undertakings with- out any fhadow of Reafon. I now fubmit wl^atl have Written xo the Cenfure of thofe who have Judgment to examine it, and Equity to pafs a true Sentence upon it. And here 1 protell^ in reference to all that I have ■'ry^^i^.: a 2 Pub- m PREFACE. I^ibUfliM, tliat if I have faid any thing un- advifedly and injudicioufly, I am ready' to Renounce it^ and Difown it all, t/^Dad //a i^ I am here to add, that whereas^ I con-r 'ftantly mention the Names of the Authors out of whom I quote any PalTage, I have not done fo in one Place, f, 179, /. 6. &c. and therefore I muft now acquaint the Reader, that the Author is the Late Bi- fhop of Ely, who hath fince left the World ; but before he did fo I hope he had better Thoughts, both as to that wliich is there Cited, and fome other Things. Among the Errata^s in the following Book, • that is moll: remarkable, which the Reader will meet with in Page 7. Lme i. m the lat- ter Times, &c. which, with what follows in the three next Verfes, is to be left out, or reduc'd to Page 6, Line 1 5. I have only this to advife the Reader of, and fo I take my leave of him, that in the ^Siihfuing Difcourfe I have endeavour'd to fit my Style to the Underflandings of the Weakeft, becaufe the Subject I treat of is of Univerfal Concernment ; and therefore I took care that the Expreihons fhould be le- iVel with the Meanefi: Capacities. To PREFACE. xxi. To fhut up all ; I beg the Prayers of all thofe that fhall perufe thefe Papers, that my Endeavours may ftill be ferviceable to the promoting the Truths of the Gofpel, and convincing Men of the Reality of them, and Edifying thereby the Church of Chrift. J '-'8. "Vi '^V-"; ;, ■ ?.p, ;;'^ A* *flf ni ?■■ • a 5 olj -fr -r* i to -r; ,nob ' ■Ji yd Llo-. CON- ''?'"rr/r ''. ■v"*^ H H r ;^'!' .? --\.r>tJ f ^i"vi^ ".,,.>, •73bnU THE CONTENTS PART. I. CH A P. I. The fever d Acceptions of the word Faith or Believing. The more Peculiar meaning of it in the Sacred, Writings, A brief Analyjis of the ivholefucceeding Undertaking, p. i . Chap. 2. The nature of the firfl part of faving Faith, namely, Affent; Knowledge and Judg- ment are included in it. The proper and parti- cular Oh]t^s of it, God and his^Vovd. p. i^. Chap, y. The Grounds of Faith, as '*tis AiTent, I. The Conf deration of the N3.tUTQ 0^ God. 2, The Miracles rvr ought to confirm our Faith, ^, The manner of tile Propagation of the Gofpel, 4. Humane Teftimony. Thts largly inftfied on from a particular Infiance belonging to moral Religion, P- 27. Chap. 4. The Reafonablenefs of the Chriftian Do^rins conftder'*d in themfelves. All Chrift's a 4 Under- CONTENTS. 'XJndti'tSikings proved to he ive/lgrou/'/ded, OB- ]tO:ions a^^faer'^d. The Truth of Chrijlimity as ^' clear as any Demon fir at ion, Thofe Writers ani* ■■ ' madverted upon, who deny the Certainty of Faith, ''\ *'V ^''^''■^'-^' -'• < 'j;-)x.:.ip. 51. ^diap. 5. Fakh /«;?^ Ri&albn not inconpfient, but '• ferviceable to each other. The ufe of Reafon ahfolutely necejjary in Chriflianity, P» ^5- '^ Chap. 6. The NecefTity of the Second Part of Saving Faith, namely, Confent or Approba- tion. The Nature of it, conftfling i. in our approving Qhrtfi'^s Perfon and his Benefits. 2. • ■ in our approving his Laws. ^. In an Imvard ^ S^n^tand Feeling of the Goodnefs and Virtue of '\ thofe La:vs, The Grounds of this Confent or ■'^ Approhation^ ^> : '-'' ' -*•;'> p;^ 76. .Chap. 7. The third Effential part of Saving Faithy namely Recumbence, i . As it hath relation to Temporal ^^/;^^.f. 2. As it refers to the things • .Ji i- that are Spiritual and Divine.I» this Uft refpcci it confrfls li Of a firm Reliance on the Meritori- ous Righteoufnefs of Chrifh 2. Of a parti- cular Applying it, Objeftions anfver^d,-p. 91. Chap. S. The Grounds of this -^d. part of Faith are I. God'*s Faithfulnefs. ^i. His Poiver and All-fijficiency. ^. His Mercy And Compafflon* A Recapitulation of what hath been faid con- cerning the jj . Acfs of Saving Faith, Several Oblervations concerning them, -A Tridl made '- of oar f elves by them, ■■ vV.'V «^;\v'\Lp. 112. Cliap. CONTENTS. Chap. 9. The Oppofites or Extremes of F.ti'h as to Defeat are i. Ignorance. 2. Increduli- ty. ^. Unbelief; to which Uft are reduced Apoftacy and Atheifm. The Oppofite of Faith in Excefs, is Credulity. T/V proved that faith is not Seated in the Underftanding and Aflent only. Reafon is not to be oppojed to Revela- tion. Tradition is not to be Set up in Defiance of Revelation^ Revelation is not to befet up in oppofttiontOy or with exclufion of Reafon, p. 1^2. Chap. 10. The Oppofites of Faith in refpeci of Confent or Approbation are i, A Dtflikinp_^ of of the Terms of Salvation. 2. A Rafb and Grotindlefs clofing with them, Thofe mtflxken who place Faith in the Will only. Thofe likennfe who hold that Obedience and good Works are of the definition of Faith, p. 157. Chap. II. The Oppofites 0/ Faith^ as it denotes Trufting 'md Rel)'ing, are either in defed, M%':^y'and that with ^efpe^i to the things of this life, 'hoi and of a.n other: or in excefs, and that in re- 'Ww^ard of Temporal and Spiritual things. The vfQ .danger of Prefumption fet forth, Thofe Di- k\\\h*vines reprehended^ who hold /^te Recumbency Vi^^ ^is not a pa^t of Faith, This Jhew'^d to he ^vs^^^ficontrary to the Senfe of the Church of Eng- -w^^> ifti!ld«v ^ i '•• .> > p. i6j. Chap. 12. T/^f EfFefIs of Faith are i, Hope and Waiting on God, 2. Love and Charity, ^. Open Frofefflon of the Truth. 4. Refifting the Evil Spirit. 5. Conquejl over the Temptations of the j8r» i World G i3 M I E N T S. 'u\^ffrid .\ il^irfi^ . the, fi^fiffes- d' ^^ J Secondlj^ tfm, i.\\ JlluremeiUs i^f it, 6, Ubedience and &oba V. Works^, , Itxi jbew^d how,/^/V isjhevrpduci of feliap. i^. Othsr Effefts of Fahhy h\i, Free ^ } fAccefs to God m Prayer^ 2. Receiving advan- v^tage frow the Word md Sacraments, ^. In^ %^^ard Peace and Joji 4. Conjlancj and Perfe- Aiwerance, 5, Wiliingnefs to Die, 6. Affurancei 'How this and the belief of tile Pardon of our Sins differ. That Affuran^e is attainable. The way and manner of attaining it. Doubts co'/i' .fftent with it. What the Opinion of the Roman Doctors is. An Obje£tion anfver'^d by difiin- ^uifoing between a Weak and a Strong Faiths '^vyj 'Jujiifcatiom. 8; Vmon with Chrift, 6', A- ;^.:.^v.p A R;T. IL.IS thap. I. God the Principal Efficient Caufe of Juftification. Two Ejfential parts of juftt- '^ f cation, I. Forgivenefs of Sins. This in- cltided in the denotation of the word Juftify- ing. It is the fur chafe of Chrifs Adliye, as well as Pajfive Obedience, Chrtft a Mediator '^^ in refpe^ of his Humane and Divine Nature, 2. The Accounting of us Righteous. This denoted in the word Juilifying. A plain differ fence between- Remiflion of Sins, . 4.15?^ Juftifi- , catibin'l ■^'- • ^ -^ niD.>i w,,-, .- ^<^.^^i. '"'^ -^ Chap. ^^V 2 y^^^ ^oiible Imputation, viz. Of our / ^ns h Chrifi^ and of his Kighteoufnefs to as ^ frov^d from 2 Cor, 5i 21. The Text ciear'^d . \ i» feverd Particulars, The true meani-ag of Jthriji^s being a Sinner. Imftitation of Sin to €.hrif: froru d from Pfal. 40. 12. from Ifa. 55. ,vl5^ II, i2i The true notion of bQ3.['ing Sin or / Iniquity explained from feverd Texts. The j4f4th)>r^s particular Judgment concerning Rom. 8. J. p. 245. Chap. 1* Imputation of our Sins to Chri/l proved from thofe places of Scripture where Chrifi is faid to be a Sacrifice^ From all thofe places y which import that Chrifl underwent the Punifli- V iherit due to our Sins, From Chriji''s being faid to be the furety of a better Covenant. From his Behaviour before his Judges, From his fuffering between trvo Malefactors. From his Behaviour in his Agony and at his Death, p. 262/ Chap* 4i The Subftitution of Chrifi and the Im- futation of our Sins to him prov'^d from the ' Teflimony of the Greek and Latin Fathers. ^"^Bifidp Stillingfleet thought by fome to deny the Doctrin of Subjiitution and Imputation^ but really did not. The Author^ s Judgment concern- ^^^l^ the Annotations of fome of the Affembly ' 6f Divines. Undue Inferences from the Do- Br in 6f Imputation cautioned again fl, p. 276. Chap. 5. The Imputation of Chrif^s Right eouf- '^ntfs to Believers evinc'*d from Pfal. 24* 5. from '^Serj2?. 6. from Rom. ?. 21, 22. from Rom.- g 5' l>f t E N f S; V^ /i:'6, 'fy'tmf, Rom. 4. 1 1. from Rom. 5. 1 8, 19. ' ftom Rom. 10. ^,4. /ro»^ i Cor. i. ^o. from ■'■■ Phil. J. 8, 9. />(??» Heb. 7. 22. T^ //;^^ ^e- ^y f/'W Imputation, »f/y he fufpechd to deny -- ChriHh SatisfaO:ion. TO/ Do^r in proved from ■ 'the Union of Believers with ChriH, From • Chrifi'^s hemg their Reprefentative. from the ImperfeBion of our own Right eoufnefs. From '. thofe Words in ]oh.n. i. 16. not taken notice of by Commentators. p, 284. Chap. 6, Imputed Righteoufnefs deny'^d by the Pa-* ' pifts, ^j' Socinians, by Quakers, fome of our own Church, and others, Mr, Humphrey's Argument from Ezek, 18. 5 t. refuted. Ano- * ther of his Reafonings from Rom. 4»^, &C. ' jberv^d to be invalid. Another taken from the Confideration of AQiivQ and Paflive Righteouf- nefs of Chrift fully anjmr'^d. A fourth Cavil \ confuted, AFifth/bew^d to be very vain, p. 299. Chap. 7. Imputed Righteoufnefs held by St. An* guftine, by Bernard, by Arminius, by the Church of England, Btfhop Andrews, Mr, Hooker y Archbijhop Ufher, by one who is thought to be of the other fide, p. ^09. Chap. 8. Faith abfolutely requiftte on our part to 'Juftification, How Faith may be faid to be the Condition of ^unification, ChilHngworth, Hammond and others allow it not to be an In- - ftrument. It is jhew'*d againjl Dr, Tillotfon, that in the Propriety of Language Faith is an Inflru' CONTENTS. InpYument. This frov^d from fUin Texts of , Scripture, p. ^\6. Chap. 9. Jujlif cation hj FsLith.^lone prov'^d fro y^i Rom. 1.17. from Rom. ^. 20. from Rom. 4. .,v 2, 3, &c, /row Gal. 2. 16. 3. 6. /ro;;^ Eph. 2. : 8, 9 T/>e ApoHle excludes from 'JujhpcaiwUy ,1. 4S«f/> Performmces as the Covenant of , Works requires. 2. Such as the Ceremonial Law prefrri^d, g. Such as ^{/^ Moral Law , i£xacis, 4. Such as are done in Faith^ a/id by -^fhe Operation of the Holy Spirit. p. ^24. Chap. 10. The Reafon why no Man is jajiiffd by Works ^ hut by Faith alone^ are^ j . Becauf^ all Boafting is to be excluded, 2. Becaufe this is fidjujled to the Doctrin of Grace and ChriiPs Merits. ^. Becaufe this is fuit able to the Is qw Covenant. 4. Becaufe Faith is by its peculiar .:-Make pted for this purpofe. Which appe.trs ^r^jrom the Qonfideration of the Particular At:l:s nf y.lf^aith\ from Its being 4;^Humble andSelf-deny- -xrlimg GrAce\ from its bringing the greatelt llo- -aynour to God, of all Graces, From other Coh- u - i^S.^^rations ^tis proved that Juflification by iaiih^ and Faith onlyy is highly reafbnahle. The ln~ . fiance of the Thief on the Crcjs, And of t!)^ . y\ Woman jpoken of in Luke 7. 5 7, &c, p. 541. Chap. II. An ObjeBion from Mat. 12. '^-j, ay/~ fwer^d. Another from Rom. 2. i^. ar/lw€r''(?.. , s , , , Another from Afts 3.19. anfver'^d, Ju it ili ca - -v^^ tioa and Salvation differ as to /./;eVVay a/-id \,vvs'^anner of them. As to the Time of thf?n, S:hfif: CONTENTS. '>v\ £ome ' tf mr Divines^ efpecUUy Jrchkifiop Til- \vi lotion, . amm adverted upon. A dtflincl and full ooJnfrver to the OhjeclioK, that Faith if felf is a Work. The Doctrine of Juflifcation by Faith done favours not <:^ Antinomianifm. p. ^57. fhap. 12. The potions of theQ^nxW^ World are baffled by what hath been faid. So is the grofs \\ Opinion of the Jews, A^d that of the Maho- .^Vjnetans; the Rife and Progrefe of rvhofs Religir '^\ on is particularly enquir'^d into. The Mifl/Rome. Offome of our own Cler- gy. Dr, Tillotfon more particularly examined. tie ufes the fame C^vJls.^gAJnft JuJl/£fation thai ' \. the Vdi^i^s do, ,;:v^.-. v"' p. ^74. Chap. 13. The Reader c all? d upon to ajjert the ^X)ocirin of 'J ujl if cat ion by Faith alone, ^Tis ' i frov'^d that this is the Docirin of the Church J^ of England /^/'^r Articles 4W Homilies. Thi^ ■•./\fs one con ft der able mark of Difcrimtnation be- tween us and the Papifls. This was the Docirin . cfthe Primitive Fathers, Origen, Bafil, Chry- .;^,rfoftom, Ambrofe, Auguftine, Jerom. This [Truth is extorted even front the "Fens offome Romanills. p. 388, .Chap. 14. The Influence of this Docirin /hew d^ i, '^yf^.jhefolid Comfort tt produces, 2. In its be- .\ getting Humility. ^. In its Serviceablenefs to '^s^fheQlovy of God. 4. In the Practice of all ^ tioknefs. Whether JuftiUcation or Sandiiica- ^•^c^jiog, ^f' £rfl. The Diflinciioa of Priority of V^"' ^ ' Nature, C O N T E N T S. "^^K^tllire, ^W Priority of Time. ^V.PauI, ///e ^■^^^-'^'eM FAtron of Fut^h^ ajjerts the Nccejjl^y of ^^ good Works,' y^ p. 40c. m/i PART m. pKipri. St, Paul aj^rms that we are jailify'd by P^aith without Works,. St. James is .is ^_ "ixPrefsy that we are not jiiftify'd by Faith ^'' without Works. They both prove their re- fpective Doctrins by th? fume Exar/zple^ viz. (f iVbraham. The way to reconcile thern is not io '^[ %eny the Authority of St. JamesV EpiHkj but to ''' tndeavour an Accordance between ther^i. They •l^othfpeak of the hmQ VSiith. '1 hey f peak of the fame Works. But not of the fame JuTtih- .cation. The Opinion of the Chmcli of Rome * about thejufiification here Jpoken of. p. 411. Chap. 2. The Judgment of Archbiff)op Uflier ^- hout this Jufiification. The Texts on which he f rounds his Opinion particularly examind. San- Hfication is not meant by Juflification. iVe '''■muj}: dijlinguifjj between Juftifying, when "'tis ^*,\^!ftriQ:ly ana defignedly meant^ and when ''tis riot fo. p. 419. Ciiap. 5. St. Paul fpeaks of Juflification belbrc "'"God, and St. James of Jufltfcation before ^^ M^h. ' This DifiinBion is grounded on plain ^'iexts of Scripture. This apflfd to the Example .r^''^<5f Abraham mention'' d by both the AposHes, It ' ' isJJjew'^d how Abraham^ offering his Son jujii-^ CONTENTS, fy*d him before Men. Juftifying in fome pU' ces of Scripture figmjies a Declarative Juftify- ing. Jn Enquiry into the Occafion of 6>« James',? Words, Thence the Senfe of them is eafiljf under ft op d. And thereby the Apo files a,re ReconciPd, p. 424. Chap. 4. The Difiin6lion us*d by fome late Di^ 'Vines <5f Juftification at Baptifm, and Juftifi^ cation at the Day of Judgment is groundlefs. The Texts ivhich are alledg'd to favour this di- ftin5iion are fet in 4 true Light, The Abfurdi- ties which attend this difiinllion. What Dr, BL faith of the Baptifmal Juftification is confuted by himfelf St, Paul mt fo Obfcure, but he may eaftly be underfiood, p. 4^^. Mr, Herbet's Poem of Faith. THE THE DOCTRI N O F Faith and Juftification, PARTI. The Nature of Faith Explain d. ._.__ CHAP. I. OF all the Theological Graces fpoken of in the Holy Scriptures, none is fo much mifunderflood as Faith ; there never being greater Miftakes than when Men difcourfe on this Head : Which perhaps may arife from this, that there are fo many various Accep- tions and Significations of the word Faith and Bc- lieving^ in the Writings of the Evangelifts and A- poftles *, and thence the account of Faith becomes intricate and obfcurc. For I am not of his Mind, B who 1 The Nature of who faith * There is not any Word in cbrhmort uje^ that is more jflain and eajie^ and which any one may- nnderftand^ better than this of Faith and Believing: The contrary is very evident from the diverfity of Apprehenfions concerning thefe Terms, and from the variety of Significations which are fix'd upon them. It may with great aflurance be faid, that there are not any Words in the whole Vo- lume of Scripture that have more Acceptions than thefe. There is an Author, who tell us, that there are no lefs thanTwenty two-, but tho' I don't credit his Arithmetick, yet I am fatisfy'd that there are many Significations of thefe Words in Holy Writ. 1 conceive they may all be reduc'd to thefe following ones. F/V/?, There is an Extraordinary Faith, which is often fpoken of in the New Testament, namely, the Faith of Miracles (as we ufually call it) that particular exerting of Belief, which heretofore was requifite to. the working of Miracles. It was a firm Perfuafion that God would work fuch an effcft above the courfe of Nature. This Faith was Twofold, i. Of the Perfon that did the IVli- \racle. 2. Of him, or them, on whom the Miracle was to be wrought. There mult be Faith in the Perfon that works the Miracle, elfe it can't be ef- feded j as is clear from y^/^f. 17.19, 20. where the Difciples asking the reafon why they could not call the Devil out of the Lunatick that was brought to them, Jefus told them, it was becanfe of their Vnbelief', that is, they did not truft in the Divin e Power, they doubted whether that would enable them to ejedt the Evil Spirit, and to cure the Man. * A. B. tillotfon'y Vol. 12. Serm. I. p 13. ; .... " ' Pat Faith Explain d, 5 But he lets them know, that if they had had Faith as n grain of Mufiardfeed^ that is, in never lb fmall a degree, they might have done that and greater Works. Like to which is that in Mat. 2 1 . 2 1 . on bccafion of the fudden and miraculous withering of the Fig-tree,, If y^ have Faith and doubt not^ ye Jhallfay to this Mountain^ &c. ye fhall be able not only to do what I have done, but to effecl things that are more difficult. Whereupon our Saviour faid to his Difciples afterwards, as they were looking" on the Fig-tree thus dry'd up, Have Faith in God^ Mark 1 1. 22. rely with an unihaken Con- fidence on the power of God, to whom nothing is impofllble, and then you will be capable of work- ing fuch wonderful things as thefe. St. Stephen is laid to be a Man/«// of Faith^ Acis 6. 5. which is explain'd afterwards v, 8. where 'tis faid. Fie be- ing full of Faith and Power j did great Wonders and Miracles among the People. So Faith lignifies the gift of working Miracles in i Cor. 11. 9. To another is given Faith by the fame Spirit ; for the Apoftle reckons this among the other Extraordinary Do- nations and Gratuities of the Spirit in thofe times. And of this he fpeaks again in the next Chapter, 2. ver. Tho' I have all Faith, fo that I could remove Mountains. For this is the Faith which commands Mountains of never ^o big and vafl a Bulk to be reraov'd prefently, and to be hurl'dinto the midft of the Sea, and there to drench their high and proud Heads in the Waves : This is the Faith that cures the Blind and Lame, and heals all Difeafes (tho' incurable by Art) and cafts out Devils, and raifesthe Dead: This is the Faith, which was the Mother of thefe and the like Miracles, that were wrought in the firft times of the Gofpel, to confirm the Truth of it, and to gain Converts to it. B 2 That A The Nature of That Text, which by forae is underftood of Sav- ing Falth^ is meant of the Faith of Miracles, Jam. 5. 14 15. The Prayer of Faith f jail fave the Sicky that is,'the firm Belief of the praying Perfon, that he fhall heal the Sick, Ihall be effeftual towards that Work. This appears from the foregoing Words \ for that Anoynti»g with Oyly which accompanied the Prayer, was a Concomitant of the miraculous Cure of Difeafes in thofe Days. So we read, that the Difciples that were fent forth by Chrilb, a- nointed with Oyl many that were fick^ and healed thtrriy Mar. 6. 1 3. Where, by the way, we fee the Folly of the RomiJJi Doctors, in founding their Extreme Vn^ion on this place, and on that in St; ^ames^ when they do not fo much as pretend that there is any thing of Miracle in this Sacrament, as they call it. And there is the Faith likewife of the Perfons on whom the Miracles are to be wrought, as well as of thofe who work them. Before Chrilt cur'd any Perfons, or did any miraculous thing to them, it was requir'd that they Ihould firit believe that he was able to do that which they defir'd of him. To the blind Men that came to him for a redrcfs of their Blindnefs, hefaid. Believe ye that J am able to do this ? And when they ^aid^yeaLordj then he touched their Eyes^ f^yi^'^-i According to your Faith be it unto yoH^ Mat. 9. 28, 2p. And after the Cure was done by him, he was pleas'd fre- quently to impute it to their Faith. Thus to the Woman that was cur'd of the bloody Iflue our Lord faid. Thy Faith hath made thee whole ^ Mar. 5; 34' The very fame Words he fpokc to the Man that was cur'd of his Blindnefs, Mar. 10. 52. This particular Faith, namely, a firm Belief thatChrift could heal them, was requir'd in thofe difeas'd Perfons Faith Explain d. 5 Peflons that were brought to him : This was the Qiialification which fitted them for Relief ^ thus 'tis faid of the lame Man of Lyftra^ He had Faith to be heaPd, All. 14. 9. that is, he had a full Be- lief that the Apoftles were able to cure him of his Infirmity. And fometimes this Faith was re- quir'd of thofe that brought the Pcrfon to becur'd. bo 'tis recorded in Mat. 9. 2. That Jefus feeing their Faith J i. e. the Faith of thofe that brought to him a Man fck of the Falfie^ faid to him, Arife^ take up thy bed^ and go to thy honfe. When Jairns^s Daughter was to be reftor'd to Life, Chrilt bid the Vsithcr believe only^ and th^n. jlie fljodd be made rvhole^ Luk. 8. 50. Jairus's Faith was eft^ectiial for the curing of his Daughter. In like manner the Centurionh Faith was prevalent for his fick Ser- vant, Go thy way^ and as thou hafi believed^ fo be it done unto thec^ and his Servant was healed in the felf-fame honr^ Mat. 8. 13. Likewife the Wo- man of Canaan^ Faith, which our Saviour fo ap- plauded, was the Faith of Miracles, and of this vqry fort that I am fpeaking of. She came to Chrift to beg of him that her Daughter might be difpoflefs'd of a Devil, which was one of the mi- raculous Ads that Chrift was wont to do •, and fhe obtain'd her Requeft bv Faith, that is, by iled- faftly believing that Chrilt was able to do that, and more for her Daughter: O lVo?nan, great is thy Faith^ faid our Lord to her, be it unto thee even- as thou wilt j and her Daughter was wade whole from that very honr^ viz. of her believing, Aiat. 15. 28. Thus we fee what the Faith of Miracles is, and how necclfary it was both in the Perlbns that undertook to atchieve them, and in thofe that had the benefit of them. B 3 But 6 The Nature of But befide this Extraordinary Faith^ there was that which vfasOrdinary and VfaaL And fo I pro- ceed to the other Acceptions of the word Faith or Beliefs as we find them difpers'd in the Wricings of the Netp Tefiametjt, Faith is there frequently ta- ken for the DoStrin of Faith, or the ObjeSi of our Belief, to wit, the Articles of the Chriitian Religi- on ; as when St. Jude (3.^'.) exhorts thofe he writes to. To contend earnestly for the Faith which was once delivered to the Saints^ i. e. that Form of found Words, thofe Principles and Doclrins of Chriftiani- ty, which were deliver'd by Chrift and his Apo- Itles to be the Standards of Faith to all Ages. And thus the Word is underflood in i Tim. 4. i. where theApoftle forewarns us, that in the latter times fomejhall depart from the Faith^ i. e. they fiiall re- nounce the Chriftian DoBrins^ they Ihall revolt from the Principles of the Gofpel, they fhall era- brace Error and Falfhood. And fo 'tis explain'd i|l the next Words, Giving heed to feducing Spirits and Do^trins of Devils. Here theDoclrins of De- vils, u e. falfe and erroneous Dodrins, of the De- vil's inventing and promoting, are oppos'd to Faith^ i. e. found and wholforae Doclrin, fuch as is from God, and is reveal'd to us in the Word of God. Faith is put for the ObjeH of our Faith, the Matter of our Belief, m Acts 6.^. A great com-: fany of the Priejts were obedient to the Faith^ i. e. they embracM the Chriftian Religion, the Dodria of Chrift. Ely mas the Sorcerer j ought to turn a- way the Deputy from the Faith, AUs 13. 8. that is, he endeavour'd to hinder him from embracing the Gofpel, call'd the Doclrin of the Lord, v. 12. God had opeii'd the door of Faith mito the Gentiles, Acls, 14. 27. that is, the Gofpel, which contains the Doiftrin of Faith in Ghrilt, was freely preach'd to Faith Explain d, j to them. In the Utter times fomejhall depart from the faith, i Tim. 4. i . the^Trtitlis and Principles of the Gofpel, and fhall fall into grofs Errors, which are mention'd in the following Verfes. Er- ring from the Faith, i Tim. 6: i o. is erring from the Truths of the Gofpel. Denying the Faith, 1 Tim. 5. 8. and Rev. 2. 13. is in effect renouncing the Principles of the Chriftian Religion, and act- ing like an Infidel, as it follows in the former of thefe places. There is one Faith, Eph. 4. 5. i. e, one general Doclrin which we believe, which is call'd the 'L'mV^ of the Faith, v. 13. To be found in the Faith, i Tit. 13. is to hold and profefs found DoEirin, as 'tis exprefly calFd in the 9. vcr, 'Jl:!e Myftery of the Faithy is the My ft ery of the podrin of the Gofpel, of the Chriftian Religion, J Tim.^. 9. The Words of Faith, 1 Tim. 4. 6. are the lame with the Form of found Words the Apoftle mentions in another place. To preach the Faith, Gal. 3. 2. and i. 23. is to preach the Gofpel, .Call'd thtvdove the Faith of the Gofpel^ Phil. i. 27. And Faith is more particularly the Dodrin of Juftification by Faith, Rom. '^. 31 J)o we make void the Law thro' Faith ? i. e. do we deftroy the Obligation and life of the Moral Law by the Do- drin of Juftification by Faith? " Sometimes Faith is taken for the Didate, or Refolutionof Confcience, concerning the Lawful- nefs of a thing. Thus in Rom. 14. i. He that is weak in the Faith, is the Man that is doubtful and wavering in his Confcience about the Lawfulnefs or Unlaw fulnefs of things. Again in thQii.ver, Haft thou Faith ? i. e. Haft thou a Perfuafion that thefe things are lawful? And 23. "jcr. He that doubt eth, is damri'd, if he eat, becanfe he cats not 9J Faith, that is, he eats not with a perfualionof ' B ^. its 8 The Nature of its Lawfulnefs ^ For whatfoever is not ofFaith^ is Sin^ i. e. whaetver a Man doth in Religion without an inward Perfuafion and Conviftion of the Lawful- nefs of it, is to him a Sin, becaufc he acts not ac- cording to his Confcience. And fo the word Faith is to be underftood in 2 Cor. i. 24. where St. Paul tells the Corinthians^ that He hath not dominion over their Faithj i.e. their Perfuafions concerning thofe "matters of Religion. He hath no Power to im- pofe on them. a Belief-, he mull not iifurp upon their Confciences, for they are free and cannot be forc'd. Next, By Faith is meant the External Profeflion of Religion, and the Publick Acknowledgment of the True God, in oppofition to Heathenifm: or of the Chriftian Religion, in contradiction to Ju- daifm. Paul a?!d Barnabas exhorted the Difciples to continue in the Faith, Afts 14. 22. /. e. to per- feverein the profefllon of Chrifiianity, notwith- ftanding they were tempted to leave it by theln- lligation oijews, and other Diflenters from the Chriftian Belief. ^So continuing in the Faith, Col. I. 23. is perfevering in the Belief and Profefllon of the Truths of the Gofpel. The fame with hold- ing Faith, I Tim. 1 . 9. and keeping the Faith, 2 Tim. 4.7. Stendfafl in the Faith, i Cor. 1 5. 13. is as much as be ftcdfaft in the Profeffion of the Faith. St. Fanl acquaints the Chriftian Converts at Borne, that their Faith was fpoken of thronghoict the whole World, Rom. i.S. It was known abroad to all Men, how eminent they were for the Un- daunted Profefllon of the Chriftian Faith and Re- ligion, mauger ail Difficulties and Difcourage- ments which they daily met with. The Common Faith J I Tit. r. 4. is the Profefllon of the fame Chriftian Doctrias. Ifent to know ysftr Faith, i ' Thef. Faith Explain d. () Thef! 3. 5. i.e. whether you continue conflant and ftedfaft in the ProfelTion of the Truths of the Gof~ pel. And fb Faith is ta be iinderftood in the dth. and 7th. Verfes. Faith fcems to import the Time of theCofpel, or the Seafon of the Evangelical Difpenfation, in Gal. 3. 23. Before Faith carne^ vpe were heft //«- derthc Law. And in v. 25- After that Faith is come^ after the Gofpel-ftate, wherein is a corn- pleat Difcovery of the Doftrin of Faith, we are no longer under a School-maji-er., we arc free from the Mofaic and Legal Difpenfation. Again, There is another very different Signifi- cation of this Word in Acis 17. 31. Whereof he hath given Faith (for fo it is in the Original) unto all Men^ that is, he hath given fuch an Endence^ or Teflimony^ as will create Faith or Belief in all Men, fuch as will afnre them of the Truth of the thing j and therefore our Tranflators render it Ajfnrancc. Or we may fay, that ^jV/f here ligni- fies the Argnment by which Faith is wrought \ as among the Greek Orators, ■^iVe^f were thofe Topics^ or Arguments^ which they made ufe of to pcrfuade Perfons to the Belief of a thing. There is another fenfe of the Word, which is not taken notice of, Heb. 10. 39. IVc arc not of them who draw back Hntofcrdition^ but of them that believe^y to the faving of the Soul: Or, according to the Greek., we are not of the drawing back, but of Faith ; where 'tis plain, that by Faith is meant Perfeverance in Faith. This we cannot but ga- ther from its being oppos'd to Apoftacy, or draw- ing back. Alfo by Faith is meant Fidelity, Veracity, or Faithfulnefs. And this is underltood firft of the Faithfulnefs of God toward us, as in Rom. ^. ^. Whap X,Ov 'The^ Nature of What if fame did not believe ? Shall their unbelLtf make the Faith ofGod, that is, his Faithfiilriels, withoHt effeB ? Shall God's Faithfulnefs in his Pro-r mifes of fending Chrift for the Redemption of Mankind, befruftrated? So in i Cor. i. 9. i Thef,, 5. 24. and other places, God is faid to he faithful. The Context proves that his Faithfulnefs in per- forming his Word and Promifes is there meant by the word T/ro?. And further, this Word is uu- derftood of onr Faithfulnefs to God, as I appre- hend it may be taken in 2 Tim. 4. 7. J have kept the Faith., I have conflantly adher'd to Chrift, 1. have faithfully behav'd my felf towards him. And fo the Apoftle faith. He was a teacher of the Gen- tiles in Faith and F'erityj I Tim. 2. 7. i. e. he dif- charg'd the work of a Preacher with all faithful- nefs and fincerity of Heart before God. Thou haft Inown my Faith., iTim. 3. 10. that is, my Fidelity in the difcharge of my Duty towards God and Man. At other times 'tis fpoken of Mens Faith- fulnefs to one another, as of Servants to their Mailers, 2 Tit. 10. They mnft Pn-w all good Fide- lity., or Faith (as it is in the Greek'). Follow Falth^ 2 Tim. 2. 22. i. e. Faithfulnefs. Among the Fruitsof the Spirit is reckon'd Faith., Gal. 5.22. which all Interpreters grant to be Faithfulnefs, And tho' I do not meet with any that thus inter- pret thofe Words in 2 Thef. 3. 2. All men have not Faith J yet I queflion not but that they are to be underflood of Faithfulnefs j for the next Words \_BHt the Lord is faithful'] plainly dired us to this Interpretation *, for 'tis not to be doubted that as faithful is here taken, fo is Faith in the prece- ding Words. The Apoftle defires the Thcjfaloni - ans to pray for him and his Fellow-labourers, that they may be dcliver''d from mireafonable and wicked Faith Explain d. 1 1 Men, who werefalfe and treacherous, and would betray them to their Enemies ^ for all men (faith he) have not the gift of Falthfulnefs and Since- rity i yea, tho' they have engag'd not to betray us, yet we cannot truft them. But this is your Comfort, that the Lord ts faithful^ he is true to his Word, and will perform what he hath pro- mis'd to you, and accordingly Cas it immediately follows^ he Jhall fiablijh yoH^ and keep yon fror^ evit Thus the Context clears the fenfe of the Words, and fuffers us not to doubt that this Expofition of them, which I have propounded, ought to be em- brac'd. And thus the Word is to be underftood in Adat. 23. 23. Te have omitted the weightier mat" ters of the Law^ Judgment^ Mercy and Faith^ i.e. Righteous Dealing, Mercifulnefs, and Faithfulnefs in Promifes and Contrads. And I am perfuaded, that we ought to take the Word fo in i Tim. 5. 1 2. where the Widows casting off their fir ft Faith^ is their violating their Promife to live Widows, and to devote themfelves wholly to the fervice of Chrift and the Church. And I find this Interpre- tation allow'd of by St. ^ Chryfoftom and f Thco- fhylad: on this place. Moreover, I do not deny that in fome places the word Faith is very large and capacious, and comprifeth all Religion in it. Faith takes in Obedience and Holinefs of Life -, and the word ?r/ro? is as much as faithful or obedient : And we find F-«/f/j oppos'd to Difobedience^ Rom. li. 20. It is ufual in the flyle of Holy Scripture (which is an Obfervation that will be ferviceable * Ui^tv rriv (rvv^fiKHv Kiyei^ Tnv a.K\\^eici!.v. Homil. i^. in I Epift. ad Timotb. t Trip ffvv^hnv hiy^ irWiv, In loc. to H The Nature of to us in the interpreting fome PafTages of Holy Writ) to exprefs all Religion by fome eminent part of it, diS Knowledge^ Love^ Fear^ &c. And Faith is fometimes liable to this comprehenlive meaning. Thus it is evident that there are different Senfes of the word Faith •, but none of them give us an ac- count of Faith properly fo call'd. There remains yet a peculjar Acception of the word Faith or Be- lieving^ as it is proper to the Sacred Writings, j^nd efpecially thofe of the New Tes}ame?it. Here it is extoll'd above all other Graces, on many par- ticular and peculiar Accounts. And to diftin- giiifh it from all others, it is defervedly ftyl'd by Divines, Justifying and Saving Baith^ bccaufe ic hath a fingular Intiuence and tranfcendent Effica- cy in the Juftification and Salvation of the Eled. I defign now to treat ot this glorious Endowment, :jnd to clear it from thofe Miftakes which it la- bours under at this day, and which diminilh the Excellency, and eclipfe the Luftre and Glory of it. This I will do, i. By difplaying the true and genuine Nature of this Saving and jullifying Faith. 1. By proving that JuH-ification is appropriated to this Grace alone. 3. By propounding a fatis- fa(^ory way of rcconcilwg St. Paul and St. James a- '^>out this mater. I hope to effed the firfl of tliefe Undertakings,' by fhewing thefe three Things, i. What are the Proper, Eflential and Immediate Acts of this Faith. 2. What aretheO/?poy?/'fj and £.vfrfw(?j of it. 3. What are the Effetis and Frmts of it. In tfiefe three Particulars, I queftion not but I fhall give a compleat Account of this Evangelical Grace. Fir sly Faith E^flaitid, l^ Ftrfi^ I am to afllgn the Immediate, Proper and Eflential Ads of Saving Faith ; and they are thefe, and no more : Ajfent^ or Ferfnafion^ is the firJt Adi. Confent^ or Affrohtttion^ is the fecond. Trnfi^ or Fiducial Recumbency^ is the third. CHAP. IL THE firfl EfTential Part, or Ad of Saving Faith, is Jjfent^ or well-grounded Perfita- fion. Then we believe^ in the Evangelical ^Q^aky when we are affenting unto all that we are ob- lig'd to give aflent to •, when we are throughly perfuaded of every thing that we are to be per- fuaded of. Now, to explain this, I mull fhevv, I. What this Aflent, or Perfuafion includes in it. 1. What are the Proper Objects of it. 3. What are the Grounds of it. Firft^ What doth this Aflent, or Perfuafioa (which is the firfl Ad, or part of Saving Faith) include in it ? I anfwer, ifi. Knowledge^ or bare Apprehenfion of Divine Matters, zdly. KJitdg- ment^ and Determination concerning them. For we mufl know, that in the Vnderfianding there mull be thefe two things, an Apprehending of Di- vine things, and likewife the judgment of the Mind concerning them. Now in Affenting^ pro- perly fo call'd, both thefe are comprifed \ the llnderllanding apprehends or knows, and then judges. So that Faith^ being an Ajfent of the Mind^ doth firfl of all necelTaviiy imply Knowledge. To this end God enlightens the Underflandingto fee and perceive all thofe Truths that are ten- . " ' - der'd i/^ The Nature of dcr'd in the Gofpel, Flejh and Blood hath not re-t veal^d it unto thee^ but my Father which is in Heavevi iaith our Saviour to Simon Peter^ upon his owning him to be Christy the Son of the Living God^ Mat. 1 5. i^, 17. This is part of the Evangelical Cove- nant, Jfai. 54. 13- 7^''- 3^- 33, 34- and is menti- on'd by our Saviour in Joh. 6. 45. and apply'd by him there, They jhall be all taught of Cod. Every Man therefore that hath heard, and hath learned of the Father^ cometh uiito me. This is call'd knowing the Myfteries of the Kingdom of Heaven^ Mat. 13. ir. And the Blefled Apoftle is very copious in his Defcant on this Subjed, in i Cor. 2. 11, 12. &C. What man knoweth the things of a man^ fave the S fir it of a man which is in him ? Even fo the things of Cod knoweth no man^ but the Spirit of God; I^ow we have received the Spirit which is of God^ that we might know the things which are freely given us of God. The Natural man receives not the things of the Spirit of Cod., neither can he know thetriy but he that is Spiritual judges all things. This is that Knowledge which is one aft of Saving Faith, which is one Edential Ingredient of it. Darknefs and Ignorance are done away, and a new Light and Luftre are darted into the Soul. We may obferve therefore, that from this part of Faith, n2iVL[Q\y Knowledge y Faith is call'd /0/tfrp/f<^^ff in Holy Scripture. Knowledge is fo immediate and neceflary an aft of Faith, that the one is put for the other, as in Ifai. 53. 1 1. where the Evan- gelical Prophet fpeaking of Chrift: the Meffias, Iaith, By his Knowledge f{jall my righteous Servant juHrify many^ that is, by f:^ith in him Ihall Chrifb juftify many. So v^^hen that Holy Man faith, / know thiit my Redeemer liveth^ and that he jhall Stand at the latter day upon the Earthy &:c. Job 19. 25. Faith Explain d. 15 15. it is not to be doubted that thofe Words are an eminent Exertment of his Faith. I know^ is as much as I believe the Refurreftion. Throngh Faith we understand J faith the Apoftle in fJeb. i r. 3. to let us know that Knowledge is an Ingredient of Faith. Knowledge and Believing are joyn'd toge- ther as Synonymous Terms, in Joh. 6. 69. 10. 38. and I Joh.^, 16. Thus full of ajfurance ofVuder- Handing is a defcription of Faith^ in Colo^. 2. 2. Therefore Underftanding or Cognition is imply'd in the notion of Faith. And it is probable, that Knowledge is put for Vmh^ in Joh. i 7. 3^ This is life eternal^ that they know thee the only true Gody and Jefus Chrilf whom thou hast fent. Knowing here is Believing. Knowledge is of the nature of Faith. We cannot believe^ unlefs at the fame time we nnder stand. Faith neceffarily contains in it Spiritual Illumination. Underftanding is a part of Aflent ^ and Aflent being an ad of Faith, it follows, that Underftanding or Knowledge is eeflential to Faith. ^ But here it may be objected, that the Apoftle liids us add to our Faith f^irtne^ and to f^irtne Know- ledge^ 2 Pet. I. 5. therefore Knowledge is fome- thing that is an acceflion to Faith, as well as to Wirtue, and therefore is not the lame with Faith. ^J- grant that in this place it is not j for by Knorv- 'ledge here is meant Experience, or a Pradical Senfe and Feeling of that Faith and Virtue, which are there fpoken of. And it is as eafie to reply to what may be objefted from thofe Words of St. John.^ I Epift. 4. ch. 16. V. We have known and be- lieved^ &c. and 2 Tim: i. 12. I know whom I have believ'd. Thefe Places only Ihew that there is a real Diftindion between Knowledge and Faith. Why ? fiecaufe Knowledge is but a part of Faith. But 1 6 The Nature of But it follows not heace that Knowledge is wor a part of Faith, as forae pretend to prove hence. Wherefore our Aflertion holds true, that Evan- gelical Faith and Knowledge are infeparable, and that Knowledge is an aft of Faith j for by Know- ledge I mean an Apprehenfion of thofe Divine Truths which are propounded to be beiievM. This is neceffarily included in the Nature of Faith. There arefome indeed, who hold that Know-' ledge is only a Preparative^ or Antecedent of Faith 5 or, as others exprefs themfelves, it is an Intro- duElion to Faith. And by fome it is cail'd the Foundation oi^aXth. But I clofe with thofe Di- vines who make it a Fart^ or Acl.o^ Faith: And I make it here the firfi Part^ or A^ of Saving Faith^ for the very firft Adt, which Faith exerts, is this, via. to Underftand or Apprehend aright. We mult in the firft place have true Conceptions of the facred Truths which arc propounded to us •, we muft apprehend and ^'»(?ii' the Divine Doftrins which areofFer'd to us. This is included in the Nature of faith j and it is the very leading Acl of it, and the fir It Ellential Part of it : And tho' it be the loweft Step of all, yet it conduds us to all the 0- ther great Exertmcnts of Faith. Secondly, (As I have fuggelted already) unto fimple Apprehenfion or Knowledge, mult be ad- ded the Judgment, or Dete; mination of the Mind. This is the next part of -^Jjcnt, or rather it is Af-. fent ftridly and properly fo cail'd. ^ This is,whea' we judge of the things of Religion which are pro- pounded to us, when we lay them together, and compare them with one another, and after a de- liberate wci^',hing of them, determine them to be true. Jt is. when, upon Examination, we are fully ^ ■* ■ ' per* Faith Explain d 17 perfuaded concerning the Reality, yea, and the Goodnefs of them. It is when we freely and readily give Credit to all the Truths of the Gofpel, and after a ferious pondering of them. In a word, it is when we are throughly convinced, that whatever is deli- ver'd and reveai'd by God, is true and certain, and worthy to be accepted : \A^herefore this part of Sa- ving Faith is callM '^'f'? a.\r\^Miy the Faith or Belief of the Trmh^ 2 ThefT. 2. 13. And we cannot but ob- ferve that this ad of Faith is the natural Confequence of the foregoing one, that is. Knowledge, for it is not to be doubted, that that was in order to this. God gives us 'a power of Perception, that we may make ufe of it for the finding out of Truth. The Cognofcitive faculty was beftow'd upon us, in order to the judging one. After we come to know what the raatters of Religion are, what their nature and qua- lity i^, we proceed to know and difcern, and to be throughly convinc'd, that they are True and Cer- tain. A right and clear Apprehenlion of the things of God makes way for this. \A/hich yet is not fo to be underftood, as if the Conviftion and Aflent of the Mind were without the fpecial Afllftance of the Holy Spirit. For, as laflertedbefore, that the Mind mult be Divinely Illuminated, in order to knowing and apprehending the things that are Spiritual, fo there mult be the like fupernatural Power, to enable us fo to aflent to thcfe things, as to own the Truth of them, when we know them. Wherefore I can by no means fubfcribe to that rafh Aflertion, that ^ there feems to be no necejfity of ajferting that the Spirit of God works Fdith in h.t^ by flren{r^thning the Factilty, that is^' enabling cur under ^ jlandings to yield ajfent to the Gofpel. For which that Writer gives this as a Reafon, becauje our under- * A, B. TillotfoK, Vol. 12. Serm. V. p. 130, 132. G fiandiitg 1 8 The Nature of fiandings are natttrally endow d with fitfficiem power tot Affent to any Truth (RevealM or Natural; ^?W is ftifjiclertly frofoHnded to them. But nothing is more repugnant to the difcoveries which are made to us in Scripture, for there we are acquainted, that we are all of us in a lapfed State, and that our Underftand- in<^s (as well as our Willsj are weakned and en- feebled, depraved and corrupted, and we are able to do nothing in Religious and Divine Matters, without the help of the Spirit. If the faving Knowledae of thefe things be above the power of Fle^ and Bolod^ and if a natural Aian cannot know the things of the Spirit ofGod^ as we were told before, then furely it is impoflible they fhould be ajfented to, and own'd to be True and Certain, by the mere natural power of Man. And then it is an unfound Prepofition, that our Un- derftandings are naturally endow'd with fufficient power to aflent to fupernatural Truths. And confe- quently it is to be received as a true and well ground- ed Propofition, that there is requifite a fupernatural aid to help us to exert this ad of Faith, that is, to give this Affent which 1 have been fpeakingof. It is necef- fary that God himfelf jhould fulfil in hs this Work of faith with Tower ^ 2 TheiT. I. ii. that he fliould ena- ble us not only to apprehend the Truths of Religion, . but to judge and determine of them as fuch. Thus I have briefly fhew'd what is the nature of Affent or Tcrfuafon^ which is the firftpart of that Divine Faith which I'm treating of. I proceed now to enquire what are the proper Ob- jeths of this Aflent, or what are the proper Objeds of Faith, as it is Aflent. For tho' this hath been faid in a general way already, when it hath been af- fcrtcd that all Spiritual and Divine Things and Truths are to be Alfented to, yet now I fhall diftinct- ly infift on the Particular Objects of our Afl^ent. 1 hey are all comprifed under thefe two heads, God and Faith Explain d, 19 iind his iVord, Firll, God is the proper Objed of Saving Faith, God^ as that Word contains the whole Blejfed Trinity. To which purpofe one of the 6>ff^ Church faith rightly, * Faith begins with the Fa- ther, then proceeds to the Son, and is compleated in the Holy Ghofl. Firft, God the Father^ his Eflence, his Attributes, his Works, thefe all are the Things which our Faith is converfant about. He that comes to God^ mnfl believe that he is^ and that he is the Re- warder of all them that diligently feek him. That is a brief Creed, and to it may be reduced the moft ma- terial things which relate to the firft Perfbn in the Glorious Trinity. God the Son, Chrift Jefus, the Meffiah, the fecond Perfon in the Trinity, is more efpecially the Objed of Faith under the Difpenfatioii of the Gofpel. God the F^^fW dwells in that Light which is unacceflible, but he hath appointed his Son, the Incarnate God, to he the Medium whereby we may approach to liim. Which is the Senfe (1 fup- pofe) of the Apoftle's Words in 2 Cor. 4. 6. God, who commanded the Light to Shine out of Darknefs^ hath Jhined in our Hearsts, to give the Light of the Know- ledge of the Glory of God in the face of Jefus Chrift: j or, as 'tis in the Original, in the Perfon of Jefus Chrift. Through him we may draw near to the Father, and attain in fome meafure to the Know- ledge of his Glory and Majefty. None can come un- to the Father, but by the Son, who is the true Light that leads unto him, and by illuminating our Minds difcovers to us the Brightnefs and Glory of his Fa- ther. Obferve therefore, how both thefe Ohje^s of Saving Faith, as two diftinft things, are offer'd to us by our Saviour in Joh. 14. i. Believe in God, believe alfo in me. He lets us know that our Faith muft be ter- wivixccrhni^Tof, Cbryfoft Tom. 7. Orat. 17. C 2 minatcd ao The Nature of minated in the Father and the Son,the firfl: and fecond Perfon in the Godhead. For God the Father is mer- ciful and propitious to us on no other Account than on theReconciliation'.which is made by his Son Jefus. This Jefus then is the proper and more immediate Ohjed of our Faith. The more direct AddrefTes and Exercifes of it are toward Chrift the Redeemer and Saviour : But firft, we mufl: believe the Divine Per- fon, and the Divine and Humane Natures of Chrift, and the Hypoftatical Union of both. Then we muft throH^hlv j4jfent to this^ that he is the true Mc(fiahy the Perfon who was fcJretold and promifed to be the Saviour of the World, and who was CommifTion'd from Heaven to undertake this Work, and wasve* rily the Son of God, and in being fo, was God him- felf. Accord in g,ly we find that the great matter of Faith in the New Tellament, is that Jffas is the Chrift^ the Son of God. This is mention'd 4n John 20. 31. Atis 8. 37. I John 5. i, f. and in feveral other places. The Ajfenting to this is meant by believing^ ,John ^. 39, 4!, 42. and in Ch. 5. Ver. 44. This is believing that Jefus was the Chrijf^ the Son of the li- I'ing God^ Joh. 6. 69. and believing that he was the Chrift the Son ofGed^ which fhould come into the World^ John T I. 27, And it is calFd believing that God Cthe Father) had jent him., v. 42. and believing that he came out from God^ John 16. 27, 30. The New Tcflamentfpeaks often of this, to fix it on our Minds, that 'tis one great part of the Ghriftian Faith to be- lieve Jtfus to be the promifed Afeffias fent by the Fa- ther to purchafe Life and Happinefs for the loft race ot ddatn, and that he hath taken on him the Offices of Prophet, Prieft, and King, in order to the effed- ing fo great a Work. The Sum of all that is to be faid under thisHead,is that we ought to be throughly perf^aded of the Truth of thefe two Things : Firft, That there is Salvation for loft Man, through the under- Faith Explain d. ai undertakings of Chrifl: Jefiis: Secondly, That this Salvation is in Jefus Chrift only. Firft, I fay, the Golpel offers a Saviour, even Je- fus Chrift, to perifhing Sinners. Adam^ and in hiin all Mankind, having broken the firft Covenant, namely that of Works, there was made a fecond, that of Grace, and thereby of Salvation a^nd Reiteration, forthofe wrhom God chofeout to extend his Bounty to. This was darkly difcovered in Paradife, after- wards to Abraham^ then to the Prophets, and finte it was clearly revealed in the New iTeftament. There we are affured, that Men are not left without a pofFibility of being refcued and delivered from the Anger of the Almighty. A Pardon is offered to R e- bels. Salvation may be attain'd, and by fome actu- ally is. This is that /^?W»^y} and love of God which hath appeared towards Men^ Tit. 3.4. Chrift is a Saviour in a more eminent manner than ever any other Perfon was \ therefore, 'tis faid, he is able to fave to the Httermoft^ Heb. 7. 25. He is a compleat and perfeft Saviour, a Saviour both of Body and Soul. He came to fave us from our Sins, and all the evil and difmal confequences of them, and he came beftow upon us all Bleffmgsand Benefits whatfoever. He not only aholtjhed Death, but (as the Apoftie adds) brought Life and Immortality to Light by the Gofpel^ 2 Tim. 1 . 1 o. To this purpofe we may obferve, that the defign of all his Undertakings and Tranfactions was toraife up poor lapfcd Creatures, to repair our Lofs by Adam, and to reftore us to Life and Happi- nefs. He was Born that he might die for us, and thereby redeem us from eternal Death. His whole Life, and all the A(^ions of it, tended to this very end, and they all fpeak him a Lover, and a Saver of Souls. His Sufferings, his Agonies, his Death were intended for this purpofe j he (as he faith himfelfj was the good Shepherd that gave his Life for theSneep^ C 3 Joh; 31 The "Nature of jfoh. 10. II. And this he illullrates by a Typical Si- militude in Joh. 3. 14, 15. Jis Mofes lifted up the Serpent in the Wildernefs^ even fo mufi the Son of Man be lifted up ^ that whofoever helieveth in him jhould not perijl}^ but have everlafiing Life. His Rifing again, and his afcending into Heaven, and all that he doth there are for the Salvation of his ele<9", astheApoftle teftifieth in Rom. 8. 34.- Who is he that condemneth ? h is Chrifi that died, yea, rather that is rifen again^ who is even at the right hand of God, who alfo maketh inte^ceffion for hs. Though the Divine Juftice was fully fatisfied by the Death of Jefus, which is the meaning of what hefaid when he gave up the Ghoft, /r is finijhed : Yet he continues to be a Saviour ftill ia Heaven. Therefore he faith himfelf, he went to Hea- ven to prepare a place for his Followers and Difciples, to take pofTeflion 6f the Eternal Manfions, and there- by to give them a right to them. And his Seflion at the right Hand of God, and his interceeding there for them fhew him to be a Saviour ; for the Apoltle makes this to be ground of his Saving to the utter moft, viz. that he ever llveth to make interceffion for us, Heb. 7. 25. This is our Jefus, our Saviour *, this is our Redeemer, who hath refcued us from our Bondage and Slavery, and hath made us his own by the price of his dear Blood. Again, we are to be fully perfuaded of this, that the Salvation of Mankind is not, could not be effeded by any butChrifl; Jefus. Neither is thereSalvation in any other, for there is none other Name under Heaven given among Men, whereby we mufi be faved, Ads 4. I2. Name here fignifies a Perfon, as is ufual in the Stile of Scripture , Thus he that names the Name of Chrtfij 2 Tim. 2 10. is be that profeflcs C^^y?, that is, he that is aChriftian. When 'tis faid there is no other Name whereby we can be faved, the meaning is, that there is no way of Salvation but by Chrilt i there is Faith Explain d. i^ is no other Perlbn can poflibly accomplifh this Work. / am the Way^ the Truth^ and the Life ^ no Man comet h to the Father (or can come) hnt by me, John i^. 6. Again, This is Life eternal to know thee the only true Cod, and Jefiis Chrift whom thou haft fent, John 17. 3. St. Peter was fully Perfwaded of this, when he faid to our hovd, Thou hafi the Words of Eter7ial Life, John 6. 68. St. John beareth teftimony to this when jbe faith, He that hath the Son hath Life, and he that hath not the Son of God hath not Life, i Joh. 5. 12. Ail this is fpoken excluflvely, and debars all other Per- fons from a capacity of being Saviours. Other foun- dation can no Man lay than that is laid, which is Jefus Chrift, I Cor. 3. 11. The Salvation of lolt xMan is by him, and him alone. It was impoflible to make fatisfadion to the Infinite Being by a Perfon, or thing that was Finite, and therefore there was a necelfity that the fecond Perlbn in the Sacred Trinity ihould undertake the Redemption of Mankind, which he could not do, unlefs he Cloathed himfelf with Hu- manity, and thereby made it poflible to fufFer Death. This gives us a ihort account why the Salvation of the Eledt could not be wrought by any other but Chrift Jefus, who was God as well as Man. This then is one neceflary Branch of our Faith, that we believe that Chrilt is the o«/y Saviour, by reafoa of his all-fufficient Merits and Satisfaction. His Blood is of that infinite value, that it is able to purge away all our Sins, to expiate all our guilt. Thus Chrilt and his Undertakings are the chief and principal •Objed of our Faith. Therefore it is call'd the Faith of Chrift, Phil. 3. 9. and the Faith of Jefus Chrift, Gal. 2. 1 5. the Faith of the Son of God, ver. 20. the faith in Chrift, Acls 24.24. Faith in the Lord Jefus, Eph. 1.15. Nor is this faid as if the Ho/y Ghojt were excluded from being an Ohjett of Faith, We are likewife to C 4 believe 54. The Nature of believe i a this third Perfon, in the ever-blefTcd Tri- nity *, we mufl: be firmly perfuaded of his Divijiity, and that he is the Author and giver of all Spiritual Gifts and Endowments, that he is the Sanftifier of all ref^enerateand holy Perlbns, that he is the Comforter of all diftrefTcd and afflicted Saints, and that he is the lenlivener of all Graces in thofe that ihall be faved. Thus he with the other Perfons of the Trinity, is the Objcd of our Faith, as it is Affent or Perfuafion. The other great Objeift of it is ths Word of God^ wherein are revealM not only the great things before Inention'd, but the whole Will and Pleafureof God. For we muH know, that the Faith of nfent hath not only a Perfonal^ but a Material OhjeB^ and that is, All that is grounded upon Divine Teftimony. It "^hath been truly taught, that Faith or Belief, m the general Notion of it, is an Aflenting tothe Truth of any thing uponTeftimony \ and without doubt this is a good account of Faith. And accordingly Hh- manf Faith is aflenting to things by reafon of Hu- mane Teftimony, ?. e. the Evidence given in by Men^ and Divine tdlth is yielding Aflent upon Divine Te- ftimony, /. e. the Revelation of .God. So then the Faith which we are now treating of, is Believing whatever God hath faid. The ObjecV of it is no lefs than the whole Volume of the Sacred Writ, all the Records of the Revcal'd Truth, whether in the Old Tcftamentor the New, all that the Prophets, Evan- gelifts, Apoftles, and other Penmen of Sacred Writ have deliver'd and tranfmitted to us. Take it more particularly and diftinclly thus : Firft, we are to yield aflent to the Hiftorical part of Scripture,toail the Narratives and Relations that are recorded there, to- whatever is delivered as matter of fad. Here is variety of Hillory, here are Records of the greatcfl: Tranfaftioris in the World, and of the moft importance; Here is the chotceji- Antiquity^ -■■-■■' ■ - and Pahh Explain d, a^ and here is Hnquefiionable Certainty^ which two thing? are peculiar to the Hiftorians of the Bible. Secondly, all the jijfertlons and A^rmations^ ail the DoEtrines and Propoptions contain'd in thefe infpir'd Writings, which contain any Divine Truth in them, ought to be believ'd by us. Nay, all the Principles of Natu- ral Religion, all fubftantial Verities concerning God and Goodncfs and Happinefs, which are Dictates of the Light of Nature, and all the Moral Rules, which are fetdown in Scripture, even thefe are thcObjed of Faith, namely, fo far as they are contain'd in that Holy Book, and convey'd to us by it. For the fame things may in different refpedls be theObjedof Di« vine and Humane Faith. But chiefiy Reveal'd and Supernatural Truths, fuch as are not difcovered by "^Reaibn, and the Light of Nature, are the matter of faving Faith, and among Supernatural Truths, thofc which are couch'd in the New Teftament, and more efpecially thofe purely Evangelical Doltrins concern- ing the Conception and Birth of our Lord, his Paf- iion and Death, his Refurredion and Afcenfion, his fitting at God's right hand, and fending his Holy Spirit, and the other lingular Difcoveries of the Gol^ pel, are the more peculiar Objed of our Chriftian ^Faith, as it is AfTent. Wherefore we find, that by helieiMng in the A^s of the Apofiles is generally meant thefirfl: Aflenting to, and owning the ChriRian Fairh andDo^rin at their Conver (ion {romjttdaifm QxGentUifm, And in theWritings of the Apoltles Faith is ufually un- derllood of the belief of the Principles of the Chriitian Religion, and particularly thofe that relate to the meritorious undertakings of our Saviour, as in i Rom^ 5. Col. 2. 12. Jam. 2. 1. and many other places. Thirdly, The Precepts and Commands contain'd ia the Holy Scriptures, are the matter of our Aflent. By thefe I mean all things enjoyn'd us by God to per- form all our Duty, whether it be ^ompriz'd in the Dccalogi:e a6 ThQ Nature of Decdh^ue^ Of Whether it be the Rules and Prece|)ts deliver'd by our Saviour in his admirable Sermon on tne Mount, and on other occalions, and by the Apo- Itles, and infpir'd Men who have eompofed the Wri- tings of the New Teftament. Thefe, together with tlie Prohibitions^ we muft believe to bedidated from Heaven, and to be jufl and holy, and fit to be obey'd. Fourthly, The Divine Promifes^ whether they con- cern our bodies or our Souls, this Life or another^ ought to be the Object of our Faith^ and that in a fingular manner: For Faith hath more efpecially an Eye to thefe, and is jullly faid to be a firm perfuafion of the Truth of the Froraifes, that is, of the certain accomplifhment of them in due time. 'Tis called Seeing the Promifes (believing the fulfilling of them) tifar ejf^ and being prfuaded of them^ Heb. il. 13. Fifthly, TheThreatnings and Denuntiations ofjudg" ment to thofe who break thefe Divine Laws and Com- mandments, are matter likewife of our Faith ^ we are to be throughly perfvvaded, that all thefe Me- naces fliall be really executed, and that all the Punifh- ments threatned againft Sinners, ihall certainly befal them. Laftly, We are to give credit to all the Predictions in the Bible. We are to believe, that what is fore- told there, is, or will mofb certainly come to pafs; In two remarkable PalTages there is mention of Faith^ and it hath reference in both of them to thefe Pre- MtHons^ and to the Threatnings before fpoken of^ Luke 18.8. When the Son of Man cometh^ {hall he find Faith on the Earth ? That is, when Chrift comes to deftroy the Jews, or conies at the Lift day to Judg- ment, Men will not give Credit to it at firft. The Jews would not believe, that the Romans Ihould, or could t2ike Jerufalem, as Jofephns relates. The other place is Rom. 13. 10. Here is the Patience and Fatth «f the Saints^ that is, their Faith is exercis'd on this occafioa ^iti Explained. ij occafion, namely, in waiting patiently and fully be- lieving the truth of the Threatnin^t againll their Ad- verfaries, He that leadeth into Gaftmty ^Jhall go mo Captivity. &c. And thus I have {hev?'d what arfc the Obje^s of Faith as it implies Jjfent or FtrfHafion^ whkh is the firft Effential Aft of faving Faith. . CHAP. HI. I Am in the third place to Afllgn the Grounds of this our Ghriftian Aflent and Perfualion. 1 am to fiie«7 upon what Account, we are to yield our allent unto the things before nam'd, and to give credit to the Truths propounded, and to be Ferfitaded of the Ve- rity and Reality of the Ghriftian Dodtrin.For tho' God's Word it felf be fufficient, yet he is pleas'd to give as Evidence of the Truths he hath reveal'd to us. There are certain Reafons, and Motives for confirming our belief. We may be Powerfully prevail'd with to make thefe things the fetled Objefts of our Faith, if weconfider, i. The Nature of God, who hath reveal'd thefe things to us. 2. The Miracles that were wrought to confirm the Ghriftian Dodrin. 3. The manner of its Propagation. 4. The Human Teftimony where- by it is vouch'd. 5. The Reafonablenefs of Ghrifti- anity it felf. Firft-, I fay, we are to confider aright the Nature •f God who reveals thefe things unto us. He is of Un- limited Knowledge, and fo it is impoffible he fhould be Deceiv'd, Miftaken, or Impos'd upon. His Undec- ftanding is Infinite and Immenfe; he comprehends all things at once and in a perfcd manner. No Truth caa be hid from him \ no Error or Falfehood can be thrull upon him: for he that fully and perfeftly knows ev^- "2 8 ^ The Nature of Ty thing, cannot by any defect of Knowledge, be fub- jeft to Error or Miftake, Heb. 4. 13. j^il things are Naked and of en unto the Eyes of hint with whom we have to do; and on this Account we may Eftablifti ^or felves.in our moft Holy Faith, namely, upon the confideration of the Nature of God, who is Omnifci' ent. Again, God is of fuch innate Reditude and Ho- linefs, that he will not deliver any thing for Truth, which is not really fuch. The perfedions of God's Willaxtzs Infinite as thofe of his Vnderfianding and Knowledge. So that by reafon of his EfTential Purity, Faithfulnefs, and Integrity, he cannot polTibly De- ceive us^ which is a great eftablilhment of our Faith, They are the words of a very Evil Man, but they contain an undoubted Truth in them (cvcu the Light of Realbn could dictate this Dodrin, it feems, to the worft Men) Numb. 23. 19. Go^dis not a Man that he jhould Lye^ neither the Son of Aian that he JJjouid Repent ( i. e. fhould be worfe than his Word ) : Hath he faid, and fjall he not do it \ Or hath he fpoken^ and fhall he not make it good"^. Men may be falfe and Faith- lefs, but the Pure Nature of the Eternal God inga- ges him to be the contrary. He abideth Faithfal^ (faith the Apoflle, Tim. 2. 2, 13.) He cannot deny hirnjelf. Here is the Foundation of our Faith, it is grounded oa God's Veracity and Faithfulnefs. If we be fully Per- fuaded in our Minds of thefe, we (hall abandon all Un- belief, and moft eafily give up our AlTent to all that God hath reveafd : We fhall moft willingly Credit all he hath delivered; we fhall cheerfully Believe all h6 hath faid. Faith h an AfTent founded on the Au- thority of the Revealer: Now, our Faith is ground- ed on the Teflimony, and Authority of God, who is Infinite in Knowledge, and therefore is not fubjed to Miflakes and Errors and who is Infinitely Holy and Faithful, and therefore will not impofe upon his Crea- tures. Faith Explain d, ^29 tures. He is Infallible, and none clfe : And on this Account bis Teftimony may Command our Belief. This is a good way of Reafoning and is undeniable Logic, God hath faid this, therefore it is true 'AuA hn is a good Argument herej our Faith depends upon this Divine Authority. Whence in Scripture you Co often read that Solemn Preface, Thus faith the Lord. This commands Attention, and this alfo for- ces Belief and Ajfent. Being once convinced of this, that God hath Spoken it, we may prefently embrace it as an Undeniable Truth, and fubmit to it, tho' it feems to contradid our weik Rcafonings and Difpu- tings. Faith is ftabJe and certain, and outvies all Hu- man Science, on this account that it builds upon the Divine Teftimony which we have in the Scriptures, where we may promife our felves Infallibility. Other Writings are liable to miftakes j the Hifto- rie of all Nations is very imperfed. A Writer of good Note thought he had reafon to fay concerning Tacitus and Livy, That they Falfify in their Hifiories\ yea, he is fo hardy as to Pronounce concerning ak Hiftorians, That they ^ are guilty of that Fault. But the facred Hiftory is Credible and Authentick; and all things related in Scripture, are Realities and Cer- tainties on the account before-mcntion'd, namely bc- caufe they come from God. And for this reafon not only the Hiftorical part; but the Dodrins and Pre- cepts, the Promifes and Threatnings, the Predidions and whatever elfe is contaioM in the Scriptures, call for our AfTent. And we cannot withold it, becaufc it is Supported by Divine Atteftation and Authori- ty, which are the beft Proof we can defire of any thing. Wherefore it was excellenly faid by '[• one. * Neminem rcriptorum, quantum ad hiftoriam pertinet, noa aliquid effe mentitum. Vopirc. in Aureliano. . . f of the F^Ugion of the Proteftints. Chip. 6, if 3© The Nature of if he rpoke it in good Earnefl, *' Propofe me Haith he) *' any thing out of this Boole, require whether I Be- ** Jieve it or no^ and feem it never fo Incompre- " henftble to Human Reafon, I will Subfcribe it ** with Hand and Heart, as knowing no Demonr ** ftration can be greater than this, C&d hath [aid foy ** Therefore tt is true. , Secondly, if we look on Chriftianity and obferve the Wonderfhl things that were wrought to confirm it, we fiiall be marveloufly Eftablilh'd in our Faith, we ihall fpeedily give our AfTent, to the Truth and Di- vine Authority of it. What a Series of ftrange and Miraculous Occurrences, was there toatteft the Truth of Chriftianity ! About the time that Chrift came in* to the World, the Pagan Oracles began to be filent and give no more Anfwers to thofe who attended on them. The Devil at Dclphos was ftruck Dumb, and foon after the other Oracles were difabled, and the Infernal Spirits that afted in them quitted their old Lodgings; which was a very Eminent Proof of the Extraordinary Divine Power of Chrift,and a won- derous Demonftration of the Truth of what we read, to wit. That the Son of God was rnanifefted to Dejiroy the Works of the Devily to bafBe the Infernal Powers, and to pull down the Kingdom of Satan. I might here vddie the Wonders of Chrifi^s Life, as they are de-i- liver'd by the Evangelifts, how he difpoflefs'd De- vils, rais'd the Dead, Cur'd all Difeafes, Still'd the Raging of the Sea, Silenc'd the Noife of Winds and Tempefts, and efte(fled many other things, which argued a Divine and Supernatural Power, and were by DO means the Iflue of Natural Caufes. And he, wjiofe vholf Life was one great and Aftonifhing Wonder, i^as obferv'd to do as great Wonders at his Death. The Sun was Miraculoufly Eclips'd, the Rocks were rent afundcr, the Vail of the Temple, which par- ted the Body of that Jewilh Cathedral from the Ho- ly Faith Explained, ^i ly of Holies, was fo divided and Shatter'd, that the ,Viray lay open to thofe Sacred Retirements, and that ^hich was never before exposed to common Eyes, now came into all Men's View. The Graves of fome of the departed Saints gave up their Dead, to wait as it were upon their newly rifen Lord, who had vanqoifti'd Death and Hell, and all the Powers of the Infernal pit, and was reftor'd to Life by the Al^- mighty Power of his Godhead. This Reftauratiou and Refurredion were Undeniable Arguments ot the Truth of all that he had faid before. This baffl.^d all the calumnies and falfe Accufations of his Adver- faries, and gave abundant evidence of his bchig the true Meflias and Saviour, and the Lord of Life and Glory. Confider likewife how this Jefus Afcended into Heaven, and when he was arriv'd there, punctually accomplilh'd the Proraifc which he had made to his Difciples and Apoftles, to wit, that the Holy Gholt fhould vifit them in an extraordinary manner, that as the Redeemer had Afcended^ fo the San^iifer and Comforter jhould Defcend, and that they (hould experi- ence the wonderfd Ejjicacy of that Sacred Spirit on them. Accordingly On the Day of Pentecoft they were vifited by that Holy and Heavenly Gueft, who came upon them in a Miraculous manner, and ena- bled them to fpeak and ad fuch things which no Hu- man Power was able to do. Their Minds were en- lightn'd, their Hearts were enlarged, their Tongues were taught to utter all Languages,and by the Power of the Holy Ghoft they wrought all kinds of Mira- cles : And by fuch ways and Methods as thefe they convinc'd the Jewijh and Pagan World, of the Di- vine Authority which they adted by, they gain'd Pro- felytes daily to the Chriftian Faith, and they laid the Foundation of Chriftian Churches in all the habita- ble parts of the Univerfe. Aad ^r? at this Day are beholding^ qi The Nature of beholding to them for our Religion j we o(This IJland in particular luufi: acknowledge, that by the happy Arrival of fome of thofe Holy and Infpir'd Men, we badtheChriftian Faith convey'd unto «s:TheyPieach'd the Gofpel to us, deluded and Idolatrous Gentiles, and effeftoally pcrfuadcd us auto leave our Dumb Idols and to believe in, and Worfbip the only true God, who is bleflTed for evermore. Thus we fee what won- derful Occurrences there are to atteft the Chriflian Re-- ligioD, and confequently to gain our firm AfTent to it. And it might beconflderM alfo that it was a con- dderable time after the Apoftles, that the working of thefe Miracles before- mention'd ceas'd in the Chri- flian Church. St. jHflin mentions Miraculous things done in his time at the Sepulchers of the Martyrs, tbo' I don't think it was for that fanciful reafon which, * One fuggefts when he faith, God was pleased that thefe things fiould be done at the Sepulchers^ to jhew that he intended that thefe A'firaculous Gifts jJmdd die with them^ and continue no longer in the living Members of the Church. But rather in thofe places Miracles were fviooght fometimes to confirm the Faith and Profcfli- on which thefe Holy Men dy'd in, and laid down their lives for. And at other times and in other pla- ces there was this continuance of Miracles, further to eflablJfh the Faith of thofe that doubted, and to bring over others to the Acknowledgment of the Chril!ian Religion. For this was the great end and defign of Miracles, namely to beget Faith in thofe that before were Unbelievers. Thefe as the Apoftle faith, are for a Sign^ not to them that believe^ but to them that believe not. Cor. i. 14. 22. Namely to induce them to believe. And accordingly we read that ma- ny btliev'd in Chriji''s name^ when they faw the Miracles * A.B. tillots. Vol.- 12. Serm. 13. p. 375. which Fmth Explain d 35 vhich he did^ Joh. 2. 23. Thence our Saviour upbraids thofe, who tho' he had done fo many Miracles before thetn yet heUev''d not on him, Joh. il. 37. This ren- dred their Unbelief inexcufable, becauie Miracles are a proper means to produce Faith, and thoFc parti- cularly which were wrought by Chrift and his Apo- ftles are as great an aflurance to us of the Truth of Chriflianity as we can exped. How comes it ehen that we hear thefe words from a late ^ Writer? The ^Jfurance which we have of the Miracles wrought for the Confirmation of the Goj^el is not an infallible AJJkrance, If ^0, then he holds it to be fallible, and confequently Divine Revelation is fallible i for the Aflurance which we have of the Mi- racles of Chrilt and the Apoftles, is from the New Tefiament which is of Divine Revelation. At other times the fame perfon confiders Miracles in themfelves, and will not allow them to be Certain Proofs and Evidences of the Truth of Chriflianity, for he main- tains that the -f- Devil and his Infintments may work Miracles. And he holds that thefe Miracles, tho' they are wrought on purpofe for the countenancing and upholding of falfe Dodrin, are as true and real Miracles as any that Chrifl; and the Apoftles wroughri Thefe are Propoiitions that are fitter to make Atheifts than to convert them: for they muft needs fee than if Miracles, real Miracles may be wrought to con- firm a Falfe Dodrine, they cant be certain Teftimonies and Proofs of that Dodrin which is true, and confe- quently the Truth of the Chriftian Dodrin can't be proved by them. This favours of the Theologlco- Politic Tractate, which pofitively alferts that Miracles prove not Chrift's Divinity, nor the Truth of any Religi- on. And from this Writer Cand on his very Princi. * TiJlou. Vol. 12. Serm. 4. p. 109. + Vol. 12, Serm, u. p. 3«3> 3»4) 326. D pies ) 2 '4.- T^he Nature tip pies) aa other hath learn'd to difparage Miracles ^ * he tells us that what the Egyptian Sorcerers did, was as much a Miracle as what Mofes did. 't" He hardly owns the Children of Jfraels palling over the Red Sea, and the Sea's giving way to them, to be a Miraculous ad. And he faith the Sea was not divided, fo that they went in the middle of it, with the waters on both fides. But he is pleas'd to acquaint us with his notion of a Miracle which is this, that when a thing is brought to pafs by an unufal efficacy of Divine power, tho' not above the power of Nature, || it is wont to be called in the Style of the Church a Aiiracle. This is fnfficient to fiiew what is the Inclination of this Wri- ter and fome others of late, and how forward they are to mifreprefent the Nature of Miracles^ and to diminifli their Virtue and Efficacy, efpecially with re- ipei^i to the delign of them, namely, their bearing Witnefs to the Truth of Chriftianity. But let us avoid all fuch evil Suggeftions, and look upon thofe Wonderful Afts of Supernatural Power as undeni- able Atteftatiohs to the Authority of the Gofpel Wri- ting?, and irrefragable proofs of the Truth and Rea- lity of all that is contain'd in them. Thirdly, If we fet before us the manner how Chri- Blamty was Pro^agatcd^ this ( no lefs than the former Confiderations) will force us into a belief of the Truth of it. We are to conHder that the Chriftian Reli- gion was not fet on foot in thfe World by thofe means which Men of worldly Prudence and Policy would have made ufe of in fuch a cafe. It was handed to us by perfons that were mean and contemptible^ fuch as had no Lands and Demefnes, no Wealth and Rich- es to commend them to the World, and to render their Enterprize confider able. Nor were they Men * Le Clerc. Ccmment, in Fxod, ■^ Vijfrt. de Maris Idurrnti trajeBiorie. II Etckftajiico Cl:riftia?iorurn /ijlo miraculhtnfoktvocmi Ibid* ©f Faith Ezplaind, 55 of Great Parts, or Acquired Learning: but on the contrary they were filly Fifhermen, and ignorant and illiterate Mechanics. Thefe confuted the great Phi- lofopherSj'^there ran down the Athenian Sages, thefe baffled the Jcwi^) Priefts and Rabbies, and the bigoc- tedPharifeesy thefe were too hard for the glib and qnainc Orators, and the long-headed Politicians. Belides, the Chriftian Dodrin got ground every where, and niarveloufly prevail'd againft the Civil Power, efpe- cially the Roman, and all other Princes and States, who with the greatefl: Force and Vigouj- fct them- felves againft it, and with the utmoft violence per- fecated the Profeflbrs of it. The moft exquifice Tor- ments, the moft inrag'd Fury, the moft dreadful Per- fecutions did rather increafe and maintain the Vigor of the Chriftians, and ferve to propagate their Caufe^ than any way divert them from their Profeffion. Ic is to be confidcr'd further, that long Cuftoni and Pre- fcription had made the World indifpos'd to receive the Dodrins and Laws of Ghrift Jefus ^ for hothyudd' ifm and Paganifm had been for immemorial Ages re- ceiv'd, and that by the f^dgar^ who are Stubborn in their Opinions, and will not eafily quit their holdi ■^ It is a very hard and difficult thing to change the Multitude: and yet moft of thofe that believ'd in Chrift were of that rank, which is the greater won- der, and (hews the Divine Prevalency of the ChriHi- an Religion. Efpecially if we add that the Stridnefs of this Holy Inftitution was able to deter Men from imbracing it. It is unfpeakably wonderful that felf- denialand taking up the Crofs ihouid gain tuch Sholes of Profelytes. Laftly, No VioIence,no Compnllion,no Threatnings no Punifhment, no force of Arms were uled to bring Men over to the acknowledgment of Chriftianity : D z nay, 56 The Nature of nay, in ftead of propagating the caufe by violent Methods, they taniely fuffer'd and died. And yet the Caufe lived and grew ftronger and ftronger,and at laft it was prevalent in all parts and Regions of the World. This prodigious increafe of Converts was foretold in Pf. 72. 10, 1 1. The Kings of Tarfhifh and of the IJles Jhall bring prefents: The Kings of Sheba and Seba jhall Offer Gifts: Tea, all Kings jhall fall down before him : All Nations Jliall ferve him. Which reprefents the gene- ral Converlioa in the Eajiern parts of the World. And 'tis not improbable that this is the meaning of Rev. 2. 26, 27, 28. Where 'tis promis'd to thofe that continue fledfaft in the Faith, that they jhall have Tower over the Nations, i. e. they Ihall be honour'd fo far as to be fuccefsful in Converting the Mifcreant Gentiles to the Faith, and there jJoall he given to them the Morning Star, i. e. they (hall particularly be fuc- cefsful in propagating the Gofpel among the Eajiern Nations, where the Morning Star more immediately rifes and ufhers in the Sun. The Weji likewife was partaker in this happinefs, and that Glorious Light fpread it felf over the other divifions of the habitflfie Earth -, and the greateft part of the known World own'd the Chriftian Faith. In all thefe particulars which I have Suggeft:ed, the Divine Tower and Jjfi- Jlance were apparently difcover'd, and none but fuch whom Prejudice and Malice have blinded and befot- ted, can deny thefe things to be a llrong and valid Evidence of the Truth of the Chriftian Religion : and confequently they arc good grounds of our Affent and Belief. Fourthly, There- is Human Tejlimony to vouch and confirm this Divine Dodrin. 1 could Ihew that Pro- fane Hiftory relates feveral paffagcs of the Hiftorical part of the New Teftament : Even Pagan Writers (who were wholly averfe to the Chriftian Inftitution) atteft the matter of fadt as a thing well koown in the Faith Explain d. 37 the World, and taken notice of by all Men. And as the Records and Writings of the Gentiles trsnffnic to us fome of thefe things which the Evangelifis \w^q. deliver'd to us, So Jofephus a Jew'Jh Writer, hat!i Jefc a Singular Memorial concerning our Saviour him- felf : his words are thefe, "^ There was at this time (faith he) one Jejas^ a wife Man^ if 1 may call him a Mun : For he did things above the Power of Mart-, and fer formed things which Jliew^d him to be fome Divine and Bxcelknt Ferfon. This is a very Remarkable Teflimo- ny ; and coming from an Hiftorian, who was a ^ro' fefs'd JeWy it hath v^ry great Weight and Authority in it. But I have heretofore inflfted on this in aa other place. And fince that time there hath appear- ed in publick a very -{- Learned Gentleman who hath abundantly confirm'd what I then Suggelted con- cerning that Paflage and the Author of it, and hath to the fatisfadion of all ingenuous Perfons remov'd all the Cavils and Objedtions, that have been rais'd againft that Illuftrious Teftiraony. I might here in- ferc the Atteftation which is given to our Saviour by Mahomet himfelf and his Followers. They acknow- ledge that Chrill: is the Word of God, and they ex- prefly give him that Title : They own him to be a great Prophet, and believe that he was born of a Vir- gin, that he heaPd Difeafes, and rais'd the Dead, and wrought other Miracles. They grant that the Wri- tings of the Apollles are true, being Divinely Infpi- red. And at Ephefus there is a Church Built by a Turk to the Honour of Jefus Chrift. But I have enlarg'd on this fubjed || elfewhere and therefore now I difraifs it. Only let me remind the Deifis of our Age * TtviTy (^vkatJo/jS^hv., fjn- yiTY)V iVTVXJAV ra PafMUaS Ov'ofJMTl, }^ (TvyLTTAITt Toli 7^ AV- •^^cliTuv ir^yyiAstv e^sMf groj* ivJ^eu[Jt,oyiAV TA^t^^kvAt. Ecclel*» Hift; 1. 10. c. 7. + Inter c^eteras foUicitudines quas amor publims perv'tgili nobis cO' giutione ivdixir, prxeipuam ImperatorU OAci\iiims curam ejfe fe>- fpicimus ver^e l{eligmns ind^ginem, cujusfi cultuni tenere potuerimus, iter Profperitxtis humanii aperimus inceptis. Novel, Leg. i Tit. 2. de Judxis ^ Smar, «and A 2 TBe Nature of '^and u|^n titdi moll ferious and watchful Thought **we have hatt, we are well appiehenfive, that it " ought to be the Chief care of bur Imperial Majefty] *^ tcv-look after RcUpon^ the obfervance of which if " Wtean uphold in our Empire, we open a way to ^ Sficcefs and Profperity in all our-' Worldly Affairs. Therefore it is admirably faid, both in Jafilman'i Code,and in thdt of The odoftHs^ "^.Whatfoever is done againlT: Religion is a common Injury. Offending a- gainft this is a Catholick Crime, it is a fault commit- ted againft the Publick. It was an ufual Saying of that excellent Emperor, -]• That the Happinefs of the Emperors confifted not in their great Armies and forces, and the Courage of their Soldiers, but in the The Nature of Worflifp'ljtm, and obey his Laws, no harm can'be* fal us; butif we violate the Laws of Religion, we become liable to "all Dangers and Calamities. It is worth your taking notice ^hit^. CeHiiis obferves, that the Senate of ^o we met often in the Temples of theGods, toconfultof the Publick Affairs, thinking thofe Holy' Places did, as it were, confec rate their Councils, and without the Gods (in whofe Houfes they werej there could be no Succefs^ in their Civil Undertakings. Let me reprefent this Notion yet further to ydu, from that Ufa^e of the Pagans^ which * Libarfus^ and others fpeak of, viz.. the ercfting of Temples and Altars in Fields, to make the Ground fruitful, and to blefs their Husbandry. And laftly, I will add this, that the Antient Roman Archited and Contriver * Fitruvius would have the Temples of the Gods to be* built near the High-ways and publick Roads, that Paflengers as they went by might fee them, and falute them, and ask a Bleffmg of the Deities that dwelt in them, that fo their Journies, and other Undertakings, might prove profperous. By all thefe inftances it appears, what was the ap- prehenfionot thewifelt Men of the World, namely, that the right obfervance of Religion is that which makes Nations, Cities and Perfons profper \ and that Irreligion and Impiety render them unluccefsful, and bring all forts of Evils and Miferies upon them. Now, though in many points, Tcflimonyy and^par- ticularly that of Heathens be not very confiderable and valuable, yet in this prefcnt Cafe it is\ and it is a great Satisfadion to us, that the thing which is urged upon us is of fuch a nature, that it is own'd and acknowledge by thofe Perfons, who pretend * Orat. *^ rZv h^uy. + 1.4. ieArch'ned>k only Faith ExfhirCd 4^ OQly to Natural Light, and thecoadii(?l of Reafon. And, moreover, we cannot refufe to give fufFragc to that Truth which is enterfcain'd and allow'dof by Perfons of all Perfuaiions and Parties, of all Qjiali- ties and Conditions. I might have inftanc'd in other things, but I particularly made choice of this Which I have mention'd, becaufe I deem'd it to be feafbna- ble in this Age, which hath fuch a tendency to A- theifmand Infidelity, and wherein there are fo many that fpeak irreverently of Religion, and the moft Sa- cred Things. I hope the Men of fuch a Spirit may be invited to be of another Mind, when they refleft on what I have propounded, when they take notice, that the Efteem of Religion hath univcrfally prevail'd among thofe of the belt Judgment in all Countries and Nations. Religion is not only Exxellent in its own Nature, but it is attefted to be fo by the free and voluntary Confent of the Wifcfl Heads. Thus a right Faith and Perfuafion is promoted by Humane Evidence. For tho', in the ftriclncfs of Speaking, Faith is an Aflent to Truth on the Authority of the Speaker, yet it is as true, that this Affent may be confirmed by General Confent and Tefiimonyy yea, and by the Teftimony of Heaxhens. God wou'd have us make ufe of this Collateral Support of our Faith, as is clear from the Apoftle's ulingit upon occaiioa , and that more than once, Afts 17. 28. As certain alfo of your «wn Prophets have fald^ For we are alfo his Ojf^ faring. To back that great Truth which he had af- ferted, namely, that m God we Uve^ and move^ and have our Beings he produces the Words of Aratus^^d. Heathen Poet, who owns, that we are all the Ofi fpring of Cod^ we had our Being from him, and we fubfift by him, and are continually liiaintain'd and upheld by his Providence. So in another place, 1 Cor. 15. 33. he argues tjius, if there be no Refur- re<^ion, then we may live as we lift, aud wholly give E up rb The Nature of up our felves to all Senfual and Bodily Pleafiires, Let us Eat and Drink^ for to morrow we die^ v. 32. But be not deceived J faith t.he®Apofl:le, entertain not fucli falfe and deceitftil Principles, for they will certainly cfeprave your Minds, and corrupt your Pradices. To confirm which hfe alledges that Teftimonyof Menan- der^ a Pa'r'au^x'HQX^ Evil communications corrkpt good }\danners. We iee then, that this is an ApoHolical v^ay of ftrengtlining Mens Belief. Wherefore let it not feem ftrange, that I fupport your Faith in the fame manner,that is, that I corroborate it byHumarte Teftimony, and that I have endeavour'd to add de- grees of ft rength to it by thofe other Arguments which 1 before propounded. For this is certain, that iione but giddy Enthuliafts will wholly throw afide the.'aids and auxiliaries of Humane Authority and Rational Arguments. \ But here 1 muft infert this (that I may not be mi- ftaken) that thefc Reafons and Arguments which I have been fpeaking of, raufl not betbpught to have fuch yertue and efficac^ in them, as always to pro- duce Faith. We mufl: not encline to any fuch no- tion as this, for we might be foon confuted, if w6 did from thektipwn Examples of Unbelief in Perfons, who are mofl: capable of apprehending the force of Argumentation, as the j'^eip-Jfe Doftors and Rabbies, and the Paga?i Phitofophers and Wife Men in our Sa- viour's time, and in every Age fome of thofe who are mofl; eminent for Parts and Rational Endowments. But this is it which I affert, that thefe Arguments l^re of great ufefulnefs, and in themlelves carry weight 3 nd force, and often prove fuccefsful ; but it is the fault of thePerfpns to whom they are propounded, that they do not always prove fo. Neverthelefs, it is proper that they fhould be made ufe of, becaufe the Vertue of them is actually experienc'd by many, and one wou'd think it fhould be plealing and accep- table Faith Explain d. 5 1 table t6 any Ibber Perfons, to i^e wliat Good Grounds there a^e of their giving; AQeiit to the Truths which are propounded to them. > ^' ^ f '-i - '^ ■.r^v^^ ' >^-n/' FIFTHLY, I will jhew; the Reafonablenefs of the Chriftian DoclrihS confider'd in themfcivesi This wiUbe uhfpeakably ferviceable toward the fet^ ling and confirming our >^#»?' unto a!I the Truths comprized in the Chriftiart Religion. Whether we look upon Chriftianity as itis giten to Inftrud us in the true Notions of things, and to furnifli us with Right Principles of Knowledge 5 or whether we con- iider it as it directs us to Practice, and hath imme^ diate influence on our Lives, it is on both accounts mofl: Congruous to Right Reafon. Not only as it enlightens our Minds, but as it regulates our Acli^ OQs, it IS worthy of Reafonable Creatures.' We may- find in it thofe excellent Maxirtis which are^ congenita to our Minds, and are nothing elfe but the Law of Nature and Right Reafon. We meet here with things Which are moli agreeable to our Facultief;, fuch as a Man, even as he is rational, CaAnot but give his AfTen-t to. For this is certain, th^t'tfiere is a greater proportion betwen Vertue and'diir redified Minds, than there is betwrxt Vice ahd'. them ^ 'For the Nature of Man doth nbt primariiy c6vet Error, and encline to Sin. No, this is an enormity of the Faculty : This argues the Will and Affeaions to be depraved. When we ad any thing that is contrary to the Laws of Righteoufnefs, we affront 6ur ratio- nal Nature, we do things repugnant to our primitive Temper, we contradid that firft Principle jn us E 2 which 5^ The Nature of\ which checks Sin, which difcountenances it, and which eadeavours to reltrain and Hop it, altho' the luggeflions of Satan, and our depraved Minds, bad Education, Intereft, Evil Habits and Cuftom biafs us to the contrary. But this is undeniably true, that every wicked P^rfon muft firft q{ all bid defiance t% Reafon^ before he doth fo to Religion: For the Service ot God is every ways adapted to our Natures. What doth the Lord recjuire of us but to deal Jujlly^ to love Mercy ^and to walkHumbly with ourCod ? Arid what elfe doth Right Reafon require of us but thefe ? Is it not the moft reafonable thing imaginable, that we ftiould endeavour to pleafe our Maker,and to do whatever is acceptable to him? Certainly, for a Creature to con- tradift the Divine Commands, is moll Abfurd and Irrational, as well as it is Dangerous and Pernicious. It is moil jufl: and reafonable, thac we ihould entirely devote our felves to God, fince we are His, and on Him depends all our Happinefs. Hath he notde- ferved the utmoft Service from us, having given us our Being, and made us capableof ferving him, and havmg daily taken care of us, and provided for us through our whole Lives ? I only ask this Qiieftion, Is It unreafonable to be Grateful ? Belides, it cannot be againfl Reafon to confult our greatcfl: Profit and Advantage : By ferving of God we defire a Blefllng on our felves here, and we have the hopes of a Re- ward hereafter. Whilll we are kind and loving to our Brethren fwhich is one of the Principal Offices of our Religion) we do our felves the greateil kind- nefs at prefent, and we fecureour Happinefs in ano- ther World. Thus Chriftianity abets all the right Notions and Sentiments, which the moH improv'd Mailers of Reafon and Ethics agreed in. Which gave occafion to Tertnllian to fay, * The Soul of Man * Apologet. cap.17. is FaM "Explain d. 5 5 is naturaHy Chriflian • and to f Jufiin Martyr to give the Title q( Chrifiians to Socrates'^ Her adit hs^ and fome other Heathens. So M'mmius Fellx^ in his Otla- vIhs, Ihews how the Philofophers agree in many things' with the Chriflians, and then concludes, that a Man would think that Chrifiians at this day are Phi^ loflphers^ or that the Philofophers heretofore were Chri- fiians. The Sum of what Hath been "faid under this Head is this^ that the Laws of Chrift eltabli/h thofe of Reafon, and authorize all the Maxims, which a Wife and Moral Perfon builds upon, and conduds his Life by. The Chriftian Inftitution difpenfeth not with the Laws of Juft and Right, and it grants no Li- cence to do that which Reafon (and by J?eafon I al- ways mean Redified Reafon, as by Nature Innocent Nature, not that which is corrupted and depraved) didates not to be done ^ for elfe we (hould ceafe to be MeN^ when we become Chrifiians. Nay, Chrill Jefus and his Evangelifts and Apoftles, in their Wri- tings and Difcourfes, have improved Morality more than all the Heathen Philofophers, and belt Profef- fors of Ethics ever did. But I mufl proceed yet further, and Ihew that -jChriftiamty as it more particularly contains a Syftem of Divinity delivered by our Savionr^ as it hath pm/- Uar Principles and Do^nns., different from all Inflitu- tions befides, as it is thus confider'd, it is highly a- greeable to the rea^ified Reafon of Mankind. For I demand, is it not fitting and congruous, that the World being fo bad and miferable as it was, fhould have one to dired, guide and reftore it, both by his precepts and Example, and to help Men in their war- fare againft the Enemies of their Happinefs ? Is it not rationally defirable, that God fhould fhew Mercy to + Apol. 2. & Par«netic. ad Grxc, £ 3 lolt c/j;. The Nature of . loft Man, and that he fhould, to accomplifh that, do fome great and wonderful thing ? Is it not confenta- iieous to right Reaforithat lapfed Man fhouid have a Mediator between God- and him, to reconcile him imto- God, and .that this Mediator and Redeemer Ihould be one in whom God condefcendeth to Man, and one in whom Man may be encourag'd to afcend- to God, and partake of his Favour ? Is it any ways incongruous and incotififlent, that the fafne Perfon fhouid beboth'Godand Man? Is it difagreeable to Reafw^ that when God and Man were at Enmity, there fhouid be areconciling them by that Perfon, who was both Divine' and Humane ? And 'doth not this look like the only way of making an Union be- tween the diftant Parties ? 1 cannot fee, but that the Union of the Eternal Word, with the Humanity, is intenigible enough ^ for tho' the two:Subftancesof the Godhead and Manhood are become one Peifon, yet fey their being united, 'they, ceafe not to be two indi- vidual numerical Beings, and therefore there is no' Coafulion made by the Hypoftatic Union. Is it noc fuitable enough to Reafon, that this Perfon who would Save and Redeem us, fliould take our guilt up- on him, and fuffer in our ftead, and rife from thd Dead, and afceud into Heavtn, to give us thereby a vifible demonftration that there is indeed a Refurre- ftion,and a Life to come, and to let us know, that the minding of thefe is our greateft Concern ? Is it not reafonaljle, that when God would fave Sinners, there ihould be no violation of any of his Attributes ^ but that Mercy and jufbice fhouid kifs each other, and that whilft there is a defign to fave Offenders, they ihould not be encourag'd in their Sins by any hopes of Impunity? And how could -this be more fitly brought to pafs, than by the punifhing of him who imdertook the refcuing of loft Man? Was it not con- gruous to Reafon, that fo odious a thing- as S#» fhouid be Faith Exflaind, 55 be publickly condemn'd arid put to Shame, although the Sinner be gracioufly pardon'd ? Did not the Ju- ftice of God require that Sin (hoiild not go unpunifh- ed, and confequently that God fiiould not pardon it without a Satisfaction and Recompence ? And was there not grounded on this that admirable contri- vance of Juftice and Mercy ? Of Juftice in punifhing Sinners in the Perfon of Chrift ^ of Mercy in forgi- ving Sin for Chrift's Merits ? In a Word, was it not become neceflary that God (hould unite himfelfto our Humane Nature, in order to the Saving and Redeem- ing of us ? And do not the equity and decorum of this Difpenfation appear in the feveral particulars that I have mention'd ? Is not then Man's Restoration wrought in a way that is moft Equitable, and moft conducing to God's Glory? Is there not a Congruity, a Reafonablenefs, yea, a Necefllty of our being Redeemed and Saved in this particular manner by him that was both God and Man ? Are not all the Attributes of God mag- nified in this glorious Undertaking of the Son of God, viz.. his becoming a Sacrifice for the Sins of the World <• Is not this way of Satisfadion to the Divine Juftice admirably fitted to the exigencies of our Na- ture, the circumftances of our condition? Is not this method of Man's Redemption and Reftitution fuita- ble to his Mifery ? Yea, doth it not exaftly anfwer all we can wifli and defire, and is it not adapted to all the Reafons of the thing itfelf ? I don't fay that thefe fublime Truths and Dodrins were found out, or could be found out by Natural Reafon. No, this is more than ever the Reafon of Angels or Men could reach to ^ but this is that which I aflert, that fince thefe DoArinsare difcover'd by a fupernatural Light, and are reveal'd in the Scriptures of the New Tefta- ment, we cannot but fubfcrihe to them as Reafona- ble and Equitable. Thefe great Divine Tranfactions, E 4 an4 ^6 The Nature of and the Carriage of Man confequent on thcra, may be made out to be Fit -.and Expedient, Convenient and Decorous, Reafonable and Equitable, and even accountable to the moil Curious, but modeft Enqui- rers. I might further enlarge on the reafonablenefs of Man's Carriage and Behaviour in the prefent cir- curaftances. Is it not meet and reafonable, that Re- p entance and a Holy Lite fhould be the means and can-' d^'tions of Forgivenefs of Sins, and of all the great Advantages and Privileges attending Chrift's Glori- ous Undertakings ? Are not thefe Terms the moft juft and equal imaginable, and is it not moft juft that we fhould perifh eternally if we refufe the fame ? Can we in reafon expedt that our Sins Ihould be for- given, if we wilfully perfift in them? Can we hope that Chrift fhould Save and Redeem us, if we never take care to obey his Laws? Can wepromiie oiirfelves Happinefs hereafter, when we live Unholy and Un- godly Lives here ? No rational Perfon can entertain any fuch thing in his Thoughts. Thus whether we re- fpcd what God hath done, or what he requires of us, all things agree, and all are very conliftent and uni- iorm. The whole frame and model of them is fair and rational, clear and regular, and welldigefted. * But if it befaid, that fomc of the Chrillian Laws are too fcvere, viz^. when we are commanded to deny our felves, when we are forbid to ftrike again, and to render Evil for Evil, and (which is yet harder) when we are bid to take up our Crofs, and to lay down our Lives forChnlt, if we be call'd toit; I anfwer briefly, that as to the former, viz., ren- dring Evil for Evil, and a revengeful return of Injuries •, this is a thing which hath been inveigh'd againll, as highly nnreafonable^ even by the belt jfbrt of Heatheyjs ^ and the Practice of LycnrgHSy and o- thers celebrated in Fa^an Hiltory, tells us, that they had a gre^tdiflike ofit. And as to both this, and the Faith Explm^d. 57 the Utter part of the Objedion, Irepiy, that there is aa infinite and unfpeakaMe Keward promifed in another World, as a recompence to thofewho deny themfelves inthis, who lay afide Revenge, and fub- mit their caufe to God, and fufFer for Righteoufnefs fake, and even part with their Lives for the Truth. That the Martyrs topurchafe Heaven, fhould defpife this Earth, that to efcape Eternal Flames, they Ihould endure thofe at the Stake, is moft accountable to the ftric^eft Reafon in the World. Betides, I could fuggeft to you as to Sdf-Demal^ that (as four and fevere as it looksj it is the mofl: rtafonahle Task imaginable. For what is more reafo- nable and worthy of a Man, than to crofs his Brutifh Appetite, to refign his inordinate Lufts to the Go- vernment of his fnperior Faculties,and to Live wholly under the Regency of them ? Whilft vve deny our feives, and mortify our Lulls and PafTions, we un- fpeakably befriend our feives, we thereby render owe Lives Qiiiet and Sedate, chearful and comfortable, we promote our bodily Health, and we fecure the Happinefs of our Souls, It was a Angular favour which was granted to Noah^ to be fhut up in the Ark: Our confinement is no lefs fafe and advantageous to us. Our Saviour hath fet us no limits and reftraints, but where the taking ourLiberty would prove exceed- ing hurtful to us. And then certainly fuch reftraint ought to belook'd upon as the greateft and moll de- iirable Freedom. In fhort, let it be remember'd, that a Perfon of the greateft Reafon among the Moral Philofophers thought fit to make Bearing and Forbear- ing the Sum of all his Ethics. Shall it be thought then unworthy of Chrift to make Self-Denial and 5«/- fering^ the grand Duties of the Gofpel ? But it would be neceffary to make a Ihort Reply to another ObjeHion which lies in the way, and that is this. How can God's alFumingof Flefli, and fub- mitting 58 The Nature of mitting to" a vile and contemptible condition here od Earth, and fiiffering Affronts and Perfeciition, and even Death itfelf be reconcil'd to Reafon ? Are noc thefe too low and mean, and bafe for the Sovereign and 'Almighty Being ? This particularly was Celfus^^ cavil againft ChriiHanity : It is an unbecoming thing (faid he) for God to be inclofed in a Woman's Womb *, and as for his dying on the Oofs, that was the moft unaccountable thing of all ', for he would have avoided Death, if he had intended to (hew him- felf aGod. But I affert, that it is no ways Irratio- nal to believe thefe things of God, neither are they imworthy of, or unbecoming a Deity. That the Di- vinity Ihould be Incarnate, is no incredible notion, as appears from the fentiment of one of the Gentile Sages, I mean Plato^ who hath thefe ftrange Words, ^ot Man^ but God is the measure of all things^ effect^ ally if6cd be made Man. It was an high flight, and above a Poetic rapture", for the Poets made Gods of Men, but fee here this Philofopher would have God inade Man, and he wilhes it for the good of the World. We are not to think that he had an idea of tKcDefignof fatisfying offended Juftice, and making Atonement for Men's Sins by fuch an undertaking (which is a difcovery peculiar to the Gofpel) but only this we gather from what he faith, that he had feme general apprehenfion of the Incarnation of the Godhead, and he did not look upon it as a thing un- reafonable. He did not think it below a God to con- defccnd to Flefh, and to inveft himfelf with Huma- nity. The Po€tSj who were the Divines among the fagans^ and were prefumed to be Men of Reafon^ as well as Fancy^ tell us, that their Jupiter turn'd him- felf into fcveral Likenefles aad Figures, and more than once took the Shape of Me^i. Shall it then be incredible' and irrational (faith Origen in anfwer to Celfns) that the Son of God came down from Heaven ' to to aflume Humanity^ When it was to do Offices ot the greatefl: kindnefs to the World ? The great God did this out of his Divine Philanthropy: He vouch- lafed to live here in a poor and mean condition, and, at laft, to expire on the Crofs ', but it was out of pity and love to Mankind, and to make them eter- nally Happy. Thisvfurely fliould be fo far from be- ing cavill'd at, that it ought to bercckon'd a lingular and matchlefs favour done to us, and he that doth not acknowledge it to be fuch, deferves to have no Por- tion in it. •'But let it be confider'd withal, that this Humiliatiori was attended with Glory, and even whilft the Babe JeHis.lay in a Stable^ a. Star was over his Bead. He was affronted ^nd perfecuted ; but, at the fame time he wrought Miracles which no Hu- mane Power could effed -, thePcvils trembled at bis prefence. Angels minifter'd to him, and the whole World was at his beck. . A? for his Wttj, that was the moft Noble and Glorious thing oi' all •, for he freely and generoiifly gave himfelf a Sacrifice for our Sms ^ he died that we might not perifli Eternally. What Abfurdity is there in this? He fuiFer'd Death, but his Godhead did not fuffer, his Divinity remain'd entire, and was not capable of being diminiflied. This- mull befe.membred, and then we may ealily reconcile all thcfe tarings to Rea/hn, He that was God was Born, an and is not com ■• " municable to any Creature, lave only by participa- ** tion of the Divine Spirit. And confequently this is a good Argument of the Divine Authority of the Scriptures. And fo is the exemplary Holinefs, Inno- cency and Integrity of the Perfons, who delivered and preach'd the Chriftian Dod^rin to the World. Thcfe (with feveral other things which I have in- Jiftcd upon in j another place) are farther Proofs and Dcmonftrations of the Truth of Chriftianity. t ) '• < ' m t ; * Dr.Jicifov, vol. 2. B0077. Seft. 2. , •^ ji Vifcourf: of the Truth mi Ambo4ty. of the Holy Scriptures, Cl^. I, 2, &c. 1 1 conceive it is eviden,t from the whole, that our Falth^ as it is at prefent confider^d, under the No- tion of Afent or PerfHapo^^ hath very great Suppor- ters, and that the Truth of the Chriftian Religion is as clear as an ocular Demon ftration. He that denies Chriltianity, may with the fame realbn caft away £«- cud's Elements as a mafs of Nonfenfe, he may as well refufe the Teftimony of his Eyes and Ears i and, ia ihort, he may on the fame account bid defiance to all Senfe and Reafon. It is true, they that had the Hap pine fst9 live in the days of Chrifl:, and his Apo- ftles, per^iially /^w» their Works and Miracles, and fo by the help of their Senfe they Believed. But tho' this be not our cafe^ yet we have as much reafba to give credit to what Chrift and the Apoftles did, as they that lived in that time, for all thofe things are faithfully recorded in the Writings of the nevtr Teflament, which weredidated by the Holy Gholl;, and therefore we may rely upon them, tho' we were not Eye-witnefTes of thofe things. And belldcs, there is Humane Tefliraony, and there are Arguments of all forts to perfuade us to believe the Chriftian Reli- gion. This (I fuppofe) occafion'd that faying of aa Ingenious and Learn'd Perfon (the Author of Rdigio Medici) J hlefs my [elf ^ and am thankful that I niver favo Chrift^ nor his DifcifUs. The Words (bund fomewhat oddly , but his meaning Vf^LsThis (andfo there could be no harm in it) vtz.. That his Faith or AITent had fufhcient bottom in the Arguments and Demonftrations which are brought to prove the Chriftian Religion. And thofe are fo urging and convincing, that he needed not the Ocular Proof of Chrift's being on Earth, to perfuade him of the^f^ lity of his being there, and the certainty of his fay- ing and doing ail thole things, which are recorded by the Evangelifts and Apoftles. This Perfon was fo far from taking up that mihof St. Au^ufiincy to wit. 6a" ,The Ndture of wit, that he might' have feen Gbriftin the Flefij, that he rather choofes to believe Ghrift without feeing him: For he can freely give dip his aflTent to Chriilianity on the,' fole Qccouht of thofe Arguments which prove the Truth of Chrrfr's b^ing on Earth, and the truth of all things elfe whicKaredeliver'd Concerning him and h'li D.o<^in, his Life and Death, and what ever follow'd thereupon. Aftd this weal] ought to do, confidering that God hath given us all the Security imaginable, and all the fatisfadion we can expecl or require that thefc things are fo^ afld ttiat they are.noc falfities. More efpeciilly wfc are to rely on the Divine Tefti- tnony^ the Word of God in the Inrpired Writings, .becauie tbefc cannot fail us, they jbeing endited by him ^who is Truth ic felf. Wherefore we are to abhor ihat Dodrin which hath been publifh'd of late, that * Divine Revelation ts mt a motive of Ajfent^ not A groitnd of out Perfnajfidn, or a reafon we have to believe ^ thing. And that oth^r Dodrin, which is nearly rela- ted to this, ought to be exploded by all Chriflians, t\\al Faith and certainty are inconfiftent, and that Faith gOeSi Oflly on probable grounds. Bring Faith to cer' tainty-, faith -)- Om^ and it ceafes to be Faith. WhiU it is brought to certainty^ Faith is deflroy^d. And again, II He that faith he barely believes^ Acknowledges that he-af' fents to a Propofition as true, npon bare probability. An Other puts Probability into the Definition of Faith, in his Mathematical Principles of Chriftian Theology : As if the Veracity of God were not as good a foundation for Certainty as any ionher proof wihatfoever. Yes cer- tainly, it is as good and valid, and what is convey'd to us by Divine Revelation is every whit as Indubi- table as what we aflent to by: rational proofs and \ * Chriftianity not myfterious p. 38. \ I. 's 2. l-ett. to the B. of WDrdeiier. p. 954 11 3. Lett, to theB. oiW, p. 159. argument. Faith , EJiplaidd, 65 argument,. But blcOed be^Godnyft have bqth.; Aad now ic isonr bufincfs to give faged to thofe Divine Truth? which are propouaded to us, «nd to entertain ihem with a firm Afiejit. iiTlieS generality of Chrilii^ ans fiave a weak aad languid belief of the Articles of their Religion, becaufe than belief is not vye^^grqund^ edi they believe, Ghriftianity becaufe ic is theKeligi- on of the Country, or becaufe is is the Falhion and Vogoe, .orbecaufe-'their Education ; radical ^ij. The Nature of radical default of Men is, that they Ao not trnly^ind really believe that thefe things are true, that they arc indeed fnch as they ate reprcfented in the Scriptures. Here they fail at firfl: fetting out j they Humble at the threfhold, they are defective in the firfl aft of Faith ^ and thence it is, that the other acts of it are quite ftifled. For if there be no well-grounded Af- fent to the Truth of Divine Matters, there will be no Approving of them and their Author, and there will be no Reliance upon them. It is true, God can work upon the Will and Affedions firit, and then engage the llndcrftanding : His Method is not con- fin'd, but generally he begins with the Intelled, and makes that fubfervient to the operations of the Will. Aflent being the Firfi and Leading AEt ox Faith, it makes way for the reft j and if we be not well hi' form'd and fetled here, we can't expect to go on with any fuccefs in the other exertmeuts of Faith. But if this be firm and ftable, it will facilitate the other two afts of Faith. This is the Foundation on which they ftand ;, yea, this is the Bafis on which the whole fuperftructure of Chriftianity is built. There- fore I have taken care to fix this, and to make it ftable and fubftantial. And we muft every day endeavour to eftablilh it more and more, and to be throughly perfuaded and convinced of the Reality and Cer- tainty of the Chriftian Inftitution, now elpecially when Atheifts and I'hcifts, and the whole herd of Scepticks ftrike at all reveafd Religion, and laugh at Believing as a canting term. But let us remember that this was the guife of the old Pagans ; they fcoffingly cail'd the Chriftians Be- lievers^ and thought this Name a fufficient difpa- ragement to them. Origen tells us, that they were won't to laugh at them for faying, * do not examine * Mm «|eT«i^e, akko, TrWdxroYf tWh m cutru «. Cont* Ceir. Mb^ I. bui Faith Explain d' 65; but Believe, thy. Faith fhalj fave t"hee. "^'Afmbms' likcvvife obrerye's, that this 'Vei^ ttring was common- ly 6hjedcd again ft the Primitive. Chriflians. And Gregory N:z.ui'^z^en acquaints US, that the Apoftate Julian ]^d'A the Chriftians for their Name of the fa'ithfi'l^ and iifcd commonly, to fay, -]- nothing, but Believing is the Chriftiaa's Note, and that their Re- ligion requir'd nothing but Faith. To which that Learned Father replies, that this fort of Raillery would not have been ufed againlt the Chriftians, even bv the VythagoreanSy who .thought it fufficient reafou to believe any Doftria, if it was delivered to them by their Mafter. \ihis Authority was of fo great force, certainly that of the Ihfpired Writers (from whom we have our Religion) is much greater, and therefore it is highly reafonable to believe all that they fay.-, We believe upon the Divine Tefti- mony, arid this is beyond all exception. CHAP. V. AN p now here I had paffed to the confidera- tion of the next ad of Faith, if a great Obfta- cle bad a^jf Iain in the way, which hinders me, at prefent, from going any further. It will be objeded that 1 have under this former Head o^ Jljfent^ mixd Faith and Reajon together, I have undertaken to per- fuadc Men to the Belief of the Dodrins of ChritHa- nity front Humane Arguments as well as Divine Te- ftimony : Which is a procedure that is not to be al- * Adv. Gentes. lib. 2. k lovv'd > 66 The. Nature of lowed •, for the Word of God can fupport itfelf with- out humiine.'lid. When we believe a thing, we don't proceed upon the intrinfic Reafon of it, but on the Teflimony that is pjven concerning it. Faith is an Aflent grounded upon Authority, and that of Man, orof God'v and the proper foundation of Religious or Chriftian faith is tiie Word of God, or Divine Revelation. Wherefore Reafon and Argument have nothing to do with Revelation. Yea,' Faith and i^ea- fon are contraries ^ htcsLW^t a Man believes that which is above, yea, contrary to his Reafon. It is in vain therefore to attempt to make a mixture of things that are incOnliftent with one another ^ it is rie^^dlefs to prop up F.iith with the weak and feeble fupports oi Logic *, it is idle to make Natural Reafon the Foundation of Supernatural Truths \ it is to no pnrpofe to offer rational Proofs and Evidences of thofe Dodtrins which are founded on the bare Au- thority of the Speaker. . In fho!t, it isabfurd to pcr- fuadc Men to the belief of Divine Matters from Hu- mane Topicks (as I have done in the foregoing Difcourfe) and. to make Reafon the ground of our j4jfet2t to thofe things which are the meer Objefts of Faith. To give a full'and fatisfaftory Anfwer to fuch ik^g- geftions as thcfe, I will fhew that Reafon and Faith, Humane Argument and Divine Authority are not inconfillent, but a^e ferviceable to one another. And to do the Truth and the Caufe of Chriftianity that right which they may juflly challenge, I will here takeoccallon to demonftrate the great iifefulnefs and neceffity of Reafon in the conduct of the Chriftian Religion, and in order to a well-grounded Affent to thofe things that are contain'd in it, which Aflent I have provd to be the firit pait of Faith. Firft, I will make it evident that Realbn and Faith arc not iHcoQlilteat, or any ways contrary to one a- • - - nother, Faith Explain d. 6j nother, "but that they mntnally help each other- Though Faith be a Supernatural thing, yet it agrees with Reafon, which is a Natural a(5t. And though Faith immediately relies upon Divine Authority, yet mediately it depends upon Reafbn \ becauie, by Rea. fon we come to know the Truth of the Authority, aad fo Faith is back'd and help'd by Rcafon, and in fome mealiire guided by it- Reafon, it is true, is Ttrfeded by Faith ^ but Faith fu^pofeth and imfUeth Reafon, and ever makes ufe of it. If we take notice of thefe three divers and diftincV Spheres of Know- ledge, W^. Senfe, Faith and Reafon, wefhall find the true order and managing of them to prove what i alTert. The fuperior faculty mult not be meafiir'd and callM to account by the lower one. Reafon is not to be brought to the Standard of Se/7fe, and F.iith inuft not befubjeft to either of them •, but they are both to be captivated to the obedience of Faith and Divine Revelation. But yet this you mull obfcrve, that altho' Faith be more fublimiC than Reafon, yet it doth no more deftroy Rcafon, thau Reafon doth Senfe •, yea, both Senfe and Faith accept of the gui- dance of Reafon, as appears from the different order and ranks of proving things. Some things can be proved by Senfe, others by Reafon, others by Faith 5 all things can't be proved alike, but what is proved by Senfe and Faith, is prov'd alfoin fome manner by ReafoN ^ fo that the Sphere of Reafon is the largcfl: and moft comprehentive. Reafon tranfcends Senfe, aiid Faith furpaifes Reafon *, but Reafon is made ufe of, and is vei'y fcrviceable when we converfe with Objedsof Senfe, and when we Believe : In the for^ tner cafe to corred the deceptions of Senfe, in the latter to expedite our Faith, by giving a rational ac- count of the things that are propounded to be be- liev'd. This may feem ftrange to fome who have ^ut flight notions of things -, but to any Man th.^t F 2 ecu- 68 The Nature of confiders and weighs them well, it will not appear ftiange and incredible. For I might fhew in feveral inflances, fand I have in Tome meafure done it alrea- dy) that the Dodtrins and Principles of Chriftianity, and the Rules and Precepts of it hold a congruity, and proportion to our inteilcd:ual faculties. It were eafy. to make it yet further appear, that there is no- thing required of us to be believ'd or done, but what is fome ways adjufted to the argumentation of fober and intelligent Men. '"v/i' But are there not great and profound Myfleries iu Chriftianity, which are far exalted above our Under- llandingSj and which Reafon hath nothing to do with ."' Yes, we willingly grant that there are great Depths and Myfteries in our Religion, which no Hu- mane Uudcrftanding can comprehend. We have finite Intellects, and know but few things: God there- fore muft be greater than we are able to conceive, or elfe he is not Infinite. It wou'd argue him to be imperfedt (which is as much as to fay, no God) if our fhallow Llndcrftandings could fully comprehend him. This I am fure is ftriU: Rcafen^ and thofe who lived wholly by this Light, thought it not unworthy of their Religion and Temples, to have Sfhlnxes^ puz- zling Riddles and Myfieries annex'd to them. There are, and will be many dark Doftrins which our Rea- fon cannot clear, many Abftrufities which our moft piercing Judgments cannot unfold. To fpcak freely, if we go about to examine all the parts of Chriftia- nity by the light of Pveafon, and to weigh the Prin- ciples of our Faith in the ballance of our own deceit- ful Underftandings, and refolve to Believe no more than what our Reafons can demonftrate to us, we by this means afcribe Icfs to God, who neither can, or will deceive us, than to our own deceivable Un- derftandings ^ and therefore we ad hratlor ally^ whilft we pretend to do the quite contrary. I delire then Faith Explahvd, 69 then I may not be miftaken : I hold that there are many things in the Gofoel above Reafon. But not- withftanding this, I alFert that there is nothing in Religion contrary to it. We may believe above Rea- Ibn, but not againft it. We may believe many things, the Reafon of which we cannot fathom ; but we are not tobelieve any thing which we have no Reafon to believe. A \Vorthy Perfon delivers it thus, * " Right Reafon, tho' it be not the pofitive " and Affirmative meafureof Ibme Articles of Faith, " yet it is the Negative of All. So that whatever is " contradictory to right Reafon, is not to be admit- " ted as a Myllery of Faith, becaufe nothing can " be True and Falfe at the fame time \ the Affirma- " tive and Negative cannot both be True : For tlien " the Affirmative would be True and not True, " which is a contradidion. It Js utterly irrational to believe things Jr/ipo(fihle^ for fuch are things which are abfolutely agalrifi Reafon \ but it is not unreafo- nable to believe things that are above our Reafon, :3(iay, thefe things are fit Ohje^s for our Beliefs ac- ^cording to that of an Antient Father, '[- the things "^^tvhich furpafs our Humane Conceptions, are to be Honour'd and Dignified with our firm Belief And we may afcertain our felves of the Truth and ''Reality of them, although the /w^/?»-?r of them be far '%bove us, and baffleth our fubtileft Conceptions. _'Excellently well to this purpofe, that Learn'd Fa- ther, * It is a proof of downright Unbelief to ask^ Hox0 ? When we fpeak of God and matters of Faith. So we read, that one of the Bifhops at the Nicene Council, admonilh'd -a Philofopher (who was full of his Quirks ' J?i- "-- ' ■■ i -'.j. V "^ Bp. Ti^loTi-fJ his DulI Dub, * riirrt T//zac&« 7at \^ v^v. Cyril. ^ 2arso£r. 3. 22. and in 16. 19. but efpecially this is the Stile of the New Teftament, as in Mat. 11.28. Come unto me all ye that Labour^ &c. laith oiir Saviour. Being apprchenfive of your Sjn and Mifery, apply G your 8l ' Th Hature of- yourfelves to me for pardon and Salvation (*which.^e call'd in this v^t^t/Reft.) That this is meant of fmh is inaQifeft,becaufe we njid it dillinguifh'd from Ohedieoiej which is afterwards e^pxtk^d by t akin f up Chrifl^Xake. That Corning to Chrift is- Believing on him is plain fcom John e 'villiag to take him on his own terms, we mufl ^||iye up our felves to be his, we muft commit our felves •t6 his Government and Rule. The language of Evan- gelical^ Faith is this, I am willing to embrace tliofe Conditions and terms which .ire lequir'd in the Gofpel 'by our Lord. I approve of all the Laws and Precejjts 6f Chriftianity, and I am ready to praftife them. I take Jsfus out of fre? choice, and I take him for my Lawgiver and Diredor. I heartily dedicate, I encire- ly rciign my fclf to him, I am willing to be guided and f ut'd by him. I confent to perform all that is lequif d ^\)f me by Chrift's Laws. This is the voice of Faith t '^*for tho' Faith implies not Obedience in the Eflential Mature of it, yecic includes a wjllingnefs and forWard- nefs to obey: yea, this willingnefs and fc rwardnefs < are of the nature of ic. For the Soul being convinc'd ' bf the truth and reality of the undertakings of Jefus, viewing him in his miraculous Birch, in his Heavenly -Dot^rinsandlnflruftioDS, in his Exemplary andSpot- ^fefs Life, in his Suffering of Death, andhis'rififlg kom G 2 the ^ -'^he Nature' of the Dead and afcending to Heaven, where he is Tri- umphantly placed aC the right hand of the Majefty on high j the faithful Soul, I fay, viewing all thefe glori- ous Truths, and being throughly perfwaded of them, is powerfully ftirr'd up to Apfrove of this Jefus, and of his Laws and Injunftions, and heartily to accept of the terms of Salvation which are propounded by him, and fully to clofe with them, and embrace them, and to devote it felf to the Service of this merciful Saviour. Thh is giving ourfelves to the Lord, i Cor. 8.5. And at the fame time that we ^ive our felves, we receive Chrift, and take him for our own. In Faith, as it is jipprobation, there is a hatred of fin, and a Love of God : Firft, a hatred of Sin^ for it is impofllblc to believe that Chrift laid down his life for our Sins, and yet not . to entertain a ptrfeft hatred of them : And then a love of Cody for he that is really perfwaded that Chrift (bed his blood for him, cannot but with an entire Afi^./our Church ever produced, doth in feveral Chapters handle this conliderable and important Head of ^Theology, viz. * Frnitful and Powerfid Experiments of noi * -Dr. Willis deFebrib. ♦ Dx,Jackfon, vol. u G 3 Scriji" 86 The Nature of^ Scr fixture truths in our [elves ^ and apon our own hearts ant^ lives. He gives many Excellent Inftances and exam- ples of this, and difcufles the whole matter wich great Piety and a fingular Infighc into the Secrets of the Kingdom of Heaven. For there is moft certainly (maiigre the prophane Cavils of Carnal Men) a fenfible Experience of thofo^ Divine Truths which are recorded in Holy Scripture^ there is an experimental feeling of the Trtifh avidRea*^ lity of them, which is far different frorii a' meer fpecii-"- lative notion of them. This latter is like feeing a^ Comitry in a Map only ^ the former is like Travelling through it, and being intimately acquainted with the feveral parts of it. The one is like having a rela- tion only of the Sweetnefs and Lufcioufaefs of Ho- ney V the other is like Tafting of it. This therefore is that which all the faithful Servants of God ftrive to attain to, and it is that whereby they make Trial of the Truth of their Faith. This is meant by the Srnfes txercifed^ Heb- 5-14. And this, 1 qiieftion not, \Vas the matter of St. Pauf^ Prayer, in behalf of the Philipffjafi Chriftians, viz.. that their Love might abound yet more and more in Knowledge and in alljudg'- ment^ Phil. 1.9. He would have their love of Reli- gion and Piety increafe daily, and receive very con- nderable AccefTions, by means of an Experimental uicknovpledgment (for {o the Greek * Word fhould be render'dj and a Spiritual Senfe or Feeling (for, ac- pording to the \ Original, it fhould be thus Tran- ilated. And fo Ai^mn is the fame with Wiyvaxrn^ and both together exprefs that part of Saving Faith, which I'm Difcourling of, as appears from what fol- lows in the foremention'd place, that we may approve •V"H f^rT'-ir?* * 'E'O-lyvuffts, thin^f things tk4t axe ejfcellcnt. WbicV ft.^ws, that this Sp;- ritual belongs to tihat Apfrohation which is "an Eflen- tial part ot Faith. From the whole, I thiak it i^ evri- dent, that Salvific Faith hath its Spat in the Will and ., Aifedions, as well as in the Underflanding. ^A^e, deliberately chufe, and we aftei^ionately eqibrace ^eGofj^el, and theBIefled Authorof it- "." , • l-Now, as under the fir ft head of* this Difcourfe, I not only Ihew'd what Ajfent is, arid what it includes init ^ but alfo laid down the Grounds and Reafons of that AfTent, fol will do here \ having explain'd the nature of Confent or Jlppr^hation^l will proceed to ihew what Grounds we have for it , I will briefly pro- pound fomc ConGderations, which jnay be fervicea- ble to beget and cncreafe, to eftablifli and confirm that Confentand Choice before fpoken of, and that both with relation to Chrift's Perfon, and to his Laws. As to the former, we fliould often meditate on the following paflages. He of Qod is made nnto us 4Sfifdomy end Right eoHJnefs^ and SanBificat ion ^ .iQov. ij. 30. In him we have Redemption through his Bloody the f^rgivenefs of Sins according ta the Riches of his Grace^ Eph. 5. 7. It pledfed the Father^ that in him fliould all fidnefs dwell^ Col. I. 19. Every Word ai;id Syllable here is weighty. In Chrift is Fdnefs^ and All Fidncfs^ (^nd all that Fulnefs is Dwellings abi !ing, continuing, and perpetually reliding in him \ and from Eternal Ages it pleafed the Father that it fliould be chos, and lit is Hill pleafing and delightful, both to the Father ^and to the Son, that all this Fulnefs fliould be ex- erted, difplay'd, difpens'd unto the Faithful. Chrift's Merits and AU-fufficiency are for Vs. Fie was Full and Rich to make Vs lb. Jn him are hid all the Trea^ fares of Wifdom and K»owledgc^ Col. 2. 3. but all thefe Treafures and Riches are laid up for Vs : They were pur pofely delign'd to enrich us with Spiritual Wifdom and Knowledge, and all other Divine Gifts G 4 ^ and 88 The Nature cf and Endowments; If this Pcrfuafion be throughly entertain'd by us, we cannot but make Jeflis ouc Choice, ^fid tonnt ail things but lofs for the Excellency of the Knowledge of Chrtjh Jefus our Lord 5 yea^ and count them hut dnng^ that we may win Chrifi^ and be fomd in him not having our own Righteoufnefs^ which is of the Law 'j but that which is through the Faith of Chrijl^ [he Right eoufnefs which is of God by faith^ Phil. 2.9- And then as to the Laws of Chrift, and all Do- ftrins and Precepts contain'd in them, we have rea- iba to approve of theiti, and to embrace them, when we conHder, that in the Gofpel, and in the whole Syftem of that Religion, which bears the name of Chrifiian^ there is nothing low and mean, nothing common and vulgar. Who will not gucfsfrom the Sublimity ofthofe Do Contentment and ;Patien(;e, j^upiilif y and •^Coudefcenfion, Sincerity and Uprightnpfs ? What; doth it ftt Aridly enjoyn us but to.jcurb our carnal Appetite and Delires, to abftain from Fleflily Lulls which ivar again fi the Soul, againft the P^^cf of the Soul (for there is no Peace and Relt to the Wicked) againft the Liherty of the Soul Cfor Vitious Men are carried Captive by ^atan, t:heir Freedon is loft, and they are in Chains and Fetters,) againft the Eternal Welfare and Salvation of the Soul (for Sin and Wick- ed nefs unavoidably lead to the Chambers of Death and Damnation j? What is it that doth fo earneftly teach us, but to make it our main employ, and chief work to take care of our Immortal Souls, our never- dying Spirits, that they may be happy in the higheil: Heavens? It is the Chrijhan Religion alone which .jDrgeth thefe things upon us with Authoiity -, it h ;the Co/pel only that prefleth thefe important matters with great Concernednefs. What doth it forbid but Impurity and Uncleannefs, Revenge and Malice* Wrath and Difcord, Envy and Hatred, Impatience and Difcontent, Pride and Arrogance, Hypocrify and DifTimulation, and all kinds of Vitious Habi;^ and Immoral Anions ? tr.-?' \-A Nay, our moft Holy Religion is far exalted above the Morality y which was the attainment of the better fort of Jews and Pagans, Their moft refin'd Ethics come Ihort of the Rules and Dictates of the GofpeL Chrifi's Holy Laws outvie and H-irmount the natural Didates of the moft improved Reafon. The Light of Nature is outfhone by the Glorious Beams of the GofpeL Chriftianity hath Rules peculiar to it felf. Here ^o TTbe Nature of Here are Vertues and Graces, which the beflMora- ralifts were never acquainted with, and which even the Jewsy God's only People, were Strangers to» And this is it which fo highly commends the Infti- tution of Chrifl Jefus, and fets it above all others in the World. Evangelical Fi^ith (the Grace which I am treating of at prefent) in the height and fnll«K-« tent of it is the fole Accompliflimeat of the Chnfiian- Difpenfation. 1 fay, in the height of it, for other- wife (as I (hall Ihew afterwards^ the Holy Patriarchs and Saints of the Old Teftaraent had attain'd to it^ and were faved by it. But they faw Chrifl: afar off s They being bred up among Types and Shadows and Myflical Reprefentations, it was not to be expeded that their Faith fhould have that Clearnefs and Luftre which are to be feenin thofe who exert this Grace under the Evangelical Light, and whofe Eyes have feen, and whofe Hands have handled the Word of Life. The like may be faid of GoffeL Fcfemance^ which differs much from that under the OLd Tefia* ment^ it being mote Searching and Penetrating, it commencing generally upon other occafions, it being founded on more Spiritual Principles, it having re- fped unto fome other Failings and Offences than what were committed then, and it being teftified and difcover*d by fome effect, and fruits of another nature, of which I fhall give a particular Account, when I proceed to treat of the Doctrine of fz/^^^*:- Ikd Repentance. I might add alfo, that under the Gof^el there is requir'd a more profound Humility than what would fcrve under the Law. Self-Denial is a Grace very much Augmented by the Rules hi Cliriff". Mortification hath received great Additions i)y the ftrict and fevere Precepts of Chriilianity. ■Lo've and Charity have very confiderable AccefTions unto what was deliver'd concerning them under the Legal Difpenfation. la Ihort, all Graces and Dutiea com^ Faith ExphtnV]. 91 canimanded and enjoya'd by our Saviotir, and his Apoftles, are fet forth to us in a better light than they appear'd in before^ the nature of them is more f»Hy difcover'd v the Principles of them are foimd to be more Genuine , the ObjeEis of therfr are tiinch en-* larg'd^ the EfiBsare more Worthy and Excellent ; and the Rewards of them are every ways greater and nobler^ And thu^^ if we confider Chriflidnity^ as it h fraught with Diltoverics from Heaven, (fuch as no Man could invent J as itisfufnifhM with a^l Moral Duties, and much more as it comprehends in it Su- pernatural, Divine and Evangelical Graces, it is Worthy of all manner of Acceptation •■, it forcibly attracts and powerfully commands our Refpe(fls and Efteem. Who would notchufe, and imbrace fo Ex- cellent an Inftitution, the whole frame of which fpeaks its worth and valne? A U it's Laws are the Refult of Infinite Wifdom : Every thing in it is de« iign'd to promote our greateft Intereft in this World, and in another. Thefe are fufficient Grounds of that Confent and yipprobatlon^ which We are to entertain pur Religion with, and which are the fecond ElTetti tial part of Saving Faith. ■ : -^ro ImMi R CHAP. VII ^?^1 <^ Proceed now to treat of the third Eflential ad X of Saving Faith, and that is Trnfi or Recum^ bwcy. It is that noble exertment of this Grace, •whereby we entirely depend upon God, and rely on liim for Mercy and Favour, both as to our Souls and Bodies, both as to this Life and another. We find this varioufly expreflc;din the Ho 'y Scriptures j for tho'^ 9^ . s!'i(l^\MitiimvBf^ tiio' in the Stile of t-hat Sacred Book Trufimg Js the » ciofl corritnonf Word, efpecially in the Writings of the Old Teftarnent, yet there are feveral other Words made wfe df to exprefs.this peculiar ad of Faith. Sometimes it is call'd ^Aying npn Gody as in If; lo. 20. It Jhall come to fafs in that day^ that the{ remnant of Ifrael (i. e. The True Believers) Jhallfiay ffpon the Lordy the Holy one of Jfr^eiinTrmh^ and in ch. 26. V. 3. Thou wilt keep him in ferfe^ FeacCy whofe Hindis fiay^d onthee^ hecaufe he trnfteth in thee. St ay-- ing upon God is explain'd by Trnfiing. And in a third place of this Prophet, Trttfiing is expounded by Stay ing upon y ch. 50. V. 10. Who is among yoH that feareth the Lord^ and obeyeth the voice of his Servant^ that vpalketh in Darknefs^ and hath no Light ? Let him 7V/*/fe in the name of the Lord^ and fiay upon his God. Both thefe Words exprels this third AB of Saving Faith, which I am now to fpeak of, viz, a firm depending and re'ying upon God. In other places it is fet forth by Committing our fehes^ or our ways to God^ as in P/i 37. 5. Commit thy VB ay unto the Lord y trufi alfo inhim^ where the latter phrafe interprets the torraer, and lets us know, th^t the Committing here mention'd is the fame with Triifitng. But it is obfervable, that according to the flehrew^ the former claufe ought to be rendred thus. Roll thy way on the Lord, which is a fit and familiar t Metaphor to decipher to us this aft o^ Faith, whcre- •'by we caft ourfelves entirely on God, and repole our ^'^hole Truft and Confidence in him. This manjier df rpeaking is ufcd again in Prov. 16. 3. Commit thy Works unto the Lord^ that is, rely and depend upoa "him J but in the Hebrew it is, Roil thy Works upon the i'*Lord, So in Pf. 22. 8. he roWd himfelfon the Lord : ^ Which we render, he trufted in the Lord. This is €X- preflTed by leaning upon the Lord^ Mic. 3. 11. And tve may obferve, that Trufii^g in the Lord is oppoftd * to Faith Ex f hind. 9^ to Leaning to our orniVtiderflandings^ Pf0V*3/5. which fhews, that Trnfting; and Leaning a/re: :Syiionymous Terms. And again; io 2 Cferdw* i^.-7^-9^jTruftingia !fepdMS iealled relymgi or, leaning m /?#«*, jas pn a.StaffI jAnd in another place, Refting is the Wpydfor Tmft- „fng-, as in 2 Chron. s^i^ ,8. We may give it another oll^petiation from Pf^ i i^^/^iS, .,,Misi:Meart is fixW^ Mrnfiing in the Lord .' His 'Heart is efiabiijh'd^ he. pail ' itfit ife afraid. Where Trufting in God is explaia'd by Fixing and Efiablijhing of the Heart. • This part of iSaving Faith, which 1 now infill upon, is this very l^ing, it is thcfixin^ of the Soul upon God, it is a Jlefimg ill him <, it i$ adhering to him, it is a perfect Acquiefcence in him. To which that of the Pfalrailt may not unfitly be applied, They that trnfi in t^e :Jjordy (hall he as Mount Sion^ which fhall never here~ ■.moved J but ahideth for ever^ Plal. 125. I. Thus far lin general^ we have feen how the Faith of Tr///?, or Recumbency is exprefs'd by the Infpir'd Writer?. 4 Now I will particularly confider it, as it hath a diftind reference to. Temporal Things, and to thole that arc Spiritual^ as it relates to our Bodies, and the Concerns of this Life, and as it haoh refped to our Souls and the Life to come. Firll, Faith is relying on God for the good things of this Life, Food and Rayment, Health and Peace, and all the Comforts and Accommodations of this World. An eminent exertment of this ad of Faithy is that of the Royal Prophet, in Ff. 23. The firft Words of which, [The Lord is my Shepherd^ I fhall not want.'} Are the Sum of all that follows, wherein by the continued Allegory of a Shepherdy he very E- legantly and Rhetorically fets forth his unfliakea Confidence in God, and Dependance upon him in all States and Conditions. But, tho' we are to trufi in the Lord at all times^ and in all Events that happen -, tho' there is abundant occafion for it in every partM* our |r94 - The Nntur^^ fOur Life, yet the moft (ignal Seafon of ex'crciJTng thi9 part of Faith is the Time of Calamity and Diftrefs. :The Pfalmiit means this, when he ftilesGod his Ro&k^ rh'i^ Fonrefs^ his Refuge^ his Torp i- But Secondiy,^ I ^oceed to fpeak of this a^ of Faith, as it hath reference to Spiritual, Divine and Heavenly Things, fuch as refped Grace and Good- nefs. Redemption and Pardon, Salvation and Happi- nefs, and all other Spiritual Mercies and Benefits. Accordingly this Exertmentof Faith is very full and compreheniive, and we muft allow it to confift of thefe two things. Firft:, a firm Relying on the Merits of Chrift. Secondly, a particular applying of them. Firft, I fay, this Faith contains in it a firm reli- ance on the Meritorious Righteoufnefs and Un- dertakings of Chrift. For this we muft know, that it is the proper notion of Fait h^ to truft and rely on another. Faith is a Recumbency on another Per- fon, not on our felves ^ on what he hath done, not on any thing that we have done, or can do. We are taught to fay, that we are mfrojitahle Ser- vantSy after all our ampleft Performances. We can't purchafe God's favour, or obtain Salvation by our moft hearty compliance with the terms of the Gofpel. We muft depend wholly on the Merits of Chrift ; we can rely on nothing but his Righteouf- nefs. To this purpofe St. TauL faith of the Jewsy They biinq^ ignorant of GocCs Righteoufnefs^ and' going about to E/tahlif)} their own Righteoufnefs^ have not fith't mitted themfeives to the Righteonfiefs of God^ Rom. 10. 3. He had given this Teftimony of them in the Verfe foregoing, that they had a Zeal of Gody but not according to Knowledge^ their Heat wanted Light y and their Blindnefs made them Bold and Daring, Proud and Arrogant*, and their Pride difcover'd it- felf in pretending to be Righteous before God by their 56 The Nature of cheir own Works ; and this vain pretence of theirs hindrcd them from fubmitting to the Righteoufaefs which is of God by Faith. This then is part of 'Faith^ to renounce all fafficiency of any Righteoufnels of oiir own, and to be convinc'd of this, that our own Works and Performances have no worth in them, and that all our Right eoufnejfes are as filthy Rags^ ( as the Prophet Jfaiah fpeaks, Jf. 64. 5. ) and thereupon to reft and confide in the Righr teoufnefs of Chrift for Eternal Salvation. For Chrift, as he is a Redeemer and Mediator, as he is a Propitiatory Sacrifice, and hath fatisfied the Divine fjuftice for us by his Sufferings and Doings, and • thereby hath reconciled us unto his Father, is the pecuimr and proper Objeft of Faith, as it fignifies Truftiog and Relying. And accordingly the Lan- guage of the Believing Soul that exerts this ad of Faith, is after this manner, I truft in God not only for the things which concern my Body and Tempo- ral Welfare, but I more efpecially rely on his Mercy in Chrift Jefus, for the Saving of my Immortal Soul. I throw my felf into the Arms of this Saviour \ I caft my felf wholly upon him for the pardon of my Sins j I ftedfaftly adhere to him, and moft heartily defire to be found in him, not having my own Righteouf- nefs, but that which is thro' the Faith of Chrift, the Righteoufnefs which is of God by Faith. This Jefus I truft in ^ this Saviour I fly to ; 1 utterly dif- claim all pretences of Worth and Merit in my felf, -or in any thing that I have, or that I can do. But, Chrift hath Merited for me, and I rely wholly on his Meritorious Undertakings for the Remiflion of -my Sins, and for everlaftjng Life and Happinefs. Some Pious Divines have exprefs'd this Aft of , Faith by leaning and refiing upon Chrift, and by appre- ■ 'hendirrg, laying hald^ and applying oiChviit^ and fomc .byro/ifyW themfelYesonhira. Which Langageisri- :: . ' dicul'd Paith EiplaihSf 97 (jicui'd and droird upon by * fome that have pafled for ferious Men in our Church *, but for tny part I do not fee any reafbn why thefe Writers, and parti- cularly 't* thfc late Archbifhop, difapprove o^^ and even deride this way of Speaking. I ask, doth he find fault with thefe Terms, becaufe they arc Meta^hori- cal, or becaufe he thinks they ate nut nfed in Scrip- ture ? The firft is very unreafonable, for why fhould Divines be denied the liberty of ufing fuch ExprefR- ons as fuit the matter they treat of ? Are they to be tied up from Metaphots more than other Men ? This Objector himfelf never |wonld be thus confined, but hath often made ufe of figurative ExprefTions. And fo all Writers do, and {b do the Infpir'd Penmen of the Bible. Befides, if thefe terms, which I have mentionM be lignificant, and made ufe of to ex- ^refs the thing defign'd, he hath no realbn to be offended at them. Which he grants, when he faith^ * What tan any Man uvderftand by relting and leaning on Christ, but to truff in him as the Author of our Eternal Salvation ? And whftt can any Man under-^ stand by apprehending, laying hold on, and ^plying ChrilJ-, other than this;, to make ufe of him for thoje ends and purpofes for which Cod hdd appointed himj v'lti lo be madt unto us Wifdom, dnd Righteonfnefs, and SanS-ification and Redemption ? So that it is plain he acknowledges the Significancy and Propriety of tholef very Expreflions which he finds fault with, and de- fpifes. > --»^ But it may be he finds fault with thefe Metapho- rical Ex|)reflions, becaufe, he thinks, they are not in Scripture. Yes, indeed, this he imagines, and ac-*^- . • , .... . t •'■' — *r r-TJ -* ■ .. ' . _.,,.!/? * Parable of the Pilgrims DiftQurfe of the S^ovokige of ^fuS Chriji. + Vol. 12. Serm g, p, 262, . H cordingly 9^ The- Nature of:, Cordiflgly faith, * Let any Man JheTP me^ where yufii" fying Faith is any where in Scri^tnre defcribed by rest- ing^ and relying, and leaning Hfon Chrift^ &c. But Hrft, Suppo/ing thefe Terms were not ufed in Scrip- ture, yet this is no reafon why he fliould find fault with them ^ for there are many terms ufed among Divines, which are not in the Sacred Writings. And therefore he might as well have faid, Let a Man Jhew tne, where the 'trinity^ Satisfatiion^ firc. are any where mentioa'd . in Scripture. And then again. He, of molt Men, hath the leall reafon to find fault with Expreflions not ufed in Scripture \ for thofe that have perufed his Writings, know that he hath Words aa4?hra/^s of his own in Theological and Divine inatters, ^tl^at are foreign to the ftyle of Scripture, ftr^nge and new, upftart and of his own Invention. This, , fhews, that he is partial and prejudic'd, and thence it is, that he Magifterially expunges thofe for^mention'd terms out of the Writings of Divines; But to leave the Sup^ofing part, it is evident to any Man that > con verfes with Scripture,that fome of thefe very, ExprefTions which hedifapprovcs of, are found ^^el 1 have fiiew'd before, that Rcfti-ng is a term U-fed to fet forth Faith and Trufting in God, and will any one then deny, that it is not appliable to truft- ing in Ghrift ? I havefliew'd likewife, that Leaning is gjade ufe of to exprefs the Grace of Faith, and th^§ particular acl of Trufting in God j and, if we confult, Cant. 8. 5. we Ihall fee that it is applied to Trufting' in Chrill, for the Church is then (aid to kati on her beloved. Which the Learned and Pious Fathers that have commented on this place, inter- pret of Faith, as it is an adt of Recumbency and Re- liance* And as for dffr'clkhdwg or Hiying hold', thefe * Vol. 12. Serm, 9. p, 261, T . ■ ' are taith' Et^laind. "99 are the fame with receivings which we know is a Word that is made nfe of, by Chrifl himfelf, to, de- note Faith in him. Yea, theexpr^fs term of laying hold is ufed in this Senfe in Jfai 27. 5. Let him t/zkr hold of my. Strength. And jtisnfed in this Senfe in the New TeRament, as ia Heh. 6. 18. for to lay hold' upon the Hope fet before us^ is to Believe and Trult in Chrift Jefus, and more particularly to apply the Prdmifes w|iich are made to us by God through hiip, for thefe are here call'd our Hopa^ bccaufe they are the proper Objeit of that, and our Faith. Thiis we fee, t;hat tjiofe wlio would not have Faith dcfcri bed by'^tjefe IV^letaphorical Expreflions, have no ground fo\r. their averfenefs, for the Scriptures make ufe of them. Others are fo nice as to dillike the term of adhering and cleaving to Chrifl, not cpnlidering that this is the very way of Speaking ufed, in A5h i-i ., 23. But they are moft of all offended at thofe who ufe the Word rolliig^ and they entertain them with Scoffs and Laughter ; Yet I have proved betore, that this very Word is ufed by the Holy Spirit, to ex- prefs our reliance on God ; and if on God the Father, It mufl be granted that it may as well be fpoken con- cerning God the Son. But if they will deride this Ex- preflion, it is no more than what the Atheiflical Scoffer's in David's time did, who ufed the Word in way otderilion,..as we read in Pf. 11. 8. He rolPd himfelf on the, Lord ; for fo 'tis in the Hebrew^ and in the Margin of, our Bibles. . It is probable, that they had heard, l\\it p^vld made ufe of that Word in the times of hlsTroiiblc, toexpvefs his Truftingand Re^ lying-^ on'Go'd, and here they Scoff at him forthfs Canting Language, and fo our prefent Preachers (as humble imitators of them) do the like. And yet is it not ilrange,that our late Profelfors of Divinity'defpife and reject this way of Speaking, when as tlie Rcvf- rfnd and Learned Dr. Hammmi^ whom they fo H 2 much. loo The Nature of much admire and extol, d^oqh amgwng thc^riw^ri? ex* cellentAchs of Faith reckoa ^■■. > e//;»V o»^- J^l-i^s. on ^od ? Some have thought that this-aA o^t^^^h'^s ev^f de- noted in the Holy Writ by believifig.jpiQxu^^jC^fiHty as the firfl adt of Faith ("fay they), is ^.exprjeh^jd $.y •bare Believing. But this is not univerfally true, for in Ibme places the bare Word bdJe:ving\m'^xt^v^oxt than Aflentand Perfuafion ; as a,I{o I cpuW produce fome Texts where T/rKj^W «? , to believe in or lipon^ is to be taken in a very narrow Senfc, and doth not im- ply in it this third part of Saving Faith which I have mcntion'd. See the Learnec^ * Gataker^ vvbo hath fhevv'd that 'sti^-dj'nv & ^^-wr »V are of the fame Sig- nification in feveral places of Scripture. And -f Bp. Pearfon hath fhew'd the 1 ike a«-,io fome places in the Writings of the Greek Fathers, where T/r:t ; - Thc'Latin^^&sweW^s the GfeliJ: Church, obferves the^ Diftinftion. Thus St. Ai^g'^lline in 't' fevcral Places diftinguifhcs between credere Beum^ & Deo^ &- in Benin. And jwrticularly witfi regard to the Creed, * he faith, WC muft Believe the Churchy but th^ believe in the Chttrch. Or as he faith in another Place, 't' If believing in may be tolerated, yet it is not in the fame Senfe that we muft believe m God RiifnHf t7ike% particular notice of thisdiftinclion in the Apoftle's Creed, on which he comments. His Words are thefe, * " la thole Words of this Creed, f>v rinvfjLtli Athan, UxfdC. 74. ■f- fraft. £9. In fow.i^ Senm I'ii, di tempcre^^ fra^. 54. in Pfalm.H^l^erm. -61^ de yerbii Domini, "■' \ I,Chrifl: his " Son, and in the. Holy Ghoft. ^ut. in the ot]ier " parts of the Creed, which fpeaknot of the Deity^ " hut of Creatures and Alyfteries, the Prepo.fition ;>2 *-^ is not adjoyn'd. For, 'tis^not faid, I believe in tho *' Holy Church, but I believe the Holy Church, not " as in God, but only as a Church gatber'd by him ^ " neither is it faid, I believe in the Forgivenefs of " ^ins, but the Forgivenefs of Sins. Likewife it is *' not faid, I believe z>? the Refurre(f\ion, but I be- " fieve the Refurredion. So that this Prcpofition in " diftinguilhcs the Creator. from the Creatures, and ".articttiarly Interefted in it ; and therefore that which we afc chiefly to mind, is whether we are comprehended in this Map of Life, and whether beddes the general Belief of the Gofpel, we can farticnUrty Apply and Approprfate Chrift's Purpofes of Mercy to our [elves. This is the fpecia! and peculiar Aft of JuSiifying Faith^ and therefore in this vve ihould think our ielves molt of all concerned. For asiit is with Food,Phylick and Apparel, if thbfirffc be not.eaten,it cannot nourifh us j if the fecond benot taken, it cannot cure us ^ and if the laft be not ptfc on and worn, it cannot warm us : So neither:'" caii the Mercy of God in Chrill be really advantageous^ tpt us, unlefs it be by fome proper inftrument appUeci and made ufe of. The great and precious Ptomifcsj in which God's Mercies are contain'd and cOhri'^fM, are generally propounded to the Righteous j -hiii k is a true aqd operative Fauh which makes the' p)^t' itcidar And [fecial Affile at ion of them to our fclves.* " This was reprcfeated of old in the A/o/i/c Sac¥i- lices for Sin j they were firft Slain and Offer'd, ^ti<^ then the Blood of them was fprinkled. This was ab^ iblutely neceflary, in order to the expiation of Sin'; Uulefs thofe that offer'd the Sin-Offering, ha^ the Blood of it fprinkled upon them, they remai^Id un^ purified. Which occafion'd that of . the Plalmift, Purge me with Hyjfov^ and 1 pall be clcan\,-iox the Hyffbp was madeufe of in fprinkling the Blood. And wp find that thk Smnkling or JfflfC^r ion of the Blood faith ErX^hiriiL 107 of the Sacrifices is mention'd exprefsly by the Sacred Writers of the New Teftamcnt> ?2;iid it is applied to ;he Sufferiags of Chrift, to let; u^ know, that the ihedding of the Blood of Chriit oa tji^.Crois will not avail us, except there be added t^&^rwtiin^. of It upon us, this applying the Vertueaad Merit of his Sufferiogs. And this is done by f^ith ; for by it all things that Chrift hath done or fuffer'd for -us as a Mediator, are applied tons. Him God hath fet forth to be a propitiation through Faith in his Bloody Rom. 3- 25. Whence I gather, that it is F^/r^ that makes Chrill's Undertakings effectual. God is not adoally r^concil'd to us, till, by Faith we lay hold' on Jefus-; We arc faved by his meritorious Sufferings % but not unlefs they be applied and appropriated un- to us by Faith 5 namely, when every one of us can particularly fay, from an inward Senfeand Perfualioii m his Heart, and from a fecret Vertue and Changd which he feels there, '^ the Son of God hath loved me^ " and given himfelf for me^ Chrift was born for me^ *' fuffer'd and died for me^ Rofe again for we, Af- " cended into Heaven, and there intercedeth for me - " in a word, all his Undertakings were for me and *' my everlafting Benefit. I commend to the Reader a Text to this purpofe^ which hath not been taken notice of, i John 5. 13- *rhefe things I have written to you that believe on the name of the Son of Cod^ that yon may know t hap ^yote have Eternal Life^ a.nd that you may believe^ on \he name of the Son of God. We muft gr.a;it> that this hitter believing on the name of the Son.ofQfdy, ijacludes more in it than the former believing on the namexofthe Son of Cody or elfe we can't make Sqnft of the ApP- fUe's Words. He writ to them who believ'd, th^ they might believe. How are we to under Itaad .this/ Thefe Words [that yon may know that ygjn have ^t^^f ^^^rMfO which are inferted between thcfet^a^f?: ' " ' " Uevirigs^ 1 1 o The Nature of lievings^ expound and explain the meaning. AndtTi^t" and higher ad of Faith, is here urtderftood and ex- prelTcd, namely, this Ipecial applicatory Faith, a believing that Chriil is oui-s, that the Promifes of Foipvenefs belong tons, a believing in .particular that we fhall be faved. This is a neceflary part of Faith.. 'And I doubt not but this is the full andex- tenfive. import of that Expreffion ufed by St. Panl, of fHtting Qj7 C^rislr^ Rom. 13. 14; Gal. 3; 27. It is the ^ppLcation of Chrift, and hisRighteoufnefs to the Soul. For it is the true mark of Faith, and the ut- moft effort of it, to apply to our felvcs the Promifes of Pardon, Life and Salvation made in Jefus Chrift. Thus we are made partakers of Chrift's Righteouf- nefs^i thus the Vertueof what Chrift hath done and fuffcred redounds to us. J Ther-G are OhjeHioKs made ajiainft what I have faid under thefe two lafl Heads, ^vhich I will endea- vour to remove. - Firft, it is fuggelfed, that a WiclC^ cd Man, continuing ftill in his Sins, may believe h^ is in God's favour, and fhall be faved, and fo may, venture to make this u^fplkation which I have been treating of: Wherefore feeing the Wicked may at- tain to this part of Faith, I ought not to have rec-' kon'd it as a Member of Saving Faith. To which I briefly anfwer, that" this Perfiia lion and Belief in the Wicked, together with the Application which they make, are not well-grounded ; they are Pre- fumption, and not Faith, and confequently they are not the things which I have been difcourlins of. The Prophanelt Men alive may have a Perfuaiion that their Sins are pardon'd for Chrift's Sake, and they may venture to appropriate Chrift's Righteoufnefs to themfelves ^ but notwithftanding this., the Perfua-* lion and Appropriation which are in thofe that are truly Good, are an aft of True Saving Faith ; for the Wicked^s counterfeiting of Faith doth dot make void th^Genuine and Sincere Faith to the Godly. Se- Fdth Explain d, i 1 1 Secondly, 'tis Obje >. It is further Objeded by feme, that this cannot be a Saving Faith, becaufe it is only a Perfuafwn^ and confequently an ad of the Underftanding only ; but that Faith which faves muft be feated in the Will, and fpread itfelf to the outward Adions. Yes, and fo doth this that I am fpeaking of; for the Natural Effeds and Fruits of it reach to the Life and Manners, and it is always fuppo fed, that it is join'd with that Ad of Faith which is placed in the Will. Where- fore thofe have an ill conception of Saving Faith, who judge of it by one or two of its Branches j whereas they ftiould take them all in Conjundion. It lit The Ndture of It is clear then, f whatever Ibme have fbarted t8 the contrary) that a firm Perfuafion of Heart, that Chrilt died for us ia particular, and that our Sins are forgiven us for the Merits of Ghrift Jefus, and an ap- propriation of them to our lelves, are part of that Saving Faith, which ought to be in every true Be- liever. This is part of the Definition of Faith iri the Writings of all the Foreign Proteftants, both ' Lutherans and Calvinifts, and in the Homilies of our Church. And if we may credit * Cafander, it is the judgment of the molt Learned Divines of the Church of R9r»e. If he means a few of them, he iaith right :, but if he means the greatelt numbers of them, it is a miftake. So much concerning the Branches of Saving and Jullifying Faith, as it de- notes Trufting and Reliance » C H A F. yUL IT remains, that as in the former particular^ I fliew'd the Grounds and Reafons of thofe twd ads of Faith, {6 now I do the like, and (hew Hpn what account we are cncourag'd to exert this lalt dft of Faith, that is,Trufting or Relying on God. And this i will do both with refped to Tertiporal and Spiri- tual things, which I fpoke of before *, only here I will not handle them diftinftly, and under different heads, but confider them mixtly and together. I will make it appear then, that our Truft and Affi- ance are firmly grounded on this threefold Bafis, the Faithfulnefs ^ the Power ^ the Goodnefs of God OUt father, and of Chrift Jefiis our Redeemer. * Conklt. Art* 4* Fditb Explain d 115 Firfl, we have good reaibav to depend upon theii 7V«^^ and Faithfulnejs. Jehavahis G-ed^ the faithful Godj who keepcth Covenant^ Dent. 7. 9. His Word and Promifes vauifh not ki thefpeakiag, but pafs into real effed. Therefore we depend :Uppfl him-, his ^"aithrui- nefs is engag'd, his Word is our fecurity. t^;?^^** his Win^s jhah thou tmji; (faith th^ Pfaimiii, and he adds the Reafon) his Truth jhaU be thy ShjeM and Buckler^ Pf. pi, 4. God's Trmh , or Faithfahefs is made here a Motive and InGpiiragementLto-Tr///? in him. And this we fee exemplified in //^i'. 1 1. 11. Thro* Faith Sarah recel'v'd Strength to conceive Seedytnd was deliveK*d of a ChUd^ when jl^e vpas pal} y^ge^ be^ caufe Jlje judged him Faithful who had- promised. Her Fait'h was buoy'd up by the-confideration of the Truth and Certainty oi\^[\2t.Gp^ had promis'd, and of the Faithfnlnefs and Veracity of him that had promifed. And this is the Foundation that oiir Trufl: mufb always be built upon ] there arc many Divine Promifes made to us, and the Author of them will afluredly fhew himfelf True and Faithful in ful- filling them. Here therefore we are to bottom, and fix our Faith. And in order to this, we are to fet before us, and to have always in our view the Promifes in the Holy, Scripture, which relate both to Temporal and Spiri* tual advantages. There is no want to them that fe^r the Lord \ they that ft ek the Lord^ pjall not want any Good Things Pf. 34. 9, 10. Say that any outward and fecular enjoyment is really Good for them, and they fhall certainly have it.. No good thing wili he with-* hold from them that walk uprightly^ Pf. 84. II. And the whole 91 Pf is fraught with abundant Promifes with refpeclto the Good things of this Life. And in other places of Scripture there arp fuch Promifes as thefe, that God Y^iWhelp^ relieve and deliver hvs, Servants in the time of Trouble, that he will h&d I their i'^f"4. The Nature of^ their Difvafei^ bottle up their Tears^ fet 3 Guard of" Angels to watch over them, that all NecelfarJes and Con veil knees Ihall be added unto them. Hdre is fure footrng for F^iV^r cfpecially when we fee (arirf we may every day fee) thefe Promifes fulfill'd. T\\i4 aftual Experience and Proof of the Divine Faithful-* nefs, mnft needs fupport our Trull and Confidence^'. as it did Datid. I have been youngs faith he, andt^ now am old \ yet have I not feenthe Righteous forfaker?.f thy his Seed h^ggtng then Bread. ^ Pf. 37. X^. In all the courfe of my Life (fiith he) I never found that God forfook his Servants *, but I have kzn. on the contrary how he always provides for them, and is kind and loving to them, and not only to them, but to their Seed. I find that their Poilerity fare the better for them .- They derive a Bleffing on their Children. I have weather'd out many years in the World, and yet I cannot but fay, that God is Tru6 and Faithful to thofethat fear him. Tho' they art reduced to Streights and Wants, yet he takes care of them, yea, tho' fometimes they may be faid to heg their Bread^ yet they are never Forfaken. God hath not call them off, tho' Man hath: They cart* ■ not be faid to be Abandcnd ar)d forjakefr^ aUong as God is with them. Thus that Antient Mafter of Religious Experiments fupported his Faith. And thus he had done before in that Hcroical attempt of his, I Sam. 1 7. 36, 3-7. He ventur'd to grapple with the mighty PhiUftive^ and gaVe this accontti^ imto Saul of his Confidence, Thy Sera>ant fiero both the Lion and the Bear^ and thif uricircumci'Cd fhi^ liflnie jhall be as one of them. The Lord that deli^ vcr'^d me out of the paw of the Liorty and out ofthepaif- «f the Bear^ he will deliver me out of the hdttd of thi^ Philifiine. So paft deliverances are made Pledges of future ones by the great St. P^«/, and his Brethren^ 2 Cor. 1. 10, IVtto deli^er^d h$ (faith he) from fo great a '^ P^Ciithj .and doth deliver ^ in whom we Trust; that he vi^pt yet deliver us. The^Senfe of pa ft deliverance cx- jeited them to Truft on God for the future. And, indeed, the Reafon of Mankind naturally fuggcfrs fbmething of this, as was obferv'd long llnce by the Philoropher,whoafligns this as one ground of Men's being CoKfident^ that * they have vften falle?i into great £vlls^ atid yet have efcaped Safe, Much more Mcii of Chriftian Principles are encouraged to Trull and Confide in God, when they have had adual proof of feis Trutli and Faithfulnefs in keeping his Proinifes concerning Temporal Deliverances, and BlefUngs that relate to this i^ife. Thus there is a firm Foun- (^^tion for this Trufi and Reliance on God. And there is the lame in thofe Promifes which re- ^ed Spiritual Things, as Sandification, Pardon of bin^ and Eternal Happinefs. Firft, our TruHing in God, and Chrift Jcfus our Lord, is fiipported by the Promifes of Sanftification, and of Renovation o\ our Minds, and of ftrength to enable us to yield ofjedlence to Chrift's Laws. ^ new Heart will I give you^ a^if new Spirit will I put withm you\ and I will take away the Stony Heart out of your Flefii^ and I will give yoit a Heart of FleJJi •, and I will put my Spirit within yott^ and caitfe you to walk in my Statutes^ Ezek. 3J5. 2^, 2;^. And we find the fame gracious Promife i^ ,plL,,i-i(., V. 19- and likewife in Jer. ^i. 39. And what is" there that can be Difficult and Infuperable to a Chriftian, when he hath that Promife to fuftain his Faith, Ask andyejiiall have^ feek and ye fnallfnd'^- knock anditfijaUbeopen^dtoyoit? Secondly, there are the Promifes of Pardon and Borg.venefs -^ and by thele likewife faith is enabled to exert itfelfvigo- ■Rhet. Tib. 2. cap. 7. 1 2 roufly 11^ The Nature of roully. ( /^^ the Wkhed for fake his Way^ and theVn- righteous Man his Thoughts^ and let him return nnto the Lord^ and he will have Mercy upon him^ and to our God^ for he will abundantly Pardon^ Ifai. 55. 7. Efpecially the Promifes of Pardon and Reconcilia- tion through the Blood of Chrill, the immacu- late Lambof God, which we meet within theGof- pel, are the ground and fupport of this our Reli- ance on God's Faithfulnefs. Thirdly, there are the Promifes of the Kingdom of Glory, and of Eternal Life. For the Lord will give Grace and Glory^ as the Pfalraift fpeaks. It is your Father'' s Good Pleafure to give yon a Kingdom^ Liik. 12.32. Whofoever belie- veth in him^ jhall not Perijh^ but have Everlafii*fg Ltfe^ joh. 3. 1(5. He that believcth on himthat fent wze, loath tverlaftlng Life^ and (liall not come into Con- demnation^ Joh. 5. 24. A^y Sheep hear my voice^ and J give unto them eternal Life^ and they piall never pe- rijh^ Joh. 10. 27, 28. And, indeed, it is the peculiar mark of Faith to afcertain to us this future Life, and this unfecn Happinefs, which is meant by that Definition of Faith' in Heb. 11. i. Faith is the fubfiance of things hoped for^ the evidence of things not Jeen. This is the excellent Nature of Faith, that it gives fubfifl- encc to thofe things which are not yet in being, which have no exiftence at prefent. Yet they really are to the Believer^ tho' they are not yet actually brought to pafs. Fanh makes them Exifi j Belief gives a Being and Subfiftence to them. This realizes the Promifes of Everlafting Joy and Happinefs, be- fore they arc perform'd and accomplifh'd. This makes thcfe things as fure to us, as if they did adually exifl:. And this is the Senfe of what follows, that Faith is the Evidence of things not feen. It Ihews US Heaven before we come thither. It is the Vifion of thofe things which areinvilible j it is the prefence of Faith Explain d. I 1 7 of things' abfent, or fas the Cree^ ^ Word mnfb commonly fignifies) it is the Proof, the Conviclisn and Demonftration of the Truth of thofc things which we are not yet in pofleffion of. Faith gives us a cer- tainty and fecTurity of thefe great things which are promifed to us, altho' they are now at a great di- ftance from us and are out of fight. But Faith is that Telefcope which brings thefe Heavenly things near to our Eye, and gives us a clear view of them, and afTuBes us of the Truth and Certainty of them. And this is done by means of thofc Fromifes which the God of Truth hath made to his Servants. He ftands ingaged by his Word and Faithfulnefs, to make good whatever he hath faid, and therefore we may rely upon all his promifes, and be not onlvp^r- fnaded of them, but (as the Apoftle adds) embrace them, Heb. 1 1. 13. Another Iblid Ground of Trufting in God is his Power and All-fi'tjjiclency, Gen. 17. i. He faid to Abraham, I am the Almighty God ; and thence in- ferred by a natural Confequence, that the Patri- arch ihould walk before him, i. e. Depend upon him, and Truft in him. And truly he was eminent for this, and may juflrly be the Pattern and Standard of this Grace to all Believers in fucceeding Ages. Let ■ TaS fee then how Abraham confided in the All-fufTici- ency of God. By Faith Abraham, when he was tried, ojfer''d up Ifaac • and he that had received the Promifes, ojfer*d his only begotten Son, of whom it was faid^, that in Ifaac (hall thy Seed be caWd, Heb. 11,17. Here is one of the highefl: Inftances of Faith, as it denotes trufting and Kelying on God. Abraham was ready to obey the Divine Pleafure, and offer up his Son -, his Son, on whom all the Promifes made to Abraham, I 3 and Ii8 Th.}^ature of and his Poftefity., depsaded v his Spa, from whom the Me fi as was to dcfceud •, his Son, in whom ail jhe BJeffings of that Mcfjlas were contained i his Son, who was the only Child of the Patriarchy and therer fore with him 3II hopes of Pofterity mufl: he cut offl pri^en^ ill his Homily on Ahraham\ Offering his Son, hath mofl: pathetically, and with great and powerful Oratory, reprefentcd the feveral circumllances of the fnppofed Colloquy between God and that Holy IVlan about this Affair, and thither I will refer the Header i for the Height cxi Abraham^ Faith in this tranfitlion, cannot be fet forth in more lively co- lours than that Excellent Writer hath done it. But would you be acquainted with the Ground of that Holy Man's Faith, and Trulting in God^ Would you know what it was that wrought up his Faith to this Pitch? The Apoltle will tell you in the r^' V. he did all this, accounting thaf G'ud was able to raife him (i. e. Ifaac) from the Dead. Abra.-r loanis Relying and.Tru.ling onGod, was bui't on his Omnipotency. He argued with himfelf (fo the Creek f" Word, which we lender ^-^cceunttpg^ fignifiesjl that God was Able to do all things which imply not a Contradiction in the doing of them. He reafon'd with himfelf, that nothing could be impoflible with him. Sivppofe he reaily Sacrificed Ifaacj God coul4 have '/^aijed i'j> that fame Ilaac from the Dead (and, obferve the Words that immediately follow j fram wheyice alfo he recelv^t iurn in a figure. But what is the import of this latter Claufe ? How did Abraham receive, Ifaac from the Dcad^ and that in a figttre f If we confult the 12th v. of this ch. we fhall find there lomc light given to this ExprefTion. Therefore fprang there even of one^ and him as good as. deady fa * Aoyicdfj-ivQ-. many FaM Explain d, 119 vtafty' afjtke Stars df'tljt Shy tn muUitHde, Abraham was this dead Perfon^' iinA Sa^ah came under the fame denomination^ and on the fame accoimt, that is by reafon of the Deadiiefs or Inability which old Age had produced. The Deadnefs of both thefe Per- Ibns was as 'twere a Figure and Re-^refentation (which is another cxprcfTion the Apoftle i3fcs)6f tha-t y^al Deaths which Ifaac fhould have' been rai fed from, and from which Abraham belifev'd and trufted he could have been railed by the Vower of God, fu|> pofing he had fallen a Sacrifice by the hand of this Aged Patriarch. This is very plainly fet forth in Rom. 4. 19, 20, 21. Being not weak in Faith^ he con- fider'*d not his own Body now dead^ when he rpas about a, hundred years old^ neither yet the deadnefs of Sarah^s Womb : He Ji-agger''d not at the frotnife of God thro'' Z^nbelief: But was firong in Fai'th^ t^'^^^^ Glory ta God^ and being fully ferjwaded that what he had pro' mifed^ he was able alfo to perform. Hete we fee C as in the former place ) the Patriarch's Faith or Trufting in God, is founded on his Almighty Pow- er. He conlider'd, that God was able to accom- plifh his Word, and fo he overlook'd his own Weak- nefs or Diadneft^ as the Apoftieis pleafed to ftilc it. Behold here a Tvaafcendent Pattern of Truft- ing in God, and fuch as we cannot exprefs with fit- ting Words. Yea, ^ Luther is bold to lay, that the Apoflles themfelves did not fufficiently extol Ahrahanis Faith according to the Worth and Great- nels of it. This trufting in the Almighty Power of God is thus fet forth by the Pfalmift, The Lord is rny Rock and my Fortrefs^ my Deliverer^ my Strength in whom I will Triifi^ my Buckler^ the Horn alfo of my Salvation^ \ 4 and -^nd ifty hf^h Taw&y Pf. i8. 2. Thcfc feveral Terms ure here made life of to fhcvv, that God is able to de- fend us againft all kinds of AfTaults, and is in flead of all Munition, Armor and Arts of Defence what-- foever •, ^nd therefore there is good reafon why we fhoiijd trufl in him. Solomon brieliy exprciles it thus, The Name of the Lord is a firong Torcer^ the Right eous runneth into it^ and is fafe^ PrOV. l8. lO. T\\Q ftrofig ■Tpwer denotes the Strength, Power and All-fuffici- *acy of God ; and RH/ming into it^ exprefies this :uifr 0^ Faith which f am fpeaking of, namely, Relying and Depending on God. There is no greater In- ducement to this latter, than the ferious conlidera- tioft of the former. In all our moft prefhng Grie- vances,whether Spiritual or Temporal,thisis a ftrong ino'ive to place our Trufl: and Confidence in God. Trujt yi in the Lord for ever ^ for in the Lord Jehovah is ji^erlafiing Strength^ Ifa. 26. 4. The reafon, we fee, -why we ought to trufl: in God, is this, becaufe 'S'trengtb, yea, Everlafl:ing Strength is his infepara- hle Attribute. And therefore we mufl: Trufl: in God /or rt;;r, becaufe his Strength is /or fvfr. And this Divine Strength and Power are more fignallyand eminently feen in the Redemption and Salvation of Mankind, and therefore it is faid, that our Lord ifi al;le to fave them to the uttermoft thM come unto Cod by him, Heb. 7. 25. His Ability or Power makes him capable above all others, to efFed this Work complcatly. And tho' he fufiers his People to be tried and tempted, yet it is that his Strength may be made ferfetl in their Weaknefs^ as he told that Man of Temptations, 2 Cor. 1219. -Therefore here is fnfficient ground of Trufl:ing in him. Thirdly, it is mofl: reafonable to Trufl: and Con- fide in God, becaufe he is not only Able, but Wil- ling and Ready to help and relieve his Servants. He is Cym^aJJionate and Merciful^ as well as Powerful and Faith Explain d. Ill and Mighty. He delights in > fhewiiig favour and -ikindnefs to the Sons of Men, but more efpecially to bitis chofen People ^ for he torgets not the price of -:*is Son's Blood, he remembers his covenant with them •, therefore he is with them, and upholds them, and comforts them in their dillrelTes, and will not fufFer them to be utterly caft down and deftroy'd. Hence are thofe indearing Words in h'of. ii. 8, 9. How Jl}all I give thee up^ Efhraim f How jhall I deliver thee^ Ifrael <* How jhall I make thee as Admahl How jljall I fet thee as Zeboim ? Aline Heart is turti'd "Within wr, my Repent ings are kindled together. J will not execute the jiercenefs of my Anger ^ I will not return to defiroy Ephraim, for J am God^ and not Man^ the Holy one in the mtdft of thee. God exprefleth his infinite kindnefs to Ifrael in thefe Words, and the Foundation of it is laid in the Merciful Nature of jGod : His Heart is turned within him^ his Reventings are kindled : He is God^ and not Man ^ he is not ea- fily provok'd and incens'd as Man is-, he is Long-fuf- fering and Patient, he bears with OiFenders a long J time, he palTeth by Iniquity and Tranfgrefllon. He biis ready to pity thofe that are in Calamity and Di- Hollrefs, and to extend Mercy to them when they (land •■moftin need of it. Even when he chaftifcth and afflideth, he gives thegreateft proof of his Tender- heartednefs and Love, for he fends Affliftions for the real Good and Welfare of his Servants \ and that the Trial of their Faith may be found unto Praife and Glory at the coming of Chrift. Who then would not7>«/in this God ? Who would" not, depend and rely on him ? And his Son came into the World out of a defign of Kindnefs and Love to Mankind j out of infinite Mercy and Compafiion he took our Nature upon him, and convers'd with Mortal Men here on Earth, and lived a poor and mean Life, and died a curfed and ignominious Death. All 13^ The. Nature of /i\l this was done for: our fakes ; he underwent &U this to do us good. And therefore we find him moft compafTionately inviting Sinners to come mto him^ that they may find reft to their Souls. And he jiets them know, thatthoje that come unto htm^ he mil in no wife c aft off ^ Joh. 6. 37. his- Work and Office being to receive Sinners, to pardon their Offences, and beftovv Eternal Life upon them. Thus Divine Mercy is a powerful Motive to excite that Tmft and Reliance^ yiliiQh are the fubjedof this part of sny Difcourfe. , -. .. And now, to conclude it, I will take notice, that in Pfalm i/\.6y th^Tioree Grounds oiTin^'m^ iu God, which I have propounded, are meation'd together. The Penman of that Pfalm acquaints us, 5. v. that, if we would be Happy^ the direct courfe we mull take is to Truft and Hope in God, and to make him our Help' and Stay ^ and in the following verfes, he af-s ijgns the Reaj'oas and Grounds of it ^ and they are thefc, Firft, we mull Trust in the Lord God^ who mudc Heaven and Earthy the Sea^ and all that therein. is^ V.6. i. e. We mull truft in God, becaule he is the Almighty maker of Heaven and Earth, the Lord Omnipotent. Secondly, In the fame Verfe ^tis added. Who keefeth Truth far ever. He is the Faithjul God, therefore confide in him. Thirdly, He is a Merciful God ;, and this is exprefs'd very copioufly and pa- thetically, in V. 7, 8, 9. Who executeth "judgment for the Opprejfed^ who giveth Food to the Hungry: The Lord loojcth the Prijoncrs^ the Lord opens the Eyes of the Bli?/d, the Lord raifeth them that are bowed down^ the Lord loveth the Righteous^ the Lord preferveth the Strangers, he rclieveth the fatherlefs and Widow. All wjiich Exprefiions fet forth the Merciful and Loving JSiature of God. And we cannot have a greater At- ^aftive, than That^ of our Faith o^ndi Affiance in him. Thus, we f^e there can be aothing mp.re Rational faith Explain' J, \i:^ and accountable, than to Tnift in God, feeing he is Faithful, he is Mighty, he is Merciful and Graciois. This Three-fold Cord cannot be broken. T'^c 7 rnth the All-fufficiency, and the Goodnefsof G )d. And now let us look back and recollcia what hath been faid concerning the EifentialJcts otSav:^^^ Fairh^ whereby it exerts and difplays itfclf ^ and kt V.s form out of them a brief and fuccinft Account of t!e Na- ture of this Divine Grace, and then let us o-iOr'/e the Dependance and Connection of thefe diftind Ads, and laftly examine our felves by thewh^Ie. We fee, that there are thefe three Eflential and in- tegral parts of Saving Faith •, Firft, Belief or Aflent. Secondly, a Hearty Confenting to, or Accepting of • and Thirdly, a firmTruft or Reliande attended with a particular Application. We mult diftinguiili be- tween thefe three ads, or elfe we can never rightly apprehend the true Natnre of Faith. And the Holy Scriptures aflift us herein \ for tHey give usa dillind conception of thefe particular Ads and Exertments. They let us know, that there muft be' a Belief of the Dodrin of the Gofpel ; there mufl: be likewife a hn- cere fubmifllon to the Terms and Conditions of it •, and befides thefe, there muft be an Hnmblc, bnt yet Confident Reliance on the Merits of Chrift Jefus for Eternal Salvation. Faith then may admit of feveral Definitions or Defcriptions, as it hath refped to thefe three Ads of it. Jn regard of the firll of thefe, Faith may be defin'd thus, an Aifent unto the Trnth otwhatfoeverisdeliver'd to us upon Divine Tcfti- mony. Or, a Belief of the whole Word of God, but more particularly of the Dodrin of the Gofpel. With refped to the fecond Ad of Faith, this Grace may admit of this Definition, ^'iz. Thit it is a voliia- tary Receiving of Chrilt, and a Hearty and Affedio- nate approving both of Him, and his Laws. And then, if we confider the third Ad of Faith, it is nq Icfs 154- ^^^ Nature of lefs tiiaa av-^ftcdfafl: Truftingin the Mercy of God thro' Jefu* 'Chfift, with an applying of bis Merits and Righteoufnef^ to the Soul. Ail thefe Definitions- of Faith are good and found, and may be made ufeof. And it may be obferv'd, that all thefe fi'^gie AHs mid Parrs of Faith, are call'd Faith in one place or other in the Holy Scripture. Faith is fometimes taken for one Aft only, and fometimes for another j but it is never Compieat and Saving Faith without all the Ads. That then is a perfed Definition of Faith, which takes in all the Afts and Parts of it, 'and fuch a one this is, namely, that Faith is fuch an Af- fern unto all Divine Truths*, but efpecially unto thofe contain'd in the Gofpel, that makes us willing to Receive and £mbrace Chr'iR: Jefus, and to conform our felves to his Laws, and to TruB wholly in his Mercy, Power and Death. Or thus. Saving Faith is not only a firm Aflentof Mind, whereby we be- lieve what God hath reveaFd in Scripture to be true and certain, upon the Authority of the Revealer j but it is alio a Confent to, and Approbation of the Laws of Chrift, and the Terms of Salvation exprcls'd in the Gofpel ^ and, moreover, it is an Affiance in God's Mercy through Chrift for Salvation, and all other things which are good for us, with a particu- lar application of Chrift's Merits. Or (that I may not fail to give the full Senfe of it) take it in thefe Words, Faith is that firm Perfuahon wrought in us by the Holy Spirit, which produces a leadinefs in us to comply with the terms of the Gofpel, and a fted- faft Affiance and Trufting in the Merits of the Mef- fias, with a particular appropriating of them to our felves. Or it may be thus exprefs'd. Saving Faith is an entire Believing, a hearty Receiving, and a fidu- cial reding on Chrift, as he is offier'd'to us in the Gofpel. The three Eflential ads of Faith are com- prehended in thefe Defiiiicions. Or, if we would have Faith Rocfhind, 125 4iave % very brief and compendious one, we may com- prize* it in three Words, to wit, a Pradical and Fi- ducial AlTent. Faith is Ajfent^ and that is the loweft (lep of it ;,,It is a Pra^ical AflTent, which raifes it higher, and, acquaints us, that it hath refped to the Conditions and Terms of the Gofpel *, and moreover it is a Fiducial Aflent,which is the very Height of that Grace, and lets us know, that it contains in it Trust and Confidence. We may make choice of which De- finition we think to be the moft exprefUve of the Na- ture of this Grace, or we may make ule of them all, to convey the true Notion and Conception of this Grace the more effedually to our Minds. And this I have taken care of, that nothing fliould be takea into the Definition of Faith, which is not efTential to it. I have not inferted any thing which doth not properly belong to it. If it be objected, that fomething of Love and Hofc are taken into the Definition, which I have given of Faith, for Approving feems to belong to the Affediou of Love *, and TruBing is an ad of Hope : I anfvver, that fome Graces, yea all Graces do more oi: left rua into one another. He that is a true fearcher into Theology, is no Stranger to this. You cannot fo ex- adly feparate one Grace from another, but there will ftiil feem to remain fome part of one in the other. The Graces of the Gofpel are in fame fort Mingled and Blerided together. This I could make good by inftancing in feveral of them ; but this is more cfpecially true of the Evangelical Grace oi Faith -^ it borders fo near on other Graces, that it feems to partake of the nature of them. The reafbn of it is becaufe it confifts of feveral ads and parts, and is a complex Grace. Therefore 'tis no wonder that* it con- tains other Graces in it. A Grace oiftch a Latitude cannot but do fo. But I have inferted nothing into the Definition of it, which is not of the very Nature and ia6 The Nutttte of and EfTence of it. Therefore I will averr, that if you put any thing elfe belldes what hath been fditf, into the Definition or Uefcription of Faith) yot? exprefs rather what it is f/ot^ than what it ts. > '"-i And now havhiip; fct before yon the fe\^eral a^s of having Faith, and having made them np into plain Definitions, which give «s a full account of Faith, I will (according to what I propounded) obferve to you the Be pen dance of the feveral ads of Faith upoi> one another. I wiH briefly fhew how they arc link'd together, 1 will difcover that clofe Co?jr/en:ion which is between them. And this will fcrve to make the Notion of Faith moreeafyto us, and to render this Do(f^rin as clear and intelligible, as any Dodrin whatfocver in the whole Body of Divinity. Thus then we may apprehend the DepcndAnce zn&ConyieB-icn of the fevcrai parts of this Grace \ a hrarty Jffem tothe Do(ftriii of Chrift Twhich is the firft aft of faith; naturally draws along with it an Afle'tionate Confent and ylpprovtvg of that Doc^rin (which is the fecond ad of Faith.) For when I heUevc the Arti- cles of Chriftianity, and am verily perfnaded that they are true, this very Belief and Perfuafion have a inio,hty force in them, to produce in nie a Cordial embracing of them> and a readinefsto comply with them. 7 hough, I do not fay, that they Ncccftrily produce this, for it is too evident, that thefe may be feparated, (and truly elfe the-.e wonM be no Sin againft clear Confcience,) yet that which I afTert, IS tlns^ that the fecond ad of Faith, is the natural and genuine Confcqueixe of the firfl:. Perfnafion makes way for Conjem^ and Cmfem is tl>e jyi'opcf refult ot PerfHetfton. And this is the true Order and Procedure of the Faculties, the Underllanding pre- pares the way for the Will and Affeftions. If that dJd not go firfl: and hold the Light, the Will would Itiimble m the dark, the Delires and Aifediotis ■> - would would be at a lofs, and all would be out' of Order. A ad fo iikewife the third ad of Faith, is much faci- litated and promoted by the fecond 5 and, indeed, a Man can't truly'exerttheone without the other •, he can h^ve no good Ground that he is one whomChrift died for, and whofhall certainly be faved, uniefs he finds in himfelf a willingnefs to obey all God's Com- mands, and uniefs he be really chang'd in his Heart and Life. Take this in the plain Words of our Church, ♦ " How can a Man have true Faith, that " is, a fure Tr«ft and Confidence in God, that, by *' the Merits of Chrifl:, his Sins be forgiven, and he " reconcil'd to the favour of God, and to be par- " ta in Chriltians adult and improved it comes after, that is, ihcix AppUcatGYy Faith bcgets greater degrees of the Approving and Confenting Faith, They colled from this, that Chrill is theirs \ and alfo from Chrift's being theirs, they are mov'd to yield thcmfelves up more fully to him,and to exert the Approving part of Faith with more vigour ^ and fo that Faith works all other Graces in them, and even adual Obedience to the Divine Laws. This feems to me, to be a true Reprefentation of the matter, and may be fcrvicea- ble to put an end to the Difputes which have beea rais'd on this account. And if we conlider the thing aright, we fhall find that the debates on both fides terminate at lad in the fame thing. For, tho' fome maketneir belief of pardon thro' Chrifl:, to be a mo- tive to their yielding to him and his Laws, yet they always have, at the fame time, a willingnefs to yield to both, and to embrace the terms of the GofpeU So that Reliance on Chriil ever fnppofes fubmitting to the terms of the Gofpel vdiich he hath propounded. We may lawfully make it an inducement (and 'tis the ftrongeft we can have) to comply with the con- ditions of the Gofpel , but this is ceruiu the Firfi Exert- Faith Ex^lain^d} 129 Exertments of Saving Faith ai'e in that order that I have mcntion'd, tho' afterwards they may be invert- ed. Believers begin with Aflcnt, and then proceed to Choice or Approbation, and end with Reliance. For there can be no true Reliance, where there is not Aflent and Approbation. But I fhall fpeak fur- ther of this when I come to refolve that Qiieltion, whether Juitification or Sandification be firfb. In the mean time I would not be miftaken here : I do not mean by any thing that I have faid under this head, that we are to confide in any thing that we do, or that our accepting or approving of Chrifl:, and iiis ways is the Gaufe and Grouod of our Confi- dence. Tho' I have aflerted, that ififprohatio?! mult precede Reliance^ yet I do not lay, yea, I abfolutely deny that our Reliance is founded upon our Appro- bation, or that we are to confide in it 5 for 1 have affirmed before, that all our Trult and Confidence is to be* placed in Chrifb alone, and that through his meer Grace we are accepted, pardon'd and faved i and accordingly we lay hold on that Grace, we re- ly on the Undertakings of Chrilt Jefus, and firmly truft, that through him all our Sins ftiall be remitted. We are not to entertain any fuch imagination as this, that we can by vertue of our approving of Chrift, procure the Mercy of God ^ we mult not fondly think to claim and dhallenge the Divine Fa- vour for any thing which we either believe, or are willing to perform. We muft remember this, that Faith is not terminated on our felves, or any thing in us, and therefore we cannot rely upon it, and particularly we can't confide in our Approbation. But this is that which I fay, that tho' we may not confide in it, yet it is certain that we ought not confide in Chrilt without it. Thofe Words of St. John are remarkable to this purpofe, // our Heart condemn ftj not^ then have we Cot^fidence toward God^ K I Epiit. 130 The Nature of \ Epift. 3. 21. But on the contrary, if our Hearts conderan us, that is, if our Confcientes tell us that we are unwilling to abandon our Sins, and wholly averfe to imbrace Chrift's Laws, we cannot arrive to any true and folid Confidence, we cannot rely on Chrift for Pardon and Acceptance. To this purpofe it was obferv'd by an experienc'd Divine, that * David thought not of Trusting in God, till firfi he had done Jufiice upon his own Soul^ in rebuking the Ptnrnly motions thereof. Cenfnre forSingocth before Favour in pardoning Sin^ or boldnefs to ask Pardon of God. We mufl: not put our Truft in our readinefs to comply with the Laws of Chrift, and yet w-e cannot truly truft in him, where this is wanting. We cannot reafonably depend on Chrift as a Saviour, if we do not take him for our Lord, if we do not accept of the terms of the Gofpel, and the conditions . of the Evangelical Covenant. But I will fpeak further of this, when I come to confider the Opfofites of Faith, of which Prefumption is one. Atprefent I have faid enough to fbew the ConncEtion and Dependance of the three Afts of Faith, which was the thing I here de- iign'd. I have made it appear, that Faith is a deli- berate and methodical Grace, it rifes by certain fteps, and advances in good order. And we muft obferve this Order and Method. In the next place then, let us try our felves by what hath been faid. It is an Apoftolical Injundion Examine your fehes whether yon be in the Faith^ in the Hate of true Believers, prove your oton felves^ 2 Cor. 13. 5. And how can we difcharge this Work bet- ter than by making thofe Particulars^ which I have offer'd, the Articles of our Enquiry ? Firft then, let us ask our felves whether we do firmly believe all * Dr, S'lbbi SouVsCofifiii^i p. 254. the Faith ^"Mi^ind. 151 the Truths of our Religion, and in order to that, whether we have been careful to ufethe Helps which God hath appointed for the attaining of Knowledge and Infight into thofe Divine Truths. Do we parti- cularly give Credit to all the Propofitions, Com- mands^ Prohibitions, Threatnings and Promifcs con- tain'd in the Word of God ? Do we yield Ajfent un- to all that God hath reveal'd in the Old and New Teftament ? Do we firmly perfuade our felves of the Truth and Reality of thefe things, and do we find our Minds convinc'dof them, and do we look upon the contrary Aflertions and Doclrins to be arrant Falfhoods and Impoftures ? Have we filenc'dall car* nal Reafonings and Cavils againft the Truth, and do we yield a full and entire Aflent to the Chiiflian Doarin ? ^ Again, we do heartily embrace with a ferious li- king, all the Offers and Tenders of Grace in the Gofpel, To that we are ready and willing to comply with the Conditions and Terms which are propounded there? Doth our AfTent to the Truth, beget a Cor- dial Approbation of it ? Is our Religion the matter of our Choice^ as well as the object of our Vnder- sianding ? Are we not only Perfnaded of the Truth of God's Word, but are we mlHng to live according to that Perfuafion ? Is the Credit we give to Divine Matters attended with a hearty regard to them ? Is our Faith fuch a firm Aflent to all that God hath re- veaFd, that it affects our Hearts and Influences on our Lives ? Do we give our felves up entirely to God, to be guided and direifted by him, and to fub- mit our Wills wholly unto his ? Further let us ask our felves whether we truft and confide in God for a fnpply of all our wants, either Temporal or Spiritual, efpecially whether we ac- quiefce in the Mercy of God through Jefus Chrill, for the pardon of our Sins, and the Salvation of our K 2 Souls ? 121 The Nature 1^ Sopis?'^iCre^€ enabled by the influence and.opera- tion of the Holy Spirit upon our Hearts, to apply the RighteournersofChrift to our felves, at the fame time renouncing our own Righteoufnefs, That being wholly infufficient for Juftification ? Thus let us exa- mine our felves throughly as to all thefc particular Aas and Exercifes of Saving Faith. I fay all of them, or elfe our Examination is imperfeft. Where- fore let us not deceive ourfelves, but examine whe- ther our Faith be entire v let us demand of ourfelyes an anfvver to every one of the forefaid Enquiries, and thereby take a true account of our condition, and know whether our Faith be the true Saving Faith. Thus far I have gon in profecution of the Firft General Head of my Difcourfe, namely, to fet forth the Natnre of Faith^ as it condfts of fev'tral difiinU JB s. I CHAP. IX. Come now in the fecond place, to give a farther ^^ Account of the Nature of Faith, byconfidering what are the O^fofites of it, and by taking notice of the falfe Notions and Sentiments, which are contra- ry to, and inconfiftent with that account which I have given of Faith. We muft know then, that as the Mafters of Ethics tell us concerning their Mo- ral Vertues, that every one of them hath two Ex- tremes, and the Vertne is placed in the middle of them, as it were defying both of them, the one on the Right hand, and the other on the Left, one in Excefs, the other in Defed : So likewife is it with Evangelical Fertues and Graces^ they are iituated ia the Faith Explain d, 1^5 the middle, betwixt two Oppofites, and every Grace >iath it's Extremes on both hands. This is true in a particular manner of F^.ith •, on each fide of it, it is environ'd with Contraries. And this I wilf make good by conli^ering the three ElTential Afts of Faith, which I have fo often mention'd. In refpeft of thefe :jlt hath it's feveral Extremes or Oppofltes, Firft, in refpect of Ajfent or Perfnafiorj (which is the firft Acl, or part of Faith,) theOppofites of Faith jare either in DefeEl or Excefs ^ the former are thofe 'that come Ihort of true Aflent, the latter are thofe that exceed, and do as it were, go beyond it. I be- ^in with the firft fort, the Oppofites or Extremes of -the Faith of A (Tent, as to Defed^, and they are thefe three, Ignorance^ Jncreditlity znAVnbelief. I fhew'd, that Knowledge is included in Faith, and confequently Ignorance is oppofed to it. And yet this is that which the Romanifts plead fo much for, whilft they ftickleforan Implicit Faith^ whereby one believes in Grofs what the Church believes, altho' he knows not what that Church believes. The poor Creatures under Popery are not permitted to judge for themfelves, they muft furrender up their Reifons to the Clergy, and Thefe to the Church. The Church fays fo, and the Church believes fo, therefore it is True, and we muft Believe it. Let xh^ Clergy look to the Reafons of Religion, for Judgment and Reafon are proper to them ; our Bufinefsis only to fay what they bid us. But if this be true, and the People muft not ufe their Underftanding to judge of their Reli- gion, then they renounce their Plea to that which diftinguiftieth them from the Brutes ^ for Men, as Men^ may plead a Right to judge of the Doftrins of Chriftianity. Whence it appears, that it is the de- fign of Popery to Unman Men, to take from them the ufe of their Reafons, and to render them Brutiftj. They are the exprefs Words of Be liar mine (Rome's K 3 great t24- The "Nature of great Champion and Advocate) * Faith is better de^ fin d by Ignorance than by Knowledge. He makes a Blind Aflent to the things of Religion to be a fuffi- cient Ingredient of Faith : Yea, as I (hall Ihew after- wards, he and the reft of the Popifh Doftors make this Blind Affent to be the whole of Faith. Which is a Doclrin of a very pernicious nature, and tends to the Deftrudion of that Religion, which is calFd a Reafonable Service, and it is ferviceable to intro- duce Ignorance and Barbarifm into Chriilendom, It is certain, that Faith doth not put out our Eyes. When we Believe^ we muft at the fame time under' fiand. Believing a thing is one Species of knowing it. Not but that there are many things which are fo ob- fcurc and hard to be comprehended, that we cannot boafi: of a perfe<^ and compleat Knowledge of them ^ but yet we are not wholly Ignorant of them, and we exercife our Under Handings about thofe Argu- ments which are proper to ftrengthen our Be'- licf. So that in every Ad of Faith which we exert, we make ufe of our llnderftandings. There is no other way of knowing any thing in Religion, as is acknowledg'd by one whom 1 juention'd before, and obferved to be no Over-valuer of Humane Rea- fon, 't" " Whatever we know, faith he, be it of what ** fort foever it will, we know it in, and by the " ufe of our own Reafon, we do it by our llnder- " ftanding. Whatever we know by Divine Revela- "tion from the Scriptures, as well as by Study and " Induftrious Enquiry, we know and underftand it " thus. Thus he, and very rightly. Incrednlityh the fecond Extreme of AlTent, as to Pefect. This is a backwardnefs to give Credit to * re^uflifivA. r.c. 7. the Faith Explain d, 155 the iTrulhs, which are propounded in the Gofpel* This pofTeflls th^ Minds of' jbanyt Perfons in the World : Weiee,iahd they themfelves feel that they arevery /of^ to give Aflcnt tothe niatters of Reli- gion. They canpot bring themfekes to attend fe- rioufly to the Dodrins.of Chriftianity ^ they fly back as often as they are propounded.tQ them, 'ahd ^re(s*d tipon them. Thc^ find in themfeiyeis an ^t/^/>;7e/jr t9 be Perfiiaded of -the Truth andKeaiity of thofe Di- #i«ie Verities whiehare offer'd to them,- They are in a manner Jealons and Siifpicious, and are apt to think that we have a delign upon them, and are about td impofe on them, when we Preach fuch Points to them, and call upon them for theiry^ffent to them. And with this In^'ceduUty, is. join'd very often (in fome Perfons efpeciallyj a wonderful kind of Curiae jky and Scrupdoufnefs. We may obferve, that ; they aVe extremely Nice and Shy ;, they ftartle at every Propofition you tender to them; they boggle atevery Article of Religion^ they will not entertain any thing without mighty difputing. Dubitation is the firflr Principle of their Divinity,as 'tis oiCartes^s Phi- lofophy. They doubt of all things, and are refolv'd to do fo, and on all occalions fliew that they are more enclin'd to Wrangle than to Believe. Or, if at fome Critical Seafon they are like Jlgrlppa^ almoft ferfnaded to be Chriftians, yet afterwards this their faint perfuafion dwindles by little and little, and, at length ends in their former Doubting and Uncer- tainty.' Thefe are the Perfons, of whom we com- monly fay, they are to chufe their Religion. One thing is as true as another with them. It is crols or pile which fide they take. Thefe Men generally fet up for Scepkks^ they turn QHeftionijls and Seekers. They waver and ftagger, and continue in that po- fture all their days. K 4 Bat ;5^ The Nature tf 'But this Defect of Faith is a thing wholly inex- cnfable, when the Troths of the Gofpel are fo plain 'and evident, fo clear and perfpicuous. Doubting now can have no plea, no defence ; but it is utterly -to be condemn'd by us. To which purpofe a Learaed -Father of the Church rightly faith, * "All Curiofity *' and Do\ibtingare to ceafe, fince Chrift appear'cl »•' in the World, and lince the Gofpel hath been -" Preach'd. For when we believe this, we have -♦'nothing elfe to believe, >inlefs it be this, that "■ there is nothing more to be believed, than what ''the Gofpel offers to uS' to be believ'd. The reafdn •is plain, becaufc Chrift by his appearance hath an- Iwer'd all our Scruples, fatisfied all our Doubts, and hath by his Life, Dodtrin, Miracles and Death, and Rifino; again fully lilencM all Qiieries whatfoever, -and eftablifh'd our Religion on a firm and unchangea- ble Foundation : So that nothing remains now, but that we yield full Affent to it. This is eafily to be infctr'd from the Apoftle's Words in Eph. ^ 14. Where he acquaints us, that the great End and De- sign of the 6"fl//>?/, andofthe A/mi?ry, and of all the 15'i'^iCJ and Fmiowments confcvr''d on the Church is, ihfir vpe henceforth be no more Children^ tofs'd to and fro^ avjd carried about with every Wind of DoEirin ■ • htit fpeakSng the Truth in Love (affec'^ionately Profef- fingand Aflenting to all Divine Truth delivered to us) may grorv uf in him in ail things^ which is the Head^ even Chrtft. Since the Manly and Generous Inftitu- tion of Chrift hath taken place in the World, we miift be no more Cinldrer:. Since Chriftianity is jix'd mis cunofime opus mn efl pofl Chiftim, nee inquifitione pofi Evjngehum. Cum creiimuSy nikU (UJideramis ultra credere. Hoc emm creimus, non ejf; quoi ultra credere debemits, Tertull. dp Prarfcnpt. advr. H^eref. and Faith Explain d, 157 and fp^tUd^ we muft not be tofs'd to an fro. Since we are arriv'd at a fate and quiet Harbour^ we mufb not> indeed we cannot, he carried about with every Wind, To fufpend our AfTent, to waver and hefi^ tate, is now unaccountable, feeing we have fo many things to fettle and confirm us. Yea, and it is very dangerous •, for who fees not, that Incredulity, Doub- ling and Scepticifm, if they beany conliderabie time ^tain'd, turn into downright Vnhellef? .J* i; Which is the next Grand Oppojite of the Faith of 'Aflent. And of this there are feveral forts. I will comprize them- all under thefe two heads, viz.. Ne- gative and Pofitive Unbelief. The Negative one, or bare not-believing, is that which is found in Perfons OS ho have no Knowledge of theGofpel. It is impofll- ble they fliould believe in that Chrift, of whom they are utterly Ignorant. But this Unbelief or Infidelity belonging properly and folely to the Fagan and Hea- thenijh part of the World j who have not fo much as Jieai:4 of ChriH:, and the Gofpel, and therefore are cairdmore lignally Infidels^ I difmifs it,*^ and proceed to the Pofitive Unbelief •, and that is to be found in fuch as have heard of the Gofpel, and the way of Salvation by it, and yet refufe to give Aflent to it. In this number we may rank even fome Turks and Jews^ who cannot pretend Ignorance of the Gofpel, they having at one time or other, by Converfing with thofe who are of the Chriltian Perfuafion, attained to fome Knowledge of the Evangelical Difpenfation, and the Blefled Founder of it, Chrift Jefus the Mef- lias. But the worft and moft heinous Unbelief is in Chrilfiansy that is, thofe that live under the Gofpel, and yet do not believe the Principles, Precepts, Threatningsand Promifes in the Word of God, ef- pecially in the New Teft'ament. This, even this is too frequently to be obferv'd in thofe who make a Profeflion of Chrifiianity, I mean, who fuiFei' them- felves Ij8 The Nature of felves to be publickly ftird Chriflians^ and own that Title .thtmfclves, and are admitted into the Congre- gation of Chriltians. What great numbers are there of thefe in the World ? What a multitude of Men and Women are there, who are content to beat the Name of Chriftians, and outwardly difi-inguilh themfelves from Jews^ Mahometans^ and all Infidels, and yet inwardly are not Ferfuaded of the Trnth and Excellency, of the Reality and Worth of the Chriftian Religion/ The prefent Age wherein we live is very fcandalous on this account. There are many who th ink that //. . And as for Atheifm^ I wifh I could clear all thofb who are call'd Chrifiiafts of this Irilpiitatlbn. But I fear it is too manifelt that fomehavc atrir'd to this dfegree of Unbelief. There arethofewhb Av, not Cnly in their: Hearts^ hwt with thciv M^infr-," There ds no God. This laft Age hath pr^dticed f hole Mon- fters of Men, who have difcours'd and nrHtten a'p:nnfl: the I)oarin of a Deity, that is; anlnfiaite SDirit which is the Caufe and Author c^ ^HrBcingR/aad they have derided the chief DoarinsoFfJLeligion. Our complaiiit may now be the fame, that the'Prophcts of old made, Who hath Believed our Report ? We tell Men of a future Judgment, and everlafting Punifh- ment, but how few arethere that Believe what we fay ? We Difcourfe of Heaven, and another World ; hilt how fmall is the number of thofe that ?,ive cre- dit to us ? They Delight in Wrangling, they love to multiply Cavils, and never give over as long as they have any thing to Objea. They labour tointangle and perplex all points, to ruffle and difcompofe the fettled Scheme of Religion, and they are continually lookmgout for Matter and Occafion for their Un- belief, and catch at any thing that will nourifli Infi- delity •, and befides, they give thcmJelvcs up to a Wicked and Prophaue Life, whereby they choke all Senfc ot Religion and Good nefs. It is no wonder then, that they disbelieve all Reveal'd Truths, and believe the contrary to them. Others there are, that diminiOi and curtail the Articles of Belief, and con- trail their Affent into too narrow a compafs, and there is one that tells us in exprefs terms, that * All Vs HeafonnhUnefs of CHflkvitj, that 1 d o The Nafure of shit if to be helievUfar Juflification is no more hut thif frjgle Prof'ofition^ That Jefus of Naz^areth tvas the Chnfi, or the Mejfias^ and he repeats it with great Confidence. ■ " But I pals to the Oppofite of Faith, as we confider it in the Excefs •, and that is too much Credulity^ a iiflning to every Cry of Religion, a hearkning to pvery pretender, a giving Credit to every Opinion. It is true. Credulity in lefier matters is ^ excufable, »«nd it oftentimes harbours in tUe minds of the beffc Wen, and may be call'd an Error, rather than a Fault. But with relation to the great matters of Religi- on, and againll Chriftianity, efpecially (what hath been attefted, and confirm'd by fo many heaps of Arguments and Demonflrations) to ihew our felves Credulous^ i. e. to be ready to entertain apy thing that tends to itsdifparagement, is highly unreafonar- We and unpardonable. And yet how faulty is the 'Chrillian World even in this kind ? The number of thofe Men is very great, whofe Ears are continually open to all pretences of Religion, and they greedily receive any Doftrin which hath a Ihew of it, though (upon Enquiry) it Ihakes the very Foundation of Qiriftianity. This hath been the grand fault of this lall Age, this hath been the occafion of fetting up many an Error and Falfhood ; this hath betray'd many fimple Souls into a believing of very mifchievous Dodrins. But to prevent this, we are to remember that there are Falfe Lights in the World, and we ought to take heed that we be not milled by them. We have warning given us by St. Paul and St. John^ Trove all things^ faith the former, i ThelT. 5. 21. Be- , , .1 * Credulius error eft migis tjum. ctiJpa, ^ quUim in eptimi cu]ufy\ ■nKntmfwBime irreph': Cic* Epift. 23. lieve Ueve mt every Sprit ^ hut try the Sprits^ faith the lattery j\yo^. 4. i. We ought to fufpe^t feme Do- &.x'miizndi examine tKem not only as to their Ori- ginal and Authors, but as to the Effeds and Fruits of them. This is the way to cure our Credulity. frhus we fee what are the Extremes of Faith , as it implies Affent or Perfitafim, But I have not yet finifh'd what I intended to fay 'ander this Head •, ^ibr though I have mentioned thofe things which are'i^iredly oppofite to the firft Ad of Faith, namely, Affent^ yet I hold my felf obliged to take notice here of two or three miftaken Notions which have a near relation to this matter, and which bid defiance to the Dodrin which I have before afler- ted andprov'd. I fliewM that Saving Faith is feated in the Undcrftanding and the Will : I Ihew'd that Divine Authority or Revelation is the ground o^ .Faith : I fliew'd likewife, that Faith is ftrengthen'd l^y Reafbn. In contradiction to which AITertions, ic is held by fome, that Saving Faith is ieated in the .'fUnderftanding only. Others extol Realbn in oppo- '^ion to Faith and Revelation j and there are fome that run counter to this, and fet up Faith and Reve- lation in oppofition to Reafon. I will briefly exa- iiine thefe Propofitions, and difcover the Vanity of gljhem. _ It is the Doftiin of the Church of Rome^ (as hath ^een obferved before) that Faith hath its feat in the ' tinder llanding only, that it is a bare and naked Af- fent, and hath no place at all in the Will. This, in- deed, is confonant to that other Aflertion of theirs, that we are not juftified by Faith alone ^ for truly they could very ill hold that we are, when they give fucha lank notion and definition of Faith, viz.. that it is confin'd wholly to the Intellectual Faculty, and is a bare Aflent to what God hath reveal'd. Some Proteflants feem to favour this AfTertion , as * Peter 1^1 The Nature of "^ .Peter duMottUn and 't" Amyraldns^ and fodoCf- ineron and Dalles and among our own Divines, Dr. Tearfon^ in his Account of the Nature of Faith, be- fore iVcCreed. Thefe hold that Faith is feated la the Underitanding only, but then withal they ilrong- ly aiTci t Faith to be a PraBkal Jijfent^ and fuch as moves and affeds the Will, and confequently Faith is in the Will by way of Effedand Operation. So that in a manner they grant that very thing which they pretend to deny. A late Author of a Book, which is defervedly priz'd for his fake, as well as for the continual ft rain of Piety in it, hath fallen into this miftaken notion, that Saving Faith is a bare Aflent to Divine Truths, " Faith, faith * he, is nothing " elfe but a deep, real, full, found Perfuafion of, and " AiTent unto the great Truths Reveal'd in the Scrip- " turesof God, .upon the Account that they are tiii- *' ly the Word and Will of God. And afterwards he adds, " as touching the adt itielf of Faith, it is no "other than a found, real and firm Belief of thofe " Sacred Truths, namely, which he had before fet " down. This, faith he, is the Faith that mull fave " us j for, if it be a found and real Perfuafion, it will •* infallibly produce Endeavours of Holinefs and Pu- " rity, and reform the Life. But if this worthy Gentleman had confider'd of it a little further, and weigh'd this point with that De- liberation and Judgment, with which he hath done things, he would have revers'd his Sentiments in this matter. For there is no difcourfing and difputing againft plain Experience, and t eal matter of fad, and fuch is this. Do we not know, do we not fee that 1 ' I / f' -< frTheJes de fide ^uftifcame. ■{ Thejes de tide. Judge Hale' J Vt^orj/ of Faith over the WarU* real *■ real Believing of a thing doth not alvv^^ bring forth proportionable Fruits ? Are liot mdny Men drunk, though they know, and are fully cbnvinc'd, that the pradic€ of this Vice hurts their Bodies, impairs their Health, exhaufts their Purfes, hinders them in their Callings, and'on feveral accounts is mifchievous to them ? Have they not over and over again, many Months and Years together, found by Experience^ that this Vice hath been very prejudicial to them, and by that (hort Abftinence which, fometimes they have been, as 'twere forced to, gon fo far as to know, and find that the contrary Vertue, if duly pradis'd by them, would be Angularly advantageous to them, as to their Bodies, Eftates and Employments, and en other confiderations ? And yet this Belief, this Knowledge^ this AfTent, yea, this Experience, are not able to make them abandon their Excefs and Riot, and to love Temperance, and live a fober Life. Why then do Men talk and difpute againft evident matter of Fad, why do they tell us with fuch Confi- dence, that a firm Aflent or Credence is enough to make any Man Good and Vertuous ^ and that if he be foundly perfuaded of the Truth of the Divine Doclrins, Promifes and Threatnings, he will certain- ly acl according to that Perfuafion, and that his Life will be anfwerable to his Belief? This is againft the daily experience of Mankind, and therefore no Man of very deliberate Thoughts will give his Suffrage to it. He mult needs own, that the llnderftandin* doth not always influence upon the Will.-, and tho* the Propofitions that contain the great matters of theGofpel, are receiv'd and entertain'd by the Un- derftanding, as true and infallibly certain, yet the Will is not necelTarily affected and flirr'd up, and holy Defires and Affeftions are not generated fuka- bly to thofe Truths that are believ'd. Whence I lefume my former Allertion, that Saving Faith is an 144- ^^^ Nature of an act of the Will, as well as the Underllanding ; or, which is the fame thing. Faith hath it's Seat ia the former a^ well as the latter. I come next to conllder thofe who extol and cry up Keafon^ in oppolition to Revelation. Of this fort are Atheists and Deists^ who would be thought to be Men of Reafon, and of more refin'd Brains than others, and thejr- think they give a Specimen of it in exclaiming againft all Reveafd Religion: For, fay they, there is no clear and perfect appreheniioa of the things contained in it. But fuppofe they can- not arrive to this, is this fufficient Reafon to disbe- lieve thefe things ? They do not deal after this rate in other matters, which is a fign they are prejudic'd only as to things of Religion. Concerning many things in Nature, * we know that fuch and fuch things are, and we doubt not ol it, but we know not what, or how they are. Why then is it not rea- fonable, in the Myfleries of Faith, to acknowledge the things to be, tlio' we are Ignorant of the man- ner how they are ? JLet thofe Men then weigh what St. Cyril ofJernfaUm faith,'!" ^^ things belonging unto God it is a great part of Knowledge to confefs our Ignorance. But they complain that they cannot meet with plain Evidence and Demonftration in Reveai'd Religion, and therefore they can^ alTeut to it. This Complaint is ealily anfwer'd ^ for matters of Faith admit not o( fuch an Evidence^ as fome other things do, they being of a higher nature, they can't be com- prehended as natural Objects. We muft know, that the Proof and Evidence of things are according as * CMuhxfunt, qut ejfi conceiimm, qudia funtf ignonmus. Set, Nsu ^H. /, 7, Cat* 6* the FdkB'Eicfkifid 145 tlie TK?f^*'are--: Matters of Fach^xQ proved by the Teftimbny of Senfe, and credible Winiefies : In Na~ turalPhihJophy things are prov'd by Induction and Ex- pcrith^nts, in M^'thematicks by Demonftration, 'm Ethicks by Moral Arguments *, but in Divifthy, and efpecially in the Myftcries of it, the beft proof, is Divine Authority, and we ought to look upon this as convincing", as any Demonftration in matters of ano- ther Nature*, though as I have already prov'd, the matters reveal'd in Scripture do not want fome of thciQ Evidences juft now mention'd. And on the other hand I could prove the llnreafonablencfs and Abfurdity of thofe Principles that Atheifts and Deifts proceed upon. But there are others befldcs Atheijls and Deifls, who may jultly be tax'd for their overvaluing of Realbn, and making ufe of it in oppofition to re- veal'd Truth-- The Pelagians heretofore, and the Hentonfirants of late explode the Dodrin of Origsnd Sh, tho' it be clearly deliver'd in the Sacred Wri- tings -^ and when they have been asked why they do lb, they anfwer, that 'tis d Dof>rin againft Reafon. And as for the 5o(r/»/4;7j, itis well known how madly they cry^irp Reajm^ whillt they oppofe the dire(ft Words, and meaning of the Holy Ghoft in Scripture. Take a tail of this Spirit from the exprefs Words of Sotifiits himfclf, ^ " I would not believe (faith he) " Chrift to have latisfied for our Sins, although I '' Ihould read it more than once in Scripture, the in- " fallibility of the Revealer being not fufficient to " eftablifh it, unlcfs he had declar'd it by its Caufes "and Effeds, and fo fatished Men's Reafon concern- *' ing the pofllbility oFitT This is' the temper of the* Men of the Raca^ian jBe^^.f y,they appeal to Rcafcnia * Lib; ie SerjitorSi ^ ^'' '■'*^ L nil \ 146 The Nature of ^11 Myfteries of Chriftianity, they determine all by the Principles of Natural Light. Even that Tremen- dous Myftery of God's fubfifting in three Perfons, Father, Son, and Holy Ghoft, is difown'd by them, becaufe it is thought to be above the level of Humane Reafon and Philofophy. * Others have profefledly equaliz'd Philofophy to the Holy Scriptures, and have fet up this as the Interpreter of the Bible. Nothing is to be believed^ faith '|" Slichtingius^ but what may be comprehended by Reafon^ and accordingly he con- demns the Dodrin of the Trinity^ becaule it exceeds the capacity of Reafon. Another ^ of them refolves this Sacred Myftery into an Abfurdity and Contra* didion, and thence concludes it to be Falfe j and then vauntingly adds, Now^ that which the common light of Humane Vnderfianding acknowledges for falfe^ cannot be own^d by any other "Underjianding^ whether Angelical or Divine^ to be true. iT.O But this we are fully alTur'd of, that, notwith- ftanding thefe Bravades, they could never yet fhew thcmfelves the Sons of Reafon, in what they hav^ faid, or writ againft the Son of God. They have only fhew'd, that they are of the Race of thofe An- tient Hereticks^ whofe guifc it was to fcan the Princi- ples of Chriftianity by their (hallow Reafon, and td endeavour to make them ftoop to the fubtilty of their Arguments, which certainly is one of the greateft Affronts to Religion. I will make ufe of the Words of Clemens Mexandrinus againft them, * " Who is " fo Atheiftical and Impious (faith hej that he will * Lambert. Vehbut. de ufu Kxtmls in Ueologia. lVol{Ogen de Seriptur. Ititerpr. ^ Cenfue, CenJ. Trailut, TkologicQ.Pelitic* •4- Comr. Meifner. di Trin, * Wol^r.pen Comment, in i> 'Luc. 37. tkv^lti'auf d'^eultiv T? ©S8. tjtrom.l. 5. not riitwE,xpTaind. 147 2 not believe God, but require Demon flrations from God (ia the Mylteries ofReligionj as he doth from " Men (in matters of another nature) ? This boldncfs and temerity of Men's Reafoning;, and the referring all to its Arbitrement, are by this and other Pallages in that Father's Writings Iharply reprov'd. Let Rea- fon then, do obeifance to F^/r/?, and as the Primitive Devotionifts did with their PoiTefliOns and Riches, fo let us do with our Reafon and Philofophy, lay them down at the Feetof the ApofHes,rubmit them toDivine Authority, refign them to Revelation; And this is as much an Aft and Office of Reafon ^as any other can be. Next, there are thofe that fet up Tradition^ and their own Inventions in defiance of Scripture and Re- velation. I do not know of any ihat are fo guilty in this kind as the Church of Rome^ even to the Scandal of the Chriftian Religion, and therefore I will fome- What largely infill upon this Head. They diredly op- J)ore the Scripture, the Rule of Faith, when they teach that their Mafs is a Propitiatory Sacrifice, and of the fame Vertue and Efficacy,with the PafHon of Chrilt on the Grofs, and that it is to be ofFer'd daily for the Qjiick and the Dead j for this is contradicted by St. Taul in two Chapters together,the 9th and the loth to the Hebrews, where 'tis often afferted, that Chrilt was to be ofFer'd but once. Now once in the end of the World hath he appeared to put away Sin by the Sacri" fice of himfelf, Heb. 9. 26, and again ch. 10. v. 14. £y one offering he hath- perfected for ever them that are San^ified : The Oblation therefore mufl: not be r^- J)cated. We are t6ld, that the Sacrament of the Lord's Supper is a Memorial of Chrift's Body and Blood broken and Ihed, This do in remembrance of me, i Cor. II. 24, 2,5. Which is a clear proof, that Chrift's Body is not prefent there, but is abfent •, for thofe things which are abfent, not thofe that are prefent, L a arj are faid to be remember d. But the Chlircif of Rome tells us, that ChriU's real Body is prcfQiit, and that the'Bread is tutn'd into the Natural and SenfiblcSnb llance of his Body, and the Wine is chang'd into his Natural Blood. It is the Cuflom and Pradice of the Roman Church to adminifter this Sacrament in one kind only, that is, the People partake only of the Bread, not of the Wine. But this is a contradiction to the plain Words of the firfl: Inftitution of the Sacrament, Mat. 16. 16^ 27* Jefns took Bread and hleffed it^ and brake it^ and gave it to the Difci^les^ and faid ^ Take^ Eat^ this is my Body. And he took the Cupy and gave it to therhy faying^ Drink ye all of it. Here is a pofitive Command of Chrill himfelf. It is not laid. Eat ye all^ but Dnnkyeallf on purpofe, as it were, to prevent the Error which the Roman Church is run into. She orders all of her Communion to have their Publick Prayers in the Latin Tongue, which is a Language, that the common People have no Know- ledge of i and yet there is a plain Text to prove, that this is againft the nature of True Devotion, and that fuch Prayer cannot be acceptable to God, i Cor. 14. 14, 15. If I fray in an ur/knorvn Tongue^ my Spirit prayeth, but my Vnderflanding is HnfruttfuL What is it then f I will pray with the Spirit^ and J will fray with the Vnderftanding alfo. As much as if the Apofcle had faid, when I pray in an unknown Lan- guage, I exercife the gift of the Spirit in that ftrange Language ^ but this is of no benefit to myfelf, or to the Church ; Therefore in this cafe, that v\ihich is to be doae is this, I will not defift from exercifing that Spiritual Gift, but 1 will alfo take care that my mean- ing fha 11 beunderftood by the Congregation, I will pray the fame in the Vulgar Tongue, that they may go along with me in my Petitions that I put up, 0- therwifc it is no true Devotion. Agaiuy Faith Explain d, 149 Again, the Laity are forbid by the Church of Rome to read the Scriptures as they are Tranflated into the Vulgar Language •, but how inconfiftent is this with what is recorded concerning the People of Bc- rea, A(9"S 17. ti. They fe arched the Scrip nrcs da; ly^ ■whether thofe things were jfoj that is, fo as the Apollles had quoted them, and proved their Dodrin by them. And, 'tis faid, that Timothy had known the Scriptures from a Child^ 2 Tim- 3^15. Let the Word of God fall ScriptureJ dwell in you richly^ laith the Apoflle, Col. 3. 1 5. And he tells us in Kom. 1 5. 4. that v^^at- foever things were written aforettjne^ were written for cur Learning. It is true, he fpeaks of the Scripture of the Old Teflament, but it is with as much Rea- fon, yea greater, to be applied to the Writings of the. New Teftament, becaufe they more fignally con- cern us who live underthe Gofpel. If then the Scrip- tures both of the Old and New Teftament were writ- ten/or our Lea-rnitig and Inflrudion, certainly they may, nay they ought to be read and perufed for the lame purpofe. Thus there is dired Scripture againft denying the Scripture to the People. The whole Bible, efpecially the New Teftament is againft the Popifh Doftrin of Merits. When ye jliall have done all thofe things which are commanded yon^ fay^ we are unproftable Servants^ we have done that which is our duty to do^ Luke 17. 10. What hajl thou that thou didfi not receive ? Now^ if thou didii receive if^ why dolt thou glory as if thou had ft not received it ? 1 Cor.- 4. 7. N'ot hy Works of Righteoufnefs which we havt done^ but according to his Mercy hefaved us^ Tit. 3. 5. The Do(ftrin of Purgatory is repugnant to thofb plain Words in Rev. 14. 13. Blejfed are the dead that^ die in the Lord^ from henceforth •, yea^ faith the Spirit that they may rej} from their Labour. If from hence- forth the Saints are blefTcd, that is, if immediately after their Death they arc inftated ia Happinefs, then L 3 they 1,50 Th Nature of 4 theypafsnpt. to the Fire of Purgatory, unlefs'jPaiii and Happinefs can be reconeird. And if they refi from their Labour^ and oa that account are ftil'd Blefed, then we are not to believe, that they are tor- mented in Flames. Befides, there is no mention of any ' ctther future State in Scripture, but Heaven and Hell. The Scriptures having declared againit the • Merits of Saints, and againft Purgatory, they do, at the fame time, by natural Confequence condemn Indulgencies^ becaufe thefe are founded upon them. ^0 Praying for the Dead depending upon Purgatory, this being confuted by Scripture, that alfo mufl ne- celTarily fell. Befides, Praying rauffc be according to God's Will, as the Scripture teaches us, but it no where tells us, that this is according to the Will and Pleafureof God. Giving Divine Worfliip to a Creature, is oppofite to that infallible Rule, which we are to guide our felves by, where it is faid, Thonjhalt worjinp the Lord thy God^ and him only jhalt thou ferve^ -Deut. 6. 1 3,. Mat,, 4. 10, To hini alone fhall thy Prayers, and other parts of Adoration be directed* Yet the Church of Rome teaches us to pray to Creatures, that they may pray for us, and help us in time of need j and their common Practice is to pray to the Virgin Mary, and other Saints. They tolerate, nay defend the Worjhifping of An- gels ^ but if we coafalt Rev. 22. 8, p. we ffiall find, that when St. Jchfj fell down at the Feet of an Angel, the Angel bid him not do it, hut worjhip God^ that is, God alone. » What is more frequent among the Papilts, efpeci- ally the vulgar People, than Wor^jipping of Images ? And yet this pradice is a palpable breach of thefe?. cond Commandment, Thou jhalt not make to thyfelf any graven Image ^ nor the likenefs of any thing that is m Heaven above^ or in the Earth beneath^ or in the Water Faith Ez^M. 151 WatefMWfhi ^arth ythoU fiialt not bow down to them^ fidr rborptp therh'* \ ' ^^^--'^ ' It is fca^ndalous and finfiit iii the Church of Rome^ for Clergymen to Marry ^ and yet the Scripture ex- pi-efly allows a Chriftian Minifter to do fo, Tit. i. 6. A Bijhop m(tfi be blitmelefs!^ the Hnsband of one Wife (in oppofition to the unlawful Praiftice of Bigamy in thofe daysj having his Children in fnbjeSlion. It ap- pears hence, tljiat he may be Blamelefsi tho* he hath a Wife and Children. Nay, in fome cafe Marriage is neceflary, and we learn from the fame Apoftle, I Cor. 7. 2. To Avoid Fornication^ let every Man (Ec- clefiaftic or Layman) have his own Wife, No, f^ith the Church of Rome^ let no Prieft marry to avoid Fornication, yea, rather let him commit Fornication, io he doth not Marry. We have not Dominion over your Faith^ laith the Inlpired Apoftle, 2 Cor. 1.24. But we have, faith the Pope, by vertue of our Infallibility. Our Saviour tells theApoftles, The Princes of the Oeritiles exercife Dominion over them, and they that are Great y exercife Authority upon trem ^ but itjha/l not be fo among yoM^ Mat. 20. 25, 26. But it fhall be fo, and is fo with the Bifhops of Rome, faith the Rom.in Church, and hereupon they build the ftately Fabrick of the Popes Supremacy. Thus 1 have gon through the main Points of Po- pery, and made it evident, that they have no Foun- dation in Scripture, yea, that they direftly oppofe it. They plainly teach an other Dottrin, as the Apo- ftle exprelfes it, I 7/w. I. 3.5. 3. an ofW that is quite . different from that of Chrift and his Apoftles. They have other Prayers, other Warjhip, other Sacrament Sy and an other State after Death. We may gather hence how defervedly the -^(?ra<«« Antichrift is ftiled ctyj/JCft^wV©- he that Oppofeth, 2 ThelH 2. 4. he that doth every thing diredtly againit God's Word. Po- L 4 pery \i^i The Nature of pery fas I have dempnftrated from the feveral pre- ceedin^ Particulars) is a downright Offofitlon to the HcFy Scriptures, it runs counter to the plaineft and cleareft Textscontain'd in the Sacred Volome* The XQxy defi.sn of the Roman Religion . is to bid defiance to the Bible. The Pope, faith ^ Luther^, doth no- thing elfe but pervert and abufe all that God hath or- dain'd and commanded. So that we are not to won- der that the Chureh of Rome locks up the Scriptures from the People, and will not fuffer them to confult thofe Holy Oracles ^ for they know very well, that their Corrupt DoCtrins and Practices are direcfly contrary to the written Word of God, and are in plain and exprefs terms confuted by it. This is fo manifeft, that fome of the Learn?dft Writers of that Church, when they defend thefe Points, confefs they have no ground in Scripture. Some are fo ingenuous as to own, that they are foun- ded wholly on Humane Ordination, and the Will and Pleafure of the Church. Efpecially they acknow- ledge this concerning the with-holding the Cup from the People, and Praying in an unknown Tongue, and denying the Reading of the Scriptures to the Laity. And 'tis obfervable, that in the point of Worlhip- ing Images, the Popifh Doftors and Guides are ib fenfible, that the Scripture is againft that pradice, that on that account they leave out the Second Com- mtindment in all their Catechifms, Which is a tacit acknowledgment, that they are afhara'd and a- fraid, that People fhould there read, and obferve how contrary their pradice is to the exprefs Law of God. But what is the reafon, that the Scripturcsare thus dcfpis'd, and even oppos'd ? The true account is this, Fahrj ExphiirJ. ij:^ this, that notwithftanding weare aHiired by Sr. Pa;:!.^ that ali Script itre is given hy inffiration of God^ and is f refit able for DoElrin^ for Reproofs for Corred.'n;/^ fo,- J}iftriitiioTJ in Right eonfncfs^ that the Man of Cci ni.ty be throughly fmni^id unto all good Works^ 2 Tirn. 3. 16, 17. yet the Churah of- Rome contends for Trudi- tionsy and efteems the Scriptures as lame and impcr- h^ without them. She declares in the Councilor Trent ^ that Ihe hath the fame veneration for thcil^ as for thefe. Nay, 'tis clear, that fhc prefers tlie for- mer to the latter j for (he defends fome Dofirias and Pradices on the account of Tradition^ tho' tliey arc owa'd to be repugnant to the Inllitution of Chriil, recorded in Holy IVrit. This /hews, that fhe erccems the Authority of the one preferrable to the other. Whence it was, that Sylvefier Prierias, Mailer of the Pope's Palace, writ thus againfl: Lnther^ CTho' Indulgencics are not known to us by any Authority, that we find in Scripture, yet they have the Autho- rity of the Church, and Bifhops of Rome^ which is greater!]. Now, when they thus arrogantly, and Blafphemoufly oppofe Tradition, and the Authority of the Church, to the Infpired Word of God, who can make the Dodrins founded on thefe grounds the matter of his Affent and Beliefl The Foundation of A (Tent in things of Religionis Divine Authority ; and we may judge of all Dod^rins that are propounded to us by this, and know whether they be true. Therefore I reckon this among the Oppo/iies of Faith^ to give Aflent to Dodrins that are contrary to the Revelation which we have in Scripture, and ground- ed only on the Traditions and Inventions of Men. I am next to conCidev another £xtre me ^ that is^ of thofe who difparage and vilify Reafon, and unduly extol Revelation in oppolition to it. Of this Ibrt arc Enthnfiafls and Papifts ^ for even thefe latter offend here, as well as on the former account. As fome- times 154' -^^^ Nature of times they oppofe Scriptural Revelation, Co at otiicr times they make a preience to Revelation, and urge it in oppofition to all Reafon and Senfc. I begin' with the Enthuftaft^ who declares for Religion^ but defies Reafon. He tells us that ^ [Theology and Reafon] have two diftinct Kingdoms, between which there is" no Commerceand Alliance, the one being the King-' dom of Truth and Wifdom, the other of Piety and Obedicnce-l But one would guefs him to be a Sub-' jcftof neither of thefe Kingdoms, by his talking af- ter this rate ^ for there can be no Piety and Obedience'^ without Truth and Wtfdom^ and there can be no fuch'^ thing as thefe without the Exercife of ^^4/i»;7. And whereas this fort of Men tell us, that the Spirit is the fole Guide in matters of Religion, and we are wholly to be ruled by its conduft : We freely ac- knowledge the Spirit to be a Guide, and he is the' principal one in all Holy: Men •, but the Spirit doth' not banifh Reafon from Men's Breafts. Therefore this is no Colour for Enthufiaf-m^ which is when Men, are not carried on by Underftanding and Sober Rea- fon, but by an irrational Impetus, and as it were Infpir'd by it. Every Hypochondriacal Flatulency i j then taken for a rapture of the Spirit. Every Freak and Fetch of bold imagination, is interpreted as art" extraordinary and Divine Impulfe. But fay, that tht Enthnfaft hdth really what he pretends to, viz.. EfFufions of the Holy Ghoit, Afflations, Impulfes, Impreflions that are Divine, yet for all this he cannot refolve his Religion and Faith into thefe, becaufe then he could not be capable of Convincing or Con- verting zny Heathen^ or any one that is a Stranger' to the Chriftian Religion, or that is averfe to it. For he mud convince and reclaim fuch Perfons by ihewing thern Waith Explain d. 1 5 5 them the Truth pf our Religion. If he can't prove this to them,, he can't exped they ftiould embrace Cbrillianity. Now the Truth of this muft be prov'd from the Truth of the Scriptures •, he muft Ihevv thofe Pcrfons that thefe Writings are the Word of God, and of Divine Authority : Which it is impofli- bletodo, tho' hewereinfpir'd, without the help of Reafon and Argument ^ for his being infpir'd doth not prove the Scriptures to befo. He muft^/'i'f Reafons why he believes the Bible, and unlefs he doth ^o^ he will never bring others, who are Strangers to our Religion, to believe the, fame. They muft be brought to Chriftianity hy Reafov. And this was the method which thc'"^ Antient Fathers ufed, when they had to do with Jews or Pagans •, they offered ArgHme?7ts to convince them of the Truth of Chriftianity. And they have been imitated in this by many f Modern Writers, who have excellently demonftratcd the Reafbnablenefs of the Chriftian Religion. In brief, we ought according to St. P^^^r's Injundion (£/?. 1. ch. 3. V. 15.) to hQ ready always to give an Anjwer to him that asketh us a reafon of our Religion \ we muft give an intelligible Account of our Faith, which we can't do by the Spirit only, and by making mere Re- velation our Guide 5 we muft neceflarily call in the AiTiftance of Reafon. Next, the Tapfts are guilty of this extreme ofmag- nifying Revelation, even in oppofition to Reafon and Senfe. This is the cafe of the Dodtrin of the Eucha- rift, they pretend that it is Rcveal'd in Scripture, that the Bread is turn'd into Chrift's real Body, and then, tho' by the Senfes of Seeing, Tafting, Touch- * Juftin Martyr, Clement o/" Alexandria, TertuUian,Eufebius, 4»?rf aU the yipologiils, + Morrey, Vivcs, Grotius, Hammond, Jcnkyn, &c. 156 The .Nature^ of ing and Smelling, we difcern the Bread ilill to retain its Nature and Qiialities, and thence rationally ga- ther that it is Bread, yet we miifl: not think, believe, or lay that it is fo v but we mufl- be pbrfwaded and acluiowledge that it is of a far different nature ; we xnull alicrt, that, that which four of our Senfes judge to be Bread,' is quite another thing. Now, if our Seufes are dcceiv'd in the Sacrament, they may be deceiv'dat other times; and even when we read in the Bible thofc Words, This is my Bedy^ we can't af- fure our felves, that there are any fuch Words, and fo the Only, or Chief Text which they alledge for Tranfubftantiation, is quite taken away. And when wc Hear, or Think we hear the Papifts defend thofe Words according to their Opinion, perhaps we are deceiv'd, and fo they themfelves are not to be cre- dited, and confequently all that they fay of that- point (and indeed of any other) comes to nothing. Thus whillt they endeavour to eftablifh this Dodrin, they deftroy it. Nay, this Doc^rin of theirs is mif- chievons, not only to themfelves, and their Caufe, but to all Religion \ for if our Senfes are not to be cre- dited, then not only thofe Words, This is m\ Body^ but the whole Scripture of the Old and New^Tefta- ment is of no force, becaufe we cannot tell whether. we read fuch Writings or no ; for tho' we fee them, and thence judge that they are Writinj^.s containing fuch things, yet it may be they are not fuch, becaufe pur Senfes may deceive us, and fo the whole Volume of Scripture may be a mere deceit. Nay, if this Argument of theirs wcrethrufl: home, not only the Scriptures j but every thing elfe would be uncertam, and we could not tell what to make otany^thmg in the World. For no knowledge can be had concernrngany Objed of Senfe we converfe with, if that, which by molt of our Senfes we know to be Bread and Wine, is f Icfh and Blood. What Con- FahU 'Ejrpaifid. 1 5 7 Condu(?l: can we have for our Reafons and SeiiUs i:i any thing whatfoever, if vye are thus grolly abus'd ? Tiie Pope, it feems, pretends fucha Supremacy over our Faculties •, but this is fuch an Arbitrary way of Governing rational Perfons, that none who are fiich can indure the Slavery. It is Mr. Houbes's Defini- tion of Religion^ "^ that it is a Law of the Kingdom^ and ought not to be difputed. If inftead of the King- dom we infert the Church, it is an exadt Charaficr of the Imperious Faith and Religion of the Romanlfis. But I love and reverence the truly Catholick and Chriftian Religion, becaufe it maintains the Empire of our Reafons, and thence is defervedly ftiled by the Apoftle, our Reafonable Service. The fhort of all that hath been faid under this and the foregoing Head is this, that our Faith is not to be refblv'd into Natural and Common Reafon, no^ into the Witnefs of the Spirit, nor into the Arbitrary determination of the Church againftSenfe and Reafon 5 but the next and immediate refolution of Faith is into the Holy Scrip- tures, yet always in the ufe and exercife of fober and rectified Reafon. This is the right way of proceed- ing in Religion, and particularly in order to that Affent which we are to yield to the Dof^rins of it. CHAP. X. SEcondly, there are the Oppoftcs or Contrarieties of Faith, in refpect of Ctf?7/>«r ov j4pf roving^ which is thefecond Ad of Faith. On one hand there is a Dijliking fjje Terms and Conditions of the Golpel, a * mfl. oftheCivilWirs. Difip- 1 c8 ^ The Nature of Difapprovitjg the Way and Method propounded by Chrift Jefus to us, when we will nor have this Man to Reign over us, when we refufe to fubmit to his Laws, when notwithftanding the offer of fuch jufl: and righteous terms, we wilfully difregard thein, and will by no means accept of Chrifl to be our King and Govcrnour. This is excellently fet forth in the Parable of the Marriage of the Kin£s Son^ in ch. 22. of St. Matthew. The bountiful King difpatch'd his Servants abroad, to bid Guefts to the Wedding- Feaft •, but they began all with one confent to give a Repulfe to the generous Invitation which was made. One would think, that the greatnefs of the Prepara- tions, and the importunity of the Servants, and the fear of difplealing fo great a Perfon, fhould have had a powerful influence upon them : But we find the contrary, and the Parable is fulfilled every day •, for God is that great King \f ho invites us all with great earneftnefs to the Supper of the Lamb, to the Great Nuptial-Fealt, where Chrifl; himfelf, and all his be- nefits are freely offer'd to us : But notwithftanding this, how great numbers of thefe bidden Guefts re- fufe to come to the Feaft ? They either hearken not to the Invitation, or give a pofitive Repulfe to it. They voluntarily reject Chrift Jefus, and his offers of Life and Happinefs. This is the heinous Sin, for which fo many perifti everlaftingly, and that moft juftly, as is reprefented in the forefaid Parable ; for when the King had fent out his Servants once, and again to court Men to come to the Nuptial Enter- tainments, and they were fcorn'd, and fcoffed a't^ and evilly intreated ^ and when upon their return they acquainted their Lord wiiat ufagethey met with, he was Wroth^ and Jent forth hts Annies^ and dejiroy*d thofe Murtherers^ and burrit up their City. This is the' miferable event of the wilful and obftinate defpifing of the lavitatibns of the Gofpel. '--'^ And Faith Explain d. 15^ And it niuit needs be fo becaufe of the Heinous aad flagitious nature of this Sin : For it is a refufal of the only Means of our Recovery. Say that the Sinner is Caft and Condcmn'd by the Rigour of the Law, yet he may have recourfe to the Gofpel, and there find a Reprieve, nay he fliall be entreated to accept of a Gracious Pardon for all his Offences. If the Revenger of Blood perfue him, here is a Sandu- ary to fly to, a City of Refuge to fecure him. As the Law Curfeth, fo Chrift Blefleth and Saveth to the utmofl. If we will then accept of this Salvation and this Bleffmg, there is no danger of Perifning \ our Condition is fafe,and nothingcan work our Ruin. But if we voluntarily negledt fo great Salvation, our Cafe is Forlorn and Defperate, for there is no far- ther Remedy. There is but one Phyfician that can Cure our. Maladies, the Lord of Life and Glory. There is but one Medicine that can bceffetftually ap- plied, the Blood of Jefus. But if we flight this, we take away all pofllbility of being Saved, we wilfully deftinc our felves to Mifery and Deftrudion. When the Patient fpills his Potions, throws away his Medi- cines, and tramples upon that wherein lay all the hopes of his Recovery, you may give him over for a Loft Man, and fend to have the fatal Knell proclaim his Exit, and give order to the Minifler of Death to prepare him a dwelling under Ground, for he is not a Man of this World. But what fhall we lay whett we fee Men utterly averfe from ufing the only Means of their Spiritual Life and Health, and refolving not to accept of that which the Great Phyfician of Souli hath appointed to be the only Remedy againfl Death and Eternal Damnation ? What hopes can we con* ceive of thefc Mens Condition ? Is there any way left for the rcftoring of thefe defperate Wretches ? What Method can be thought of to procure their Welfaret None in the whole World. This may convince its how 1 6d* The Nature bf how iriex'ciifable it is to neglect the Salvation off^r'd ia the Gofpel, which is diredly contrary to Receiving ofChrift-^ which is one of the chief A6s of Faith. On the other hand, that is, as to the excefs^ the oppolite of Faith is a Rajh and //^i?y, a Superficial and^f^ro/indlefs Co-rifcnt or Approbation^ viz.when a Per- fon makes a fhbv of Accepting and Approving of Chriitand his Laws, but it is not a deliberate and ileddy ad of the Soul •, the terms of the Gofpel are not duly weighM and confidcr'd, the Vndtr^Mding hath not made way for the Will •, In a word, the Ap- probation is not founded on fufficient grounds. Thi!i is no other than a Mock-Faith, or a fhadow and faint refemblanceofthe True one. Here likewife I am to take notice, that it is a No- tion that forae have of Faith that it is in the Will only^ and not in the Underftanding. The moll ccnfiderable Perfbn of this Opinion hDv.* Ames^ who main- tains this chiefly in oppofition to the Papifis^ and fo whilft he runs counter to them, he unawares runs into another extreme, which is a thing not unufual among Divines, and even thofe of great Learning and ^^ Worth. There is a later -j" Writer, that efpoufes the ,,/ fame Notion, namely, that Faith belongs to the e- iedive Power of the Soul, and not to the Vnderfiand- ing \ but what I have faid before concerning vfj(/^»t (which is an Ad of Faith, and belongs to the Faculty of the Intelled) will abundantly difcover the Vanity of that Opinion : for if Af[ent be an Ad of Faith, it neceffarily follows that Faith doth partly belong to the Underftanding. I mull not omit to reflcd upon the Opinion of thofe who hold that Obedience and Good Works are of * Medull.Theol.Vi. c. 5. f iMr. Norris of Rafon A?id FAttbi the Faith Explain d, I 6 1 .the KxJtioa of Saving Faith, and ought to be put in- ,X0, the Defiaition of it. Ths Author of the Parable of the Pilgrim feems to be. of this Mind : and the late Ar.ch-BiIhop exprefsly affirms that ^ Obedience to the ■Pvecepfj offheGafpel is ificludedin the Scripture Notion 0f Faith. And "he holds at other times, that Faith is all .Relipov,d.ixdi Holinefs of Life is a part of Chriftian Faith. But I would have it obferv'd that though te pretends to be more accurate than others in defining .the true nature of Faith, yet he forgets his own ge- neral definition of it. Vol. t2. Serm. i. p. 27. Reli^ gioHs or Divine Faith, faith he, is a Perfnafion of fhijigs , that cmcjcrn Religion ya.iid he frequently re- peats this, and holds it to be a Pcrfnafion of the. Mind. fAnd this he. determines to be' the ^general Notion of f^aithy ta whiih all ether particnlar accept at ions' of it are to be reduced. And. this he carries on in fix Sermons ^together in V^ol. \\z. yet, at lift, in his ' 8th. and pth Sermons he makes the Chriltian Faith to be All Reli- gion^ the whole of ChriBianity, and tells us that .^g accord- ing to the ChriHian Injlitntion, and fo the VVord, hc faith, is to be taken in the Epilllcs to the Romans and the Galatians. But we are not much to attend to his Acception of /Words-, for tho' he^prttcnds to ex-, traordinary skill in Criticifm, yet he always makes his Criticifin ferve his Hypotheus. I might' mention * A. B. Tillotfon. Vol 12. Serm. Z.f, 217. t VoL 12. Ssrm* i. p. 16, M ^a. i6o The Nature of I -■*; another at home, who pofitively aficrts, that St. /'^^/'s Faith, which he fiith a Man is juftified by, is a Holy Life and Obedience. And the Generality of the Divines of this Age among us, encline this way. But, 'tis moft certain, that they are under a great miftake, for Works are really difliinfl from Falth^ they being outward Acls for the moft part, whereas ^Jb/> is an inward operation of the Soul, and an A^ of the Mind, a difpofition of the Heart. Seeing thea Faith and Good Works as to the true Notion of them, are really diftinguifhed, it is improper and abfurd to define Faith by Good Works. And as thefe are di- ftinguifh'd in their own Nature, fo we find that the Holy Scripture fpeaks of them as two diftind things, I do not deny, that in two or three places. Faith may have a very ComprehenfTve meaning, and may include Pra(^ice and Obedience. But this rare and iingular Notion of the Word is not to be applied to Faith in other places, and thofe very many, cfpccially in St. PauPs Epiftles, where Works are mention'd by him as abfolutely difii^^ from Faith, Gal. 5. 6. Faith workethky hvf. And we read ofthe Oheelience of Faith., Rom. 1.5. The Law of Works ^ and the La^ of Faith., Rom. 3, 27. And in feveral other places he makes a plain difference between Faith and Works. It is true, there is included in Saving Faith, as it is an aa of the Win, a renouncing of Sin, and a willing- nels to obey Chrift's Laws, and to do good Works ^ but an Adual turning to God by Obedience and Good Works, is not of the Nature and Eflence of Faith •, for it is contradiftinguifh^d from them, and A ^"a "^^^' opposed to them in the Writings of the Apoflle. yiVorks be an ingredient of Faith, theft this Infpird Writer talks confusedly, yea, inconft- * i^i'r. BlackalU^rw. at tin Commenamyn^ p. 18, 19; flently (t^nd^H *^ ' ^11 ^hofe places ia his Epiflles, which reprefent Faith and Works as different, would be un- intelligible and infignificant. I conclndc therefore, that Evangelical Faith is not compounded of Obedi- ence,andHoIyLiving , I grant that thefe are t\\tEffcchs andFrnits ofF;«i7/?(of which after wards)but from their being flic h, it is clear that they can't be Pans and /»- gredlents of it.We can do no good Works till we have Faith, this being the Spring and Fountain of tbofe, therefore Faith and Good Works are not the flime. In fhort, if Works follow Faith, and flow from it, and are produced by it, they are no Parts of it. This is as plain as any Demonftration, yet our Men 6f Rcaibn will not fubmit to it. I.,. -. .. , t,. ; , '" ^ CHAP. XL ^ . % .6 ..' jNipHirdly, I proceed to fhew what are the f.v- r^l trerms of Faith, as it denotes Trufiing and Rely- ing^ which are the third Ad of Faith. And here, ds before, I will infill both on theDf/Vffand the Excefs^ and that as to the things of this Life, and of Another, for I diftindly treated of both thefe, under Trufiing on God. Firft, tn defcEi\ the Oppofite of this Faith, in refpecl of the things of this Life, is a Diffidence or Diftruft of God's Care and provi- dence over us. Which difcovers itfelf by fuch appa- rent Signs as thefe, to wit, Not Seeking to God in time of "Trouble and Diftrels v Not Acyowledging his Affli(^ing Hand. Again, Fear is a certain Mark of Diftruft ^ this is Sneaking and Faint-hearted, and be- trays itfelf in many Cowardly Words and Pradices. Likewife Repning and M^irmuring againft the dealings M ^ of 164. The Nature of of Heaven towards us are another certain Argument of Diffidence. So it is, that in the affluence of Wealth and Worldly Enjoyments Men profefs (and it is ai;^ eafy matter fo to do) that they Truft on God ', but^ who fees not that if their Mount am be removed ('as the^ Pfalmift fpeaks) they droop and are dejeded, and lie groveling in the loweft: Valley of Difcontent, and doubt of God's Providence in managing the World, and the feveral conditions of Men in it. This is dia- metrically oppofite to true Faith as it is Affiance and Tru (ling in God. But generally this Extreme^ which I am now fpeak- ing of, difcovers itfeif in a diflruiling thofe Noted Attributes of God, which I raention'd before. As firft, the Faithfulnefs of God is not relied upon : Thus the Sacred Hiflory acquaints us, that the Jpraelites^ whilft they Travell'd in the Wildcrnefs, and had but lately experienc'd the Truth of God's Promifes to them, in being deliver'd from their Bondage and Sla- very, yet would by no means depend on God's Word, and rely on it for the future. Notwithftand- ing the lignal Afliirances which were given them of the Almighty's Faithfulnefs^ they fhamefuUy refus'd to put their Truft and Confidence in it. Nor would they be induc'd to truft in Divine Power^ which was another fufficient balls to build upon. The voice of Faith is, Thou, O God, canft do all things ^ nothing ever was, or Ihall be, impofiible with Thee : But we read another kind of Language in the Hiftory of the Unbelieving Ifraelitcs^ Pf 78. 19, 20. Can God fur- nijl) a Table in the Wildcrnefs^ fay they, can he five Bread^ can he -provide flejh for his People <* How great numbers are there, that fliew thcmfelves to beof the Race of thefe Unbelieving Jervs^ by uttering Words of the like nature ? My Friends are taken away, faith one^ God hath deprived me of my former Supports and Succours which I had from thcra .• I had kind Rela- Faith Ex fhirCd 165 Relations' and Acquaintance, but they are gon, and nowr I mufl: never look for fuch again. Can God raife up fuch obliging Friends ? Is he -Able to give me the Comfort of fuch Loving Relatives ? May, 1 ever hope for fuch a Supply again ? No, I never can. Ano- ther is heard to fay, My Eftate is grown low, I am declining very fafl: in the World; \Vhat hopes can I have of being reftor'd to my former Condition ? Is it ^ojfible I ftiould be redeemed from Want and Po- verty, that I fhould ever lee good days again, or be kept from Starving or Begging? Another complains thus, my Body is Weak and Crazy, I am caft down with Sicknefs, I am continually liable to Pains and Difeafes. Can God raife me up, and remove the Ma- ladies I now labour under ? Can he Strengthen and Recover me, can he bellow 'Health Cthat molt Ac- ceptable Bleffing) Upon me? And io as to other Grie- vances and Calamities, t^e Language of Diftruft: is heard in different tones ^ but they all proceed from a want of Reliance on the Power and uill'fn§ciency of God. Again, this oppofite of Faith calls in queltion not only God*s Truth and Power^ but his Mercifulnefs^ and reprefents him as Unkind and Cruel to the Sons of Men. I might fhew moreover, that this horrid Sin rifes higher fometimes, and difpofes Men to turn A- theifis, or altogether to deny DivineProvidence. Thus the Ifraelltesy when they wanted Water to quench their thirft, cried out with one voice. Is the Lord among us^ or not ? Ex. 17. 7. they queftion'd whether there was any fuch thing as a Divine Care and Tui- tion over them. Yea, the very Being of God is ftruck at by this Diftrnst : It's Language is fome- timcs not unlike that of Job's Wife, Curfe Cod and, Dle^ that is, turn Athcifl:, defy a God, and never think to uphold thy Spirits by the faint Belief of a Deity, and what he can do for thee. M 3 Nextj 1 66 Tke Nature of Next, the Extremes, of Faith, as it fignifies Trulk and Reliance^ are to be confider'd with relation to Sfiritual thiflcrs, aad fuch as concern our 5o«/^ and another Life : Thefe Extremes are, Firfl, Doubting of God's Mercy and Goodnefs in Ghrifb Jcfus, a quedioning the Defign and Purpofe of the All- Wife God as to the Saving and Redeeming of loft Sinners. Win he beMerclful to fuchSinners as I am? Saith the Doubting Soul. Will he fave fuch a Criminal as I am ? Is there hope of Mercy after the Cora- mi HTon of To great Offences as I Hand guilty of? The Pftlmilb under very prefllng temptations was like to falliato this Unbelief, Pfil. 77- 7i &c. IViUtheLorJ cafi off for ever (faith he) and roill he be favour able »9 more i Is his Mercy clean gon for ever / Doth his fro-' mife fail for evermore ? Hath God forgotten to be graci- ous.} H