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THE LIBRARY
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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
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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
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)lTA3IHiT?^T
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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<uM:. /''■-■
A H.i
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fe.
r"5f
^- -A- JR. 3t«„i-
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.i-t.d rmii !}s tfm^6th ot
THE ^X'^d
PREFACE.
BEfore I fpeak of the Prefe^Jt Trea.'ife, I
find mv felf obligM to premlfe fome-
thing aoout my Lad DifcouiTe ; Eati-
tuled Evmgeiicd Truths Reflor^d ; for tlio' I
have been made fenfible from Men of Learn-
ing and Judgment, that they have a greater
Effeem for that Performance than it merits,
and that the Defign of that Vohime is agree-
able to the Sentiments of Sober and Unpre-
judiced Perfons, yet I fee fome are unwilling
to fubfcribe to that Exception or Li?mtMwri
which I ofFer'd concerning the Decrees^ name-
ly about a Third Sort of Perfons, whofe Final
State is not determin'd and fixM by them.
Herein I went out of the Common Road ;
and the Newnefs of the thing hath furpriz'd
and ftartled many, tho' I muff tell them that
^hac GreJit Father St. Augufiine ("who was a
A J mighty
VI. PREFACE,^
mighty AfTerter o^ Fredefltnation) was of this
Perfua'fion. And we meet with fome ExcepH"
'oris in Scripture; I will mention only one in
the New Teftament : It is there a fix'd Truth,
and an undeniable Propofition, and univer-
fally pronounc'd, That the Blood ofjefus Chrift
clea/jfeth from all Sin^ i Joh. 1.7. and the whole
Frame and Tenour of the Gofpel Difpenfation
argues this Vmverfality: And yet we find,
notwithftanding this general Declaration, that
theie is a Limitation of this Dodnn, namely,
as to thi Stn again(l the Holy Ghofi ; of which
^tis peremptorily iaid, in Mank 12. 31. That
uftjall not he forgiven unto Men,
So that my Limitation concerning the^A^«-
Electioiiy ox Non- Reject ion of fome few Per fens is
.no more imonfijlent with the Doftrin I have
io profeiTedly own\' and maiiiCainM about;
Predejlinat/on^ than the Jrremiffibility of ihe Sm
agamjl the Holy. Ghofi is iiTeconcilable with
^tlie Do<?l:rin of the Forgivenefs of all Stns, It is
plain then, that if I fnouki I^and to this Ex-
^ceptioH which I had mention'd, it can't be
prov'd to be a Contradi^ion to my other Af-
lertions concerning the Decrees ; nor doth it
ruin and deitroy tliem, as f^me have thought.
'Yea, in fpmc fort it Ih-engtherts ^nd eftablilhes
riiem; for it ^^cxtstXicSoveireig^hj of God and
his Jrbitrarj Por^^er^ whereby he can do what
' !)c pleafc, \viiich is one of riie great. Fomuia-
-ryt' ^ tions
PRE FACE. viL
tions of the Do£trin of the Decrees, and ot
the other Points which I have vindicated.
Nor do I fee that the Arminhxm have rei-
fon to Triumph (^as fome have reprcfenred it)
ift that Sufpofition which I offer'd ; for before a
Triumph it is necelTary that there be a Ficiory :
But there could be no fuch thing, becaufe
there was no Battle ; for I propounded the
thing only as a Conjecture, The Words whicli
I ufed were thefe, [With Sub million I offer
this to be confider'd, for it would be great
Arrogance to be Pofitive here; it would be
unpardonable Prefumption to determine pe-
remptorily] : [I am enclin'd to think fo]:
[We may fuppofe an Exception]: [I propound
it only as an Hypothefis]: [I can only pro-
pound it as a Suppofition] : And perhaps,
^and it may be, are the Terms that I ufe at o-
ther times. All this is far from downright
Engaging and Combating : Where then is
the Ficiory and Triumph which fome conceited
Heads dream of ?
But thofe Perfons will do me right, who
afcribe this former Freedom of mine to my
real Defigns of being ferviceable to the Truth,
by an impartial propounding of what is Con-
je^ural, and fecm'd to be favoured by fome
Collateral PafTages in Scripture, as well as
what is Indubitable and Certain, and ground-
ed on plain and manifeil Texts, and the
whole Strain and Drift of the Bible, I was
A ^ not
Viii. P R EF AC E.
jibt' willing to omit any thing that might
tend to help us to the full Notion of that
Grand Point of the Decrees^ tho' I forefaw it
was liable to very obvious Obje6:ions. I hope
this Conduct will at leaf! have this good
Effect, to convince my Friends that it is not
a Party that I efpoufe ; for if I had made this
my Bufinefs, I muft not have been fo Free^
nor have run the rifque of difpleafing that
Side by offering any thing that feem'd to be
an Exception again ft it. Wherefore I doubt
not but the Sincerity of my Intention will
appear to all wife and unbyafsM Perfons,
and that they will impute what was fo freely
fuggefted by me, to an eager Defire of fearcli*-.
ing into the Truth. ''
But now when I fee that my Intention may
be mifmterpreted by fome, and my Freedoni
may be prejudicial to the main Caufe, and
left my infifting on that former Propofal fhould
encline fome Readers to think ill of the whole
Performance, I declare again to the World,
that I propounded that Notion of a Middle way
not as a pofitive Verity, but only as a Pto-
hlem to be iook'd into, and examin'd by in-
quifitive Minds, and to be Entertained^ or Re^
jecied as they fhould fee occafion. I am very
well pleas'd that this latter is done by fome
whom I efteem as the moft Judicious, be-
caufe they adhere to that which is nDt;/.founded
on Suppdfitions, but Certainties. [V^^vin^llC}
And
PREFACE. fx.
t''And here I embrace this Occafi on to requeft
the Reader not to fulFer himfeif to be induced
by any means to furmife that I am tnd'ffircrit-
in any of thofe Points that I treated of lately,
or that I am not in good Earneil:. I molt lo-
lemnly proteft that I am Hexrty and Emtre m
the whole Caufe, and have not the leaft incli-
nation to abandon it. It is my profefs'd Belief
and Perfuafion that ^// thofe L.ilv/f:.\i,7 DoUnns
are adjufted to the Holy and Infallible Word
of <Tod, and are the very /twe that Chrifu and
his Apoftles preached. But as for the foremen -
tion'd middle rvay, as I propounded it for a.V///-
-pofition and a Conjecture^ fo I have dealt with
it here as fuch, and fhall not be urgent \\^itl\
the Reader to make it part of his belief; for
( referving to my felf my own Thoughts and
Perfuafion ) I abhor that AfTuming Vanity
of too many, who delight to impofe their ;?ri-
n;Ate Stntimtnts^ tho' in matters queftionable
and doubtful, on all other Perfons, and Iiavc
the confidence to thrnft them upon them whe-
ther tliey will or no.
I come now to fpeak of my prefent perfor-
mance the Tr-eatije of Faith : which fome may
think it was more proper, to have deferr'd til!
I ti*eat of the parPivrdar Gr-zes md Duties be-
longing to the Chriftian Religion. But for
two Reafons I chofe rather to diicourfe of it
now: ftr/, Becanfe it will make way for my
pifcourfes on the Articks of ¥a,ith in the Creed.\
hisK yea,
X. PREFACE.
yea, it will be a general Preparatory, becaufe
it agrees both with the Speculative and Pra6:i-
cal part of Religion, the things to be Affented
to, and the things to be Done^ the matters con-
tain'd both in the Creed and the Decalogue^ of
.which I arn diftindly to treat. Secondly y ,^1
chufe to handle this Head of Divinity at this
time, becaufe I had lately in my Preacher ta-
ken notice of the miftakes which our Divines
are generally guilty of about the Doftrin of
Fitithy and Jujiif cation by it : And I promis'd
then to infift more largely upon it, which can-
not be done more feafonably than now, when
this Subjed is frefh in the Readers Memory.
Accordingly I have endeavour'd in the follow-
ing Treatife to fettle the true Notion of Evan-
gelical Faith \ that Faith whereby we are jufti-
ly'd ; that Faith wliich is the mam fpring, life,
and foul of all Religion ; that Faith which i$
the Root of the Divine Life ; that Faith on
which all our Chriftianity depends. It hath
been my aim to comprehend in thefe Papers
whatever apppertains to, tliis Divine and Ex-
cellent Subject, whatever is neceifary to be faid
for the full explaining and difcuning of it.
And even the way and means of attainmg this
Grace ( which are generally enlarg'd on in
more PraQical and Popular Difcourfes) are
not admitted here ; for the Reader will difcern
|:hat thefe are couch'd in the Effects and Fruits
of
PRE FACE. xi.
of this Grace, which I have particularly fet
^ I know there are fonlethat are not concern'd
for this Do6trin^ nor any of thofe that I have
lately defended and vindicated. There is a
Set of Men that talk much againfl: the hand-
ling of Controverfies^ as they call them, and
they will call any thing fo if they pleafe;
but they do it out of defign, and a very ill one
too, Namely, to upold their own Opinions and
Party, for they are fenfible that if thefe ihould
be examinin'd and fifted by thofe that un-
derflrand the ftrength of Arguments, they
would foon be baffled, becaufe they know
they are not able to endure the fhock. There-
fore they do what they can, to filence all Dif-
quifitions and Difputes, that the Fallhood of
tneir Tenents may pafs undifcern'd. Others
do it but of a mere Sceptical Humour, they are
ho more concerned for one fide than other.
Our Saviour's words, When the Son of Mun com-
ethj fba/I he fnd Faith on the Earth ? may be ap-
plied even to this Faith, It more and more
grows out of Credit, and if the new Syftem of
Divinity prevails, there will be no fuch thing
to be found in a Ihort time. * What nectjfity is
there of dtfputingj what the Office of Faith, or what
^ pr. Sherhck^s Sennon oa Pfal. 122. 6, j.
' '•-* (he
xiL PREFACE.
the Efficacy of Works is in oar Juftipcation ? faith-
one of our late Divines of the firft Rate. Juftfe'
lication by Faith, is but a f Speculative Con-
troverjjy or question about words^ faid an oth^r
before him. ^ Ido not apprehend hut timt there
is A great deal more jiir and difference among DU^
'dines in this "Point of Jujlifcation hj Faith than
needsy faid a third, yet a Man of an other
ftamp. And 'tis eafy to obierve that this
Do61:rin is generally flighted, and even laid a«
{ideand forgot by theCnurch-men of this Age.
One, an Elderly Divine, Preaching lately on
thofe words in a Learned Aflembly, Who /hall
lay any thing to the charge of God*s EleB ? It is
God that jujlifeth ; who is he that condemneth ?
Rom. 8. 5 J, 34. raifed this Obfcrvation (as the
Sum of the Apoftlc's words ) that tho' good
Men are wont to be cenfur'd and reviled, yet
God will clear their reputation. By which
we may perceive that the fenfe of this Famous
iPext is loft, and the meaning of it miftook
and perverted, and that the Do£lrin oi'^ufifR-
cation is wearing oif apace. . ,
Wherefore 'tis high time to appear in be^
half of this Truth, and to vindicate the Text$
Oil which it is founded, and redeem the ^iy>
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.
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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<ikes of
.1. Chriftians about 'Jujiif cation. Of thofe of the
, Church f>/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
* TtviT<u i'l y(J^^ TvTQV X^""^ 'liKT^s ffotioi dviif^ eiyi AV<^^
auTiy Kiyeiv %fM, h 3^, &c. Anti<{. ^ud. / 18. f, 4. •
+ Car. Dxubux. pro. teflim. FJ. '^fephi. lib. 2.
ll Oftbe Truth mi Authority of Scripture*
D 3 that
'j8 The Nature of
tliat even the Mahometans^ who thus bear Teflimony
to Chrift and the Gofpel, (hall rife up in Judgment;
againft them at the laft day.
1 could prove that the Strange Ecliple at Chrifl's
Paflion, the Terrible Earthquake at the fame time,
and other particular palTages of Evangelical Hiftory,
and of the Acis of the Apoftles are attefted, and con-
firm'd by Ancient Authors and Writers of the great-
eft Credit and Repute. This I mention to obviate
the Scruples and cavils of Atheiyticd Spirits, who
nay be brought ( it is hop'd ) to fome conviction by
This which I now offer, altho' they were averfe to
ivhat was faid before. For let the perfon who is inclin'd
to dtheifm, and who more perticulariy laughs ac
Chrifiiamty, ( as there arc many in this our Age who
do) let him (I fay j but judge of this Religion and
the Truth of it, as he is wont to judge of common
Relations and Paflages which he meets with in Human
Writers, and then I am fure he muft needs give his
Allent and Suffrage to the Dodrin and Miracles of
our Saviour: He muft be forced tOGonft|^that there
is as great and ample Teftimony, even of Humar^
'Authors to vouch the main particulars concerning
Chrift and the Chriftian Religion, as there is to back
any one thing which is generally believ'd in Human
and Worldly afFnirs. This may be ferviceable to
Jhengthen our Faith tho' it be founded chiefly on
pivine Teftimony. Tho' 'tis not to be denied that
this is the Proper Bafis of faving Faith, yet Human
Amhority may be made ufe of as a Frop and Buttrefs
of our Faith, as a collateral Help and Aid to it, and
as that which may fomeways^ forward and promote
pur belief.
But under this \\^2l^ oi Human Teftimony I will con-
fider Chriflianity more largely, and in its utmoft lati-
tude^ that is, as it contains in it Moral Principles,
and chofe that are fuggefted by natural Religion.
For
Fqith Explain d. 39
For tho' properly ^pd ftridly fpeaking Chriftianity is
only that which Chrifl and his ApoftJes have reveal'd
to us, yet in a wider fenfe the Chriftian Rcliision
comprehends in it the Principles of Natural Reafon,
namely, fuch as thefe; That God is to be worfhip'd,
that we are to si^ juftly towards all Men, and the
like. Only this mud be faid, that tho' thefe are
Principles and Duties of Mens Morality, yet when
ihey are adopted into Chrillianity, they become more
than Natural and Moral, for they are conilder'd then
as perform'd by thofe that are under the Evangelical
Covenant, and have a Surpernatural Aid and Afll-
ftance, and are accepted for X^hrift's fake, and thro,
his Merits and Mediation. Ti3us the parts of Na-
tural Religion, when they are taken intoChriflianity,
alter thiifiiature, and ^re confiderM in a different man-
ner front what they were before. Having premifcd
this caution, 1 (hall now mention one of the molt no-
ted Principles of Morality, namely, that the fmcere
obfervance of Religion and the jraBice of Virtue are the
mofi beneficial things imaginable to the Societies and Com-
mnnities of Men : and I will let you fee in this one In-
ftance how Human Anthority helps to corroborate our
belief of this Divine Truth. When we (hall fee chaE
this Propofitioa is confirm'd by the Univerfal Suffrage
and Confent of the molt wife and intelligent, we
fliall not offer to relift the force of it, but we muil:
be conftrain'd to yield our Aflent to it. This is the
Verdi(!l that is unanimoufly agreed upon,that the Pub-
lick Welfare depends on the maintenance of Religion,
that the beft courfe a Nation can take to Thrive and
Profper is to uphold the fear of God, and to patro-
nize allGoodnefs andRighteoufnefs, and that the con-
trary is the direft way to Defolation and Ruin.
This hath been the fenfe, not only of Jervs^ and
Chrifiians, but of profefs'd Pagans and Heathens. I might
reprefent the fenfe of the Jemjh Dofhrs in fome of
D 4. theif
4-0 The Nature of
their Provtaih "^ The World is preferv'd by Troth,
Judgment, ItmA Peaceablenefs, faith a famous Rabhi.
Aod another fpeaks thus, -|- By the obfervation of
theJLavv, by Prayers, and by returning of benefits
tiiE'iWprld is kept up and maintain'd. The mean-
ing of both which Rahinkal Sayings is this, that the Ex-
excife of Religion, and the Practice of Virtue, are
mfpeakably profitable and beneficial to the World :
Thir. ail Men fare the better for thefe, that all Socie^
•ties and Gommunicies thrive and profper according-
ly as they love and aliow of thefe. But let us attend
to the Excellent words of Jofefhus the Jevo^ " It is
" clear, faith he, from the Hiftory of the Jews (i. e.
" from ths Old Tefiament) || That thofe who follow
" and obey God's Will, and are affraid to Trangrefs
'' the Divine Laws, Rnd ail things go on rightly and
*' profperoufly with them tven beyond what they could
** believe, and Happinefs is fet before them by God
*' as the reward of their Righteoafnefs : But ( as he
" proceeds in the fime place ) thofe who negled
" the obfervdnce of thofe Laws experience at laft
" that all their defigns and Councils end in incu-
rffi^able Calamity. The fame perfon fpeaking of the
**;«ltfnes he liv'd in fairh, thus, -^"^ Jadea is at this
*' time a Den of Thieves and Impoftors j and becaufe
" God was prorok'd with the extream impiety of the
^ Jews, therefore he abhor'd their City and Temfle^
*' and brought in the Roman Army. Nay, if the
* Tribus rebus Mtoidus cotijervdtur^ verime, judicio, pace^
I{abbxn Simeon, dp. Patr. c. i.
\ Tribus rebus fundus confervntur^ legiy precibuSy iif retributione.
Simon fuflus. Ibid-
"Ori ro7{ /J^ ^i* yvauvi x.AJa,x,oh\id-6<rip'y jy to. KAhu( vofj.O'
)y Tii-iai, ^ yi^f IvS'au^ovict 't^khtcu ta^ ^iv. Proem, ad
Antiqu. Judaic. - -
*•■ Amiqu, ^ui. Jib. 20.
Romatjs
Faith Explain d. 4 1
*' Romans had not at that time fack'd and defiroy'd
'* our Nation, without doubt it would have been
" fvvallow'd up of the Earth, or wafh'd away with a
**" Deluge, orconfum'd with Flames, for thisGcne-
** ration is far more Wicked and Profligate than that
^^ of Sodom. You fee what was the Senfe of this
Learned Jew in this matter.
But the Chi'ifiiarjSj of all Men, are firmly devoted
to this Perfuafion. Thofe Words of that firll Chi i-
ftian Emperor, Conftantine the Great, are remarka-
ble, in an Epiftle of his cited by ^ Enfehiits^ "It may
" be made good (faith he) by many Arguments and
" Inltances, that Religion, in which the chief Reve-
" fence and Worfhip which are due to the moll Sa-
" cred and Heavenly Majelty do confilt, being neg-
" lecled and vilified, hath brought the Common-
*' wealth into great Dangers, and that the fame Re-
" ligion being entertain'd and obferv'd, hath made
" the Roman Name and Empire to profper and fiou-
" rifh, and hath crown'd all Human Affairs with
" exceeding great Felicity.
And the Words of an Edict fet forth by thofe joint
Emperors Theodo/ius and Valeminian^ are worth
our obferving, -(- " Among all the other follicltudes
" which the Love of the Publick hath engaged us in.
^^flTKeiAv iv », « KO°v^aiA irii dyiuTtirtif Ith^vih oiiJ^ai <pv\clr-
Tijae, (MzyAKni Ktvi^vvisi htivo)(ivcU Toli <f'niJt.07ioii ir^yixttTiVt
e^Trivri rewrnv ivyicrfjieo? d.vdt.KYi<p^H(XAv >y (^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
<joodncfs of their Caufe, the Favour of God, and
the Piety of Princes. And it was another notable
Pafiage of that great Man, * we will, faith he, al-
ways rejoice and glory in our Chriltian Faith, as
knowing right well, that our Empire confifleth, and
is upheld rather by Duties of Religion, than by any
laborious Offices of the Body, or the molt induftri-
oiis Toiling imaginable. But the fenfe of Chrifiians
iki^hh point is well known.
■ 'Therefore, next I will fet before you the perfua-
iion of Pagans^ wiiich may be of good ufe in tWis
Age^ which hath much of the Vices of thofe People,
"but too little of their true Sentiments. I will begin
firft wit'h what is recorded in 2 Kings 17. where we
read, that in the fixth year of King He^iekiah^ Sa-
* Qitod in J^Jigiovem divivam commhtimr^ in Omnium fertur
injuriam.
•f- Th Ba,ffi\iiii)V 'Xit^ATA^iv iriveu s //' oTrkaVf &C. Suid
in Valentiniano.
* Ganders ^ Glorinri ex fide femper volumitSy feientes trngis ^'
llgionihuS qiiim Ojficiis ^ labore corporis, vel ftiiofej J^ernpublicami
tofirm cQmineri, Theodor. Cod. 1, 16, tit, 2.
maria
Faith Explain d. 45
tnaria was facked by Sdmanajfer King of j4{fyria^ who
as he tranfported the Ifraelltes to Affyrla^ fo he
planted an AJfyrian Colony in the Country of Sama^
rta^ who by Divine Vengeance were deftroy'd by
Lions. The King thinking the caufe of it was their
jiot fervingthe God of Jfrael^ fent a Jewifij Captive
^riefl: to inftrud the remaining Inhabitants in tlie
Law of Mofes^ who partly learnt and pradifcd it.
This is an early inftance to prove, that the very Gc?/~
tiles were fenfible, that the negleft of God's Wor-
ship procured great Evils and Difaflers ^ and on tlic
contrary, that the due obfervance of God and his
Worfhip, was the bell remedy againft thofe Evils.
I proceed to what is recorded in Prophane Story,
where we may inform ourfelves, that all the GemUe
Lawgivers^ as Licnrgns^ Solon^ Numa^ &c\ took ef-
pecial care to have the Supreme Being Honour'd,
Served and Worfhipped ^ they Studied by their Laws
to maintain and cherifh Vertue, and to check and
punilh Vice. And all the Phihfopbers that give Mo-
dels and Platforms of good Commonwealths, and all
the Wife Men that treat of Government, as Socrates^
FUto^ Ariflotle^ Tully^ Plutarch^ &c. make it their
chiefeft care and principal end to prefcribe Rulesof
Religion, and to promote it among the People. Par-
ticularly, this hath the firft and chief conlideratioa
IW Plato's Treatifes of Politicks and Laws ('which are
an exad model of a good Commonwealth) there he
makes Religion^ and the Reverence of God, and ua-
feign'd Piety, to b? the Foundation of all Society and
Government ^ and accordingly all Notions (that are
Natural and Innate j of God, and concerning Vir-
tue, and the Souls of Men, and their good Behaviour
in the World, and their Reward or Puniihment in
another Life are fet down in thoie NA^ritings. This
great Man in exprefs Terms afierts, ^ that Cities
f Dt Legib, 1. 10,
and
A A The Nature of
and Republic^ are preferved by Religion, and that
they are deftroy'd by the neglecl of it. And with
him agrees Arifiotle^ who writeth, that the Wor-
fhipping of God ought to be the firfl Care and Con-
cern of a Lawgiver, "'^ the main thing that he is to
look after is Religion. What faith the famous Roman
Pleader to his Countrymen ?, Religion f he tells them,
is a better Defence to their City than its Walls, be
they never fo high and flrong. And in ^ another
place he acquaints them, that they obtain'd their vaft
Vidoriesand Conquefts not by their Strength or Con^
dud, not by their Numbers or by their Skill, but by
their Religion and Piety. We are not to think, that
this which he faith is exadly true, but it is fufficient
to our prelent purpofe, that he thought- Religion was
the way toConquell and Prolperity, and confequent-
ly is the beft fupporter of Kingdoms and Common-
"wealths.
You will find Valerius Maximns giving feveral In-
ftances of the care of the old Romans^ and others, to
keep up Religion, to preferve the Rites and Worlhip
of the Deity, and fhewing withal, that Succefs and
Happinefs attend thofe Governments that take care
of Religion. And particularly concerning that of
Rome^ he faith to this purpofe, f " It is no wonder,
" that the conllant indulgence of theGods was always
* llffcTov 11 <Eiy ^Huv cmyutKbidL. Politic. 1. 7. c. 8.
\ Viligentiut urbem Religione quam ipfis mcenibus cingitis, Ci^.
de not. dear. ^,
* Or at. I. comr, RuUum.
•^ Non mirumfipro eo imperio augendo cHflodiendoq\ pertinax Deo-
rum indulgentix femptr excubuity quod tarn fcrupulofa euro. p/trvuU
quati'y ■momentx R^ligioniseximinarevideutr'.quU vunquam remctos
db ex:i8iffimo cultu^eremoniirim Oculos habuijjs noftra civitas exifti-
mandteft. • Cww/a waw j; pofiReligionem ponenda Jemper
r,cflra civms duxiu Val. Wax. 1. 1, c, i.
" watch-
Faith ExplaifCd, 4.5
^* watchful and careful of advancing, as well as prefer-
' ving that Empire, which withfnch exquilite care,
*' fearcheth into the very leaft matters which have re-
" lation to Reli^iotf. It is no wonder, that the Gods
'' take efpecial care of our City, fe'dng fhe is fo con-
'' cerned for the Gods,and hath a perpetual regard to
" the exadeft obfervance of all Religious Ceremonies.
" She preferr'd Religion before all things, and this
" hath brought down a Blefling upon her ^ it is this
"which hath made her Thrive and Profper.
Thus Cxcilius^ who reprefents the Pagan in Amo^
hiiis^ fets forth the Religion of the Romans as moft
Advantageous and Profitable to the Empire. He af-
firms, that the Roman Empire was at firft fet up by
Religion, and afterwards grew Great on the fame
Account : The Worfhipping of their Gods made
them Profperous. Therefore ( faith ^ he ) Rome
triumphed over its Enemies, and ruled the World,
becaufe it Worlhipped all the Gods of the whole
World.
And one who was no profefs'd Pagan, yet noFriend
to the Chriflian Politicks, acknowledgeth this very
thing j " Religion (faith "^ he^^ made Rome thrive :
" Rome was more beholding to Nnma^ the Religious
" King, that gave them Laws of Divine Worlhip,
" than to Romnlns the Founder. Religion, which was
" introduc'd by him, was the main caufe of that Cities
" Succefs and Happinefs. And hereupon afterwards he
makes this Corollary, " * Thofe Princes or Repub-
" licks which would keep themfelves from Ruin, are
" concern'd above all things to preferve the Ceremo-
" nies of their Religion uncorrupted, and keep up its
" Veneration. For there is no greater fign of a Coun-
* Jmob. lib. 8. aiv. Gemes.
* MachiavtJ, lib, i. cap. 1 ir ifJ Dead* Liv»
* Cap. 12.
" try'
ij.6 T'f^^ Nature of
'^ try's going to Ruin, than to fee in it the Contempt
'^ of Divine Wor.fhip. But afterwards you will find
he means Religion^, whether it be Trne or Falfe : It is
all one, fo it tends to keep up the Commonwealth.
According to him Religion is to be fubfervient only
to Policy. Therefore 1 cannot (asfbmehave done)
produce this pafiage of Machiavel as a Teftimony of
his great Efteem for True Religion. Whether Tacitus
fpeaks it as his own Senfe, or as that of the Jews^ he
hath "^ this Remarl^ concerning them,that the Honour
of the Priefthood is the great prop of their Secular
Power and Authority, as much as to fay, that Reli-
gion is thought by them, as well as by the reft of
Mankind, to be the firmeftbafis of Government.
But thofe Words of another noted Hiftorian are
plain and dired, and reprefent to us his own Perfua-
iion,'!' As all things happen profperoufly to thofe who
Worfhip the Gods, fo all things Adverfe and Evil
befal them that defpife their Worfhip. And hear
what another faith, ^" In all my Reading and Hear-
*' ing I have found it to be true, that all Kingdoms,
" Cities and Nations have fo long profper'd as True
" and Good Councils have prcvail'd among them ^
" but wherefoever vitious Favour, or Fear, or Plea-
'' fure have corrupted them, there in a fhort time
" their Wealth hath been diminifh'd, and then their
" Power and Empire hath been taken from them, and
* Bovorfxcerdotiif.rmmemumpotentiad(fumitur,
■f Sicut enimomtiix projpera. evcnium cokmibus Veos^ it A adverfi
fpernentibus, Liv. 1. 5.
* Ergo in via muha legevdo ntque audievdo hi comperlfimmj. regna^
civitates, vationes ufq^ eo profperum imperium kabuijje^ dum apud eoi
vera corfilidvalueravt 'y ubicuvq\ gratiUy timor, voluptas eacorrupere,
poftpsulo immim(t£opes,dcindi adimptum impmum^pofiremo fervitus
impofiA eft, Salluftius ad CaEfarem.
«8t
Faith E^plairi*d, 47
" at length, Slavery hath been impos'd upon them.
" I Will add in the laft place the Acclamation of
the Roman Senate to the Emperor .Antoninus^ ^ No
Force, faid they, no Violence whatfocver can en-
damage and fhock that Empire which is Good and
yertuous. And many more PafTagcs might be ai-
led g'd to let you fee that this was the natural Sen-
timent of the very Pagans^ That Vertue is not only
ReligioHfly hut yol it ic ally good, that Calamities hap-
pen to Nations and Cities for their neglect of Reli-
gion •, but that the due obfervance of this brings with
it worldly Advantages and Benefits. It were ealle
here to plfs from Orators^ Hlfiorians and Philofofhcrs
to Poets^ and Ihew you, that they are of the fame O-
pinion.
But I will rather chufe to evince this yet farther
to be the Perfuafion of the Pagans from fome certain
Vfages and Practices among them. The Romans ufed,
before they laid Siege to a City, firfi; to call out the
Tutelar Gods of the Place, whereby they tacitly fig-
nlfied, that the People of that Place were Safe and
Secure^ as long as their Gods were with them. And
we are told further, that, becaule of this, the Name
of the Tutelar Deity was fbmetimes conceal'd, that
the Enemy might not by Magick Art call him out of
the City, whereby the Inhabitants would bedeftitute
of the Divine Proteftion. Diodorus Skulns^ and o-
thers acquaint us, that when Carthage was in danger
of the Enemy, the Priefts ufed to tie their Tutelar
God Wpc//« to a Pillar, that he might not be gon from
them : Intimating, that they were Safe in God's Pre-
fcnce, yea, that Protection and Security, Welfare
and Profperity are from him only, and that if God
be with us, and we with him, i. e, if we Serve and
"^ Bomm imperium mUn vis ladit . Avid. Cafsj
Worfliip
ij.8 ^ > 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<l Suffered, and Died -, but the Di-
vme Nature itfelf was fubjecl to none of thefe. Now
thefe things being fo, there is no ground of cavilling
agamffc them as Mean and Contemptible, Bafe and
Unworthy. That God, who was infinitely happy in
himfelf, Ihould defign to do all this, and that for
vile Dufl and Alhcs, finful and ungrateful Creatures,
that are never able to makr returns proportionabfe
to his Kmdnefs, this certainly is fo far from being
deffifed^ that it ought to create in us the greateft
Wonder and Aftonifhment imaginable. No marvel
then,
(h ^TWi^ature of
then, that tlie Apoftle cries out, / am not ajjiarr^d of
the Go/pel of Chrisi^ (Rom. I. i6.) and again, I de-
iermined not to know any thing among you^ fave JefUs
Christ ^ and him Crucified^ (i Cor. 2. 2. j the under-
takings of the Son of God for the Redemption of
Mankind, being fach great and glorious things, and
iiot any ways unworthy of God, and of the Blefled
Author of our Religion. And thus I have briefly
anfwer'd the oyf(f?/'??7j which are levell'd againfl the
j^eafonablenefs of our Religion. And from what hath
teen faid under this lafl: head, I hope I have made ic
appear, that Chriflianity is every way agreeable to
the dictates and prefcriptions of found Reafon, and
that the Doctrins of the Chriftian Religion are a
confident and rational Syllem of Belief.
I might adjoin unto the foregoing particulars the
^xad fulfilling of the feveral Predidions and Prophe-
lies in the Scriptures. ' For a very Judicious Man hath
pbferv'd, * " To foretel things that fall not only by
" the conftant and obfervable courfe of nature, or
" which have no dependance on any vifible caufe al-
*' ready attempting their efre(ft, is that kind of Pre-
" didion which only deferves the Title of Prophe/y
"or Divination properly fo call'd> 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 ;<leriv'd it to them:
But we ar^e to Afleut to our Holy Religion upon other
grounds, and 1 have ihew'd wjiat they are. it is oar
concern to afttend to them, th^t pur Afleni; to Divine
Truths, may be ftrong and vigorous.
And this we are to -know and remember, that ua*-
his wc believe aright (as well as praQ^ife. aright) we
fhall never arrive at Blifs and Happinefs. . The fore^
mentioned Writer was much in the wrong, when he
told his Readers that * »o«f are Senteftc'd or Punijh'd
for VnheUef^ but only for their mif deeds ^ which is dired*
ly contrary to what our Saviour faith, Mark. 16. 16*
He that btUeveth not fliall be Damn^d^ and Job. i i. 48.
He that receiveth not my wards hath one that jndgeth him :
The word that- 1 have fpoken, the; fame fljall jndge him of
the lafi Day. And the Reafon of the thing it felf
may convince us of this, for if we believe not right ia
our belief, we muft needs be wrong in our pra(5ticec
If our Faith beamifs, our Lives will be irregular j and
if they be fo, the Sentence at the lall Day will plais
upon us accordingly. Wherefore let us not liften to
the vain Suggeftions of thofe who make it their work
to undermine our Faith, and efpecially difparage the
•Chi iftian Religion: But having fuch folid grounds for it,
let us nourilh in ourMinds a firm perfaalion concerning
the Truth, and Reality of all thofe things, that are
recorded in the Old and New Teftament. Thefirft and
"L's J^afonibkriejsof Cbriftianit^ 1^. iJ^^i. >
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.
^ 2a<PHV 'icA«7;)^of <67r/r«W, to TlSf -zfeJ ©si Kiyeiv. Juft. Mart.
E 3 and
jd The Nature of
and Cavils) * not to fav^ How ? about the Divine
Myfteries of Religion ; for thefe things are ineffable and
iacomprehen/ible. And with this agrees another of
the Antients, ^ When the Divine Power (faith he)
brin^ethto pafs any things let not the Qmjtion^ How?'
have a?7y place. We muft give our AlTcnt to what is
Divinely reveal'd, tho' never fo incomprehenllble tof
Reafon. We are not to infill upon what Reafons:
God hath laid this or that, after we have Reafon to*
believe that God hath faid fo. It is the higheit ad of
Faith to depend upon undoubted Revelation. I grant*
that many Truths in Holy Scripture concerning the'
Fall of Adam^ concerning his recovery by Chriftje"'
fits, and the wonderful method of our Redemptioa
and Salvation, were not difcover'd, yea, could not
be^difcover'd by Reafon •, and that is thecaufe why
the molt improved Moralifts, the great^ft Rationa-
lifts among the Pagans attain'd not to the Know-
ledge of them. And the Reafon why the utmofl: rc-
fearches of Humane Thoughts could not reach thele
things is this ^ becaufe they are freeadingsofGod,
and wholly depend on his Free-will and Pleafure,
which cannot be underflood and known without Re-
velation. Thus thefe Divine Truths are above Rea^
fon^ that is, there could be no Natural Difcovcry of
them, and even now when they are difcover'd, the
cxath manner of them cannot be fully comprehended
by us.
But this is that which I fay, and I hope I may^
fay it without offence to any fober Man, that upon*
the revealing and difcovering thefe things to us, they
70. ydi H<n )tj dmriKoyiTct. (jelaf. Cyzicen.
Jfidor. Peluf. Epifi, /. 4.
are
'^.Ai^-^.'5.i%-\
FAith "lE±fihnd. yt
sre rcalbnable, highly reafbaablc. Humane Realbn
could not of itfdfhave given lis an infight into the
way of God's being reconcird to Man, and the like
Dodrins*, but frajcc they are dedar'd to us by Di-
vine Revelation in the Scrij^tures, our Reafbn can-
not but approve, of them, and applaud them, and
juftify all the Divine Proceedings in the wonderful
Jefloration of Mankind by Chrill Jefus. The p^rcat
Apoftle attefts this Truth in Rom. lo. 6, &c. alluring
lis, that the Word of Faith is nigh hs^ and in cur
Hearts •, as for example, he tells us, Chnfi's comLug
it^ from the Dead^ and his afcevdifyg ihto Heancn^
which are Articles of Faith, are fiich as ourinwjid
Perfuafions and Heafons clofe with. Though it be
an acl oi Faith to believe thefe i ruths, yet it i • alfo
a dedutf^ion of Reapn to embrace them whe-j once
difcover'd. And fo as to the other points of Chi i-
ftianity, tho' we believe them, yet, at the fame time,
we exert our Reafon in the entertaining. of thcrn.
Faith bids me believe whatever God reveals to be
True ^ and my Reafon tells me that I ought to do fa,
/. e. to give credit to a Divine and Infallible Tef^imo-*
ny. Humane Reafon dictates that God cannot deceive
us, and that whatever he difcovers to us for Truth,
cannot but be fo : Wherefore when we give" affent
to the greateft and profoundell Myfteries of Cbrina'-
nity, we rationally aflent to them, our Faith. is a
mod reafbnable act. When, as a Believer, I afTent
to what God attefteth, I as a rational Perfon know
fuch an attellation to be unqueftionable, and tbtrc*
fore I aflent to it. Thus Faith is fo far from extin-
guifliing Reafon, that it exalts and improves it ; and
the more we exert Faith, the more rational do we fhew
our felves. Where there is a well-rounded '^lith,
there is Reafon *, and where there is t'u? hj^iift ex-
ertmentof that Grace, there is thegreatcil ufeand
improvemeat of this rational Power. The great Sr.
T 4 AitgH.
<y% The 'Nature of
'Angafl^^ne b^th briefly, but fully comprifed this ia
t,he TOlIowingpaflage, * We could never be induced,
, faith, he, to believe that which is above our Reafon,
Unlcfs ilfelf had perfuadcd lis that there are fbme
poclrins which we do well to believe, tho'we are
not a hie to apprehenJthem.
,j Thus I have difpatch'd the fi ft- thing I undertook
(in anfA'er to the Ohjeiiioii) namely, to fliew that
Faith and Reafon are not contrary to one another,
but Friendly agree together.
The fecond thing then that I am to prove is, that
Reafon is abfolutely ufcful and neceffary in Chriftia-
nity, and that we ought to be condncled and ma-
naged by it in our choice, and in our defence of the
Iphriftian Religion, and that we are to prove and
ftflert our Faith, and all the Articles of it by Reafon ^
'and God hath given us Reafon for that purpofe. As
Reafon bids us liRen to God when he (peaks, that is,
to attend his rcveal'd Will in Scripture, fo we are
to evidence to our felves ( as far as we can y the
'I'ruth of this Will by fuch Arguments as our ratio-
nal nature dictates to us. To evidmcc^ I fay j for we
^re to dirtinguifli between Faith zxiA the Evidence of
Faith. We muH: hold, that Divine Faith is ulti-
inately rcfolvM into the ^F-jr^, or imthority of Gcd ^
but we are to hold likewife, that the Evidence of
'Faith is ultimately refolvM into Reafon, If any Man
pleafes to take pains to examine this, that I fay, and
to Tcan, t|e force of it, he will find, that it gives him a
prue^and cx'icl: account of the matter that is now be-
f<^xc US, and which is fo commonly mifunderftood,
becaufe thefe Propolkicns which I have laid down,
bave not been daely weigh'd. Now then I. find upon
^enquiry and reafouing that the Scripture, in which
* fp/i?. 122.
the
Faitf? Explain d, ^j
the matters of Faith arccontaia'cl, Jiatli the grcatcll
Froof and Evidence imaginable^ it hath undeniable
Teftimonics to confirm the reality of all that is con-
tain'd in it,. If the exemplary Holiaefs of Chrifl, and
his Apoftles, if the wonderful Propagation of the
Gofpel, if Signs and Miracles, and Voices and Ap-
paritions from Heaven, if the verifying of Prcdidi-
ons and Prophefies and the like are fuch Proofs as
we can acquiefce in, we are abundantly ftored With
them. There is no Evidence wanting that we can
rationally deCre. The nature of the things thcm-
felves will not admit of any other proof tran we
have, and thofe are fufficient. If any one a-k me
why I believe trie Dodrin of the Gofpel to be Divine.
I aafvver, becaufe I can prove it to be from God j
this I can make good by Arguments, which evi icnce
a Doclrin to be Divine. And, besides, \ refolvc my
Faith into the Credit and Fait hfulnefs of the Speaker,
The l^eracity of God,who fpeaketh in theScriptures, is
a fufficient ground of my believing thofe things, and
confequently an unqueflionablc i roof of Chriflianiry.
But, then, before I can admit o'i this proof, foun-
ded on the Authority of the Revealer, I mult
prove this Authority, that is, I mufi make it out
by Reafbn that God fpeaks in the Scriptures,
and that thofe Writings are of Divine Authority.
For we can never know whether a Doiftrin be re-
veal'd by God, but by examining by Reafon, whe-
ther it came from him or no, and it is as certain,
that we are not bound to ownany K-evelation, un-
lefs we have good Reafon for it. They that Dif-
courfe otherwife, intend to iiitroduce an irrational
and groundlefs Religion j and they take the courfe
to impofe upon thcrafelves, and others, in matters
of the highefl moment. For unlefs we make ufe of
rational Evidence, any thing may be impofed upon
ps as the Word of God. But to preveat this, vye
are
74 'T^M^ Nature of
are bid to try Ot -prove the Spirits^ whether they are of
God^ I Job. 4. I. which cannot be done without the
Iiefp of Reafon^ wherbby we examine the Doftrins
propounded to \is, and judge of the truth or falfity
of them •, and even when" we bring rhem to the teit
of Stfipture, aild coffijTdfre the'iTt 'with what' is faid
there, we rauft manage this by Reafbn, which is fer-
ticeabletous to draw inferences and educe Concluli'
ons', For Truth is founded on Conjequences^ as well
as expr^fs Words of Scripture, and therefore Reafba
is ufefnl to us here to enable us to difcern what con-
jfequences and dcdudions are to be made from this,
or that place of Scripture. The (hort is, we em-
bface Chriftiaftity becaufe of its Author, who is in-
fallible \ we take it, becaufe he hath deliver'd it to
is, but our Reafon mufl: be helpful to us, to tell Mi
whether he be the Author or no, whether fuch
Dbftrins are reveal'd by God, whether fuch Pro-
pofitions are in God's Word. And when by ratio-
nal Arguments we have found that fuch Propofition^
aad Docrrins are from God, i. e. are contain'd in
Scripture, our Reafon bids us acquiefce in this, and
forthwith yield an entire Aflentto all thofe Doclrins
a-nd Propofitions, becaufe Scripture is an infallible
Director. .'
And after all, let not any Man mifapprehend me,
and think that I am applauding the guidance of Rea-
fon in Religion, as abftratft from the operation of
the Holy Spirit. No Man can attain to fuch a know-
ledge of Divine Truths, and fuch an Affent to them
as will be available to Salvation, without the fpecial
and peculiar alTiftance of this Divine Director. The
natural Underftanding, fince the Apollacy of Adarr/y
is depraved, and therefore when I fpeak of Reafon^ I
mean not that faculty mcerly as it naturally exerts
itfelf, but as it is enlightned and directed by the
power and efficacy of the Holy Spirit, and as it is
a<^uated
Tairb ExplaMd. 7I
actuated by- rtv" Tfcfere muft be this fupernatura!.
Light to dired nsto underftand the Will of God a-
right. This mult qualify and fit tis tor apprehending
and receiving thofe Heavenly Dodrins : This is re-
quifite to illuminate o«r Minds-, tho' it maift be done
in theexercife of our own Reafons and Underftand-
ings. This I talse to be the true notion of our Con-
dud in Religion* And thus I have endeavoiir'd to
give unto F^?f^ the? things that are Faith's j and
Unto ^f^/o« the thii%s that are Reafon's. And it
appears from what hath been deliver'd, that Faitfi
and Reafon are confiflent, and that the ufe of this lat-
ter is iieceflarjin the matters of Religion^ yea^ -tha.t
there cannot be an AjfTent of Faith without Reafon :
Yea, tbat if we do not alTert and maintain the ufe of
Reafon, we de/- rof ail the Miyfteriesof Religion, and
Faith itfelf.' Therefore a * Learned Man among the
Diflenters^ who was far from giving too great a dcfi^
fence to Reafon, publiflied aTreatife which he fitly
Entitul'd, The Reafon of Faith^ or the Grounds vnhert-
u^n we believe the Scriptures to be the Word of God,
I have" attempted fbmething of this nature, and havQ
anfwer'd what is wont to be objeded againft it.
And thus I have finilh'd what I defign'd to fay con-
cerijing the firfl: efiential part of Faith, namely, Af
fent *, .and I have more largely infiffed on this than I
piirpdfe to do on the two other parts, becaufe it is
the very Foundation of all Chriftianity, and on this
is built the whole Superftrudure of our Religion. It
ttovV only remains that 1 requeft the Reader to conilder
and vyeigh what I havefaid,and to confider what Evi-
dence he hath tor his Religion. For no rational Man
can have a firm perfuafion of any Religion, unlefs he
hath fome Evidence for it. Yea, tho' the Thing it-
.r ' ; : '^'X ■
* JDr, Gwen,
fclf that is to ^.? b(?liev'd, and. the manriero^ \t(\\v*
JTOOUOt our Reafofljvyet the Evidences of the Truth of
it ^uft be always. Ipvel with our Reafon. If I could
make this plaiiier, I would •, but I think what I have
faid will convince aay intelligent Man. Wherefore
te acquainted with the Evidences that are brought to
cftablifh your Faith, aad let your ^jfent be propor-
poi^ble to the EvUertce, that is given in, as it is fit-
ting it Ihou'd-^, This is the firft and lowefl ftep of
laving Faith ; but by this we afcend to higher and
g^c^ter o.|ies.
CHAP. VI.
IPafs in the next place to the fecond Acl orExert-
ment of Faith) z. f. Co?7/fwf or Approbation. For
as Faith is an act of the Vriderflanding yielding it's
Mei^t to all Divine Matters that are reveal'd, foic
is^ikewife an aft of the Will approving of, and com-
plying with thofe things. And lb St. Angnftme of
old maintained, * What is it to believe, faith he, but
i.6Confcnt that what is faid is true .'' Now, Confen-
iing is of the Will, wherefore Faith certainly is in the
Will: It isa:n A pproving Ac\. I grant that there
isaii Approbatiofi which is an aft of the llnderftand-
ing, when perfon^' judge and determine concerning
the Truth, yea, and the goodnefs of things •, but I
have fpokeh of this under the former head. But that
* Ojiidevim eft cpedere vifi eovfentire verum ejfe quod dicitur ? €on-
fnifio autem vohimitis eft '^ frofctlo lides in volunwe eft* Lib.'de
Spir. & Lit. cap. 32.
which
Faith EXfUtfid. 77
which I am to fpeak of now, is of a higher' nature, it
is not only when we are perfuaded that the things
are true and good, and that they ought to be fol-
low'd and embrac'd, but when we voluntarily chulc
them, and afFeftionately embrace them- Both thele
parts of Faith are mentioned together j i Tim. i. 15.
This is a faithful Sayings and worthy of ali acceptation^
that Jefns CBrifi^ '^c. Here is AJfent^ namely, to a
Faithful Sayings i. e. a Saying to be beiiev'd. Here is
Approbation^ namely, of that which is -worthy to he rc^
ceived. This is the true interpretation of Faith titt^
feigned in I Tim. i. 5. for the Apoftle tells us, than
Charity (which is a large word for the Chriflian Re-
ligioQ^ proceeds from a pure Hearty z. ^. right Inten-
tions, and ivom a, good Con fcience^ which prompts to
this performance, and from Faith unfeigii'd^ i, e. a
Hearty and Affectionate approving of the thing, a
chuling and relifhing it with the Will. It is by Faith
that we are pleafed with thofe Truths which we have
a knowledge of, and we are plealed that thole things
are fo. No wicked Man can have fuch a Faith : He
rather wifhesand defires, that thole things were not
fuch as they are reprelented, that is, he would not
have thera to be True : By this we may difcern whe-
ther we are poflefTors of that Faith which I am defcri-
bing \ for in all true Believers after the llnderftand-
ing hath judged of the things of Religion, and aflea-*
ted to the Truth and Goodnefs of them, then follows
the Confent of the Will, or an affeiflionate choice of
them. For both the Will and the AfFeftions joyn to-
gether in thisfecond A (!t of Believing.
The Scripture gives Teftimony to this, when it
faith,, with the Heart Man believeth unto Righteoufnefs^
Rom. 10. 1 c. for that Word Heart is a large and com-
prehenlive Word in the Stile of Holy Scripture, and
takes in oftentimes all the Faculties and functions of
the Soul j but here I doubt not but it includes both
the
fj^ The Nature of^
the Intelle(9nai and eledive powers, /. e-. the "Utider-
ftanding and the Will. Tht Faithful arc thofe who
not only hww and giv-e ^fpent to the Truth, but ar€
willing and ready to Comply with it. If thou helievefl
W-ith all thy Hearty thou maye§i be BaftizJ'd^ fa id P/w~
Iff to the Eunuch, ^cls 8. 37. \wheve be Ucvi?7g wi'-h aU
the Heart imports more than bare AlTent, and there
fore I infer that there is more than this" to conlKtutc
true Saving Faith. As there is an intellectual Per-
fuafion, fo there mult be a voluntary Coafent. As
there is Credit to be given to whatever is reveal'd by
God, and efpecially to all the Articles of the Chri-
ftian Faith, fo this Belief of Divine Truths muft
gain a power over our Wills, and beget a new difpo-
iition and inclination in them 5 othervviie it is not
true Faith.
This is very evident, if we confider that ^Jftut
barely and abftradly taken, is of littie worth and
value, and is frequently found in thofe that after-
wards prove Apoftates. Thofe on the Rocky ground,
for a while Believed^ that is, allented to the Truth,
but w time of Temptation fell away^ Luk. 8. 13. Many
believed in his Name^]o\\n. 2. 23. but, 'tis faid, in the
next verfe, that Jejas did not commit hlmjelf to therrtj^
•hecaufe he knew all Men ^ and he knew that they in par-
ticular would fo?)n revolt from their Faith, and for-
• get his Miracles, and fall into their former Unbelief.
"Thus, 'tis faid, that many of the chief Rulers believed
Yw Chrift. And we read, that Simon the Sorcerer
beiiiVd at the Preaching of Philips Acts 8. 13. he
allented to the Truths of the Gofpel, he own'd the
Dodrinal part of the Chriftian Religion ^ yea, he
continued a. while in that Belief fas we read in that
place) but afterwards he fell away, and his Faith va-
nilh'd and difappear'd. Julian^ and others (whom
Ecclefiaftical Hiftory takes notice ofj were Temporary
believers. They embrac'd the Chriftian Faith for a
while.
while, but afterwards hated and pjcrfecuted both it,
and the profelT(>rso£<it. Ho\y many deplorable ex-
amples hath the Church of <joc( afforded of fuch who
have left tfheir fir ft Faitb^ as well as their firft Lo^^e j*
What ^reat numbers have made Profeflioa of the
Truth, and yet when Hard(hips and Perfecutions oa
the one hand, and Worldly Allurements and Temp-
tations on the other hand have befet them, how mi-
ferably have they abandoned the Truth, which they
once received and pwn'd, and have made Shipw rack
not only of Faahy but of a Good Conference ? It mult
be own'd then, that the Faith of bare Affent may be
the attainment of Apoftates, and the worft and vilelt
of Men, fuch as afterwards became profeis'd Enemies
to the Truth, and all Goodnefs. Thefe may for
fome time entertain a hellef of all the Hiftorical Paf-
fages concerning our Saviour's Birth, Life and Deaths
they may account the Records of the Gofpel as True
and Authentick, they may acknowledge the Autho-
rity of the Scriptures, and all things contain'd in
them, they may own all thefe to be true, and that
there is no Error and Fallhood in any of them.
Nay, this Hiftorical Faith, ( as 'tis commonly
call'd) may be the Faith of Devils , for we are told,
that thofe Infernal Spirits believe the cxiftence of
God, Jinyn. I. 19. and own the Divinity of our Sa-
viour, (which is more than many that profefs them-
felves Ghriftians have arriv'd toj Mar. 5. 7. and, 'tis
not to be queftion'd, that they acknowledge the
Truth of all the other Articles of the Creed. But,
becaufe this acknowledgment and' perfualion pro-
ceed not to Conjem and Choice^ they are inlignificant.
So 'tis in Men, if their Knowledge and Alfent lead
not to Approving and Liking, they, are fo tar from
being faved, that they inhanfe their Condemnation.
In the very nature of the thing itfelf it muft be fo :
For that Man who is convinced of the Truth of all
the
8o The Nature df\
the Propofitions contain'd in the Gofpel, with the
conditions of Salvation tendered therein, and yet
notwithftanding this doth not approve and allow of _^
them, certainly is in a forlorn and perifhing Stateix
and the very Belief which he hath arriv'd to, is an
onfpeakable AggravAtion of his Sin. An hifi,del hex^
'ciefahle^ in comparifon of fuch a one. I think there
need no more befdd to prove, that to conftitnte the
true Chriftian F^./r^, it is not fiifficient to acknow-
ledge the Hiftorical part of the Bible, to own the
leveral points of Doctrin, to believe Chrilt to be
God, and to be the true A/fj[//^j, and that he came
in the Flefli and wrought Miracles, and after he was
Crucified, rofe from the Dead, &c. This AlTent,
or Hiftorical Faith is not Saving ^ and yet Aflent or
Hiftorical Faith is part of Saving Faith. As Praying
and Hearing the Word, and confelling of Sin, &c,
are not Saving in fome Ferfons, and yet it miift be
granted, that thefe are Duties of Religion that are ,^
Saving, becaufe they are never alone in thofe that areisn
truly Faithful. In like manner Allent in thofe that
are true Believers, is always attended with Ap- „
probation, and the Aflent itfelf (as I have before; w
ihew'd) is the Work of the Holy Spirit, and tends 16
Life and Salvation. This therefore is the thing w hich
I urge, that to naked Belief, or bare Perfualion of
the Truth of God's Word, and all contain'd in it,
there muft be added Confent and Approbation, for
it is this that makes that Perfualion efFedual and
iaving;
Having thus clear'd the way, I come now to give a
particular Account of the nature of this Approbation^
which is the fecond acl of Saving Faith, lake it in
thefe three heads, we muft approve, firft, ofChrift's
Perfon, and the Benefits he offers tons. Secondly,
Of his LaWs. Thirdly, We muft have an inward
Senfe and Feeling of Religion. Thefe make up the
Faith Explaift'd 8i.
Afprobatidn^ which is elTential to Faith. Firfl:, -Faith
is approving of Chrift^s Perfon, and the Bklfings
and Benefits which he gracioufly offers to us.
Thefe two go together,, the Perfon and the Benefits,
and they mufb always be join'd in this Aft of Faith.
Chrift's Perfon is the ground of the Benefits that ac-
crue to us by hini, and therefore we ought in the firft
place to have regard to his Perfon. To which pur-
pofe that of the Apoftle is obferyable, He that fpared
not his own Son^ but delivered him uf for us all^ how
jhall he not with him alfo freely give ns all things? Thole
Words with him are emphatical : It is with or by him^
that is, by . his Perfon that ail fpiritual favours are
conferr'd upon us, and therefore our Faiih mult be
firlt of all fix'd on Chrift's Perlbn. I mentioathis
the rather, becaufe fome Divines of late feparate
Chrift's Perfon from his Dodrin \ they tell us, that
-to come unto Chrift, and to receive him, is wholly
meant of his Word and Laws. But this is a great
miftake, for the true Faith is to believe in, embrace
and approve of Chrift's Perfon, the tranfcendent
Excellency of which isfiich, that it can be found no
•iwh.ere elfe. The Scripture often mentions this as
a diftinct branch of Saving Faith, and expreffes it by
feyeral names, but efpecially thofe two before-men-
lion'd Coming and Receiving*
The former is thrice together ufed in Ifai. 55. i.
Come ye to the Waters^ comc^ yea come j and again v.
.3. Come unto mc^ which fets tbrth to us that Accefs
which is to be made to Chrift by a lively Faith^ by
■vertue of which thofe Waters of Life, thofe Spiritual
Graces and Bleflings which flow from Chrift, are
communicated tons. Cow/Vg- is the Word for Faith
in >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 <J. 3 5« He that cometh to me jljall never hunger ^ and
he that heUeveth on me.Jhall never thirfi. Where we fee
that Coming and ^f//ei;;«^ are rewards of the fame ligni-
fication. So in 37 v. jill that the Father giveth me (in
the Covenant of Redemption) ShaH come unto wf, Shall
certainly own and chufe me for theirLord and Savioarv
4nd him that ihvi^.cometh to mej wilii'n no wife cafi off. So
iikewife in v. 44. iS7b Man can come to wf, exceptySiC.
and in v. 45. Every Man that hath heard and learn^d-cf
the Father^ cometh unto me. Further we are confirm'd
from John 7. 37. that coming is this helieving that tanfl
now Speaking o{. If any Man f/j/V/jfalchChrifi:,/^; him come
unto me and drink, let him own mc and yield himfdf t6
.me, and he (hall partake of my favour and bleffings. It
is a plain reference to Ifai. 55. i. 6cc. before mentioned.
Receiving ii an Other term that is ufed to repre-
fentto us the Nature of this part of Faith, as in Mat.
18. 5. but more efpeciaUy in John i. it, 12. Hecamt
to hi} own ('his peculiar People the Jews') and his imn
receiv'^d him noty i.e. Did not believe in hjm, but
difapprov'd of him. But as many as received him, to
them gave he Power to become the Sons of Cod, even them
that believe on his Name. Where icis evident that Re^
ceiving and Believir/g are the fame. And fo in Gol. 2. 6.
Receiving Chriji J ejus the Lord is a Periphrafis o( Faith,
Efpccially this branch of it, which Tm fpcaking of :
and it very fitly fets it forth •, for by the exertment of
this ad of Faith, we receive Chrift .into our Souls j
wc Sincerely and Heartily acceptofhim in that manner
as heisoffer'd in the Gofpel, and as he is reprefented
there in his diftin(f^ Offices of King, Prieft, and Pro-
phet. And at the fame time that we accept of Chrif^,
we
*#e''afife^'<^t^l of the Be.1*H:s w-hich ict^ns to us b/
him. fbt the eafe is this, God in the Gofpel tenders
pardoa td'Sinuers through the blood of Jefus ; it is de-
jgaVed that an Atonement is made tor our Sins, and that
%c may be admitted to favburand mercy. Whence ic
^^^ec6mes -oyr duty to ^ctrp^ of this free and gracious
;pvertin e of Pardon and M^ncy -, and this is done by thac
^^f!aith vtr'hi.ch I am defcribing. Thus we are faid co
-Ur^ fititr toGod by Faith, Heb. ic. 22. Whereas be-
fore we ftood at a great diftance, and refnfed the Ten-
ders of Mercy. But now we approachto God by Faith,
'♦»e put forth our hands to receive his KindflcfTes, vte
^ftb longer negleft to entertain the offers of Happinefs,
"Which is to be had only in Chrift Jefo5.
Secondly, Faith, as I am now confidering it under the
•fjotion of Confent, is an apprdvin^Chnfi's Laws, and Cnb'
'¥»ktif7^ to them. When we receive and take Chrift, we
inufl !>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^<ftion
r embrace the Author of that mercy.
. Thirdly, There is yet more included in the nature
Xififi Faith, even as it is Confent or approbation \ and that
is an Approvingbf the Chriftian Religion, and the laws
of Chrift Jefus by an Inward Senfe and feeling of the
Coodnefs of them. Faith is a Spiritual Senfation fwhich
is as true and real a thing as the Corporeal one) where-
by we experimentally find that the things of God have
an Innate and Infeparable Goodnefs in them. This,
it is probable, is meant in thofe words ot David, O
Tafi and fee that the Lord is good, Pfal. 34 8. That is.
Prove and try by a Spiritual Senfation, by an Experi-
mental Difcovery that God is good. As we try Meats
by theTafi, fo the things of Heaven are to be examin'd
and difcern'd by a Spiritual Guft and Savour. And
this is a fpecialadof Faith, according to that Expreffion
in the Office for the Communion, Feed on him in thy
heart by faith, which, if it were not the language of
our Church, fome Men would cenfure as Fanatical and
: " Canting
Faith Explain d, 85
Canting. : But it is a certain Jrutii that Faith isFeaft-
iBg upon Chrilt •, it is an affeftionate and delightful
efteemiogof hioj, and all things that appertain to him.
Xhi? Mindrelifhes the Sweecqefs and Goodhelsof Re-
ligion i which makes holy Men find a kind ofSenfuaii-
ty in being and doing Good. They feel that Goodnefs
and Hoiinefs are Connatural and Agreeable to the
Principles which are in their rejftified Coniciences.
Hereupon they have an Experimental Satisfadion on .
their minds, and they really find that things are jufl fo
as God in the Scripture faith, and particularly thas
Codlinefs is an eafy Yoke, and the Divine Command-
ments are not grievous. This real Senfe is that which
by the Apoftle iscall'd in Heb. 10 13. Experience in
the word ofRighteoMfnefs^that is, in the righteous Laws of
Qod contain'd in the Holy Scriptures. Experienc'd Be-
lievers read and perufethefe writings in a manner far
different from other perfons : for whilft they turn over
this holy Book, the inward Senfe of their Confciences
and their own perfonal Experience give Tellimony
j|^ the Truth of what they there read, and atteft God's
;.^ord and doings to be True and Faithful. They find
.iy Experience, the Force and Power of what is deli-
^rer*d in that Sacred Volume. One of the Learned'ft
•Phyfitians of this lalt Age holds it beft * to joya
^.^mpirical Phyfick, with the Rational^ and allows it to
,.jbc moft fuccefsful in feme Difeafes. It is as true thac
■jibe £^fm«if«M/ Divinity ought to bejoyned with thac
^gfwhich is founded on Reafon and Scripture, and it is
. j-pf as great ufe. One of the moft: judicious perfons that
j>./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<ftrin5 and Difcaveries which
are contain'd in it,that their Original is from Heaven,
that they were derived to iis from above, and that
they are not the Conceptions of Man, aad the ihai-
lovv Inventions of Humane Wit ? Flelh ?aad Blood
have not reveal'd fuch profound My fteries as the
Trinity in the Godhead, the Divine and Humane
'Natures of the fecond Perfon in the Trinity, the
•^Incarnation of the Son of God, his Suffering and
Dying for the Redemption of loft Man, his Riling
again, and Afcending into Glory, his Governing and
^■Ruling his Church by his Spirit in all Ages. Thefe
are the Difcovcrics which are proper to the Gofpel,
j'and the very naming of them lets us know that they
;are Heavenly, Divine and Excellent, and therefore
^arc worthy of our Approbation and Confent. Alio
the Pradical Doftrins, which Chriflianity is fraught
with, are defervedly to be approv'd of, to be prized
and entertain'd by us. This worthy Inftitution
didates all things which conduce unto a Holy Lije^
to a Godly and Blamelefs Converfatie'a. ■ .Wh3it doth
this
Riith Exphih^d. 89
this Religion require of Bs, but that we live Sober-
ly, Righteoiiny and Godly iiK this prefent World ?
xWhattioth it fo ferioully iQCulca|;e but Tempera nee
'jand Chaitity, Jufticeand Honefty, Mercy and Com-
paffion, iLoye to God and tA all -Men,, Meekncfs a^id
'nGentIenefs> 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<rr, (which -he^'^e-
■ quently doth) and it was in the day of his C^J'dmityy
that he profefs'd tlo* Lord voas hts fiay^ PC i8. i8.
♦ Now it is, that the Pfalmift urges, that feafonable
Exhortation, Pf. 37. 3. TrnB in the Lord : and add^,
by Faith thou jhalt be fed^ for fo the * Original will
bear it. This is the proper Foo^ whereby the Soul
is nourifh'd and ftrengthn'd in the time of vvdnt and
- neceflity. What time I am afraid^ J -will Truft-itithee
• faith the fame Pfalmift, Pf. 50. 3. There is a natu-
ral Fear in the beft of Men ^ but their time of Fear
is the proper Seafon of Trnfiing in God : For when
all Worldly means and helps fail, Faith hath recourie
to God, and relies on him. A moft remarkable In-
ftance of this kind we have in Job, who with one
brave A<fl of Faith hath outdone all the h.mh ftrains
of the Vaunting Stoicks, Tho' he Slay me, faith he, yet
mllltruBtn htm^ Job 13. 15. Tho' I undergo the
ntmoft Severity, and that from God himfelf, yet this
ihall not rob ifteof my Confidence in him, 1 will ftlll
rely on him, and expeft a redrefs of my Mifefies.
Here is the Faith of the Saints, htre is a Trial of the
Truth of that Grace. With refped to fuch d iffidilt
circumftances as thefe it is rightly faid. The Jtifi
fiall live by Fakh, Heb. 2. 4. This makes him life,
when he is furrounded with Dangers and Death. E-
very faithful Soul ought to give a proof of his real and
fincere Trufting in God by his confiding in him in
the moil adverfe Condition, Wherefore Chrift }ufl:-
ly upbraided his Difciples in fuch Language as this,
* Amunah for Beamunah (us it is ufud to omit the Prepofittdny
by Faitb. / ■;
when
fahh ExplairCd, 95
when he obferv'd how they bEhav^dthemfelves in a
great Tetripeft at Sea, Why are ycJaiFeuor^i } How is
tt that ye hnv4 no Faith ? Mark 4. 10. no Truft and
Dependance upon Hie ? Why do ye not confide in
me in the greateft Diftreffes and Calamities ? :'':> 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<ii'W«V fig-
nifies only a bare protefllon of Belief or Aflent.
And fo fomc interpret the ApoHIe's Qreed : U be"
I' eve in God the Father^, &C-3 is 35 much as 1 believe
God to be^ and tp be y^ltftjghty^^ and maker; &c. j^/ be^
licve in Jefns- Ckrift^-X, t.\'thatjefns is the Christy
the only Son of God^ that he W4s conceiv^d^ &C. []/ be-
lieve in the Holy Ghofi^ i. c. I believe and j4jfent to
this, that there is an Hofy Ghojl^ the' third Terfon in
the Trinity. But tho' the Creed be a ProfelTion of
our Belief of thofe Articles, yet there is ibmething
more contain'd in it than this. And accordingly we
fiiid, that amon;3 the Antrent Writers of the Churchy
Believing zvA Believing tn are two different things,,
and rarticnlarly in the Creeds they make a diftin-
ctioii between them. Efifiteniits takes notifce of this
its a very confiderablc diftinftiou in the ITcene Creed.
* Praa. Catechifm. Book I. Seft. 3.
\ In Crnrto. Cdp. 20.
* Er^of on thefrft Article of the Creed.
■ * 1*
Faith -^Etpfaind. i o i
* It is iald tHcfrc,''{5^th' he, not only flmply Twe
believe the Father and the Son, but in the Father,
and /» the Son, and /« the Holy Ghoft. And hence
he proves the Divinity of the Holy Ghoft ; for he is
confuting the Error of the Macedonians^ who denied
the Divinity of the third Perfon in the Trinity. But
becaule we believe »wHim, he ga-thers t'r.^.b we own
him to be Cod. The fame difference is in.icfe bv other
Fathers, as Cyril of yihxa?tdrU^ NazJank.eri^ Theaphy^
/;?3,-^nd others. '" -^-^n/rf v->: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<!ovj ^iiomdqjn Deum crrdiraus, fu in Ecclefiam SunSitn.
-tjetholicam: Horn. 3. ad Meophytos.
■*■ /» illiixiuideTn voc^buUs, ub"i de Vivifiitate fiJes ordinatur^ in
Deum ^ifrpn .iicimry ^ in ^fum Chridum FiJium ejui, -^ in Spiri'
furjuXunfluiilU ^ h cateris ■£/«(?, ubi non de Diviniutey ftd de Creaturit
dc'myjfertis'semoefl, in TrupofitioxoK additur^ utdicaiur, iaSan^am
Ecckfum^ fed Sancl^m Ecckjixm cndsnddm ej}}^ ncn ut in Dsum^
fed ut EaJefum Deo congregaum, 55 J(emiJftonem peaatorwn credcn-
dsm effe, von in R^mijfiavem peccatorum ; £5" RsfunxRiovem corporii
credendim ejfst non in Jiefurreclionem, ttxe itaef-^ Pr^pofitioyiii SyJ-
libiCreitor ACreamrii fecernituVf Qf Divimfepirantur ^b J-^umaniSf
Jiujfin. Expofit. in Smb, Jpfiol.
H 3 "where
101 Th Nature cf\J\
"where our Faith in tlie Deity jf^ppoipted, it is
" faid^ /« God the Father,, and /^j-jcfus>,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
".<l3|vine Things from Humane. - This is a plain
proof of what I allertcd, that thefo ways of Speak?
ing^ were different among the Anttem^^ that is, whea
they- fpoke dillindly , and. properly (for I grant that
at fomc other tiraes^ theyfpeakothervy^e.) And it
is not to be douljted, but, that they had . this way of
exprefling themselves frpm the Scriptures, where for
the m'oft part JScUevi^gy and Believing in God^ or
C^r/if are two different things, the former denoting
generally a naM Belief or Affent, the latter forae-
thing more, namely, either Conferit or Approba-
tion, or more yet, to wit, Tru fling or Relying upon,
as thefe following Texts teftify, John i. 12. 5. 24.
6. 29, 35, 40,47- 7-39. 9- 35? 3<5' H- ^' -A^^^
10. 43. 16. 31, 34. Rom. 3. 26. 4,^^ %, , Gal,
2. 16. Efh. 1. 13. I Pet.i. 21. 2. 6. To believe
in or M.fon GodorChrift, is a peculiar way of Speak-
ing, and not to be found in any other Creek Author,
no not in the SeptMagint : It is proper to the New
Tc*ftament and llgnifies Tntfling aild Relying. Thence
tlic Antient Fathers of the Church ufed the Phrafe in
their Writings.
This peculiar ad of Faith is call'd Faith of Jefus
Chrifij Rom. 3. 22. i. e. in Jefas Chril^^ aad faith in
■ '-' •• his
Faith Explain d. 105
his Bload, v. 25. And this is meant when we read
of the Shield of Faiths Eph. 6. 6",, and the breafi-flate
of Faithj I Thein 5. i^. /. e. that Faith, whereby we
truft and rely on Chrift Jefus. This is fpoken of ia
1 Cor. 15. 17. If Christ be not rais'd^ yoHr Faithis in
vainy ye are yet in your Sins. As much as to iay, you
can't on any good ground rely on Chrifl: for the par-
don of your Sins, if Chrift be notrifen, for you muffc
needs be under the guilt of Sin ^ it being by Chrift's
Refurrecllon that you are abfolvM from it. This is
believing that thro* the Grace of the Lord Jefus Chri^
we Jhall he favedy A<Jlsi5. il,
This part of Faith is exprefTed by Confidence in
2 Cor. 5. 6, 8. and more efpecially in Heb. 3. 14. We
are made partakers ofChrilf, if we hold the beginning of
our Confidence fiedfaFt unto the End. That is, if we
continue to place our Truft and Confidence wholly
on Chrift, and his Merits. ^ For if we perufe the Con-
text, we ftiall fee that this Confidence is oppofed to
Vnhelief^ or (as this Holy Writer exprefTes it) to an
Evil Heart of Vnbelief^ in departing from the living-
God. Unbelief caufes us to depart from God, but by-
Saving Faith we adhere to him, we rely upon him,
we truft and confide in him, we exped Salvation
from him alone. This is the Tifual Signification of
the Word Faith in the New Teftament, efpecially in
the Writings of St, P^/^/.
And, indeed, for the fatisfadion of the Curijaus, it
might be added, that in the three Learned Lan-
guages, Faith or Believing denotes Irnfting. Among
the Hebrews the Verb aman lignifies not only to be-,
liere^ hut to confide in^ Pf. 77. 16. 78. il: Jfai. 28.
16. The Greek mt^'eiv among the "^^ Gentile Aur
* Aetf AtJT vWdd. Phocyl. See Stephens's Thefaurus in the
Verb irts-Muj where he produces Abundam Infiances.
H 4 thors
1 04 7"^^ Nature of
thors bath the fame import. Yea, and it is fo ufcd
in the New Teftament, when it is applied -to Men^
as in John- 2. 2^. y ejus did not commit himfclf unto
thenjj or he did not confide in them. And the Latin
* Credere is taken in the fame Senle. And a late
't* Ingenious Writer, who fhews himfclf well skill'd,
in the denotations of Words, will convince us, that
the primary and molt genuine notion of the Word
fides is Tru^ing.
Secondly, to this a(ft of Faith, which is TrnBin^
and Relying^ belongs a particular AvpUcation qf
Chrift's Merits, and fatisfaclion to the SouL This
I will ilJuftrate by fome Inftances in Holy Writ, and
even in the Old Teftament. For we mu'l know this.,
that Trufting in Chrift for Pardon and Salvation,
was under the Legal Difpenfation, (whatever is faid
by * fome to the contrary.) The eminent Servants
of God in thofe times expeded to be faved by the
'MeJJlas that was to come, and they, lived and died
in the Belief of thofe Promifes which were concern-
ing him. And one of them, who more fignally con-
fided in thefe Promifes, is from thence ftyl'd the F^'
tber of the Faithful. The Apoftle would ?iot have his
Corinthians ignorant how that all their Fathers drank of
that Spiritual Rock that followed them, and that that
Rock was Ckrifl-^ i Cor. i o. 4. That is, the Rocky
and other things he there fpeaks of, were Types and
Reprefentations of ChriH:, and the Benefits which
accrue to' us by him. Therefore it is evident there
was the fame Faith then, that there is now. , The
Saints under the Old Teftament, exerted this very
Faith, which at this- day is exerted by. Believers,
* •■ mmtum necrede colori, vlrg. Edog. 2.
'- -^ Wihrm^ ' ~ ..
* Sorin, di ^ufifjic, Vclkel.di v. J^. A 3, c, 11. CreO. de Deo,
h I. c, 28. -
■^^ that
Faith Explained, Iqj
lliatis, a Truftingin Chrift for Pardoq^nd Accept
tance. This is clear from St. Ffters Words in ^cJ^
}o. 43. To- hi m(^i..e. to ChviHt,) give all th( Prafhets
iVttnefsy that thre* his Name- whofoevfir helieveth f« him
jhall receive Remijfion of Sins. The date of this Belief i^
as early as the Prophets, Nay, theDo(Jtrin ofSalvati-r
on by Faith iij the Mefias^ is as aiitientas Mofes^ ell^
it wilt- be hard to maie Senfe of our Saviour's Words
in John 5. 46. where fpcaking to the jf^wj, he faith.
If ye had believed Mof^s^ ye -would have believed me^
for he wrote of me ^ and iu John 8. 56. Abraham re-:
joiced to Jef my day^ and he faiv it (namely by Faith)
and was glad ^ and that Gladnefs arofe from his firm
Truiling and Relying on it, and from the expecta-
tion of that particular benefit which he fhould fhare
in by reafon of it. This is the lame Faith and Tnift,
jvhich Chriftians have now under theOofpel, only
with this difference, that the Faith of the Fathers
had refpedt to Chrift to come, and we truft in him
as already come. Therefore our Church pofitively
^ITerts, that * This is the ChriUian Faith which thefe
Holy Men hady and we alfo onght to have* And aU
tho^ they wtre not named Chriftian Men^ yet rvas it a
(^hriflian Faith that they hadj for they looked for all
the bene^ts of (jod the Father^ through the Merits of
■i^'l^is Son Jefus 0jrijly as we now do,
f^' Having premis'd this, none can except againfl;
what I laid before, that there are even in the Old
Teftament fomc Inftances of that AppUcatory or Ap^
propriatwg Faith, which I mention'd as a Branch of
pur Relying on God, and on the Merits of his Son.
We read in i Sam. 30. 6. thst Davidy when he was
in diftrefs, incourag'd himfclf in the Lord his God.
Where His is fpoken with an Emphalis, and is a
Seconi part of {the Uomilj of FaitU
note
lo^ The Nature of
ndte of particular jif fit cat ion. This Holy Man had
a more than ordinary Senfe of the Divine Mercy \
he had (as we learn out of the Book of Pfalmsj at-*
taincd to a Knowledge of the Mejfias who was ta
come, and he prefents us with very emphatical de-
ftriptions of him in thofe Devout Hymns and Songs -^
and here (tho 'tis not diredly exprefs'd) it is very
probable he fixes his Fa!th on God, as he was his
thro' the Merits of the /(ejfias^ who was to appear
in the fulnefs of time. We read again this Lan-
guage and Idiom of Faith, in Pf. i6. 2, O my SohI^
thoH ha§i faid unto the Lord^ then art my God. And
in P/. pi. 12. / will fay of the Lord^ he is my ri'fHget
and my fortrefs^ my God^ in him will I trust -^ and fb
in fome other places in the Pfalms. This is alfo the
dialect of Holy Jo^, ch. 19* v. 25. I know that myRe^
deemer liveth^ whom I jhall fee for my felfy and mint
JEyes jhall beholdj and not another : 1 fhall have the Par-
ticular and Perfonal Advantage of it : I trull in God
that I fhall one day reap the Benefit of the Redeemer
and Mejfiash coming-, and in the mean time I que-
ftion not but I fhall find him to be a Deliverer ^ he
will in his due time refcue me from this grievous
calamity which I now lie under. Thus he will be
Coeli^ my Redeemer. That Apoftle who is recorded
in the Gofpel for his Incredulity, at laft breaks out
into fuch Words as thefe, My Lor d^ and my God^ John
20. 28. which is the peculiar voice of a Believer,
and is here mention'd to fhew, that that Good Man,
notwithflanding his fdrmer Diffidence and Unbe-
lief, attain'd, at length, to the highefb pitch of
Faith.
We may obferve this remarkable Aifl of Faith ia
St. Paul likeWife, Gal. 1. 20. I live by the Faith of the
Son of God.^ who loved me^ and gave himfelf for me
in farticular. Which Way of fpeaking is taken no-
tice of by St. ChryfosJam^ in his Homily on tliis Chap-
ter
Faith Explahld^ 107
ter of the Epiftie to the Galatianf^ and in ^ other
places of his Writings. , And this, and other the
iike Appropriating Expreflions' in Scripture, arc
obferv'd by other G'ref^ Fathers, who nfe the Word
iJ'iOToiei'v to this purpofe, for by this AppHc^tory
Faith Believers ?»^)^e Go^ their own. And ho\V tran-
fporting are thofe Words of the Apoftle in I'Tim. 4.
, 8. Henceforth is laid h^ for me a Crown of RiMjiemtf.
nefsy which the Lord the Righteous Judge fjja/igl^e me
at that day. And after he had comfortably applied
this to himfelf^ he could proceed then to take notice
that this Crown Ihall be given to others alfo, not to
me only, hut to all them that love his appearing But
it is the Particular ^application of it to himfelf^ that is
the A<a of Faith which we now fpeak of. 'of this
fort is that iaT/r. 3. 8. This is a Faithful Saying and
worthy of all acceptation, that ChrisT- Jefus c^.me into
the World to fave Sinners, of whom I am chief but
ihall be partaker of that Salvation wrought by him
This Appropriation of the Mercy of God inChrift
Jefus, isthehigheft Aft of Faith, and is that which
moft nearly concerns us.
We Smile at the Athenian:, who being fhew'd a
Map of the World, prefently look'd where/;// Houfe
Hood, and when he could not find that there he
found fault w/ith the Map, as an imperfect Reprefen-
tation of the World ; for fas he thought) if it had
been a compleat one, it mult needs have had in it his
little Dvyelling at Athens. This, indeed, might ar^ue
Sillmefs m the poor Man ; but apply this to Religibn
and the Bufmefs of our Souls, andthe Salvation of
them, and then fuch kind of Aaing will not be
Folly, but ex'ceeding great Wifdom and Prudence
The Holy Scriptures, but efpecially the Gofpel Is
f ^w, j4» in Cen, Horn, 2. inMp. ad^, 'f^- ^^^
the
lo8 The Nature of
the Ma^ which we Chrrfliatis, are prefented with ^
it is continually before our Eyes,' and we are invited
to Survey the feveral parts and climates of it. Her*
K great Salvation tendrcd to n^; wherever We caft
our Eyes, there are manifeft: D/Trnrm^ of the Love
of Ood in Chrifl:, of his dcfigns of Mercy;toioft
Souls, of his Glorious Purpofes to fave Sinners. But
the whole Gofpel is no better than an trnknown Land^
to the Perfon that is not j>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<fted that many true Believers
and Regenerate PeiTons do not believe they fha 11 b^
favecl? and thatitheir Sins are all pardon'd, and they
are fo f^rfrom applying to therafelves Chrift's Me-
rits, that they , are foinetimes approaching to defpain
Therefore this can'tbe an Eflential Aft of Saving
Faith ; for it it were fuch, all Good Men would ex-
ert it. The Anfwer is fhorr, but fatisfadory. Firfl:^
They may apply the promife of Pardoh and Salvation^
and yet not certainly know it, and be fenfibleof it.
This frequently happens, by reafon of their great
Infirmities, their Temptations, the remembrance of
their former Sins, aad the aggravations of thern^
their dejedion of Mind caufed thereby, and the like
hindrances. Ths Applying and the Knowing that
they do fb, are two different things, as I Ihall Ihevr
afterwards. Secondly, All true Believers exert this
Applicatory Faith and Truft, but they do it not al-
ways. Now, as Underftanding, Willing and Think-
ing are of the EITence of Humane Souls, tho' a Man
doth always exert ads of Underftanding, Willing and
Thinking, fo the forefaid Application is an EiTen-
tial Ad of Faith, tho' 'tis not aduaily made by Be-
lievers. ^ V *-),;-) ' > >.
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<ker of the Kingdom of Heaven by Ghriflr, when
" he liveth ungodly, and denieth Chrift in his Deeds ?
This is- an impoflible thing ; tor I cannot apply and
appropriate thtKightQOui'ack and Merits of Chrifl to
me, without firft a Willingnefs and Readinefs to fub-
mit to the Conditions of the Prbmilcs, that is, to
obey Chrift's Laws, to obferve his juft and holy Pre-
cepts, and to order my ways according to his Will.
But when I can do this, I am made capable of Rely-
ing and Trufting on Chrifl: my Saviour, I can exert
the ad of Refting or Recumbency with great eafe and
fatisfadion •, and I fhall have the Teftimony of my
Confcicnce, that I ad lincerely and uprightly, and
that I am not guilty of a rafh and groundlefs Reli-
ance. Thus Trusting or Confiding (which is the third
Ad of Faith) doth prefuppofe the fccond ad, whi\:h
is Approbation or Compliance.
Yet, to fpeak my Mind freely, I do not deny that'
fometimes this Approbation is the EjfcU: and Confe-
cjuence of Trailing and Confiding ^ for the deep Senfe
and Perfuafion of che Mercy of God in pardoning our
* Jbc third firt of tk Homily ofSalwKm^
\ Sins
11 8 The Nature of
Sins are proper means .to induce us to fubmil' oup
felves to him, and to approve of his Laws,, and to be
willing to comply with whatever he comniands us.
Thus this Ad of Faith is the Genuine rcfult of Truft-
ing and relying on God for Pardon and Acceptance.
Yet it is as true, that this latter aft ot Faith is^.at
other times the eifed of the former one, for ffoin
our fubmittingto the terms of the Gofpel, and from
our readinefs to obey Chrift's Laws, we may gather
that our Sins are pardon'd, and that Chrilt died for
us in particular, and fo this which I iiiake the third
A(fl of Faith is produced. It may be faid then, the
yipprobatton precedes RecHmheney^ and alfo that it fol-
lows it. In Chriilians, at firlt, it goes before > 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 //<p^f /??»/, Jews and Turks, are
in as falvable a (late as Chrifiians. This Notion at
this day prevails very much.
Herelmufl: mention thofe higher degrees of Un-
belief or Infidelity, namely, JpojUfy and yitheifnt^
which have been, aad are Obfervable inChriftendom.
There were feveral Inilances of the former in the
firft Ages of the Church: Many of thofe that had
own'd aad embracd the Chriftian Faith, afterwards
denied it, and profefs'd the Pagan Religion. Such was
the worit fort of the LibiiUtki (for 'tis evident from
the Antient Writers who fpeak of thofe times, that
there were two kinds of them) one of them by gi-
vino; a Sum of Money to the Magiftrate, bought off
thpr Sacrificing to the Heathen Gods \ and then re-
ceiving a Note from him, which fignified his Receipt
of it, they prevented ail danger that might otherwife
come to them. The other fort were thofe that gave
in a Bill, or Note to the Officers, wherein they te-
ftified under their Hands, that they renounc'd Chrilt
and Chriftianity, and by this means they efcaped the
Pu ni ft! ment which was to be infiifted on Chriftians.
It is true, we have not in our days fuch a formal Re-
nuntiation of the Chriftian'paith, but we have thofe
who too plainly teftify, that they deny and difown
thofe Principles which denominate Chriftianity. Wit-
nefs,
Faith Exphin*cl, 1 59
nefs the rampant Theifts^ who paftoff and abandon
thofe Divine Truths which are- tire t^ Tefr and
Standard of Chriftiatiity. ■ ^ >. .
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 .^<f-
fentanfe from, dead Works, and finccre Obedience and
Holinefs of Life are contain' d in the New T^fiament
notion of Faith. But hovv then can Pcrfnafion be the
general Notion and Definition of Faith ? No one can
make thefe things confiilent, unlefs, he can make
it out that Perfnafion and Pratlice arc Xhc fame.
Mr. le Clerc in his Supplement to Dr. HammondV yln^-
notations J p. 30. tclls US, that Faith is a Uvi>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<iith he in Anger flmt up his tender Mercies ? But
he immediately correds himfelf. This is my infirmity y
&c.
Secondly, Downright Diftrufi^ when Sinners flatly
deny the Truth and Faithfiiincfs of God, in refped
of the promife of Salvation, or of any of his Dealings
and Tranfadions relating to it. This is a Sin of a
very high nature, for St. John teils us, that he that
helieveth not God^ hath rndde htm a Liar^ i Ep. ch.
5. v^-vo. And what can be more heinous and provo-
king, than to give God the Lie ? This we do when
we diftrufl: God in thofe great things which he hath
faid and done about the Saving of loit Man, and the
accomplilhing his Redemption and Happinefs. We
repjefenthim not only Weak and Impotent, but Un-
fiithful and f alfe, one that intends to delude us, and
impofc upon us. But let God be true (as the Apoftle
faith) and (in. comparilbn of Him) every M<p.n a
Liar, ft is Fdlth that gives this Honour to God, to
cfteem him as Iruthii^tii-^ but Vnbelief and Dijhufi
moil Blafphemoully impeach God's Faithfulnefs, and
par-
pattitrtiMy' about the great Concern of Mans Salva-
tion.
Thirdly, The main Extreme of Faith (as it is Re-
liance^ is that Cur fed Sin bf Defiair^ which is a re-
fijfing to accept of Mercy offer'd to 11s, a trampling
under foot the Blood of the Covenant, a refolute and
peremptory rejefting that great and wonderful Salva-
tion which the Gofpel holds forth to us. This makes
the Sinner flight and difparage the Wifdom of God,
whereby the way and method of Man's Salvation
were found out, and to which muft be afcribed the
admirable contrivance of his Recovery and Happi-
nefs. And fb he excludes himfelf from the benefit of
that Wife and Merciful Defign, by wilful Defpon-
dency, and refufing to rely on the Goodnefs of God,
and the Merits of Chrilf, for expiation of his Sins,
and acceptance of his Perfon^ Whence we may in-
form ourfelves of the wretched Nature of this Defie-^
rate VnheUef. It is the greateft Affront and Injury
imaginable to the' Divine Being and Attributes; it is
a bidding Defiance to the Gofpel, it is a throwing
down the whole Syflem and Fabric of Chrift's
Doftrin and Inllitution. Let iis then be advifed
not to increafe our Sins, by adding this Vile and
Horrid, this Odious and Monftrous Sin to them.
And let us remember, with trembling, that this is an
unfpeakable Mifery^ as well as a Sin, If Cain and
Jndas were alive again upon Earth, they could ac-
quaint us how wretched a Condition this is, what
forlorn and deplorable Circumftances it is accompa-
nied with, and how it makes the neareft approaches
imaginable to the State of the Damned in Hell.
Thus far I have fliew'd you the Extremes o^TrHJh-
in9 in God f which is the third Aft of Saving Faith)
as to the Defetl of it : Now fee it in the Excefs. As,
before we found it to be too little a Confidence^ib now
we fhall find that it is too great a one. It is fuch Truft
M 4 ov
1^8 The Nature' of. ^
.05 (jQQnfidiflS) -as is Exorbitant and Unreafonablcj
Imrnoiderate and Extravagant, Falfe and Groundlefs-
Here 1 mnft conlider this (as I did the other) firft
ja rci] cd of Temporal^ and fecoudly of Spiritual
things. As to the former, there are feveral Meoir
iber • of f ' is Extreme, as truftingin Forbidden^ in Ex-
ty^. , and even in i-^ir/}// things.;
. .iyMr, irurring in Forbidden and Unlawful things:
As' vvjien.5^/^/ rcpair'd to the Witch ai Endor^ when
.jlitaz^iah fent to enquire of BaaUebub concerning his
-Health and Recovery. And there are fome at this
Day take the like courfcj-a fort of Heathenifh Chriflir
.anslnwy cail them, who make fome outward Profefllr
oft^of^Ghriftianity, but indulge therafclvesin many of
|:hePagan Vanities and Supcrftitions. They are wont,
for their pwn, or their Children, or Friend's Reco-
^very, or upon other accounts to confult the Devil's
■ Qr^cles Tthey are no better j, to have rccourfe to
thqfe, who they fondly imagine have extraordinary
Skill, and Knowledge in hidden things, and can in-
form them concerning every thing they enquire a-
bout, pad. are able to adminifter Relief to them, and
accordinj^dy they put their Trufl: in them. The like
inay be faid of Charms and Spells. Again, thereare
many (fud more nui]i€rous by far than theformerj
,whOi 'as^^iie Pfalviift fpeaks, "^ Trnfi in Ofpreffion and
■Jiobbery, in Violence and Rapine, or they confide ia
tbein Plots and Politick Fetches, whereby they cun-^
jiingly. circumveiitand r^ine their Neighbours. This
jnoU. certainly is 1}'iifiiujr in that w-hich is VnUwful^
andUiey who priaife it rind it tp be fuch by fome
iignal Qiufe which.^Ltends thejn herej ojclfe .it over-
takes them in their Poiterity.
_ .Seco,ndly^._ Lpokiiig for Exfraordf^nary Helps^ e^^-
peeling Miraclesy or fonie unufual and unheard oif
ways
Faith Erpluin^d, i ^9
ways of Providence to relieve us in time of Danger,
which we have bronght ourfelves into, and to TrMft-
and Rely on thefa is another Member of this Ex-
treme. As th€ DiftruftifigofGod (of which I fpakc
before) is called "^ Tempting of himyfy this Inordinate
Trufting is more frequently ftil'd ib both in the Old
and New Teftament, but efpecially in this latter.
Thus from yT^^w^. 4. 7. where our Saviour repells
the Devil with thofe Wards in Deut.6, \6. Thnn
Jijalt not tempt the Lord thy-God^ we may gather that
an unwarrantable prefuming on God's help, or a rafh
and unreafonable expofing of our felves to Danger/as
^in the Cafb of a Man's throwing himfelf down pom the
Pwttcle of a Temple^ or any fuch high place) is Tempt-
ing of God. Rightly therefore laid one of the Anti-^
ems, * He tempts God, who without Reafon and
Conflderation ventures on that which may prove
-dangerous to him. So when Mien bave already fuffi-
cient Proof and A (Tn ranee of God's Power and Pro-
vidence, and yet ftill defire new and unneceflary
Teltimonies of it, this is Tempting of God, as the Pha-
rifces are fa id to do by asking a fign from Heaven y
Matth. \6.\, 'This is a piece oi Confidence which many
PerfbnsaregHilty of^ they demand Signs and Prodi-
gies to teftifie God's Ability to help and deliver
them •, they require Miracles without caufe, or they
call for Extraordinary Inftances and Experiments of
God's Power, Juftice and Mercy. This is a Temp-
tation of Prefumption, as the other was of Diffi-
dence and Defpondency. But I would not be lul-
ftaken here : for I have before intimated, that we
ought to rely on God's Power and Goodnefs though
* Ex. 17. 2, 7. and in other places.
T^etTJeay, Theodorct. Quxft. 5. jnDcuteron.
wc
a JO The Nature of
we fee pot the Way and Means of our deliverance *
weire. to believe that God is able to help us in fome
way that we know not of i even fome unafoal and ex-
traordinary Method may be taken by Divine Provi-
dence to rcfcue us from the Evils that we lie under.
Here therefore, that I may be underllood arjoht, I
inuft aanex this, that it is Jnordinate and GroundUfs
Confidence to truft in God for Temporal Mercies and
Deliverances in thefe three Cafes-
1. When we do not ufe the Ordwary way our
felves. To exped from God the Good things of this
Life, and to rely upon him for the conllaat fupply of
them, altho' we wholly negled the Means which are
appointed of God for the obtaining of them, is a fond
Expedation, and a foolifh Reliance. God, who hath
given us Life, hath promifed Food and Raymentto
fuftain it *, but this Promife is no Warrant for Sloth
■and Idlenefs \ it doth by no racans exempt us froni
Bodily Labour and Induftry in a Lawful Calling. So
that if any Man Ihall fit ftill in the pofture of the
Sluggard, folding his Hands in his Bofom, or Ihall
voluntarily retire into fome Defer t where noSufte'-
Bance is to be had, it is mere f^ain Confidence and
Greundlcfs Vrefumpion if he expeds to be fupplied
and provided for. Faith excludes not his lawful Ea-
deavours, and Prudent taking care of himlelf. »
2. His Confidence is then Prefumptuous and Uan
.warrantable when he knows that he hath reafon ra-
ther to look for unufual Difappointments than extra-
ordinary Afliftances : When he is Confcious to him^
lelfof more than ordinary Guilt, and that he hath
by many figual Mifcarriages provok'd the Wrath of
God, and highly difpleas'd his Maker, in fo much
that he hath ground to fear fome fudden judgment
will overtake him as the juft recompcnfe of his Do-
3- Wc
Faith Exphinhl, iji
3. We are Over^confident whea we rely upon that
which God never fromifed to US. As BOW in the pre-
ftnt Difpenfation, Miracles are ceas'd, and there is
no Proraife of God for any fuch thing in the Circumt
ftances which we arc in at this time. The Mira^
chIohs Events of Old fignifie nothing to me in this
Oeconomy of Providence under which I am plac'd,
and therefore I cannot depend upon fuch Events. Yea,
I mull do nothing now in expeftation of a Wonder or
Miracle^ Shall a Man think to Spur his Horfe till he
..fpeak, becaufe he reads that Balaam's Afs fpoke ?
'Shall a Man venture being Drown'd, becaufe Feter
walk'd fecurely on the Sea ? In (hort, a Confidence of
this fort of ftrange and extraordinary Events from
God is unlawful, becaule a Man hath no Reafbn to
cxped it, and he hath no Reafon, becaufe God hath
no where Promis'd it.
Thirdly, Trnfting even in thofe things which arc
in their own Nature Lawful or hdijferent is another
Oppojice of Trufting in God. For we muft know
tbisjthat we are entirely and folely to rely upon God,
and none befides him. We mifplace our Truft ancl
Confidence, when we rely on our own or other Men's
Wifdom^ Wealthy or Power^ or whatever it is that,
they or we are Poireilbrs of. A word of each of
thefe.
Firft, The Endowments and Qiialifications of the
Underftanding, as Knowledge and Art, are not fit
ObjeAs to place our Confidence in : tho* it muft be
acknowledged that nothing is more common than the
contrary practice. We fee that Men are imn7od»-
rately trulled in for their Skill and Wifdom. King
u^fa (thd* a Good Man, and rvhofe Heart tpss ferfe^
Tpith the Lord all his Days, i. e. as to the main part of
his Life) was faulty in this Matter : for^i? foMght not
to the Lord^ bat to the Phyfitians^ he relied on their
Skill and Art, inftead of Trufting on God. This is
aGrej^
iji The Nature of
a Great Crime, and io heinons that, if we will "be-
lieve Cedrenusy Hez.ekiah burnt Solomonh Books, which
coutain'd the Cure of all Difeafes, becaufe the Pea-
pie took their Remedies for Difeafes thence, and in
the mean time neglected to feek to God for Cure and
Health. And fo as to any other Skill whatfbever, it
is unlawful to put Confidence in it, fo as to forget,
much more to exclude the Bleffing of God.
Secondly, Great and Wealthy Men are apt to Truft
to their Riches and Revenues^ Mark lo. 24, accofling
their Souls as that Hoarder in the Gofpel did his,
Soul^ thoH hafi much Goods laid up for many Tears, take
thine Eafe^ Eat^ Drink, and be Merry, thou haft enough
to depend upon all thy Life time, Truft in this, and
defie the Providence of God. This is the Senfe of o-
thers befides him in the World : The Rich Man's
Wealth is his ftrong City^ as a high Wall in his own
Conceit, Prov. 18. 11. This GV^ is his Refuge, this
Wall is his only Defence, and it is ^o High, he thinks
BO Adverfe Accident can climb over it to come and
hurt him. And here I might fuggeft this, that Taking
Thought (as Chrift calls it), an Immoderate Care and
Sollicitude about the things of this Life is too evident
an Argument of a Man's Trufting in Worldly Wealth,
If he be extremely Anxious, 'tis a lign he relies npt
on the Providence of God : And therefore we may
perfuade our fel\res of This as a True Propofition,
That the more Craving and Covetous,the more trou-
bled and follicitous we are, the lefs is our Reliance
on God and his Promifes.
Thirdly, Men too frequently truft in their Torver
and Might, which is another part of this Extreme,
Vavid highly offended as to this particular jhe would
needs number the People of Jfrael, making an eftimate
of the ftretigth of his Kingdom rather from the Mul-
titude of his Subjeds than from the Favour and Blef-
^ng of God. It is clear that he placed his Confidence
Faith Explain d^ I y j
ia his Traiaed Soldiers,in, the Greatnefs of his Forces,
in the Plenty of his Military Provifions. This undue
Confidence is taken notiee of in the y-fipj, whon?f«r
d(npn to Egyft for kelpy and ft aid onHorfes^ and truft-
ed in Chartots^ becanfe they were metny^ and in Horfc
men becaufe they were ftrong \ hut they look not to the
Holy One of Ifrael^ neither fought the Lord^ Ilai. 31. i^
2. And as in this place a Woe^ ^o in another a Male^
diction attends this unlawful Confidence, Cnrfed be the
Maji that trufteth in Man^ and maketh Flejh his Arm^
J^r. 17. 5. Wherefore there was good reafbn for that
Command, Pnt not your Trnft in Princes^ nor in the
SonofMan^ that is, in any Humane helps, whether
they be of a higher or lower Degree, Pf. 145. 3. But
our Trull is to be terminated in God alone, who is
the Lord of HoIts,who Commands and controuls both
Heaven and Earth, and at whofe Word all things a-
bove and below do Homage arid Obcyfance.
Fourthly, An undue Trufting in any Means or 5f-
cond Caiifes whatfoever is oppofite to that Faith ^
whereby we rely on God. I would not here be miP
underftood j 1 warrant not the negled of Due Means :
that were to Plead for Prefumftion^\^\{\c\[ is the thing
I am fpeaking againft. Nor can it be denied that
where the Means are Miniflred unto us, there we
have Arguments of llren^thning our Affiance in God:
For how can we doubtof God's Goodnefs when he
affords us the Pledges of it ? To diftrult here were to
call the Sincerity of God into Qiieltion. We are o-
bliged then to thank God for vouchfafing us the
Means, and to wait for God's Bleffing in the ufe of
them. Therefore that which I aflert is this, that to
Tmft in anything, otherwife th^n that thing or the
iifing of it depends on the Bleffing of the AlmJghty, is
unlawful and finful. For this we mult remember that
a Chriftian's Confidence is not to be fix'd on ihzMeans^
hut on God, who can efiect his ?leafure in the WorJd^
with,
Ij^ The Nature of
with, or without. Means, a? it fhall feem good unto*^
bim. . We muft not then rely on the Means as if the
thing were to be effected neceflariiy by them, and
could not be done in the Abfence of them. Therefore
it is no good Inference from thefe Promifes, I have
plenty of Bread, Therefore I fliall be Nourifh'd, ands
therefore I (hall live^ I have Friends to take care of
me, therefore I fhall not want. This is no good Lo-
gic : And how indeed can it be, when it is Bad Di-
vinity ? For A-Jan lives not by Bread alone^ faith our
Saviour, and the Sacred Story tells ns, that the Re-
fining Ifraeiites Died with Qnails and Adanna m their
very Mouths. It is from the Divine Influence and
Btefiingthat our Food Nourifhes us, and that our
Friends and Benefatftors have their Hearts and Hands
opened to us. This then we ought to do, to prize
the Means, but yet at the fime time to look up to
God, and beg his Bleffmg on them, by vertue where-
of alone they prove Beneficial to us^ and we are to
put our whole Trufl: in him from whom all Second
Caufes receive their Ability and Power to ad, and
to be ferviceable to us- Thus far I have fpoken of
Trufling and Relying on God, as it relates to the
Good things of this World chiefly, as it refers to the
Divine Good nefs and Mercy in Protefting and Ref*
cuing us from outward Evils and Diftrefles, and in
bellowing upon us the Comforts and Conveniencies
of this Life.
There is alfo in refped of Spiritual Things an undue
mnd excejfive Confidence^ and this is feen, Firft, h\
Prying into God's Secret Will^ and endeavouring to
fethom his Councils^ when as we ought to regulate
our Lives by what he hath difcovcr'd in his Wordy
and by the plain Events of Providence. This is arf
nnfufferable Boldnefs ; but many Chriftians, and thofe
of great Attainments, are guilty of it. They are
not content to examine themfclves and judge of their
Condition
JRwV^ Ezplaifid. 175
Condition by the direft Rules fet down Irt the Holy-
Scripture, they fly higher^ and pretend to look into
the Book of Lite,they attempt to found the unfathom-
able Depths of the Decrees, and will not be ^erfua-
ded to acquiefce in God's Revealed Will and Plea-
fure concerning' Man's Salvation and their own iit
particular. ^''-cav j ' <ij *.
Secondly, Another fort of Splrltnal CbftfidinceJ^Wich
may juftiy be reckoned as iinful, is when Men pre-
fume on the Loftg Suffering and Patience of G^d to-
ward them •, and whereas thefe Ihould lead' them to
Repentance, they are made by them an occafion of
Hardning them in their Sins. Yea, they are with-
out Remorfe and Regret for their evil Doings •, they
daily provoke the Moft High, and do as 'twere. Try
whether he will ad according t6 his Word, and exe*
cute thofe Threatnings which he hath denounced a-
gainfl: Sinners, whereof they are the Chief.
Thirdly, there cannot be a higher inftance of Fond
and Groundlcfs Confidence than a Man's Relying oa
Qod for the Good Things of the World to come, for
Eternal Life and Happinefs, when in the mean time
he takes no care to perform the Conditions of the
New Covenant, when he is negligent of the Means of
Salvation. This is properly call'd Prefnmftion by
Divines : It is a foolifli Confidence of being Saved
without endeavouring to live well and to keep the
Commandments. It is an audacious expecting of
Happinefs notwithftanding the wilfnl Exorbita°nces
and Diforders of a Man's Life. Of this I will fpeak
the more largely, becaufe it is of fo pernicious and
deftrudive a Nature, and yet is fo common and ufual
a thing. We fee that very badMen are forward to be-
lieve that their Sins are forgiven them : they are wil-
ling (they fay) to lay hold on Chrift, to caft them-
ielves on him 9 they rafhly and hand over head Apply
Chriit s Merits and Satisfadtion to their Souls, they
doubt
f 7^ . The Nature of -
doubt notbutthey (hallbeSav'd by.hisRighteotifne/^,
and they fuH^' ^c^nade theiufcivcs, that they fliall be
lakcaup to as foon as they leave this Earth.
But alas! how iiiany Souls are deceived after this
jiianner.*' How .raaiiy are utterly and everiaftii>gly
mined by this foiidcourfe of dealing with themfelves,
ty this prcpolierous way of ading? For it hath been
rightly Gbferv'd, that, if Hifirujf and Defpondency
lijay be faid to. have Ikifl their Thoufands, Prefamp-
tiM and Falfe ConfMe/icc flay their Tea Thoufands.
We muft know then,.. th^t the Promifes of God are
Conditional, oi;, which is the fame thins;, they will
never be perfofm'di' with a wilful ncglcd of what
is rcqulr'd on our part. - It is not pi|r bold fnatching
at them, that will .entitle us to them-.- but we mult
take care to fubmit to the Conditions and Terms of
them. Thus God hath promised to Pardon our Sins
and to receive us into Favour, and to heftow upon
us Eternal Life and Happinefsfpr thefake of Ghrilt's
Meritorious Undertakings 5 but we cannot apply
theie Promifes to our felves it we feel not a hearty
Sorrow in our Souls for our palt Errors and Mifcarri-
ages, if we continue Itill in the pradice of them,
and know net what belongs to a Holy Life and Evan-
gelical Obedienoe- For this we mull embrace as a
great Truth, that though Obedience doth not Merit
Salvation, and fois not thz Caufe of it, yet it is the
Way to it \ and without Obedience and Holinefs no
Man Ihall fee God. From whence it is evident, that
an expectation of Happinefs without Holinefs, is no
ether than a rafh and unwarrantable Confidence : Sq
for is it from being of the Nature of True Faith and
Fiducial Relyance.
It is necelfary then to call to Mind tiiat Ordei- and
Method of Faith which hath been before laid down.
The Faith of Jjfem ^vqqc<^qs that oi CampUame^ and
this makes way for that oiRccumbc-.y. There is aG.ra-
datioa
Faith Ezplain^d: 177
d^tion to be obferv'd in thefe Ac!s of Faith, there is
a neceflary Priority of one before another. After a
Man hath exerted the two firft afts of Believing, he
may proceed to the third, but not before. He can-
not truly rely on Chrift: for Salvation,til] hek^ows what
are the Terms of it,and till he accepts ofthofe Terms :
But when this is done, it is no Prefumption to con-
fide in Ghrifl and his Merits, and to truft in him
for Life and Salvation. He that afts other wife, a els
prepofteroufly, and is a Man of an unaccountable
Confidence : for he cannot with good Reafdn apply
the Merits of Jefus to himfelf, and be comfortably
perfuaded concerning the Good Will and Favour of
God to him, unlefs he find himfelf inclin'd to give up
himfelf to him. He can't rely on the particular
Love of God through the Sufferings and Death of
Chrift, till he finds the Effects and Vertue of Chrift -s
Death in his Soul. This is the order of God's ap-
pointment, and it can't be violated. They who la-
bour to infringe it, deceive themfelves, and abufe
the Gofpel. We mull take things as they lie in the
Evangelical Writings, and as they arc offer'd and
propounded, not as our Fancy dictates. God hath
eftablifh'd a certain regular Way andMcthod of Sal-
vation, and the Ads of Faith are fet down and pre-
fcrib'd, and we mult obferve the particular difpofi-
tion of them.
Some place the whole of Saving Faith in this, that
they believe the Pardon of their Sins : and they are
Very confident of this, and fo reckon themfelves Saved
and Jullified. Yea, there are thofe that maintain,
that every Man, be his Condition and State never fo
wicked, is bound to believe that Chrift is his, and
particularly Redeem'd hi.m. But thefe are deceitful
Propofitions, and thofe that embrace them are Pre-
■ fumptuous Believers. For a Man muft not believe his
Sins are Pardon'd, till he knows that they are Par-
N don'd
178 The Nature of
don'd, till he hath fome Evidence of it, elfe he be-
lieves that which is falfe. Now one great Evidence
of the Pardon of our Sins is our hearty renouncing of
them, and therefore we ought not to be perfuaded
that our Sins are forgiven us, unlefs we find this Evi-
dence in our felves. This is the true and found Per-
fuafion, which we ought to have of this Matter. But
(to ipeak in Mr. Perkinsh words),, ^ " It is a Falfe
*' Fakh^ when a Man conceives in his Heart a Ilrong
" perfuafion that Chrift is his Saviour, and yet car-
" ries in the fame Heart a purpofe to Sin, and makes
" no change or amendment or his Life. This Fer-
" fuafion is nothing but Prefumption, and a Coun-
' ' terfeit of true Faith, whofe Property is to purifie
" the Heart, and to Ihew it felf in the Exercifes of
^ Invocation and true Repentance. This is to be
ferioufly thought of, that we may not delude our
felves and others with falfe Notions. Ai;d this Pre-
fumptuous Confidence is the more to be Caution'd
againft, becaufe it vaunts its felf under the Name of
Faith and Jjfiance and Trufxing in Gcd^and under that
Difguife deceives not a few. Let us not be of that
Number, but be throughly convinc'd of this, that
without a Rcadinefs to Obey Chrift's Will, all our
Relyance and Recumbency on him is altogether ground-
lefs and unwarrantable.
Laftly, I willobferve, that as there are thofe who
place the Nature of Faith in Trufting and Confiding
only, fo others exclude thefe out of the Notion of
Faith. The Church oi Rome holds, that Trufting is
not an ad of Faith. It is 'well known th^it Socinns
and his Followers make Faith in Chrift to be only a
perfuafion of the Truth of the Precepts and Promifes
and whatever Chrift hath delivered. The apprehend-
* The True Gsiri, p. 60.
ine
Faith '^platiid. i j 9
iiig of Chfift's Merits by Faith is laug'd at by 5sr •?;«/,
and dalPd * ^ mere FiEhlon of Man's Brain and an -c'U
Dream. " :\'' ^ '\- ,"'■ :''-''"r -'" ''■- ^*'"^ ■ '
And foiTlS ^raVr'te' l^vfri'^s'of'thefirflUanlv-
have the fame Thoughts of it. One makes himfdf
Merry (but his Reader fad) with cafiin^ o:;r f elves
Upn Chrisfj prowdin^ onr f elves under the P^obt qF his
Right eoufnefs^ going to Chrift^ resting on Chrilt, tak'ir^a-
him J leaning on him^ laying hold on him^ and rely 'no- ^
his Merits. All this he calls Jiiggling^ yea he is not
affraid to give it the Names oilnchantment^ and ALi-
gical Operation, and Witchcraft. Is not this fonievvhat
near the Language oFthofe who imputed our Saviour's
Works to Beli^cbub^ the Prince of Devils ?
I do not fee that fome other Divines of our o'vn
Church look upon Recumbency as a part of F.'..'tb. Tlie
Author of that fo celebrated Piece, Entitufcd, The
Whole Ditty of Man, hath not a Word of R?lyb7<r en.
Chrifi, or Truftlng in him and his Merits, in that
'jiart of his Book where he defignedly fpcaks of Eiitb
in no lefs than j] five Pages together. And ^0 the late
Archbifhop, where he purpofely^ Treats of the Na-
ture of Faith in Chrifi- hath not oue S/llahle of ^f/y/^/,r
on Chrisf, or any thing that is equivalent to it : biit
defines it to he a firm belief of the H.'srory a:;d DtVtr'.n
of the Gofvel. There is a Book that b^ars the Title
of Scripture Religion, Written by a Divine of the
Church of England, who pretends to be very ex:ii> ja
fetting down all the Efientiajs of Chriltjani'y, but
he hath nothing to fay of F^/V^j butthi^-',' r!;at it is
an AJfent to the whole O'ofpel Revelation, QV'^a'fettLd
* Hxc veflrx Chrijii apprehevjio merim humnn-.m comr/ijKium '^
inimjfmumfomniumefi* De Servat. p.tr.j^, eup, ii,
+ Piiribli of ihe Pilgrim, ch. i6. p. 1^=0, 14.1, ^c.
y From Pageihet^thto ihe lOih.
* ^ib Vol, of Sermons J p. 9, 10.
N 2 Fer^
i8o The Nature of
Terfnafton that the DoStrws delivered in the Gofiel ar
infallibly Irnth. It feems» Trufting in Christ is no
part with liim of Scripture Religion, Mr. Kettlewell
tells us, that ^ Divine Faith is nothing elfe but a belief
of Divine Revelations^ a taking any thing to be true be-
cattfe God hath told hs it is Jo. In another place he
makes 'I- Faith and Orthodox Belief to be the fame.
This is all that this Applauded Divine hath to fay of
the Great Grace of Faith, in his Book wherein he de-
figncd to comprehend all the Parts and Members of
the Chriftian Religion. He hath no other Notion of
Believing but this. If he had had any other, we fhould
have heard of it when he undertook to give an accu-
rate Definition of Faith, and to affign the particular
Natureofit. And at another time, when he proceeds
to the particular Branches of our Duty to God (where,
if ever, it mufl: be cxpe(?\ed that he would fay what he
intended to deliver concerning Faith) he tells us, *
th^t Faith is that IVorJhip of Godj which is an acknow-
ledgment of his Truth and Knowledge^ in believing his
Word, and taking things iff on his Authority. This is
all he can tell his Reader about Faith j only in another
place he fhews that he is enclined to Ridicule fome
parts of thac Faith which he (hould have added to the
True Account and Natureofit, for he faith it is *
an eajie Pajfion of Confidence^ a Fanciful Confidence that
God will in particular Save us.
Another Writer declares. That -[- we do not once
read in Scripture any Command to apply Chrifi'^s Merits
to our fclves^ or to apprehend his Aierits^ or to Lean or
Roll our f elves upon him for Salvation, We find no Ex-
* OAsifures ofchrlfliin Obedience. Book I. Chap. 2.
+ Book III. Chap. 6.
* Book 11. Chap. 2.
t £>r. Whithy's Prefuce to the Epiflle wrkGalatians.
hortation
^ Vaith Ekpldm*d . i8i
hort^fi^^ifi' Scripture fo to do^ no Reprehenjion of any
Perfon for tiot refiing on him. In the fame place he
faith, That Faith conjifls in relying or laying hold oft
Chritt for Salvation^ is Vnfcriptural. Nay lie is pe-
remptory ,that "^ in all the Scriptures of the New Tejla-
ment^ no Chriflian is exhorted to believe in Chriflr^ or
f call Faith en him. Which we may fee confuted m
r*ilj. 'John I. Te believe in God: Believe aljo in me : and
la I John 3. 23. 77?^" is his Commandment^ that we
(St. John himfelf as well asothers) fiould believe on
the Name of his Son Jefiu Christ. And as for applying
ofPromtfes^ it is fcolF'd at by the Author of the -f-
Friendly Debate. '^■■''
;i,; But now is it not ftrange that thofe who bear the
t^harafterofDiviaes of the Church o^ England .^ fhouJd
fb palpably deviate from the Church it felf ? For it
is plain fhe holds that one Aft or Part of Evangelical
Faith is Relying and Trufting on the Lord Ghrifl
Jefas for Salvation, and all Benefits, Bleflings and
Favours that come by the New Covenant, in the
firfl part of the Sermon or Homily of Faith^ there is
this Jhort Declaration of the True^ Lively and Chrifiian
Fanh. C" It is not only the common belief of the
" Articles of our Faith, but it is alfo a true Trujland
" Confidence of the Mercy of God thro' our Lord
" Jefus Chrift, and a ftedfall hope of all good things
" to be receiv'd at God's hand, and that althaugh
*' we, through Infirmity or Temptation of our gholt-
"'ly Enemy, do fall from him by Sin, yet if we re-
" turn again unto him by true Repentance, that he
" will forgive and forget our Offences for his Son's
" fake, our Saviour Jefus Chrift, and will make us
" Inheritors with him of his Everlafting Kingdom ;
* IntheJamePrefdce^
f P. a6.
N 3 " and
1 8a The Nature of,
" and that, in tlie mean time, until that Kingdom
" coinc, heAviil he our Protestor and Defender in. all
" Perils and Dangers, whatfoever do chance ; and that
—•though fometinje he doth fend ns fliarp Adveriity,
*' yetthit evermore he will be a Loving Father unto
" us, coi reding us for our Sin, but not withdrawing
" his Merty finally from ns, if we tntfl in him^ and
*' commit our felves wholly unto him^ hang only upon him^
" and call upon him,rcady to obey and fervehim. This
" is the true, lively and unfeign'd Chriltian Faith.J
Where we fee our Church expreily owns,that Trufiin^
and Confiding in God^ thro'' Jefus Chrifi^ is an Ingredient
o{ ChriFtian Faith. Yea, and fhe calls it hanging
vnly upon him^ v/hich the Churchmen of this Age
muft needs turn into ridicule, and heartily feoff at,
feeing they treat fuch Exprellions as this in the like
manner. If leaning and rolling have been derided,
f[}Tc\^ hanging wiii not efcapc their DroH. '''■'
And afrerwardsin the fame Homily of Faith,it is ad-
" ded, C'^ The very furc and lively Chriftian Faith is,
" not only to believe all things of God, which are con-
tain'd in Holy t:cripture; but alfo is an earneft
Triift and Confidence ia God, that he doth regard
us,and that he is carefrl over us,as the Father is over
*' the Child, whom he doth love, and that he will be
f' merciful unto us for his only Son's fake, and that
" we have our Saviour Chrift, our perpetual Ad-
" vacate and Priell:, in whofc only Merits, oblation
*' and fuffcring we do truft that our Offences be con-
*' tinually wafli'd andpurg"d, whenfoever we, repen-
" ting truly, do return to him with our whole Heart,
" fcdfafliy determining with our felves, thro' his
" Grace, to obey and ferve him in keeping his Com-
' mandmcnts, and never to turn back again to Sin.
f^ Such is the true Faith, that the Script'ure doth fo
" much commend.] Again, in another place our
phuich plainly dcclaresj that there is more in Saving
Faith,
(C
Faith '^Escplaind. 185
Faith, than our PreacheiR imagine. ^ C" The right
" and trueChriftian Faith,' faith fhe, is not only to
" believe that the Holy Scripture, and all the Arti-
" cles of our Faith are true*, but alfo to have a fure
" Trult and Confidence in God's Merciful Promifes,
" to be faved from everlafting Damnation by Chrill:.]]
And again, C" hy Faith given us of God, we em-
" brace the Promife of God's Mercy, and of the re-
" miflion of our Sins.]
And that Juftifying Faith h Applicatoryy we may
fatisfy our felves, that it is the Senfe of our Church,
in her Second Homily on Chrift's Paflion, where we
have thefe Words, C" It remaineth, that I fhcvv unto
" you how to affly Chrift's Death and Pallion to our
'^ Comfort, as a Medicine to our Wounds, fo that it
" may work the fame effed in us, wherefore it was
" given, namely, the Health and Salvation of our
" Souls. For as it profiteth a Man nothing to have
5^ Salve, unlefs it be well applied to the part afFcd-
^' ed, fo the Death of Chrilt fhall ftand us in no force,
" unlefs we apply it to our felves in fuch fort as God
*'" hath appointed.] And then we are told in the
next Words, that this Application is by Faith. And
afterwards it is faid, L" The only Means and Inftru-
" ment of Salvation required on our parts is Faith,
" that is to fay, a true Truft and Confidence in the
" Mercies of God, whereby wc perfuade ourfelves,
" that God both hath, and will forgive our Sins, that
" he hath accepted us again into his Favour, that he
^^ hath releafed us from the Bonds of Damnation on-
" ly, and folely for the Merits of Chrift's Death
" and Paffion. This Faith is required at our
" Hands.1
* Thiri Ptart of the Homily of SaJvation, ;
N 4 This
184 The Nature of
This is the Language of the Church of England ia
her Homilies^ and with her do concur the Archbifhops
and Bifhops, and the whole Body of the Clergy of
Ireland^ in that famous Convocation held at Dublin
in the year 1615. one of whole Articles was this,
Q" by Juflifying Faith weunderftand not only the
" common Belief of the Articles of the Chriftian
" Religion, and a perfuafion of the Truth of God's
" Word in general j but alfo a Particular Amplication
" of the gracious Promifes of the Gofpel, to the com-
" fort of our Souls: Whereby we lay hold'on Chrift,
" with all his Benefits, having an earneft Trull and
" Confidence in God, that he will be merciful unto
" us for his only Son's fake.]
And I might add here what Mr. Thorndike. in his
Epilogue^ &c. B. 2. Ch. 30. owns, that it is the
Senfe of tiie Reformed^ that Juftification confifts in
remiflion of Sins embraced by that Faith^ which con-
fifvs in Triifiing and Repofmg Confidence in Chrifi-. And
Jie freely grants, that this is the meaning of the Arti-
cles avA Homilies o{ our Church.
With what face then can our Divines fb generally
and fopublickly oppofe this found Dodrin which is
taught by their own Church, and which we know
to be cxaclly adjufted to that Standard of Faith,
which we have in the infallible Book of God, the
Infpired Writings of Prophets, Apoflles and Evan-
gclifcs? This Dodrin we (hould reckon to be one of
the great Foundations of our Religion, the Support
and Stay of our Lives^ and that which yields us the
folidell Comfort at Death. This all thofe who Write
or Preach of the Duty of Chriftianity, are obliged
to inftruct their Readers or Hearers in, and to in-
pilcate it as a thing of great Importance and Necef-
iity. And thus I have briefly and plainly difpatch'd
the n?cond thing which I undertook, that is, to
Ihew
^ Faith Explain d, 185
fliew what sltq the 'Bxtremai.^nd OmCttes of t,ue
Faith. "^^/^ 'c»ffJ iiiDnp3.©b lari riJi^^^
/Ino JofT biis|f*-n-H-*"^)i" ipi" ■ VlT
t;iriD sHl ioV'. ■"■ -^ -"^v ^^A,
' \'J Sorbin 1 ::ii-'. io iioiii.!;! u^i ■
IAtnhow to ent^ tipb'li thd "n?/?-^ General Head of
my Difcourfe, namely, to explain yet further the
Nature of true Saving Faith, by fhewinp; what are
the Excellent frnits and Efe^s of this Grace. I will
diftinguifh them into thefe three kinds : Firft, Such
as are Graces or Duties. 2. Such as are both Du-
ties and Privileges. 3. Such as are barely Privi-
leges. Among the firft kind are to be reckon'd
thefe that follow, Hope and Waiting on God, Love
and Charity, open ProfefTion of Faith, refifting the
Devil, overcoming the World, Univerfal Obedience
and Good Works.
Firft, Among the Duties and Graces which are the
genuine Fruits of Evangelical Faith, we muft reckon
Jiope. This is fo coaftant an attendant of Faith,
that it is fometimes put for it, as when St. Peter bids
"US be ready always to give an anfxoer to every Man that
asketh us a reafon of the Hofe that is in us^ i Pet. 3.15.
He means we Ihould give an account of our Faith^
which is the Spring of that Hope we have of Eternal
Life. And becaufe of the near Affinity of Faith
and Hope, thefe two are join'd together by the fame
Apoftle in the firft Epiftle, ch. i. v. 21. Hoat your
Faith and Hofe may he in God. Faith is before Hope,
if not in Time, yet in Nature and Caufality. Faith
is the Mother, and Hope the Daughter. If we do
not helieve that fuch things as the Scripture fpeaks of,
fhall certainly come to pafs, we cannot pofllbly /:/o/e
for them •, but if they be theObje<ft of our Faith, they
muft
%%6 !\Tbt Nature of
piufl: needs alfo be the matter of our Hope. If wC
.are throughly perfnaded that what God hath re-
jveal'd in his Word, fhall be fulHlled, this is fiifficicnt
jljoundation for our Hope. Therefore the Apoftle
tiells us, that he believed all things that were -written in
the Law and the Prophet s^ and had Hofe towards Gody
Afts 24. 14,' J 5' For Hope is in expeclation of that
future Good,which byFaith we are afcertain'd of from
God's Word, and more efpeciallyfrom the Promifes
contain'd in the Gofpel.
And to this Hope I annex Waiting on God^ it being
an eminent aft of it, and as lignal an effect of Faith.
J^e that helieveth^jljall not make hafte^ faith the Prophet
Jfaiahy ch. 28. V. 16. He doth not (hew himltlfhafty
and impatient in follicitiug God to confer Favours,
or to remove Afflidions before the due time arrives.
Faith contentedly waits on God for the anfvver of
Prayer, and doth not defire him to anticipate the
pei'formancce of thofe Promifes which he hath been
pleafed to make, of which we have an Example in
the Prophet Habakkak, ch. 2. v. i. / willftand me upon
my watchy andfet me upon the tower^ and will watch to
fee what he will fay unto me. That is, he will patient-
ly wait for a return to his Petitions which he had put
up to Heaven, as is evident from the latter end of
the former Chapter. And he is further inftructed and
encouraged by God to cherilh this excellent frame and
(lilpofitionofIVIind,T/(7e'v//?o» is yet for an appointed time^
which cannot pofllbly be antedated,^«r at the endjliall^
fpeaky and not lie^ it fhall be fulfilled indueSeafon, tho*
it tarry y wait for ity becaiife it will fnrely come^ it will
mt tarry ^ that is, in refpedt of the Time that is fet by
God, it fhall not be delaid. And then it follows, v. 4.
Beholdy his Soul which is lifted up^ is not upright in
him^ hut the jafi (liall live by Faith. See here hovy
pertinent thefe Words are to the prefent purpofe,
7 he SohI that is lifted up is he that impatiently de-
inandsi
Faith .Exphm\{. 187
mandsa redrefs of his Grievances, and is Angry that
lie is not immediately delivered from them ; and this
is^ too plain an indication, that he is not fincere and
upright •, but he that is truly Righteous and Jufl fhall
live by Faith, fhall by vertue of this Grace contented-
ly wait till God's appointed time comes : He ihall live
upon the PromiIes,he (hall lupport himfelf on the Faith-
fulnefs of him that made them,and w ill accompliflnhem.
Thus Faith is notHaftyand Precipitant. That this
is the genuine Senfe of the Place, is clear from the
Apoftle's applying thefe Words in Heb. 10. 35, &c.
Te have need of patience, that after ye have done the
will of God, that is, have pray'd unto him according
to his Will, and done thofe other things which are
proper for you in your condition, ye might receiie
the promife, namely, the things which God hath pro-
mifed to beftow upon thofe who pray unto him, and
do their duty : For yet a little while, and he that jlmll
come, will come, and will not tarry. Now, if the jnfl.
jhalllive by Faith, the true Believers fliall ftill wait
upon God, for the removal of their Afflictions. For
Faith brings the Mind to this admirable temper, to
be wholly at God's difpofal, to leave all to his Con-
duct, to refer all to his Wifdom, and not to prefcribc
to Omnipotency. The Lord Will provide, is Faith'^s
Motto ^ and accordingly it enables us to acquiefce in
the order and method of Divine Providence in the
World, and it inftruds us how to undergo the pre-
fent evil with expedation of future good.
Secondly, Love and Charity are the natural ema-
nations of this Divine Grace. Faith worketh by Love,
Gal. 5. 6. ^ What we believe to be Good and Ex-
cellent, that we fliall certainly Love. On which ac-
Juft.Mar. • • ■
' ■ ■ count
ii% TheUarute of
^ount it neceflarily follows that God mufl: be the
.proper Object of our Love and Defire. Wherefore
the Language of Faith is, Whom htve I in Heaven but
ihee ? And there is none imn Earth that I defire he fides
fheey?{. 73. 25.And becaufe the Divine Favour is de-
-riv'd to us folely by the Son of God, who there by be-
comes the peculiar Objed of our Faith,it mufl: needs be
that our utmoft Delight and Complacency fhould alfo
be placed in him, that we fliould be tranfported with
the Contemplation and Senfe of what he hath under-
taken and done for us, that we (hould highly magnify
his Excellencies and Perfections, that (with the
Blelled Martyr in the Flames j we ihould cry out,
None but Chrifi^ none but Chrifi ^ that we Ihould value
and prize him above all, and count nothing fo dear to
us. This is the genuine refult of Faith, for the A-
poftle St. Peter hath told us, that nnto them that be-^
lieve he is precious ^ i Pet. 2. 7. And for his fake we
cannot but efl:eem and love our Brethren, and moft
compaffioaately and affectionately tender their good
and welfare. Thus Faith worketh by this kind of
Love alfo, as well as the other. It demonflrrates it-
self in real acts of kindnefs to the Souls and Bodies of
Men. This latter is particularly afllgn'd by St. James
as a fruit of Faith : He lets us know, that the relie-
ving a Brother or Sifler that is naked and defiitute of
daily food^ and the gi'ving them thofe things which are
needful to the Body^ are the genuine produds of this
Grace, Jam. 2. 15, 16. He that by Faith hath ar-
rived to an Experimental Senfe of the Mercy of God
to him in Jefus Chrift, will exert afts of Mercifulnefs
and BeneFxence to his poor and needy Brethren. He
that is throughly perfuaded of a future Reward,
will not be backward to part with his Worldly Goods
at prelent, to relieve the indigent. The Papifts are
wont to reproach us of the Proteflant Communion with
the Title of Sotifidians, as if we pla^;ed all our Reli^-
gioa
Faith Explain d, 189
gion 10 a naked Faitb, and were wholly Strangers to
Works of Charity. But there is a ^ Worthy and
Reverend Man of our Church, that hath confuted
this Cajumny, by giving us a large Catalogue of the
Eminent Ads of Charity and Alms-deeds flnce the
Reformation of Religion in this Ifland, and he ac-
quaints us, that there have been more of thofe Cha-
ritable Works done in fo fhort a time, than had been
done here under Popery, for a much longer fpace of
time. And fince that time we have many more Ihi-
ning Examples among us, to prove that the Prote-
ftant Religion is a Friend to Works of Piety and Cha-
rity. The rebuilding of the Churches and Holpitals
in the City, was a vilible demonftration of this, and
may now on this occafion be moft feafonably men-
tion'd, when we remember that the Papifis burnt
them down, and the Protectants ereded them again.
And thofe famous Stately Hofpitals at Bromly oa
Black Heathy and near JJIlngton, of late eredion, to-
gether with the Work'Houfes for the Poor, and the
Charity Sthools proclaim to the World, that the Faith
of Protefiams is not feparated from Charity and Bro-
therly Love.
Thirdly, another infeparable fruit and product of
Faith is a free Profefilon, an open acknowledging of
thofe Divine Truths which we believe, and are real-
ly perfuaded of. True Faith will not lie hid : The
Tongue will certainly difcover it. So it was with
the Plalmilt, / believed^ therefore have I fpoken^ PfT
ii5. 10. Which Words St. P^i^/ makes ufe of, and
applies to himfelf, and his Brethren in theGofpel,
2 Cor. 4. 13. Having the fame Spirit of Faith fthat
is, the fame with Holy David^ whofe, Words thofe
are) according as it is written^ I believed^ and there-
Dr^ WillctV SjnopJ, Papijmi, p. 1222.
fore
I go The Nature of
fore have I ffolicn^ we alfo believe^ and therefore fpea1(,\
Where there is Sincere Faith, there will be an out-
ward and oral profeilion of it And this is further
illuftrated by what the fame Apoftle faith m Rom.
lO. 9, lO. If thou jljiilt confefs -with thy Month the Lm-d
Jefus, and fialt believe in thy Hearty that God hath'
raifed him from the Dead, thotifjah be faved • for with
the Heart Man believeth unto Right e^nfnefs^ fthat is,
unto Juftification, which is by the Imputation of
Faith for Righteoufnefs) and with the Momh Confejfion
is made unto Salvation. Thefe two cannot be parted,
a Hearty Belief, and an Oral Confeffiou : And there-
fore In the Ancient Churches, the latter was always
made a Teftimony of the former. It was ufual
to recite fome Form of Belief at Baptifm j and afte-
wards there were Creeds folemnly repeated in the
Eaftern and Weftern Churches : Some fay this was
part of their Service and Worlhip, but there is fome
reafon to doubt of it. However, this we are fure
of, that a well-grounded Faith will difcover itfclff
The inward perfualionof Mind will neceifarily break
forth into an open owning of that perfuafion. How can
ye^ being Evll^fj>eak good things ? Saith our Saviour to
the Pharifees •, and he immediately adjoins this as the
reafon of it. For out of the abundance of the Heart the
Mouth fpeaketh. Mat. 12. 34, 35. So on the con-
trary, the Expoflulation and Reafon are as valid,
how can he that is good, not fpeak good things ?
For from the Heart the Tongue is taught to fpeak
Ifthat be fraught with goodnefs, and furnilhed with
Divme and Heavenly Truths, and fully alTents to
them, and embraces them, there will be a Profeflion
anf verable to thofe inward Sentiments. And by this
vre may try the Truth of our Faith. If this be fin-'
cere, we Ihall not be a/hamed to own it, and profefs
It. We fhull abhor a iinful Silence, as the badc^e of
Hypocrify. faith will enable us to do this more ef-
pecially
fdith Explain d, 19 1
pecially in the time of Perfecution : It will not fuiTer
us to difown our Religion, tho' it be attended witlt-
the greatelt Hazards and Perils. It will make us ad-
here to our Saviour, and openly acknowledg him,
when Fire and Faggot are iherecompence of our doing
fb. - •■ .•,W:^A..■'^ -.. ■
Fourthly, To have Skill and Power to refift the
Evil Spirit, is the next effeft and refult of Faith.
St. Peter in his firft Epiftle, ch. 5. v. 8. acquaints
thofe whom he writes to, that their Adverjary the
Lkvil^ as a rearing Lion^ walketb abont^ feeking whom
he may devour : And he tells them how they may ftop
the Mouth of this Roaring Lion, in thofe few Words
in the beginning of the next Verfe, whom refifi fled^
faji in the Faith^ as if he had laid, your bufinefs is to
make refiftance againft this implacable Foe, and your
way to do it is by Faith. You may believe this de-
vourer into dellru<flion. By Faith you may defeat
the Diabolical Spirit. Thus the other great Apoftle
advifes the Ephe/ian Chriftians to take the Shield of
Faithy wherewith they jljall be able to qnench all the fiery
darts of the Wicked one y Eph. 6. 1(5. With this Piece
of Armour we may fuccefsfully combate the Infernal
Spirit. Tnis Shield will beat back all his fiery Darts,
this will fruftrate all his alfaults and batteries, be
they ever fo violent and impetuous, ever fb fu-
rious and malicious. It cannot be otherwife, whe-
ther we fpeak of Faith, as it is AfTent to the Word
of God, which is an effeftual Weapon againft the
fuggeftions of that Curfed Fiend ; or whether we
confider Faith in the fecond aft of it, as it purifies
the Heart, and thereby ej(^s all the impure tempta-
tions of that Adverfary of our Souls ; or laftly, whe-
ther we have regard to Faith, as it fpeaks Reliance
and Trulting on God, by vertue of which all the
infults of that malicious Spirit cannot but prove fuc-
cefslefs.
Fifthly,
iQl The Nature of
Fifthly, The Ability to refilt and vanquifh the
temptations of the Worlds is anotlaer fignal fruit of
that Gomprehenfive Faith which I have difcourfed of.
This I will more largely treat of than I have of the
foregoing particulars relating to this Head, becaufe
the vertue and power of this Grace do not any where
more illuftrioully difcovcr themfelvcs than here.
Therefore St. John takes particular notice of this Ex-
cellency of Faith, I Epiftle, ch. 5. v. 4. This (this
more efpeciaily and peculiarly) is the viEbory that
overcomes the World^ even our Faith. This gives us
ftrength and ability to vanquifh •, FirH:, The Croflcs
and Difficulties the World. Secondly, The Allure-
ments and Delights of it. Firft, Faith gives us a
conqueft over the World's Difficulties, CrolTes and
Sufferings. The glorious Trophies of this Grace, as
they more particularly refer to this Atchievemcnt,
are diftinclly difplay'd in the nth Chapter to the
Hebrevps ^ there we have a brief account of the Hard-
fliips and Sufferings of the greatefl; Hero's, Worthies
and Champions of the Old Teftament, and all was
undergon by Fa^th. It is faid, that by Faith they un-
dertook and went thro' all thofe amazing difficulties,
by Faith they effeded thofe wonderful and prodigi-
ous things which are there related. And afterwards,
when the World began to be bleffed with Chriftia-
nity, it was by Faith^ that the Holy Apoftles, Mar-
tyrs and Coufeffors were infpired with that fingular
Fortitude and Valour, whereby they made their way
through all kinds of Trials, Dangers and Diftrefles*
By Faith the Saints in the fucceeding Ages, and un-
der the Tyranny of the Papal Powers, underwent the
molt exquiiite Sufferings and Torments, and defpifed
the rage and fury of their Enemies. By Faith^ an £«-
jf////; Martyr at the Stake told the By-ftanders, whea
he was in the midfl: of the Flames, that he felt no
morie Pain, and was do more difcompos'd, than if he
' were
Fahh Explairfd. 19^
were lying upon' a Bed of Roles. And there are
Thoufands of Inftances of the like nature. It is
Faith that di(ftates fuch Principles to them out of the
Book of God as thus efFedually infpires them with
Courage and Refolution. It is Faith that inftrucfls
them to turn Difficulties into Eafe, Grief into Joy,
Lofles into Gains, Poifons into Antidotes, Death in-
to Life. This is the Work of Faith, whereby Men
are thoroughly perfuaded of theTruth and Reality of
their Religion, and of theGoodnefsand Excellency of
it, and of the Certainty of a future Life of Happinefs.
This Perfuaflon, with a firm Confidence in the Me-
rits of Jefus, and of their Share in them makes them
iradergo all Hardfhips and Sufferings of this World
with a Serene and Patient Spirit, and an entire Sub-
jniffion to the Divine Will.
More particularly, It is Faith that infpires them
with Fearlefnefs ; as we may obferve in fbme Eminent
Inftances in the Sacred Records. As Mofes\ Parents
•mere not afraid, of the Kin^s Commandment when he
was Born \ fo he himlelf afterwards fhew'd that he
was their genuine OfF-fpring hy not fearing the Wrath
of the King^vih^n. againft that Monarch's Will he Con-
ducted the People of //r/?f/ out of Egyp, Elijah is an
other Example of Heroick Intrepidity : how boldly
did he appear againft the Idolatry of the times ?Whea
the generality of the Jews were corrupted in their
Worlhip and in their Manners, how undauntedly did
he reprove them, not fparing that Wicked King
Ahab^ but denouncing the Judgments of God both
againft him 2iR6.Jez.abeP. David hath left us undeniable
proofs of his Fearlefs Temper, eaus'd by his ftedfaft
Faith and Trufting in God. After he had faid, God
is our Refuge and Strength^ a very prefent help in troi -
hle^ which is the Language of Faith, it naturally fol-
lows, Therefore will we not fear ^ Pfal. 461.2. So in
the 56th Pfal. +. In God have J put my Trnft : I will
O not
IQ^ The Nature of
not fear what Flejh can do unto me. And tO let US know
what an efFedual Remedy this is, and to commend it
to us by his frequent making ufe of it, he repeats the
like words, v. 1 1. In God have /put my Tntft : I will
not he afraid what Man can do unto me. As much as
to fay, my Trufting and Confiding in God fhall fi-
lence all undue Fear of Men. And that this is an An-
tidote againft thisfo common and prevailing Evil we
may infer from that part of the Charader which Ba-
vid gives of a truly Religious and Godly Man, Pf. 1 12
7. 8. He Jh/ill not be afraid of evil Tidings^ his Heart
is fixedj trufling in the Lord. His Heart is ejiablijhed^ he
Jhall not be afraid. Be it known unto thee^ O King, that
we will not ferve thy Cods, nor IVorJliip the Golden Image
which thou haft fet up, faid the Hebrew Young Men to
the Great Nebuchadnezzar, and thereby told the
World thatthcy were no Fearers of Men, no not of
the Greatelt of Men. It wasVnbeliefth^t rendred the
Apoftles Timerous at our Saviour's Crucifixion, but
they foon recovered themfelves, and made it appear
to all Men, that as they were not afhamed ot Chrift
and hisCaufe,fothey were not afraid of any that oppo*
led them. They made their way thro' the thickeft
Troops of their Adverfaries,and freely expofed them-
felves to Stripes, Imprifonment and Death it felf in
the faithful difcharge of their Office, which was to
Preach theGolpel. They feared not the Faces of Ru-
lers and Governours, they confronted the High-
Prieftsand the Great Council it felf : and fome of
them, when their Liberty was offered to them, ac-
cepted not of it, and would not quit their Confine-
ment unlefs the Magiftrates came themfelves and dif-
charg'd them. And afterwards, the Speeches and Be-
haviour of all the Worthy ConfefFors and Martyrs in
the feveral Ages of Chriftianity may abundantly fa-
tisfie us that they were not afraid of them that could
kill the Body. Of this number was Lmher i when he
\vaS'
Faith Explain d. 195
was fent for to the Imperial Diet at Worms^ to an-
fvyer therefor himfelf, and being at that time difliia-
ded by his Friends to go thither, he told them plainly
that he was relblyed to go tho' there were as many De-
vils in that place as there was Tiles on the Houfe-tops
there. And innumerable Examples of the like kind
might be produced. Which demoqftrate to us that
Fearlefnefs is the efFed of F^/f/? ^ as on the other fide
our Saviour told his Difciples that their Timerous
Spirit proceeded froqj their want of Faith, Mark4, 40.
Why are ye fo fearful ? Hovo is it that ye ha-ve no Faith ?
. Again, By Faith we not only Conquer the World's
Crofles, but its Baits and Allurements. By this' we at e
taught to delpife its Pleafures, to flight its Profits^
and to difiegai'd its Honours and Preferments : This
admirable efFedt of Faith was feen in the Patriarch
Abraham^ as 'tis repre{entcd to us in Heb. 11.8. By
the mighty vertue of his Faith, he went out^ not know
ing -whether he went : He was a Stranger to the Regions
which he was to pafs thro'^ but this he knew that he
mult take many a weary ftep after he left his Native
Soil 'j he mull undertake a long Journey (for it was a-
bout five or fix Hundred Miles from Vr in Chaldea to
the Place he was to Travel to) j he mull fare hardly,
and be expofed to innumerable Perils: But not with-
Handing this, he denied himfelf as to his Eafe and
Conveniences, he quitted a certain Abode for an un-
certain Wandring, and took upon him to be a Pil-
grim. His Faith would not fuffer him to raife Dis-
putes, but caufed him immediately to obey God's
Call, to refign himfelf to his Pleafure, and to quit that
which was Worldly and Senfual. An other eminent
Inllance of the Power of Faith, with refped to the
things of this World, is that which we read of Mofes^
Heb.il. 24. &c. By Faith, when he was come to Tears
he refnfed to be called the Son of Pharaoh's Daughter^
chnfing rather to fuffer yiffUHion with the People of C(d
O 2 Chis
(his poor Brethren in- Bondage) than to eyijoy the Plea'
fares of Sin for a Seafon^eHeeming the^ r-eproach ofChriji
Tthat is,the Reproach which C/jr/iWiriiYelf afterwards
underwent, and which a.][ ChriBians who live Godly,
muft exped to undergo) greater Riches than ihe TreM
fares in Egypt. , This was the mighty Operation oF
faith, which moved him to fix his Eye on the durable
Riches and Treafures in Heaven, as the next Words*
declare. For he had reffeB unto the Recornfence of thn^
Reward, By Eaith he look'd up to the other World?
and then had no regard to this, but was perfedly
convinc'd of the meannefs; emptincfs and vanity of
it. Philofophy informs us that all the Fine and Gaudy
Tinctures in the Prifm and Rainbow are not real but
Phantaftical, that they are but the various modifica-
tion of Light, and alter according to the fituation of
the Beholder., Faith gives us thePlike information,
concerning the Gaities and Glories of this World, ic
lets us know that they are imaginary and Counterfeit,*
and have no other Subfiftence than in our Fancies*
They are all changeable and uncertain, they Ihift!
their Poftures very often *, and when they do fo, they
leave Men in an uneafy, diflatisfy'd Condition. But
Faith prevents this by giving us a true Notion of thef^ *
things, and by fetting them before our Eyes in their^
true Colours and Proportions. Thence we come to?
think meanly of this World, and to difdain all its'
Temptations and Allurements. ^
Sixthly, that which I will next infift upon is this/
that the genuine Fruit and IlTue of Faith is Obedience
and Good Works. This is an undeniable Truth, if
that of St. James be fnch, What doth it profit^ my Bre^
thren^ tho* a Man fay^ he hath Faith,, and hath not
Works .«* Can Faith fave him ? 2 ch. 14V. That Que-
llion is a down-right Negative^ and is as much as if
St. James had faid. Faith cannot fave him^ for as he
argues in the 1 7th verfe, Faith^ if it have not Worksy
is
Faith Explained 197
is dead, being ahne. And if it be Dead, how is it poHible
it Ihould exert the ads of Saving Life in us ? Or how
caa Eternal Life and Glory be attained by an idle,
inert, unadive, and dead Faith ? Again, the Apoltle
urges this, that Faith wlthoitr lVorJ:t is dead, v. 20. and
ill.uftrates it by an apt Similitude ia the laft yerfe of
that Chapter, As the Body without the Spirit is dead,
fo Faith without Works is dead alfo. We fee then that
there is a dead Faith, that is, a Faith wi::'^out Works,
and there is likewife a Living Faith, » and that is it
whiqh produces Good Works, and Obedience to all
the Commandments. It is true, faith difcovcrs to
us the Sinfiilnefs of our Works, and the infufficiency
and imperfeiflion of our own Righteoufnefs, and con-
lequently that there is no Trufting in them •• but yet
Faith naturally produces inherent (tho' imperfea)
Righteoufnefs. A Man muft truftin Jefus, and^ not
in his Works ; yet every one that trufts in him is
careful to do good Works, For the Grace of Faith
begets not only a new difpodtionof Mind, but a new
courfe of Life. If we heartily Believe in Jefus the Sou
of God, we are obliged to live according to this Be-
lief, and to Devote our felves wholly to the Service of
thisSaviour and Redeemer. And therefore thiswc ought
to b^ear in our Minds that F.wh was never intended
for it felf, nor ultimately defign'd in the Gofpel, but
it is to be fub-fervient to a Holy and Godly Conver-
fation, which is the ^nd of Faith. Faith is but in or-
, ^er to an Upright and E.^emplary Life, that Believ-
ing we may Pradife, and'/S become the true Difcifles of
^eJHs. And this istheDodrine of St. Faid, as well as
%t,James', for tho' that Apoftle feparates Works from
Juflification, yet he doth not feparate them from
Juftifying Faith, but frequently enjoyns the perform-
ance of them by Believers. And thence we Read of
oledieticj! to the Faith, Rom. l. S- and Obedioice of
Faith, i(5ch.25v. (the very fame words in the
O 5 Greek;,
1^8 The Nature of^i
Greek, tho' we render them differeatlyj that is, the "
Obedience which is the proper effedfj)^ Jaith : For if
Faith be true and liacere, it will J^e the Parent of a
Holy and Godly Life, it will certainly produce Obe-
dience and Good Works.
• But my main defign at prefent is to fhew hom Faith
doth this. And to make this plain, 1 will confider the
three Eifential Afts of Faith which I before mention'd,
jijfent^ jiffroving^ Trufting^ and I will fhew that thefe
in the very nature of the things themfelves are pro-
dudiveofPradicalFiolinefs. Firft, this is the fruit
of Faith as it is jijfent^ and as that Aflent is ground-
ed on Reafon and Argument^ of which I fpoke before.
God having made us Men, and not Bealls, we are o-
tliged to ad according to that Rank and Degree
which he hath advanced us to. ^Ve are to confider
the Dignity of our Nature, and to'db nothing un^
worthy of it. As we are Rational Beings, we are
engaged to Argue for God, and to be Religious. The
Jewijh Matters fay well, He only is worthy of the
Name of Man who is skill'd in the Law of God. And
accordingly a A/.«//, after the Hebrew Idiom and Cu-
ftom, fignifies an Excellent Perfon, a Man of Wifdom
and Worth •, for if we acted like Mefj^ we fhould de-
ferve that Charader. It v/as no fuch freakifli thing
as fome imagin'd, that Diogenes lighted a Candle to
feek for a Ma?i. There was a folid Meaning in it, for
a Man is a rare Creature, and it is very hard to find
him. A great Moralilt will tell us as much, for " to
" be a Man, faith he, is a great Task: to perform
'* things according to the Rules of our Reafonable
" Nature, i| a mighty Atchievement. Man is one
'' that hath a freedom of Choice, one that can do
" Worthy Things. Therefore* this one thing alone is
ffeu, Arian. lib. 3 , cap. 9.
no
Faith Explain d, 199
" no mean and vulgar matter, to a(3: the part and
" dilcharge the Office of a Man. We are concerned
then to live like thofe who are Matters of Rcafon,
that is, like Men.
Which is the thing that the Holy Ghofl by the Pro-
phet Ifaiah long fince urged. Shew your fehes Aien^
Ifa. 45.8. that is, ad not without Reafon, for thofe
words refer to the grols, unreafbnable and abfiird
Idolatry pradifed by the Babylonians^ who even as
they were Men, and indeed with Rational Faculties
might have been afliamed of what theydid in that kind
All Sin and Vice, all our adiug againft God's Will,
and Commands is againft Reafon. Therefore we
muft look into our own Breafts, confult our Rational
Frame, and blulh to live in contrariety to it. There
are many that appear in the (hape and figure of Men,
and yet ad the parts of Brute Bealls : All do fo that
live * vitioully. They wallow in all Uncleannefs and
Impurity, they wholly mind the fatisfyingof their
Senfiial Appetites, they confider of nothing, they are
taken up with the Prefent, and think not of Futurity :
Briefly in the Pfalmift's words. They mderfland not^
hut become like the Beafls which Perijh. It muil be our
great Care that we be not transformed into this Ani-
mal and Brutifh Temper : We mufl keep up and
maintain our Species : We muft be Onr [elves ^ and up-
hold the Man-like Nature, and then it is certain our
'tives will favour of Religion, becaufethis is fitted to
tiur reafonablq Nature, and adjufted to us as we are
Men, and as we give Aflent to Propofitions that are
grounded on Reafon. We may (as I (hew'd before)
advance and promote our Faith by the alTiftance of
our Rational Powers, and the Arguments which we
* Peccare a Pecu facile eft formaret iff ratio aperti e/?, quia Pec-
care efi dhoyui agerCj more Bmti. Martin. Lex.
O 4 are
aoo h^-yThe Nature of
are able to form by their help. We may be afcer-
tain'd of the World's Creation not only by Superna-
rural Revelation, but by the Light of Nature ; tor
•this dictates that the World could not make it felf,
and therefore was Created by fome Omnipotent Being,
which is God. Likewife we may back our belief of
God's Providc;nce and his Attributes by the help of
"^ Rational Deductions, as we are Men. By thefe we
may beafTnred that God is Good,Jult,Merciful,Wife,
J^oly. This is call'd that which may be knomn of God^
'Rom. 1. 19. Our Natural Faculties fuggeft thefe things
to us: And if Men would duly confult their own
Minds and Reafonings, there would not be that Un-
'ielief and Infidelity that commonly reigns in the
'World. The Reafon is plain, becaufe v^j!/^«r, which
is the Leading Ad ofFaith^ is an Exertment of the
Vnderflandivg and Rational Mind^ and that naturally
conduces to a willing Reception and Entertainment
of all Truths that are contained within the compafs
of Natural and Moral Religion, which have an im-
: mediate influence onourfelves and Anions.
; Further, I will prove that Faith, as it is au ^Jfent
to the Truths contained in the Go/pel, will naturally
put us forward to Live according to thofe Truths.
Which is evident from this, that hfidelity is the Root
of all.diforders that are in the Lives of Chriftians, and
therefore Satan by all Arts promotes this. If he can
keep them from believing the great Articles of Ghri-
ftianicy, he is fure of chera. For he knows that all
Evangelical Holinefs nnd Obedience are founded on
the belief of thefe, all the Good Works of Chriftians
fpring from their hearty entertaining of them. I will
obfcrve and prove this from a remarkable place ojf
Scripture where feveral of thefe Articles are mention-
ed, I Tim. 3. Id. IVithont Contro'verfe great is the
Myftery of Godlinefs^ God rvas manifefi in the flep,
jkftifed in the Spirit, feen of Angels^ Fr cached unto the
Gen-
Faith Erfhind. aoi
Gentiles^ believed on in the World ^ received up int'^
Glory. Thefe Dodtrines of the Chriftian Rr:igion are
callxl the MyfteryofCodllnefs^ becaufe tho' P--ofonnd
and Myfterious, they all tend to Piety and Holinefs.
That Prime Article, the Manifcfiation of the Son of
God in the Flefli, naturally leads to Sandity of Life :
for he affiimed our Humane Nature, not only thereby
to Ennoble and Aggrandize it, but to deliver it from
the defilements of Sin, which is thegreateit Stain and
Diflionour, and to make us partakers of the Divine
and Heavenly Nature. One of the great ends of
Chrift's Incarnation was that he might be a vifible
Pattern to us of Purity and Innocence, that we might
imitate him in all thofe Vertues and Graces which
Ihone forth in his Life.
The belief of Chrift being jnfiified by the Spirit^
that is, his being atteftedand confirmed by the Ho-
ly Ghoft, and by the Spirits and Confciences of Good
Men to be the True Meflias and the Son of God, and
to be blamelefs and undefiled in all his Adions, doth
immediately promote Evangelical Obedience, becaufe
it begets in us a high efteem of our Gracious Lord
and Saviour, for this Efteem will forcibly excite us to
embrace his Precepts, to regulate our Lives according
to his Sacred Laws. For we have all the Reafon in
the World to obey, and wholly to fubmit our felves
to this Divine Mafter, whofe Sacred Inftitution is
commended to us by fuch Remarkable Teftimonials,
It is fitting that we Ihould Reverence and Adore this
Heavenly Inftruder, and do nothing unworthy of fo
excellent a Teacher and Governour.
Our firm perfuafion of the truth of the next Do-
dtrine, that ChriSl was feen of Angels^ that is, was at-
teftedand acknowledged by thofe Glorious Spirits,
hath great Efficacy to promote Godlinefs in our'
Lives; for the Truth of the whole Chriftian Religion
is fully confirmed by the Authentick Teftimony o^
thefc
3oa The Ndturt ef
thefe Angelic Witnefles, who vvonld not comedown
from Heaven to vouch a Falftiood. And on this ac-
count we are engaged to frame onrManners according
to the Holy Rules oftheGofpel, fo fignally attcfted
by thefe faithful Meflengers. . '' ''
, If we believe the following Article, thatChriB -was
Treached to thf Gentiles^ that the Gofpel was pro-
claimed and publifh'd not only to the Jews^ but to all
X\laiionsy^yft fliall find this effeiftual towards the ad-
vancing of Holinefs of Life, becaufc the Preaching of
the Gofpel was defign'd to be the great Engine to
beat down and demolifh the ftrong holds of Satan,
and to fliatter his Kingdom, and to bring in Univer-
fal Holinefs and Righteoufnefs. We may obferve
therefore in the next words the happy fuccefs of the
Preaching of the Gofpel, He was believed on in the
WorUj that is, the Gofpel made its way into the
Hearts of Men, and Chrilt was acknowledged and
received by many of all Nations in the World :
Which was immediately in order to the Reforming
of their Li\;es, and making them truly Religious,
Holy and Righteous.
The lail thing here mentioned is, that Chrili- was
received up into Glory, that is, he was taken up> into
Heaven, there to Reign for ever in the Glory of God
the Father, and to confer the Gifts and Graces on his
Church, and to Rule and Govern it till the Confum-
mation of all things. Now, if we give Credit to this,
it is one of the moil powerful Arguments and Motives
that can be ufed for the begetting and encreafmg of
true Godlinefs. For when we ferioufly confider that
our Dear Mailer is Afcended, we Ihall be excited to
prepare our felves to follow him, and to fit our felves
tor the Manfions of Glory. We fhall generoufly fcorn
this World, and all the Sinful Vanities of it *, we
Ihall by the help of the Spirit entirely addid our
felves to the ways of Holinefs and Righteoufnefs j we
fliall
Fmth Explained. 105
Ihal] ftrive to make Religion the Great Bufinefs and
Defign of our Lives, as knowing that rvithont this no
Man fiiall fee the Lor 4% none fhall be received up into
ciory and Eternal Happinefs in the Regions of the
Bleffed. And I might inllance in the other Doctrines
of the Chriftian Religion, and fhew how in their own
Nature they lead to Sandity and a Godly Life.Wliich
by the way, fhews how neceflary it is that Preachers
Ihould not only inftrudt their Hearers intheDodrines
and Principles of Chriftianity, but that they fhoiild
back them with fuch Pradical Inferences and Re~
fledions as are proper to touch the Heart, and ren-
der thofe Dodrines ufeful to the begetting Holy Af-
fections and a Religious Life : For we fee there is that
contained in the Articles of Religion which hath an
immediate tendency to the Pradiceof Holinefs.
^1 And not only the Dodrines and Principles of
Chriftianity, but the Precepts and Injundions of it,
yea and the Threatnings and Menaces that go along
with it, have an influence on our Converfations and
Manners ^ for if we be thoroughly perfiiaded of the
Goodnefs of the one, and of the Reality of the other,
we fhall beftrongly ftir'd up to amend our Lives, and
betake our felves to the ways of Religion. Likcwife,
thebelief of the Promifes, which are fuch prevalent
Incentives to Holinefs, cannot but be ferviccable to
this purpofe. Having thefe Promifes^ as the Apoftle
{peaks, we mull needs clean fe car felves from all fl'
thine fs of the Flejh and Spirit^ and perfeB Holme fs in
the Fear of God^ i Cor. 7. i. Thus we fee how every
thing in Chriftianity, if we have a full Belief and Per^
fnafionoi iiy tends in its own Nature to Obedience
and Good Works.
I need not fay much concerning the Second A51 of
Faith, to prove that that hath the fame tendency.
For it is clear and undeniable, that where there is a
finccre -*4p;>r<?w>^ofChriftaadhis Ways, and an ^c-
ccpting
104 , .7i&^m%fl^'^; ,
feptlngothtm^oiA^is own Terms, and a R'ekdfhefs and
Willingnefs to be Saved in that manner that he hath
revealed, there will neceffarily follow Holinefs of
Life. This is fnch an exxellent Frame and Habit of
Mind as powerfully fways the Life. Faith, when it
is in the Will,and is arrived to Confent, conquers all
Temptations to Difobedience, and infallibly brings
forth Good Works. When Religion thus takes fafl:
hold of our Souls, and pofleffes the choiceft Faculty of
our Minds, it mull needs be a Principle of Life and
Action. The Evangelical Faith is a Divine Power
and Energy in the Soul, and there fhews it felf to be
the Spring and Root of all Holinefs : So powerful a
Spring, as will efFedually move and a^Jluate us : So
lively and frefh a Root as will fend forth Fruit in our
Lives. Thus it is manifeft that this Second Branch
of Faith, hath a natural fitnefs in it to promote Evan-
gelical Obedience.
If we confider the next AB of Faith, which is a fure
Tnift: and Confidence in God, and Relying on the
Merits of Chrift, with an applying of his Righteoul^
pefs to our Souls, we cannot but grant that this muft
needs be attended witli a ftri6: and Holy Life. Upon
fuch Exertments of Faith well grounded, there are
neceflarily confequent Uncere Purpofes and Refblves
of Obedience, and hearty Endeavours to pleafe God
in all things, TmFting in the Lord^ and doing Good
are defervedly joined together by the Pfalmift, -P/37.
3. and it is certain that the one promotes the other.
For if we confide in the Divine Mercy and Goodnels,
we ihall be ftir'd up, even from a Principle of Gra-
titude, to abandon our Sins, and to comply with
God's Jufl: and Holy Laws. This Confidence will
more and more work a Change in our Nature and
Manners, and give us the Maftery over our particular
Vices i this will make us Sober and Temperate, .more
Loving and Charitable, more Jolt and Upright, more
Meek
Faith Explain* dk cicj
meek. and humble, more contented and thankful, and
in a word every way more obfervant of the Diviae
Commands. Thefe are the Ejfe^s of Saving Faith :
and unlefs we find thefe in our felves, wc do in vain
pretend to be Believers. There are many that give
themfelves this name, and boaft^ that they have
Faith j but we muft take their Word for it, for it
doth not appear by any thing vifible in their Lives,
that they have this Faith they brag of. Wherefore
we muft conclude their Faith to be a Mock-Faith and
a Counterfeit Belief. To fum up all in brief, we caa
never evidence to our lelves, or others, that we have
true Faith, till wfe Live well. There is no fuch cer-
tain proof of our Believing as our Obedience.
CHAP. Xlll.
VT E X T, 'f iih t6 fpeak of thofe Fruit t and Effe^s
JL^ of Faith, which are not only Graces Or Duties^
but Benefits and Privileges^ for they are a mixture of
both. They are fuch as thefe. Accefs to the Throne
of Grace, Receiving Advantage from the Word and
Sacraments, Joy and Glad nefs, Conftancy and Perfe-
verance, Willingnefs to Die, Aflurance.
Firft, Free Accefs to the Throne of Grace, is a
moft valuable EfFed and Privilege of Faith: He
that is perfuaded in his Heart of the verity and good-
nefs of the Gofpel, and confides in the Mercy of God
thro' Chrilt, will not ceafe to call on him, and with
importunity to beg the Divine Afliftance, and far-
ther degrees of Grace, and communications of the
Spirit. As St. James bids us ask in Faith^ fb Faith
will put us upon askings it will effectually move us to
'>v-^"'-'-' pre-
ao6 '\rhe Nature of
prefent our Supplications before God. And without
this we cannotrightly putnp our Addrefles to him,
as is implied in thofe Words, How full they call npon
him^ in whom they have not believed ? Rom. lO. 14.
But by Faith we are empowered to call upon him, and
that with afTurance of being heard. Eph. 3. 12. In
whom we have Boldnefs^ and accefs with Confidence by
the Faith ofhim^ that is, by believing in Jefus Chrifti
Here is firft Accefs^ we have freedom to come to God
with our Petitions ; Then there is Bold;7efs, a. liberty
to fpeak our Minds freely (for fo the * Greek Word
properly fignifies) and belldes this, there is Confidence^
or (as the *f- genuine Senie of the Word is) a firm
PerfnafioTJ^ namely, of our receiving a gracious An-
Iwertoour Prayers. But fome perhaps may object
here, that I have alTerted before, that Confidence is an
a(^, or part of Faith, how then comes it to be an
Effect and Confcquence of it in this place? I will
clear this afterthis manner, as it is laid by the lame
Apoftle, Godly Sorrow worhth Repentarice^ and yet
Sorrow is contain'd in Repentance, if we underlland
this latter in the large acception of the W^ord j fb
here Faith produces Confidence, yet Confidence is in-
cluded in Faith, if we take it in the full and com-
prehenfive meaning of the Word. But Godly Sorrow
and Faith being taken in the forementionM places in
a reltrain'd and narrow Senfe, we may eaiily under-
Itand how Repentance is an effeft of the one, and
Confidence of the other. We arrive to full Repen-
tance by entertaining a Godly Sorrow in our Breafts:
We arrive to the height of Faith, which is Confi-
dence, by nourilhing other precedaneous ads of
Faith, as a firm Affent^ and a voluntary Aeceping.
And befides this, if we obferve, that this Confidence
or
Faltb Explain J. 207
or firm Ferfuafan^ fpoken of in the foremention'd
Text, denotes that particular aft of Faith, whereby
believers confide and trull in God, with reference to
his anfwering of their Prayers, the Objedion before
ftarted will foon vanifh, for this particular acl of
Faith, naturally flows from the more general excre-
ments of it : and we muffc needs be confirmed m this
truth, that one great Privilege entaiFd upon Belie-
vers is, that they have liberty to pour out their
Prayers before God, and that they can do it accepta-
bly and with fuccefs.
Secondly, The Reading and Hearing of the Holy
Word of God, and celebrating the Eucharill, fb as
to receive advantage by them, are another beneficial
produft of Faith. The Apoftlein 2 Tim. 3. i^, 16^.
lets us know, that all Scripture Is given by Lifpratlon of
Cody and i^profitable for DoBrin^ for reproofs for cor-
rection, for in(l:rnBion in righteoufnefs. But how doth
the Holy and lofpired Scripture come to be thus abun-
dantly profitable ? We learn this in the fame place,
theScriptures are able to make us wife unto Salvation thro^
Faith, which is in ChriFt Jefus. It is a hearty and
fincere Belief which caufes the Reading of this Holy
Book to be really ferviceable and advantageous to us.
Tho' it be frequently turn'd over and perufed, yea
retain'd in our Memories, yet if it be not firmly af^
fented to, if the Contents of it be not //^^"-^ and ap-
proved of, and alio made the matter of our ZV«i7- and
Ajfance, we can reap no benefit by this Sacred Vo-
lume : We may as well lay it afide, and entertain our
felves with any other Authors. And as the Reading,
fo the Hearing of the Word becomes beneficial and
profitable to us by a lively Faith, For as Faith comes
by Hearing, and Hearing by the Word of God, that is,
the Word of God Preach'd, fo it is as true, that hear-
ing theWord of God isrendred efFedual by Faith -, and
without this it never is, or can be effe»^ual. Nor can
the
3o8 The Nature of
the Sacrament of the Lord's Supper, that' greateft
Solemnity of our Religion, be fo, where Faith is wan-
ting. For it is this Grace, that makes the Bread
and Wine to be the Body and Blood of Chriftj it is
this that makes him prefent in that Sacrament. As
Faith fits us for thofe Holy Myfteries, before we ap-
proach to the Table of the Lord, fo when we come
thither, we cannot communicate aright unlefs we acl
this Grace.
Thirdly, Joy and Gladnefs, Peace and Serenity of
Mind arc the Fruit and Privilege which accompany
a true and lively Faith. We have an early example
of this in the Patriarch Abraham \ He rejoiced to fee
ChrijF s-Day j and hefaw it^ and was glad ^ John 8. %6.
He faw it by Faith before it actually arrived, and that
produced Joy and Gladnefs. An eminent Inftauce
of the rejoicing which accompanies Faitb^ we have,
in the Prophet //<2^4^^«^, ch. 3. v. 17, 18. Tho* the
, Tigtree jhall not -Bloffom^ neither jljall Fruit be on the
Vines^ &:c. yet I will rejoice in the Lord^ I will joy tn the
God of my Salvation. Tho' all Outward and temporal
Enjoyments, whether for delight, or convenience, or
necefljty, be taken away, yet I (hall find matter of
Gladnefs in Believing. A cheerful and joyful Spirit is
the ofF-fpring of Faith. And in the New Teftament
there are Examples of this Rejoycing which is the at-
tendant of Faith. Qf the believing EnriHch it is ob-
ferved, that he went on hfs way rejoicings Ads 8. 39^
And 'tis particularly recorded concerning the Con-
verted Jailor^ that he Rejoiced^ believing m God with
all his Hmjhold^ Ads 16. 34. An excellent EfFed of
an excellent Caufe ! And I mighc on this occafion ob^
ferve the connection of thofe Words in John 14. i.
Let not your Hearts be troubled : believe in God^ believe
aljo in me. Whence it is obvious to infer, that Be-
lief is the belt Antidote againft a Troubled Mind^
and confequently Faith is the Mother of Joy and
Tran-
Faith Explain d. 209
Tranquility. Hence it is, tliat the Apoftle prays for
the Romans J that God would fill thern with all joy and
feace in helieving^ Kom, I ^. 13. And hence we read
<>{ the Joy of Faith ^ Phil. 1.25. And to this purpofe
is that in i Pet. 1.8. In whom believihg^ ye rejoice
with Joy unffeakable and full of Glory. Which is the
fulfilling of the Promife in Ifal. 26. 3. Thou wilt keep
him in perfeSi Peace ^ whofe Mind isfiaid on thec^ becaiifc
he trufteth in thee, God is pleafed to blefs and re-
ward our Trufting in him with that Peace and Satis-
fadion of Mind which is entire and perfe<f^, and there-
fore is not like the Peace. which this World is wont
to give us.
It mult be thus likewife in the very nature of the
thing itfelf; for it is the natural property of Faith to
-produce Iblid Joy and Peaces becaufe by this our
■Hearts are fixed on their true Center, they reft on
him who is the fole Author of real Peace and Glad-
nefs, the Fountain of Happinefs, and the fource of
all Good. But more efpecially it might be fhevvedj
that the Act of Faith whereby we apply the Righte-
oufnefs of Chrift to our own Souls in particular, can-
not but convey an infinite Joy to us : For fee how it
is in Secular and Worldly Matters, if I can caft mine
Eye on a fmall parcel of Land, and fay with truth,
thac thefe few Acres of Ground are mine, that they
belong to me as the right Owner, this is far more
grateful and pleafant to me, than if I Ihould mount a
Hill, and take a view ot a much larger trad of
Ground i nay, if I Ihould come down, and have the
liberty to ride or walk in it, to feed my Eye, and al-
moft lofe it in Surveying its valt Extent, but then af-
ter all mult fay, this belongs to my Neighbour, not
a Foot of thefe fair Fields is mine. If it be thus in
Temporal and Worldly Things, it is much more in
thofe that arc Spiritual. If I can only lay, there are
great and precious Promifes in the Gofpel, there are
P vaft
2 1 o The Nature af \
vafl: Privileges purchafed by Chrift's Undertakings,
Sinners may partake of all Benefits arid Bleffings by
his Blood *, but if I cannot add, that I have an Inte-
reft and Propriety in them, I have no ground in re-
joicing. What comfort is it to a Man to be told,
that the Sun fhines, when he is pent up in a Dun-
geon, where he never fees the light, or feels the
warmth of the Sun ? But ifl can fay, and fay it truly
and on good grounds, that I have a portion in thole
Undertakings, 1 am 'particularly concerned in the
Death and Merits of Chrift, I have a ihare in the
promifes of the Gofpelj I on, and do apply his Me-
ritorious Righteoufnefs to my Soul, I reft onChriXb,
not only asa perfeif^ Saviour, but as my Saviour ; ifl
can fay this, [ have realbn to rejoice and be exceeds-
ing glad. Thus Faith yields us matter of exquifite So^
lace, Joy and Exultations of Transports and Rap^
tures. ' >- - >
Fourthly, Cottftancy and Perfcvera/jce'^tc the happy
refult of this Grace- By Faith ye flaneL, 2 Cor. i. 24,
this is that which fettles and fixes you. And in i Feti
1. 5. the Saints are faid to be kc^t by the Power afCod^^
thro' Faith^ nnto Snhatton. • The Dependance of thofe
Words in Heb. lo. 38. may have fbmething remarka-
ble in it, Nctw the jiifi jhall Uve by F/iithj but if any
Man draw buch^ my Soul jhall have no plaafurc in hitm
Where we fee drawing back^ov apoftatizing is oppofed
to living ^^ F.ijf^5 aiidcoflfcquently he that lives not
by Faith will be inclined to forfake his Religion, to
abandon his former Principles and Pr-adices, and to
revolt from his Duty. It is unbelief that makes us
ftagger and faulter, and therefore is called a Heart of
V-r'bcUcf in departing from the living God^ Heb. 3. 12:
W^ould you know the Reafon of this ? It is no other
than this, that Faith is thefpringof all Graces •, they
all move and a^ by this, and therefore if this be dis-
abled, they muft all ceafe and Icav^; off acting.
, Whereas,
FaitV Ex^hftid.
i\ I
WhereaSy on tTie contrary, if faith be in motion,
and exerts itfelf freely, all .otiier Vertues and Graces
derive a life and motioix fj;oH> it- This is the great
Wheel which fcts.all a-going,; Slop this, and yon
Itop and hihder.alK This is tlie'Root on which the
whole Stock or Body of Religion depends, with all
its Branches. Thefe will' live, "thrive and flonrilh, if
they receive nour^mment from, this Radical G race.
I doubt not but this will convince any Man of what.
I now offer,-, that. Conftancy ,ana Perfeverance aie-
the genuine Ifluej as well as- the Advantage of
Faith.
Fifthly. So likewife.is Willlrjjrnafs ta Die^ and leave
this World, In that Pfalm, v^ich is all of it an Ex-
ertmenc of Fafth in God, the jEfofy Man thus.fpeaks,
Tho* I jvalk thro' the Falleyfof the^h'adorp' of Death ^ t
ivillfearno EvityPCis. 4. A Ac| all Believers can in
fome mealure utter the like Words : For they have
no other efFedual Antidote againft the fear of Death,
but Faith in the Mejfia^, who hath overcome Death,
and purchafed Life and Glory for them. The Mo-
ralifts, 'tis true, have pretty Charms againfl the Evils
of Life,, and Fear of Death. They have qiiaint Say-
ings, and witty Apothegms to alleviate tjie Melan-
choly Thoughts of Mortality. Some whereof are
unprafticable Advices, and phantallic Prefcriptions 5
and all of them are ineffectual, IVledieiaes, l)ecaufe the.
Authors of them have not yet agreed upon the cer-^
tainty of a Future State, and the fubfiftence of the
Soul after its reparation from the Body. Socrates 'm
his Speech before his Death (fet'out to thp bell ad-
vantage by P/^f^j) fpeaks faintly and doubtfully of the
Souls Immortality. And it was the judgment of ano-
ther great, and celebrated Man, that * Death is the
'oavn M
* *0 Bclv^@-^i§<ti' )^>e<f'htrirS'riBkSTiJ^o)(^,h€A'yd^p,''
i'ri KAKov ^ycii. Ariftot. Nicom. I'.3- cap.^* "
P 2 hit
ai2 The Nature of
lafl Period and Conclufion of all things, and that nei-
ther Good nor Evil is the portion of the Dead. Tnlly
in his Cato Major brings in that great Philofopher
fpeaking to this effed. Death is either to be defpifed,
or wifli'd for: the former is to be done, if Death
deftroys our Souls as well as Bodies ^ the latter, if
our Souls furvive our Bodies. The Royal Antoninus
fpeaks doubtfully of Death, and ijueftions "^ whether
it be a Diflipation, or reducing to Atoms, or redu-
cing to Atoms, or Exinanition, or Extinction, or
Tranflation. And a late Philofopher of our own
compared a Man's Dying, to taking a Leap in the'
Dark. So dubious and uncertain are Men^s appre-
henfions concerning the Nature of Death, when they
are not founded on the difcoveries made by Chriftia-
nity. And then it is no wonder, that fuch Perfons
are unwilling to quit this World, and to part with
what is at prefent certain, for that which they are
perfuaded is not {b^ or elfe fear will prove miferable
to them. But Chriftianity gives us an a flu ranee of a
Future State, and of a better Life hereafter for thofe
that Live well here. Whence we are encourag'd to
wifli for the arrival of it, and to defire to depart^ that
we may be with Chrift: For by Faith we are afcer-
tain'd, that Death, which feparates Soul and Body,
can't leparate us from Chrift, cannot divide us from
Our Head, cannot divorce us from our Husband. To
this purpofe I will produce the excellent Words of a
Crave and Solid, but very acute Divine, -|- [We mufl
not imagine, faith he, that our Souls alone are joined
to the Body, or Soul of Chrift, but the whole Per-
fon, both in Body and Soul, is joined to the whole
* 'E/ (fKi^AtTiiQ-y n ATo^otj w KivaTifi nrat ff^iffift n
fxiJATcciTK De vit^ fua. lib. 7.
+ JAr, ?cxkm of Pjfirig'wet*
Chriil.3
Faith Explain d 215
Chrifl:.!! And he adds, Cwhen we are once join'd to
Cfarift in this Mortal Life by the Bond of the Spint,we
fhall remain and continue eternally join'd with him,aiid
this Union once truly made, fhall never be difiolved.
Hence it follows, that although the Body be fever d
from the Soul in Death, yet neither Body nor Soul
arefever'd fromChrift, but the Body rotting m the
Grave, drown'd in^the Sea, burnt to Alhes, abides
ftill united to him^ and is as truly a Member ot Chrilt
then, as before. This Point we muft reraember, as
the Foundation of all our Comfort, and hold it tor
ever as a Truth.] By vertue of fuch Principles as
thefe, whereupon their Faith is built, it is not dread-
ful to Believers to take their farewel of this World,
and to pafs into another, yea, they rejoice at the
^ery Thoughts of it. It was faid by a very Devout
and Good Man, that the knowledge of two things
will make us fit and willing to Die, namely, if we
know fir ft what Heaven is, andfecondly, that it is
Ours. Now, Faith is the Grace that difcovers both
thereto us, and gives us a right knowledge of them.
It prefents us with a view of the Celeftial Canaan
and fets before us all the Glories of that Land of
Fromife : And then it lets us know, that this is Ours,
that Heaven is prepared for us, that we fhall enter
into that Reft. It is Faith that doth this, and there-
foi-e we cant imagine, but that a Believer is one
who is willing to take pofleflion of that promiiedLand,
We fee with how much regret and reludancy Men
that arfe void of Faith pafs out of this World : We
fee with what uneafinefs they abandon their beloved
abode here, and take their leave of their Friends,
their Eftates, their Bodily Pleafures, their Worldly
Concerns. But the Godly are not fo, they (with the
A'poit\e)de/ire to depart, and to be with Chrijt, and they
entertain the Summons of Death with Delight and-
Pleafure. 1 do not fay this, as if every Holy Man
P 3 Jl34
a!4 T^,^4tHre of:
,ha4 phis Fruit of Faitb. I purpofely call it 3. PrwiU^e,
hecaufe it is a peculiar hvovv vouchlafed to fomePer-
ifons. All Believers do. not feel thetranfportsof Joy
.ppd Comfort when they qome to die. No, itiseer-
'l|:aiA, that feme of the Servants of God, tho' they
ihined very brightly in their Lives, have fet in a
Clouid- All their Joys eciipfed, all their Hopes va-
nifiied, that is, they had no a^nal exertment of thele.
This hatli fometimes happen'd by the fetrcmity of tfe
.Boclily Malady which they laboured" under, which
depraved and difordered their Spirits, or by the
malice of the Evil Spirit, who took advantage of
J:heir corporal vv.eaknefs, and thereby made his af-
faults the more terrible. But oftentimes this difmal
Cloud hath been difperfcd before they left the World,
and Light and Joy have fucceeded in its place, and
they have comfortably and chcarfully made their lalfc
Exit off of this Earthly Stage.This is one of the pecur
liar Benefits that accrue by Faith.
Sixthly. And fo is j4ffnrance. I know there arp
iomc ProteflantVsIviici'Sy who afiert this to be one-of
the Aci'S of Faith^ yea, and an EfFential one ^ but I
rather choofe to represent it as the FffeU: and Fruit
of true Faith, in fome Believers efpecially. I fay, in
Jome^ becaufe it plainly appears, that other Holy
Men are denied the Privilege of AlTurance, and con-
fequently this is not of the eflcnce and intrinfic nature
of Saving Faith j for if it were an EfTential part of
Faith, all Believers would have the experience of it
at one time or other. This is very plain and clear,
?.nd therefore I reckon AJfarance as an Extraor-
dinary Fruit of Faith. It is not the attainment of
every Good Chriftian. There are thofe who truly
believe in Chri ft, and yet through weaknefs of Judg-
ment, or ftrength of Temptations, or by the lingu-
lar difpofal of Heaven, never arrive to this height,
gut notwithftanding pliis, there is rcafon to alTert^
that
' Faith Explain fl. 1 5
that this is the Acquirement of great numbers of Be-
lievers. God hath vouchfafed to beftow on them a
full Aflurance, that they belong to the elecflion of
Grace, and that they (hall be faved from the Wrath
to come.
But here it will be faid. Doth not this contradict
what was faid before, when I reckon'd the particular
Belief of the Pardon of onr Sins^ as a real and efTential
part of true Faith^ belonging to the fecond Branch of
it, namely, Trufi or Reliance ? How doth this differ
from Ajfnrar2ce^ which I have pronounc'd to be no
EfTential part of Faith, tho' Ibmetimes ex-erted by
fomc Perfbns /* Is not ^ffkrance the very fame with
thofe Afts of Faith before-mention'd, namely, a firm
perfuafion of the Pardon of our own Sins in particu-
lar, and an appropriating of the Mercy of God to us^
and an application of the Righteoufnefs of Chrifl to
ourfelves, which imply that we are fully perfuaded
of the goodnefs of our State, and that we are alTured
of Salvation ? I anfwer, I conceive that there is a
confiderable difference between thefe, becaufe they
differ as direB and reflex aUs. That is, in the one
there is a bare Perfuafion, Appropriating and Ap-
plying *, but in the other, the Mind looks back upon
thole afts, and thence argues the certainty of them,
together with the certainty of its State. To believe
and apply the promifes of Pardon and Salvation is net
fb much as to know, upon reflexion, that our Sins
are pardoned. And this is that which I mean by AJfu-
rance^ namely, the knowing that we do truly Believe,
the knowing that we ajfent to the truths of the Golpel,
that we approve of Chrift, and accept of the terms
which he hath offered, that we wholly rely on Chrift's
Righteoufnefs and Merits. For I apprehend, that
^j(7«r4»cf is with relation to Faith ^ what Remimfcerwe
is in refped of Memory -.This is an Addition to it, it is
not a bare reraembring of a thing, but a taking no-
P 4 ticQ
2 1 6 The Nature of \
tice of the thing a fecond time, and oftner, and a
knowing, that it hath been prefented to us before.
So Jjfurance is a reflediag on our Aflent firll given,
and on our Acceptin<?, and Relying on Chrift for Sal-
vation. It is a recolletfting what liath been done by us of
thisn2ture,and thence makingaGonclufion concerning
our condition.Thus we fee,that true Faith may be with
outAfTurauce ; and a Man's Sins may be Pardon'd, and
yet he may not be aflfured of it, becaufe he doth not
make w^q of that RefleEtion which is neceflary to AlTu-
rance. This is cail'd knowing by St. John^ i Ep.ch.2.v.3.
We know that we know him ; we know, by refledion,
and thereby we arefure that we know him, for fo the
Word ytvufKnv here is to beunderftood, and fo it is
rendred by our Tranflators in Lnke lo. ii. John 6,
^p. St John ufes this term again in ch. 3. of this E-
piftle, V. 14. We know that we are fajfed from Death,
to Life^ becaufe we love the Brethren •, where it is plain^
that knowing is a reflex ad. And fo it is in v. 19,
Hereby we know that we are of the Truths that is, that
we are true true Chriltians, and Jhall ajfure our Hearts
before him. Where we fee, that knowing and affuring
are terms convertible, and they iignify our looking
back on what we have done. So we read of/^»o7P/V7^
that we have eternal Life^ 1 John 5.13. and it is there
diftinguifhed from believing^ becaufe it is an additi-
on to it, or a Fruit of it. This is knowing what is the
Hofe of our callings Eph. i. 18. a clear apprehending
what is the ground of our being aflured concerning
our being efiedually called and converted, which is
done by reflecting on our felves. And this is pro-
perly j4jfitranee^ becaufe we gather thence, that our
State is good, and we are afTured that our Sins are
pardon'd, and that we have a fhare in the favour of
God thro' Chrifb Jefus. This 1 take to be the true.
Cotion of Jffurance.
Aad
Fahb Etzfhind. 2 1 7
And that there really is fuch a thing, and that it
is attainable by the Faithful, is moft evident from fe-
veral Paflages in the Holy Scriptures. The Author
of the Epiftle to the Hebrews exhorts them to dravo
near to God with a Plerophory^ ovfuH Ajfurance of Fait h^
Heb. 10. 22. fuch as bears fnlnefs (as the Greek Word
imports) fuch as carries height of perfuafion con-
cerning the certainty of their Salvation, and in order
to that, their final perfeverance. Which in another
place in that Epiftle is called the full ajfurance of hope
unto the end^ ch. 6, v. ii. {ov Faith and Hope (as I
have intimated before) are fometiraes Synonymous
Words. And here in this Chapter, the Apoftle fhews,
that God's Promife and Oath were both of them de-
lign'd for this very end, namely, that they might hQ'
^tlAjfnrance in US, that (as the Apoftle expreiles it,
V. 1 8, 19.) We might have conJolatioK^ who have fed
for Refnge^ to lay hold upon the Hope fet before ns^which
Hope we have as an jirtchor of the Soul both fure and.
ftedfaft^ and which entreth into that within the Vail^
that is, the Holy of Holies, which is no other than
Heaven : For Hope and Faith look beyond this World
into that which is above, and by doing fo they bring
the Soul to a firm Confidence and Aflurance. This
Flercphory we read of a third time, i ThejJ] i. 5. where
the Apoftle tells us that the Gofpel came to them in
much jijfurance^ that is, it produced in them an aflu*
red Perfuafion not only concerning the Truth of thofe
things that were delivered to them, but of their Con-
verfion and Salvation. This High Attainment is
known by fuch Language as this. Who jhallfeparate hs
from the hoveofChrifi} Shall Tribulation or JDiBrefs^
qr Verfecutiony or Famine^ or Nakednefsy or Peril^ or
$word ? Nay^ in all thefe things we are more than Con",
^uerorsy thro' Chrifi who hath loved hs. For 1 am per-
fuaded (that is the proper Voice of jijfnrance) than
neither Death^ nor Life.^ nor Angels^ nor Principalities^
nor
^l8 .\T^\ Nature of
noi' Powers, twr thirtgs p-efent^ npr thir/gs to come^ nor
height, wor </f;?f/i,. (neither the height, nor the loweft
Cbodition that we can be brought xvlXo) nor any .other
Creature, jhall he cMe to fe far ate us from the Lo-ue of
Cod which is in ChriSt Jcfns our Lord, Rom. 8. 35, &C.
And in many other places which I could produce, it
appears that the Apoftle was fully fatisfied and aHii-
red of his Acceptance with God. And that other Be-
iievers have been, and may be Poffeflbrs of this great
Privilege, is evident from our Saviour's Words to
|iis Dilciples, Rejoyce that yaur Names are written in
fieaven, Luke 10. 20. for they mull hnow that their
Names were written there, or elfe they could not
Rejoice at it. That Exhortation of St. Pffer, to make
CUT Calling and Election fare, 2 Ep, I. lO. fhews
that it is pollible to know that thefe are firm
andfure,' that is, that we are effectually CalFd and
Chofen, otherwife the Exhortation would be to no
purpofe. And this Aflurance may clearly be gather-
ed from the Injunction of examining our felves whether
Wf.ik^ *« the Faith, and proving our own felves, l Cor.
%BrJyf For the Apoftle would not put us upon Trying
and Proving our felves whether we be in the Faith,
that is, whether we be in a State of Grace, if it were
impofiible to know it; If the Apoftle knew that fomc
cf the Thejfalonians were Eleded from Eternity to
JLife and Salvation, as appears from thofe words,
^^nowingi Brethren Beloved, your Elethion of God, i
Thefl. 1 . 4. then we can't but grant that thofe Iheffa-
Imians themfelves might know whether they were of
the number of the Eledt.
As to the way and manner of knowing this, it is
fery. intelligible ; for fir ft there are certain Proofs
and Evidences by which we are to diredi our felves.
Thus in the forementioned Inftanccthe Apoftle knew
who were Eleded of God among the Theffalonians^
^om their Work of Faith .^ and labour of Love, and Fa-
'■>.. , tience
ticnee fifHape^^d vfirfe^ and from this plain Evidence?
that hi^ Gofpel , came -not unto them in Word only^ but in
Tower alfo^ <^b i/cr/e, that is, the Power pf it was
difcera'd in their Lives •, he InferT'd their Eleflion
from that figpal Holinefs which ws^s vifjble to them.
Thus in that other fore-nam'd place o'f makir?'/ our
Calling and Eleflion fiire, .the Order of the words is
remarkable : Firft, our Calling, then -our Eledion is
•to be made fure. We need not confult the Characters
wherein the Eternal Decrees were writ ^ let us but
look into our own Lives, and refled on our Anions,
and by the Conformity of them to the Will of God
we may belt know whether our Names are written
jn the Book of Life. This I take to be the import of
thofe words, in 2 P^t. I. 8, 9. If thefe thi>:gs be m
them and abound^ they make yon that ye pall neither be
barren nor unfruitful in the Knowledge of our Lord
Jefus Chrifi : but he that lacketh thefe things is blind^
and cannot fee far off^ and hath forgotten he was ? urged
from his Old Sins, That is, if the Graces and Vertues
aforefaid abound in your Lives, ye fhall likewife a-
bound in Experimental Knowledge of Chrift, and be
fatisfied concerning your real Interefl in him \ you
fhall hereby know that you are Chofen and CallM. But
if ye be deftitute of thefe Graces and Good Works,
you cannot poflibly fee and know that you belong to
the Eledion of God, you cannot difcern that thing
which is fo far off, even from Eternity, unlefs you
find thefe things prefent with you, and that you are
Purged from your Old Sins, and live a Life of new-
Obedience. Then you may certainly conclude, that
you are Chofen andCall'd, and not before.
And Holinefs mufl: needs be a certain Proof of E-
leftion, becaufe it is the very End of it^ He hath
Chofen us tn him before the foundation oj the World^
that we jhould be Holy, and without Blame before him
w,Love^ Eph. 1.4. Wemay iyiow then by the San-
dity
a 1 o The tiarute of
ctity andBlamelefnefsofour Lives, and particularly
by the vigorous Exertments of Love \ that we are in
a State ofSalvation, and fliall not fail of Eternal Blef-
fednefs. This is known by the Signs and Tokens fet
down in the Sacred Writings, which afllgn the diffe-
rence between the Children of God, and the Children
of the Devil. And more efpecially, the delign of the
Firft Epiftleof St. J<?fe« is to offer fuch Marks whereby
Perfons may know whether they be of the number of
the former, or of the latter. There we find certain
Unerring Charafters by which True Grace maybe
difcoverM,and by them we are to examine our felves :
and in the Sincere and Impartial applying of them we
may arrive to a Rational and Well-grounded Affu-
rance. Now the true Reafons why all Believers at-
tain not to this, Is becaufe they are wholly intent
upon their DirtB A(^s of Faith, but do not employ
themfelves about the Reflexones \ They are careful
to difcharge their Duty as Believers, but are not fo-
licitous about the Privilege that may refultfrom it.
Again, as there are outward and vifible Froofs anc^
Demon flrations of the Goodnefs and Happinefs of Our
State, fo there is an inward Atteflation of this in a
Man's own Confcicnce, which leads to Aflurance.
There is an intimate Perception, a Spiritual and Di-
vine Senfation, whereby Regenerate Perfons are en*
ablcd to fee and feel what God hath done for them,
and what Work he hath wrought in them. And indeed
why there fhould be more Uncertainty here than in
the Operations of the Bodily Senfes, and their Judg-
ing concerning outward Obje^s, is fomevvhat ftrange :
Efpecially when we coniiderthat there is a Reflex Aft
of the Soul (as I Ihewed before^, whereas the Opera-
tion of Senfeis only Direft, and confequently not fo
Jlable and certain. Of this Teftimony of our own
Spirits and Confciences, ttie Apoftle St. >/?» fpeaks
in 1 Epiftlc, ch.5. v. 10. He that believeth on the Son
of
Fakh Explain di an
of G^d^ hath the iVitnefs in himftlf. His Confcience
inwardly teftifles coiicerning his Spiritual State. And
tliisWknefs is joined with another, which renders it
unexceptionable. The Spirit it fdf heareth Witncfs with
our Spirit that we are the Children of God ^ Rom. i8. i5.
And this double Teftimony we have again in Eph. 1.5.
where we read of the Holy Ghofi and much ^ffkrance^
that is, an inward Perfuafion of the Heart, flowing
firom the efficacious influence of the Holy Spirit oa
us. This latter we find often mentioned by the Sa-
cred Writers as the Foundation of Aflurance. We
have receivedy laith St. Paul^ not the Spirit of the World,
hut the Spirit which is of God^ that we mij^ht know the
things that are freely given to us of God, i Cor. 2. 12.
Hereby know we that he abideth inus^ by.the Spirit which
he hath given us yl^oh.^.l^. Hereby know we that we dwell
in him^andhe in itSjbecaitfe he hath given us of his Spirit^
I ]oh.4. 1 3.1n both w hich places oiSt.John we are to un-
derfland the Gift of the Spirit^not only as it Sandifies
the MindsofBelievers,butas it Witnefleth concerning
that Sandification, and the Effeds and IlTues of it.The
Holy Ghoft opens and enlightens the Eyes of the
Mind, and clears the Spiritual Sight, ^o that it is able
to make a certain Judgment of its State, and thence
to arrive to a full Perfuafion and Afliirance of Par-
don and Salvation. Thus we fee what Ground this
Dodrin hath in the Scriptures, of Truth.
But do wenotfind fome Saints of the firft Rank Re-
corded in the Holy Scripture, who doubted concern*
ing their State? Yea, do we not find them in a de*
{ponding Mood, as Job^ David, Jeremiah} And doth
notSt. P^«/ feem to be under fome fear of being a
Cafi-away, i Cor. p. 27.? To this I anfvver, I do not
alTert there is an uninterrupted Aflurance, without
any intermiflion. I do not maintain that every Chri-
flian who hath once attained to Aflurance, is always
Pofl^effbr of it. No : I mean no fuch thing, for in
this Life the Faith of the molt compleat Believer is
mix'd
^'^^ The Nature of
niix'd fometimes with Doubtings and Fainting?. The
brighteft Saints arc fometimes clouded and eclipfed.
The befl: Men have their Fits of Fear and Diflruft.
In the Chriftians .Brcafl:,as on the toj) ofMount is^tna,
both- Show and Flames, Frofl: and Fire are to be feen.
For'the Flefhahd the Spirit afting in oppofition to
each other, a good Man cannot but feel the different
refiilts of it •, he is Chill' or he is Warm, accordingl7
as he is affiliated by thofe different Principles. But
from this no Man can rcafonably infer, that there is
riofuch' thing ^s A'fl^irance. Dbubting and Thisariff
inconfiftent, if we fuppofe' thfeni to be at the fame
time : But the Chriflian who labours under doubts at
pr^fent, niay Ihake them off afterwards, and he may
arrive to a firm Perfuaflon and certainty. I hold
thfeh to my Propoiition, that there may be, and fome-
times is found in Believers this Noble EfFed and Pri-
vilege of Faith. .'And F might obfefve here that this
is fo clear and plaina Truth, that it gain'd a Suffrage
of that Learned Fordg^ner, wriom I fometimes allege
in thefe DilcouHes; He in plain and pofitive Terms
alferts that ^ (a Believer may be, and that really he
isfure of the Favour of God, and his own Salvation,
and that with this certain Perfuafion and Confidence
he may go out of the World, and appear in another.)
But the Church oiRome will not admit of this : Yea,
this Aflurance of Salvation was condemned as a He-
refle by the Council of Trent. They grant indeed
that by Special Revelation a Man may attain to
this height, and fuch fmgular Favourites as St. -^;7-
thony and St. Francis have come to it this vyay, but 'f'
otherwife it is impolfible for any one to reach it. They
* Dichrut, Semenr^ ^^c. Armin. p. 12 J.
\ Cone 7riL Sejf. 6, cap. 12,
con-
Fwl>^ Ex f him J. vjiT
confidently aviet that * no'Mah 'by anl abfolute cer-
tainty of Faith can know whether he harh Grace of
no. And again, that'eounGilexppefly iaith, -[-The
certainty of the Pardon of Sihsv is^a Vain and moll
Impious Confidence* " But tho* this 'Be the general
and current Dodrrn of the Church of I^ome^ yet be-
hold the Power and Efficacy of Truth ! Even' by*
Ibme of the Roman Dodors themfelves it is held that
the faithful ought not to be irf dmibt and fiifpeiiic
whether they be in God's Favbiar, and that fludnatioa
and uncertainty in this matterareunlawflil, and that
Believers cannot long doubt of the Pardon of thei^
Sins, ifthey will ufe the Means la^ order to it.- And
indeed we can't expert it Ihould be done without thisj
*nd therefore we are bid to gdve. diligence to niake o^S
Calling and El eU ion fune^ J 1 Peti-'ic'i.o. and: to Jfiewdt^
tigence t»th& full ^ffkrahce ofMttjmj Heb. 6. ii. This
is not the Acqueft of the Slothfuiand Carelefs,' of the
Idle and Lazie. This is not the attainment of a few
Days or Hours, it is not the Furchaife. of Beginners i a
Chriftianity, but it grows up by degrees, and arifes
leirurely, and' is the fruit of gi*eat Exercifeand La*-
bour. And who would not be at'the Pains to acquire
it, that he may be rid of his Diffidence and Fears, hife
ttoublcfome Doubts and JealouHeSy that he may ad
vigoroulTy in Religion^ live Chearfully and die Com^
fiSrtably ? This is the refult of AlTurance^which I
reckon are the fingiilar Effeds and Privileges of Faith-
Aftd I have infifted the longer upon it, becaufe it is fo
Signal a Fruit 6f thi^Grace. -J - ^
*" Ibid. cap. 9.
f Jlrid.
* Stapleton. JDe Juflfficat-. 1. 9. cii. Vafqttef. i)ifp. 20o*
cap. 9. Bellarm. De ^ujiifcat. 1. 3. c, 10. & u. ^mvis ali-
ter femit.Oi];. 3.
But
^^4 ^^^ Nature of
But before I proceed to the other Efetls ofFaith»
which are mere Privileges, I muft liften to the cry of
an Objtrtiori^ which fonie Weak Ghriflian may be apt
to raife againft what I have faid. Alas / I am difcou-
ragedby fiich Doclrin as this 5 for whereas you pro-
pound To many Fruits of Saving Faith^ 1 find but few of
them in my felf. I do not Pray with that Succeft
which you fpoke of,I have not that Hope and Charity,
I perform not that Obedience which you reckon to be
the refult of True Faith. I am notable to refill the
Temptations of Satan and the Wot Id, but I too often
fall under them. How little Profit and Advantage
do I reap by the Ordinances and Inftitutions of Chrift ?
My Heart is not TranH)orted with Joy and Gladnefs.
i fear I (hall never attain to Perfeverance. I find not
a willingnefs in me to leave this World, and go to an-
other. I am far from any fuch thing as Afliirance.
Nay, I am fo far from difcerning thefe Fruits of Faithj
that I oftentimes queftion whether I have Faith it feU,
whether I exert the Eflential Adls of it. My AlTent
and Perfuafion run very low fometimes, 1 doubt of
the very Fundamentals of Religion, I boggle at Firft
Principles, I have Atheiftical and Impious Thoughts
rifing up in my Mind. Again, I find it hard to fub-
mit entirely to the Terms of the Gofpel, and to accept
of Chrift as he is tendred to us in the New Teftament.
And farther, 1 find it difficult to Ti uft and Rely on
God thro' Jefus Chrift, in that manner as is required
of me. This is my Cafe i now, what (hall I think
of my felf? Am I a Believer, or am I not ? Can 1 be
reckoned a Child of Faithful Abraham^ when I am
not able to difcern in my felf thofe A6s of Faith
which he is commended for ? Can I be thought to be
a Trne Believer, when the Fruits as well as the A^s
of Faith, are very Weak and Languid in me ?
To
Faith Explained, 225
To give fatisfaftioa to thefe Scruples, I will offer
thefe following things. The Ground work of all that
1 fhall fay is That of the Blefted Apoftle St. Pa'd, Eph.
4. 7. Vnto every one of hs is j^iven Grace according to
the Meafure of the Gift of Chrifh. And becaufe he
Ipeaks hereof Grace indefinitely, and in the general,
I will annex to this what he more particularly faith
concerni ng the Grace of Faiths Rom. 1 2. 3. God hath
dealt to every Man the Meafn-e of Faith. He lets us
kaow that every true Chriftian hath a Meafure of
Faith^ his particular and proper Meafure. Thofe that
rais'd the foregoing Objection ought to weigh this
well : They muft remember that there are Degrees
and Meafetres of ¥aith^ even of True and Evangelical
Faith. And accordingly Faith may bediftinguifti'd
into that which is Strong, and into that which is Weak.
The former is mention'd in Rom. 4. 20. (cail'd Gre.:t
Faith, Mat. 15.28.J and is that which acts with a full
and ftrongPerfua[Ion,with a firm and unfhaken Confix
dence. 'This Faith is that which hath arrived to its
Maturity and Manhood, and is of full Stature, and
is able to grapple with the greatefl: and ftrongeft: dif-
ficulties: Such was that of Abraham, the Father of
the Faithful, of whom the Apoftle faith, He Baggsr'^d
not at the Promt fe of God thro ZJnbelief, but was jhrong
in Fatth, being fully ferfaaded that what he had Pro-
mi fed he vpas able alfo to perform. This Faith is ia its
full and perfect Vigour, and exerts all its Operations
with Alacrity and Joy, and is accompanied wirh all
thofe other Fruits before mentioned* But as there
is this ftrong and undaunted Faith, fo there is a IVeak
one, Rom. 4. 19, cail'd by our Saviour little Faith,
Mat. 16.8. Yea, and this was fas we learn from
this place)in the very Difciples and Apollles of Chrifl:
at firft. This Faith is in its Child-hood and Minority,
and is not yet come to its full growth. It is but
Languid and Feeble, and therefore unable to encoun-
Q ter
ai6 'Tk Name of
ter fuch Hardfhips.as the ot;her could., Tl^is infirm
and ffcaggering Faith is eafiiy overcome by Tempta-
tions, and in all its Acts is Fa^nt ,an<J,iV1le^n, in com-
parifon of the other. , . ., v ^ •.
Be not wholly difcouraged then, tho' thou art not
PoflenTor of the firft fort of Faith, namely, that which
is ftrono; and vigorous. Know this, that thou may ft
be a Child of Faithful Abraham^ tho' thou haft not the
feme Meafure and Degree of Faith that he had. Thou
mayft tread in the fteps of this Father of the Faithful,
and be faid to follow him, tho' thou canft not keep
pace with him. Remember this for thy Comfort, that
all Chriftians are not alike as to the degrees of Faith :
All Believers have not attained to the fame Meafure
and Proportion. But know withal, that Weak Faith
is True Faith, as a Spark is Fire as well as a Star, or
the Sun it felf. And know this alfo, that the leaft
decree of this Faith is Saving Faith. And remember
thU further, that if thou findeft thy Faith but mean
and low, thou art not thereupon to be dejected and
wholly difmay'd, for thou muft not fo much look to
the Strength of thy Faith, as the Truth and Sincerity
of it. Our Saviour fpeaks indefinitely, He that Be-
Ueves Jljall be Savedj without refped to the Degrees
and Meafure of Faith. It is the Reality and Sincerity
of it that makes it Saving Faith. I might add like-
wife that the Ads of Faith are not alike Vigorous
and Lively at all times. This Grace doth not dif-
play it felf in the fame manner thro' the whole courfe
of a Man's Life. And therefore we muft not judge
of our felves by the Exertments of our Faith at this
or that one particular time only. This I fpeak for
the fatisfyingand quieting the Weak and Scrupulous,
but it muft not be made ufe of for the encouraging
of thofe who take no care to make any Proficiency in
Religion, and to grow in Grace. We muft reckon it
our
-^-^^'^•«-^ -.tv.^
fiiii^.l^ftfei^tc Duty to endeavour to •Tticreafe in Faith,
dnd to ^^o on to PWec^ioriv..: ■:■•?■"' ■ ■
Particularly as to Ajf^rance\'o\iv Minds fenglit not
to be diftupb'd ciroi' we dif(;ern it Iff'lbme orHers, but
Hot in our felrev' Perhaps -they ft^n-d tnore in need
(^ this Pri^FiFege fehari ■ we', d^*' Theif 'Temptatfons
arfd Trials are" greatarid'-^'xtraoi-d^nary, gnd th^re-
iot"e- their Joys' and Satisfa'it ions are proportionable.
Tiif y have a ^reat^r Sehle •(# Go^V love, agreeably
tO'tireir unufual'Gifcttniftancefe.* Bid we may content
our felves with (binfething; low ei'-,' and remember th^t
the Faith of Adherence or Reliance is as fafeknd fc-
cure as that of AiTnrance, tho' it is not' fo Comfort-
able. Butopr great Work is t0\a(lure our feh^es that
qtir Graces are True, "and parrfcularly that cur Faith
is fuch, and th^t the Vital Opepations of it are entire,
tho' the Fruits of it may not be fo great and eminent
as may be obfcrv'd in fome others. We are to look
more after Hplinefs, and the faithful difcharge of our
Duty, than the Tranfports aiid 'kaviftiments which
fbnretimcs attend it'. And if wo do ^o^ we fhal! not
wholly bedeltitutcof the lalfc^r." We fhould chiefly
and principally be intent on what God hath com-
manded us, an4 then wait on him for the Reward
and Fruit of it in an affured Perfnalion of his Love*
So much n\ anfwer to the Dipubts and Scruples of
WeakChriftians. '? '^ '
Laftly, I will briefly mention thofe EfFe(5ts and Co.i-
fequences of Faith which are purely Benefits and Pri-
vileges. And they are thele three efpecially : FJrft,
JtiftifitatioK^ which is the Ahfolving a Believer from
his Sins, the difchargirig him from Guilt and Punifh-
ment, and accepting him as Guiltlefs, Innocent aud
Righteous. This is the lii^'s^ular Benefit which ac-
crues to mhf P'-iithj for *^r. Paul hath told its mire
than once that we are Jujiifted by Faith. But of this
weighty and ioiportant A luclc of our Religion, a cd
Q,2 whiwh
l'^$ The Nature df
which is fomuch miftakcn,! Ihall diftinftly and large-,
ly Difcoiirfe afterwards, under my Second GeneraV
Undertaking. ; ^
The Second Prerogative of Saving and Juflifying
Faith is our Vn ion with God and Chrift. Faith is that
Grace which in a peculiar manner unites the Soul to
its Head Chrift Jefus. The Saints are grafted into
this Divine Stock by Faith, and grow up one with ii^j^
By this Admirable Cement Chrift and Believers arc
taftned together, fo as never to be feparated j they,
are fo Married as never to be Divorced, never to be
disjoinM. J am my Beloved'' s^ and my Beloved is min^,,
Cant. 6. 3. Of this Union I ihall fay more und^^
'jHsiificatiorj, j - " -[^^
Thirdly, JJoftlcn is Juftly to-be leckon'd ^s aa?,
other great Privilege, which is the Confequent pf
Saving Faith. To as many as received him^ (namely^
by Faith, as it fellows') he gave Tower to become tjoc.-
Sons of God^ even to them that believe in his Name^
John I J 1 2. Here the Spiritual Son-fhip is the Bleffed
refult of Faith in Chrift. So in Gal. 3. 25. Te are
all the Children of God by Faith in Chrifi Jefus. And
this is an Honour, an Immunity of the higheft Rank
imaginable. To be the Children of the Mofl High,
to be reckoned the Sons of God, and by vertue of
that Title to be taken into his Protection, to be pro-
vided for, to be Lov'd and EmbracM, and to have
an Inheritance appointed for them, this is a choice
Dignity, this is an unvaluable Blefling, and we fee it
is entaifd upon Believers. But of this I Ihall fully
fpeak when 1 come to Treat of the fiiil words of the
Lord's-Prayer^ where we are taught to call God Our
Father.
I have now finifli'd the Firft Thing I undertook,
which was to give an Account of the Nature of Faith^
and 1 have done it with aJl Plainnefs and Simplicity.
There is liothing now behind but that I befeech the
Reader
Faith Ezplain'd 229
Reader to Pradifc fo Amiable, fo Excellent:, fo Di-
vine a Grace. And to excite and' animate him to it,
Iwill offer butthis one Confideration to him, namely,
that Faith is a Grace calculated wholly for this Life '■
and if we do not a<ft it now, we fhall never have an
opportunity of making ufe of it afterwards. To this
purpofe are the Apoftle's Words in Gal. 2. 20. Tbe
Life which I novo live in the Flejh^ J live by the Faith
of the Son of God, This is the proper Life of a
Chriflian, he lives the Life of Faith, whijfi; others
live the Life of Brutes or mere Carnal Men. The
Life of the Faithful is far exalted above that ofo-
thers. But yet, as Excellent and Tranfceiident as
it is, itisfarlhort of that Life which the Bleifed
fliall live in the Manfions of Glory . And accordingly
we may obferve that the Apoftle here calls the Life
of Faith that Life rvhich he now leads in the Ftejlj. We
are confined to it here below, riow^ and whilfl: we
are itt the Fleflj, that is, in our Bodies : but afterwards
another Life fucceeds. Thus again, 2 Cor. 5. 6.
Whilft we are at Home in the Body^ faith the Apo-
ftle, we are ahfent from the Lord^ for we walk by
Faith, and not by Sight. As if he had laid, Faith
belongs to us vvhilil we are in the Body, when we
are abfent from the Lord \ but Si^ht (which is a
higher and more diftinft Perception) appertains
only to thofe who are out of the Body, who are pre-
fenc with the Lord, who have left this lower World,
and are afcended to the Manfions above. Thefe do
no longer Believe, but See : their Faith is turn'd into
Vifion. Charity, that is, the Love of God and of
our Brethren, goes with us to Heaven, but Faith
and FJope muft Itay behind, becaufe there will be no
nfe of them when we arrive at that place. Which
is partly the meaning of the Apoftle when he faith,
The great efi of thefe is Charity, i Cor. 13. laftver.
0.3 As
As this is jnorc proji table and ufefuJ-.tp. others than
Faicji or Ho.pe,';lb..this fhall latft longeft, this.fliaU
remaia vvith iis, • :when Faiih ^ncT- Hope have, ta-
. ken their leave of ts. Accord inp,lV a Good Mm
a. little bctbre his Death was hcrtrd. to utter thcfe
words, Hsld out F^th ^d Patie^ce^ -WfT Work will
£j:i.ckly^ kg- aA *n ef)d. This Pious Pcrfoii incoa-
raged himfelf in the exercife of thefe • Graces ii-^-
oii- this Conlideratidn that they were not to continue
long: there .was ascertain Period fet them, and
that was. t.^cpirin^ asivTTiclJ as he. Thefe are -the
Graces of chi*. Liti; only, they are not to be
.exerted hereafter" vtlrerefore now w€ are conceruM
toa(fl; them with i:fa.d greatefl: earnefttiefs and vi-
gour imaojnablc. . jLet. this then foore efpecially ftir
us np to the attatrfijag ^de.xercifiiig the Grace of
Faith, nao^ely, that it is the proper Grace of this
pvefent State wherein; we are. " Let this put us
upon an eager purfuit after this Diviiie V^ertne ,
that this World is the plice where we are call'd
upon to Believe ',.hui.iaxht next Life Belief fhall
be rcfblved mto F'-mtion. Faith fas I have fug-
gefted before) is the Great Inftromeat which we
rnake ufe of here j to -difcera thofe Heavenly and
Divine things wjiich, are above ; But as the Per-
fon who Studies the Stars would have no need of
his Telefcope, or aiiy other Ghfs or Engine, if he
were mounted up higher, and could come nearer
to thofe Fleavenly Bodies, to take- a full view of
theni, lb the Chriilian who hath ^tta Heaven by
Faith here fas in a Glafs, darkly) {ha Q have no need
of thofe Spirit uaL Optics, when he is. taken up to
Fleaven, and there makes a dofe and near approach
to thofe Divine and Celeltiai Objects. Seeing then
it is thus, feeing this Grace is .not to be exercifed
Jiiereafter, we ought to be the more ioHidtous and
.' ' ' ear-
Faith Explain d, 251
%rneft'''to exercife it now. Herein tb is World
it ought to be the Sovereign and Predomin:int
Grace ; It ought to be the peculiar Work and
Employment, becaufe it cannot poffibly be perform-
fed in the future State.
;>d Oi JOi
riHfTtrKnrjrrrr-
b'H«9 3Tfi :
^if^xA^i Qj4 I art
can ym^
io wgiv li
yd fif^»7cil
OJ qu
^loftr ?Ht -f)'
- .11 T n A
■:o -w
rf^ 1
Hi 1
irrr tfifv
ni JL
. A «
»v ^bflfiil
A «irlj lerfi
♦d ^loq
K'fugfQ
,
ir-
•
, _
ii
P A R T 11.
Jujlification by F AITH
alone.
CHAP. I.
I COME now to treat, and that very amply, of
the Do(^rine of Jufiification by Falth^ which by
Luther is laid to be an Article of lb great moment
in Divinity, that the Church of Chrifl either
ftands or falls with it. And I remember he tells us
that this Article of Jufiification * Solves all: I fup-
pole he means that this Doctrin being rightly exr«
plain'd, gives Light and Lultre to the main Heads
of Chriftian Religion, and clears up moft of the Dif-
ficulties and Myfteries contain'd in it. I will make
it my Task to fet this very plainly and diftindtly be-
fore us. And here Firlt, we muft afTert and main-
tain , that the Great and Principal Work in Juflifir
cation is God's^ yea, the Sole Work is his, as he is
the Supreme, the Firlt and Orfginal Caufe. It is He
* Colloq. Menfal.
that
5 54- T"^^ Nature of
that Jiiftificth, and none elfe : He by way of Principal
Efficiency. Andthus Juftification.is the ad of God,
and not of Men. " Bwt then it" is as true> that there
IS fomething bdonging to us as we are Subordinate,
Secondary and Subfervient Agents. The LefTcr, In-
ferior and Inftfumcntal Work is 6urs. That is, the'
God alone he ' the Jitff-ifier of hrm- that Believeth (as
the Apoftle fpeaks) yet it is the Divine Appoint-
•,inf nt that our Faith, fhould be made ufe of ia Juftifi.-
tai^on^ and vve^annot be Juftifled without it. There-
fore I will enterta'^in the Reader with thefe Two
things : Firlt, I will fhew how God JiiBifies : Second-
ly, how we are jnflified by Faith.
Firft, we are to conlider God as the principal effi-
cient Caufe of Juftificat ion. That is, the whole Sar-
cred Trinity, Father, Son and Holy Gholl, are the
efficient Caufes. That the firft Perfon in the Glorious
Trinity is the Bfefled Author of this Work, is evi-
dent from Rom. 3. 23. It is God that juFtifieth^ which
is there fpoken in contradiftindiort to what follows
tJOncerning the Second Perfon, It in Chrift that died,
Oiigain, in the 3d Chapter of this Epiftle, and 25th
Verfe, God the Father is faid to be the juififier of him
that belitvsth in Jefns. And in the 30th v. the Apo-
itleadds. It is one C od who juslifieth the circitmcifon—'
•and the Hticiraimcijion. It is exprefsly faid, that we
Jre jitslified by hls'Grace^ Tit. 3. 7. and Rom. 3.24.
ty the Grace and Favour, and the meer Good Will
and Pleafure ofGod the Father ^ for 'tis added in the
latter of thefe places, Thro^ the Redemption that is in
Jefus Christy whom God (that is, God the Father)
hath [et forth to be a propitiation through Faith in his
Blood.
Secondly, the Son of God, is in a particular man-
ner the Author of our Juftification, for belaid down
his Life, and fhed his precious Blood whereby it is
ptirchafcd. And accordingly it is faid, that this
• '>' Righteous
J^lghrtoHs ^sr'vAnt(^x\^ C2i\\^di fo, becalife in t^ils Work
he acts chiefly as a Minifteriai -Agent, as a Akd.Mfor )
pall jufiify many^likh 53. \ } ,By him at that belt': i< ar-e
jit-flified^ AOs 13. 39- ' We- are Jlud to be y.v/'^ '^'^^
thro' the Redemption that is tn Chris} Jf/w/, as'vas '"•"-^n-
tioned in the forecited place, and to -be _/>'//,/;/ - vu ^;.^
J5/W, Rom- 5. 9. And manyother Texts or ^<. In-
ture exprefs the Efficacy of this Holy One '^i Gnd,
ifl reference to our. jiiflification. Moicovlt, the
HolyGhoft, the.thiixi Perfoa in the undivided Tri-
nity, is to be acknowiedg'd the ^Anchor of ti:Is
great Work, bccaufe he cooperates with the other
Divine Perfons : and theref<ive it is paiticularly faiJ,
Heb.' 9. 14. Chrijt hy the Eternal Spirit cfered himfc!-\
and I Cor. -6. ir. Ye are Jufified hy the Sp^rit
of OHT God. The Spirit applies the Price of Redemp-
tion whereby we are Jiiftified : And the Spirit is alfo
•faid to juftifie ns^by working Faith in us, whereby we
apply Ch rift to our lelves. - That all the Perfons in
the Severed Trinity are joint -Cuufes of our J'lftifica-
tion. But moi-e elpecially the Father and the Son
•are A(^ors in this/BlefTed Work, accordin'j to the
Methods of that , Divine and Myiierioiis Oeconomy
which the Writings of the Nevv Teltament have dif-
covered tobs.
Let us rhen by the help of thefe fee how thi". Gb-
rious Traaladion- is accompliftiM by them -, hew Go4
the Father, thro' Chrift jefus, is the Author of our
Juftification. And in order to the explaining of this
we mud know that thereare thefe Two Parts of Juf-
tifi cation, namely, the Remiffion of cur Sins^ and the
bei);g Accounted Righteous, I be^,in with that which
J have laid down as the firlt EHential Part of Juftifi-
.cation, and that is Forg,ivenefs of Sins. This con-
ilfts chiefly in removing the Giiilt of it •, for I need
not particularly and diftindly fpeakof the removal
,of the Punifliraent due to Sin, betaufc this always at;
tends
2g6 The Hqrute of
icnds the other .• Whenever the Guilt is takca away^
the Penalty alio ceafes. Jufilfication then, with re'-
fped to the firft part of k, is that Aft of God wherc"^
hf he freeth Sinners from the Guilt of their Sins: T<J
Jufiifie is to Acquit, Difcharge and Abfolve a Pcrlon
from his Fault and Demerit. So that word denotes
^iht three Learned Languages. The Latin Jufiifi'
iare^ tho' it be not ufed by Claffical Authors, yet it
IS frequent among iL^irytr J, being a Word of Judicial
Proceeding, and is ufed when the Judge in a Legal
manner Acquits and flifcharges an Offender. And
ib€ Greek word J'ttcau^v h made ufe of alfb in Courts
cf Judicature, and lignifies to Free and Acquit in
Judgment : and it is oppofed to the word xct]«t/.f«j'w,
which denotes a Judicial Condemnation. And the/c
Latin and Greek words anfwer to the Hebrew Tfadaky
which in the Conjugation Hij>hil fignifies to Ablblve
or Acquit all Accufcd Perfon. So when Believers
are faid to he Jnfijfit^y the word bears this very fig-
Biffcation, for being borrowed from the Law, it re-
tains that Judicial Senfe in' the New Teflament, and
accordingly that Jitftification^ which I am now treat-
ing of, is a Judicial Aft of the Great Law-giver and
Jttdgje, difcharging a Sinner from the Guilt which he
lay under, and confequently (as was faid before)
iirom the Punifhmcnt which he was obnoxious to. This
pifcharge is pronounced in Rom. 8. i. There is mw
»a Cendemnation to them that are ijt Chrifi Jefus: Or
if Satan Ihould Malicioufly pretend any fuch thing, it
is certainly Null and Void in the Court of Heaven,
and in that of our own Confciences too. Whom
Chrill hath Acquitted, neither Devils nor Men caa
condemn. What clfe means the Apoftle's Challenge
in Rom. 8. 33', 34. Who jhall lay any thing to the
Charge of God^s EleSt ? It is God that jHfiifieth. Who
is he that Cortdermieth f It is Chrifi that Dted^ yea ra-
fkerfhaf is Riferi 4gain^ vyho ])y this and his other
Meritorious
Meritorious Undertakings hath purchafed for
us. the Pardon and Forgivenefs. of our Sins,
and Reconciliation with the inccnfcd Majeflv
of Heaven. This is the fum of what St. Pad
Preach'd at j/l?itioch^ as we read in Ads 13. 38, 39.
Be it known unto yoH^ Men and Brethren^ that thro^ this
Man (Chrift who is both God and Man) is Preach'd
tfnto you Forgivenefs of Sins : and by him all that be-
Ueve are jtffiified from all things (that is, all Charges
aind Acculations^ from which they could not be jnftijied
tythe Law of Mojcs. A Jnflified Perfon then is no
longer reekon'd by God as having any Sin upon him ;
for to hejiijlified is to have the Guilt of Sin wholly
taken away. If this be removed, it is impoflibic he
ftould be accounted Faulty and Criminal.
, Not but that there is Sin in, him, and ever will he
in this Mortal State, and the Omnifcient Eye of God
muft needs behold it, and take notice of it, and dif-
likeand abhor it, and bedifpleafed with the Perfoa
that commits it. Yet it is true that he beholds not
Iniquity in Jacobs Numb. 23. 21. in juflified Perfons,
in his own People, whom he hath Pardon'd and Ac-
cepted. He beholds not Sin in thefe, as he doth ia
others, fuch as continue impenitently in their Sins :
For he fees Sin in thefe to punifh them Eternally,
utterly to rejed them, 'and never to admit them to
Mercy. But he doth not fo with his EleA and Jnfli-
fied Servants, who fincerely Repent of their Mifdo-
iugs, and hate every evil and undue Adion which
their corrupt Nature expofes 'em to. Tho' a Fault
and Delinquency in them be as much a Sin as it can
be in others (and on fome accounts more) yet as they
are juftified Perfons they are look'd upon in Chrift as
void of all Guilty I do not lay, of Sin, but of Guilt,
that is, their Sins are not charged on them. This is
as plain and manifelt as any Truth in the New Tefta^_
0),?;^;,;, And it is as obvious to our Reafon, for if
^C, Juftification
5^8 The Nature of I
Juilificlatiort be a freeing of Believers from tiie GmLk
contradled by their Sinfol Adions, then after Jiiflri-
fication there is no Guilt. No Fault heartily RcpeiH**
cd of is( laid to tlieir Qiarge, yea, they arc re^itte^
^nfi send R^j^hte'oUs,'. . 'i
Which is the next thing I (hoiild proceed to DiP
iddiUfe of, if 1 werenotapprehenfiveof its being ex-
peded here that 1 iboiild lay open the Source and
Spring of this Divine Bleffing and Privilege, The For -
^iieucfs of Srins^ which is now under our Con fid era*
lioni Ail grant that it is derived to us thro' the Sa-
tisfaction and Merits of our LordJefusChrifi:,hut whea
they come to explain this, that is, whether it be the"
purchale of ChriU's Aciive as well as Paffive Ohedlence^
they difigree. None of the late Doctors of the Ro-^
man Church feeni to be ,perfuaded thatChrift's Adive
Obedience procured our juilification. And the pre-?
lent tmherans run this way, and fo do fome of the
Reformed^ as Ptfcator^ Forbes^ ficc. But this is a
New and Upftart Dodrin, and not much above an
Hundred Years Old. ^ Mr. Thorndike tells us that it
was brought out of GV/'w^wy into F/-i^«rf by Camerony
and was there firft broach'd by him. But the Antient
a:nd True- Dodrin is that whatChrift both did and
fuffered was for the fatisfying God's Jultice, and pro-
airing the Salvation of Man. Chrifl's Active Obedi-
ence was requilite becaufe he was to fulfil the Law, as-
heexprdly tells us himfelf. Mat. 5.17. J came not to
deftroy. the Laiv^ but to fulfil if, that is,for US and in oui*^
fiead. Hence it is faid that he was made under the'
Jbaw^ Gal. 4. t^. he. was brought, into fuch a ftatc,
by his Voluntary Undertaking for us, that he was'
obliged to obferve the Precepts and Injunclions of
the Law. Which is implied in what he faith, Mat. 3.
Covenant of Grace 4 Cliap. 2^.
Faitk Explain d, ^ ^^o
I ^. Jt becometh us^tafnlfl all Riglotfoitfnefs. It is re-
g^i^ifife I fhould do all that is Juft and Right, accord-
ing to that Condition I am now in, according to the
>Kl;ure of the Per fons in whofe place I appear, and
for whom I have undertaken, therefore it is firly laid,
ithitomes Its. And then likewife Chrill's Pajjlvc Obc-
^»Wcr was neceftapy, tecaufe by this he underwent
J^fie Gurfe pf the L^w, and H^tisfied for our Breach
and^ Violation of it- ,,A^d thus fulfilling the Law of
.'God both Adively arid Paflively, our Sins and Pu-^
nifhment are remitted thereby, and we are JulUncd. "
But here it will be objedied that we can't be juiti-
fied by the ^<^/v<? OhecUeme of Chvif^:, bccaufe that
Was (Ute toGod from him: He had jieed of that forHini^-
felf, ashe was Man, for as he was fuch, he was bound
to perform that part ; he was obliged to be Good,
Jufl: and Holy. I anlwer, i. Tho' as being Man, he
was under an Obligation of being Good, yet he hid
no Obligation on him to become Man, and to take
our Nature upon him, and fo to be fubjecl to the
commands of the Law. It was a Free and Arbitrary
Ad in him to undertake this Task : He was not
bound to be our Sponfor and Surety, and therefore
his Adive Obedience in this cafe was Extraordinary
and Meritorious. 2. I anfwer, that it mufl needs
be that we are juftified both by the Adive and Paflive
Obedience of Chiift", becaufe thefe two cannot be fc-
parated in him. The one necefiarily partakes of the
other. Even the former, ib fir as it was Humilia-
tivc and Exinanitive, fo far as it was a condefcending
to the form of a Servant, and fubmitting to undergo
thofe things which were bafe and contemptible, was
Pajfive, And the latter, being confider'd as a Fre^
and Volnntary Ad, and done out of Choice, may
well have the Denomination of A^ive. So that we
fee thefe two are iink'd clofe together,, and even rua
into one another j fo that they can't be disjoin'd. 3. I
anfwer
l^o The Nature of
anfwer, that ChrifPs Adive as well as Pafllvd Obe-
dience becomes Meritorious byreafbnofthe/::^poi?<«-
tical Union, that is, the conjunction both of the Hu-
mane and Divine Nature in one Perfon j and it is the
Dignity of the Perfon that makes the Merit.
Where, by the way, we may fatisfie our felves
whether Chriftwas a Mediator in rcfped of his Hu-
mane or Divine N3ture,or both. Thole of the Church
of Rome generally hold that he is a Mediator as to the
former only : And the Socinians join with them, fb
as utterly to exclude Chrift's Divinity. On the con*
trary, Melanchton and Calvin^ and fome others of the
Reformed aflert that Chrift is Mediator according ta
his Divine Nature only, and they give this Reafon
for it, becaufe according to this Nature he is the
Party offended. But if we duly and impartially con-
fider things, we fhall find it moft agreeable to Reafon
iand Scripture, to aflert that Chrift is Mediator both
as to his Humane and Divine Nature : Or we may
exprefs it thus, as the Humane and Divine Natur6
are united in One Perfon : For the At^ions and Suf-
ferings by which our Redemption and Juftification
are wrought, are the Aftions of the Perfon, not of
the Nature. Thus Chrift is a Mediator^ a middle
Perfon between the Perfon offending and offended.
And tho' the Humane Nature of Chrift be in it felf
of an inferior kind, yet it derives an infinite Worth
and Efficacy from that of the Perfonal Union. Ihe
Divine Nature,as 'tis accompanied with the Humane,
and the Humane as it is afllimcd by and united to the
Divine, do both render Chrift capable of the Media-
torfhip. Wherefore we may conclude that he is Me-
diator as to both. And as he is Mediator^ fo he is
our Juftijier^ according to both his Natures as he is
God, and as he is Man. And as to this latter, the.
Office of Juftifying, it is in confideration of both
kinds of Obedience which he is capable of, and which
he
Faitb E:tplain'd. 34.1
/?e really performed, that God granteth Pardon of
Sias to us,that is, fully abfolves and difcharges us from
that Guilt which we had contracted by our Sins, and
likewife accounts ns Jufl ^nd Righteous.
Which is the other denotation of the Word Juftifi'
.cation 5 for Tfadak in the Conjugation Kal is as
'much SiS to be aj)proved ofy to be accounted inno-
cent^ and To be pronounced fo. And accordingly a-
mong the Hebrews Tfadik is one, that is abfolved
and quitted by the Sentence of the Judge, and
pronounced Juft and Innocent. And fo among the
* Latins and '\' Creeks^ it is well known, that to
jufiify is to account and declare one Ju/h And this is
the Senfe and Import of the Word in the Holy Scrip-
tures, whether it be applied to God, or to Man, as in
Pial. 51. 4- That thou mayefi be juftified when thou
fpeakefiy and he clear when thou judgeft. The latter
Word explains the former : God is jufiified when he
is cleared^ when his Word and all his Adions are
pronounced Good and Juft, when his Attributes and
his Works are owned and declared to be fuch. And
we read, that it is part of the Myftery of GodUnefs^
that Chrift was jufiified in the Spirit^ i Tim. 3. 16.
that is, was acquitted and difcharged from all impu-
tation of Guilt, and was declared a juft and holy Per-
ibn, and is alfuredly known and owned to be fuch by
all who have the Spirit Witnefling in their Hearts and
Confciences. When it is faid in Mat. 11. ip. that
Wifdom is jufiified of her Children^ the meaning is,
that Religion is by the Lovers and Pradifers of it, not
only vindicated from the cavils and unjuft Imputations
of Wicked Men, but is ackaowledged and declared
to be an Inftitution that is fraught with all Wifdom
Goodnefs and Holinefs. in the like Senfe Believers
* ^tfi'ficarey b. e. juftum cenferCi juflumprenuvtiare.
'\ AiKmr, u c ^U*f9y voi^i^eiv, Su«i. Hefych.
R arc
a 4'^ '7*^6 Nature of
are faid to be juflified^ that is, they are not only diT-
charged of all Fealtinefs Cvvhich was faid under the
former particular J but they are owned by God to be
Jult and Righteous. We may obfcrve therefore, that
Jufiijication is oppofed to Condemnation^ Rom. 8. ^^^
34. It is God that JHsIifiethy who is he that condemmth ?
To condemn is to pronounce the Perfon Guilty, and
toconfign him to Punifhment. So on the contrary,
to JHsiify is not only God's acquitting of a Believer
from Guilt and Penalty, but his declaring him Inno-
cent, whereby he is capable of receiving Mercy.
This then is the fecond Ad of Jnfiificati.n^ and I
will diflindly treat of it. Befides the gracious Par^
don and Abfolution confer'd on the Faithful for the
fake of Chrill^s meritoripus Obedience, there is alfo
the reckoning hs Righteom. This is another ElTential
Ingredient of Juflification. I know thisnicenefs of
fpeaking is not obierved by many of our Divines of
late, for they confound Remijfion of Sms and jH^ifi-
cation^ whereas the former is but one Branch, or part
of the latter. Their common notion is, that to have
our Sins pardoned, and to be juflified are the fame •
but I will make it evident, that this is a miftaken
Conception, and that Pardon of Sin differs from Ju-
llification, and that this latter is more than that.
There is a plain diftinclion intimated between thefe
two in Afts 13. 39. where being jHftified from all
things y implies, that there is aKo a being JHfiifed to all
things: that is, as Believers are difcharged from all
imputation ot Sin and Guilt, fo they are accounted
Juft as to all Goodnefs and Righteoufnefs. There
is a plain difference made between thefe in thofe ex-
preltions of tlie Apoflle, not imputing Sin^ and impu-
ting Righteoufnefs, Rom. 4. 6, 8. 2 Cor. 5. 19. Where
by the former is meant the not charging of Sin upon
a Believer, or the difcharging him from the Guilt of
it y but by the latter we are to underftand, the de-
claring
Faith Explain d, qa^
earing hint Righteous and Holy. Sin is faid to be
not imputed, when the Guilt of it is remitted ^ but
Righteoufnels is faid to heimpHted when the Perfoa
is look'd upon, and approved as Righteous. By the
one the Divine Anger is averted from us, but by the
other we are inftatecl in the favour of God. And
now who fees not a clear difference between thefe
two, Forpvenefs of Sin and Jujlification ? Who is not
able to difcern, that this latter is more than the for-
mer, if the whole be more thanthePart?
And yet we are told by one who fpeaks the Senfe
and Language of the reft, that "* by jHfiificatio-a he
cannot find that the Scripture means any more than Par-
don or remijjion of Sins. And again, 'f" Nor can I pojfl-
bly apprehend, faith he, "what other notion Men can
frame to themfelves of a Sinner's being JHflified, difhitiil
f^om Pardon and Remijfion. ,But if he had duly looked
into the Scriptures, he might have both fonnd and av-
prehcTtded another Notion : yea, the common Logic
of Mankind is able to difcover a difference between
thefe two, Pardon and Juftification •, for the one hath
only the nature of a Privation, or Negative A(fl, but
the other is a Pofitive one. Accepting the Perfon is
one part of Juftification, and is a different thing
from pardoning his Faitlt. A Man may ceafe to be
another Man's Enemy, and yet it doth not follow
thence that he becomes bis Friend, and fhews parti-
cular favour to him. So thefe are two diltind: No-
tionsjthat God forgives us our Sins,and that moreover
he accounts us Righteous in his Sight. We muft form
diftind Idea's concerning thefe, becaufe the one com-
prehends more in it than the other. Forgivenefs
barely coafidcred, is an abfblution from Guilt and
* A. B. TiUotfon, Vol. 12. Serm. 8. p. 227.
+ P. 234.
R % Dement,
1^^ The Nature of
Demerit, but Jnflification is, befides that, an imj^
tation of Righteoiifnefs to the Perfon, and thereupon
an Accepting of him, and receiving him into Favour.
Tho^ I do not deny, that fometimes in Scripture, in
a large Senfe, Forgivenefs takes in both thefe : yet
ftriftly and properly fpeaking, it is to be underflood
in a reftrained Senfe, and is but one part of Juftifica-
tion j for he thac is juftified, hath not only his Sins
forgiven, but he is reckon'd as Righteous. But this
is not on the account of his own Righteoufnefs, but of
anothers. Which is the matter Pra now to treat
of
The Second Branch then of Jullification fwhichis
the compleatingit) is the Imputation ot Chrift's Righ-
teoufnefs. The Saints are accounted and declared
Righteous for his Righteoufnefs imputed to them. I
know there are fome that contend, that the Word
JrnfHtation ought to be receiv'd in no other Senfe than
this, that Chrill's Righteoufnefs and Obedience are
attributed, communicated, or imputed to us as to
the Effeft and Fruit of them, to wit, the Pardon of
Sins: and this i^ no more than what was faid in the
former particular, which gave an account of thefirft
partof Jultification. I thin"k my felf therefore con-
cerned to explain this Dodrin oi Im^Htation of Chriil's
Righteoufnefs, and to fhew how it is delcribed in the
Sacred Writings, from which alone we have the firft
difcovery and revelation of this Truth. Here thea
we are acquainted, that there is a double Imputations
one on our part, and another onChrift^s. Our Sins
arc imputed to him, and his Righteoufnefs to us.
The demerits of Believers were charged on Chrift,
and thence it is that he fufferM : The Holinefs of
Chrift is attributed to Believers, and thence it is
that they are juftified. In the defence of the latter of
thefe I'm chiefly concerned at prefent j but becaufe
the iox^^ if ^^^^^Jx^r^^^^^^ Importance, and
- • : - , 1^ ; make?
^^ Faith Explained 245
makes way for this, and will confirm and eftablifh it,
and bccanfe it is of late wholly rejefted, or at Icaft
llighted by many of our Divines, I will largely treat
of it, and endeavour to convince the Reader, that it
is a Dodrin worthy of all acceptation.
CHAP. II.
^ A ND*fIrft I will produce a Text which will
.i/x confirm our Belief of hot h Imputations^ namely,
that of our Sins to Chrift, and of his Righteoufnefs
to us : and then I will evince the Truth of thefe two
Imputations difiinUly and apart. We are prefented
with both of them in that Illuftrious Text, 2 Cor.
5. 21. He hath made him to be Sin for iis^ who knew no
Sin, or (more exadly according to the Greek) not Sin^
that we might be made the Right eonfnefs of God m
htm. Our Tranfgreffions are imputed to Chrifl, that
: is the meaning of his being made Sin for us. Chrift's
Righteoufnefs is imputed to us, that is the meaning
of our being made the Righteoufnefs of God in him.
This is fo plain and obvious, that I can't but wonder
that fo many Learned Expoiitors have miftaken the
Apoftle's Words, and have underftood them concern-
ing Ghdlt's being made a Sin-offering or Sacrifice, and
our being made inherently RighteoHs ; Which is whol-
ly foreign to the defign and purpofe of the Apoftle
in this place. Toconvince the Reader of this, I wjU
fet the Context before him, that thence he may dif-
cern the true import of this Period. We may ob-
ferve then, that the main thing the Apoftle had
ieen fpeaking of in the Verfes immediately foregoing,
was the great change that was intended to be made
la Men's Lives by Chrift's Undertakings for them,
R 3 and
04.6 The Nature of
and by the effedual Preaching of the Gofpel. He
died for all^ that they which Itve^ jhonld fjot henceforth
live Knto themfelves^ hut unto him rvho died for them^
and rofe again^y, 15. That is, if we rightly underftan4
the End of Chrill's Death and Refurreclion, we fhall
dedicate our felves to his Honour and Glory, and we
fhall live Heavenly and Divine Lives. Wherefore
henceforth know we no Man after the Flcjh : yea^ tho^ we
have known Chrifi after the Flejh^ yet now henceforth
know we him no more^ V. 16. That is, tho' fbme of US
may have had Mean and Carnal Apprelicnlions con-
cerning the Meflias, as if his Kingdom had been of
this World, yet now fince we are fully acquainted
with the Nature and Office of Chrift, and have feen
the Succefs of his Glorious Undertakings for us, we
ought to corred our Carnal and Worldly Concep-
tions concerning hira and his Kingdom, and to apply
our felvc-s to him in a Spiritual and Heavenly man-
ner. Therefore if any Man be in ChriB^ he is a new
Creature : old things are paft away^ and all things a/e
become new ^ V. 1 7. that is, our Underftandings, our
Affedions, our Wills, &c. and our whole Converfa?
tion muft be renewed and fandified. And all things
are of Cod \ this great Change is wrought in us by
htm, and him alone, who hath reconciled us to hirafelf
by Jefxs Chrifi^ and hath given to us (Apoflles) the
Miniftry of Reconciliation^ or (as he fpeaks after-
wards) hath committed unto us the Word oj Reconcdia-
tion^ to wit^ that God was in ChriB reconciling the
World unto himfelf^ not imputirg their trefpajfes unto
them^ v. 18, 19. in which laii: Claufe the Apoftle
afligns the true way of Reconciliation h|hadmen-
tion'd, namely, God's wonderful Mercy and Kind-
nefsin not imputing our Sins, but laying them upon
Jefus Chrift, for fo it follows, for he toath made him to
be Sin for us. This is the true and genuine Connexion
of the Words i for the Reader may plainly fee, that
the
■^Faitb Explain d. Q^y
the latter part of the 19th verfe, and the whole 20th
verfe are but a Parenthefis, and therefore not impu-
ting their trefpajfes ufito them muft be join'd with, he
hath made him to be Sin for us.' And now the Apo-
ftle's meaning (hines forth with the greatell bright-
nefs and clearnefs that we could defire. Now we
fee that Chrift's being made Smh not to be underftood
of his being a Sacrifice for Sin ^ forhevcTrefpaJfcs and
Sin are the fame : for the realon why God imputes not
Trefpajfes unto us, is becaule he hath made Chrisf to be
Sin or Trefpafs^ he hath transferr'd our Sins and
TrefpafTes on him,and they can't be imputed to us and
to Chrift too. This makes the Apoftle's Reafoning
ftrong and»valid,and worthy of himfelf,and 'tis as much
as if he had faid, the method of God's Reconciling the
World unto himfelf, is this, he is gracioufly plea fed
to pardon the Sins of Believers, and not to impute
their>Trefpafles to them,which he might juftly do, but
he is pleafed to impute them to his Son, and charge
him with them. One implies and infers the other, and
therefore the Apoftle faith,«cr imputing their Trefpaffes
unto them^ for he hath made Chrift to be Sin or Trefpafs
for them. That for is a mark of rational Inference, and
accordingly we may be convinced of the ftrcngth
of the. Apoftle's arguing here, we may conclude,
feith he, that our TrefpafTes and Sins, of what na-
ture foever, fhall not be laid to our charge, becaufe
we know, and are affured, that God the Father
hath transferr'd them on his Son, and he himfelf hath
taken them upon him, tho' he knew not Sin^ tho' he
was altogether Innocent. This is St. Paul's plain
Senfe, which by diligently comparing the Context,
and minding the dependance of the Words, we have
attained to. The negled of this hath been the realon
why this remarkable paflage in the Apoftle's Wri-
tings hath been mifinterpreted. Expofitors have not
been careful to look into the Connection and Coherence
R 4 of
a^S The Nature of •
of the Words, but have contented themfelves witb
that common notion which hath prevail'd, that by
Sin in the former part of this Text is meant slSIn-
ojfering or a Sacrifice- for Sin : and efpecially finding
it fo rend red in feme places in the Margin of their
Bibles, they take it to be very Orthodox ^ and fo
they confidently interpret ^^ "was made Sin for-w by
he was made a Sacrifice for «.r, and Jujfsred Death for us.
This pafies among our Divines for a very current and
laudable Interpretation, tho' I have fhew'd, that it is
inconfiftent with the frame and compofure of the
Context, and is clearly againft the Mind and fcope of
the Apoftle, who would here convey this Evangeli-
cal Truth to us, That Chrift reconciled us to his Fa-
ther, by taking upon him our Sins, and making our
Tranfgreflions his own ; and on the other fide, that
he devolved his Righteoufhefs on us, and his Obedi-
ence became ours.
I will in the enfuing particulars further deraon-
ftrate the Truth of this Interpretation, and, at the
fame time (hew, that by Si>? can't be mtznt a Sacri-
fice for Sm. Firft, this will be manifefl by comparing
%he two Glaufes in the Words: To be made Sin an-
fwers to that other Expreflion tc be made Right eoufnefs.
Now, it is granted by the Common Expofitors, that
tn be made Right ecu fncp is to be reckon'd and reputed
Righteous for the perfect Righteoufnefs of Chrift 5
. wherefore, accordingly to be made Sin-j is to be rec-
koned and reputed a Sinner, becaufe of his taking
our Sins upon him. And obferve the exact Parallel ^
Chrift vvas made Sin, who knew not Sin, that is, was
guilty of no Sin himfelf : Anfwerably to which, we
are made Righteous, who have no Righteou&efs of
our own, none that will juftify us before God. But
God looks upon Chrift's Righteoufnefs and Obedience
as ours, becaufe he voluntarily undertook for us, and
>4'hathe h^did, he did in our ftcad. .
Secondly,
Faith Ezflaind, 249
Secondly, That this is the true meaning of this
place, is apparent from the plain Antithefis here be-
tween Stn and Right eoufnefs. Chrift is faid to be
■:5inade the one, and we are made the other *, whereas
there is no O profit ion at all between Sacrifice and Righ-^
teonfuefs. It is evident then, that Sin is here to'^be
^Ifaken properly, becaufe it is oppofed to Right eoufnefj.
$0 that the Text itfelf (as weU as the Context) ad-
rainifters a realbn to us why we fhould expound it acr
cording to that Senfe which I have offer'd.
— Thirdly, Another thing which clears the Inter-
"pretation which I have given, is this, that the Ab-
BraB here (as is ufual in the Scripture ftyle) is put
for the Concrete^ that is, Sin for Sinner^ and Righted
oufnejs for Righteous. . The latter is confefs'd even by
thofe that feem to deny the former ^ they grant that
by Right eon fnejs-^s meant Righteous Men^ So faith
the late Biftiop of IVorcefier^ * [^l¥e are made the
iRighteoufnefs of God in him^ that is, God upon theac-
•^count of Chrilt's Sacrifice treats us as righteous Per-
fons, and receives us unto his Grace and Favour,^ fo
^he. And truly there is as good reafon to confefs
■ithc former, yea, there is the fame lealbn, becaufe of
ithe plain Oppofnion in the Words which I fpoke of
jibefore. Socitms himfelf had not the confidence to
bdeny this, but freely own'd, that to be made Sin, is to
J ht made a Sinner^ that is^ '|" to be efteemed and account
T-ttd a Sinner. But here was this Writer's miftake, he
gi^w not that the Text fpoke concerning Chrilt's be-
.; ing made or efteemed a Sinner by God^ but he inter-
?^rets it of his being efteemed and accounted fo by
^Men : whereas ^tis exprefly faid, that ^f, namely,
)<Cod the Father, made him to bf Sin : it was he thai;
* LettertoSMr. Williams. ' "' '"
•f- Propectatorebubms, hVot l* cap. §.
a 50 The Nature of
laid on Chrifl the Sins of all the Eleft, and charged
him with the Guilt of them*, thus, he made him to
be a Sinner.
Fourthly, Tho' in feme places of Scripture a 5/»-
Oferhi^ is expreiTed by Sin, yet we are fure that this
acception of the word is very rare as well as impro-
per, and therefore we are not to fly to it without
very neceflary reafon and ground : And 'tis certain
there is no fuch here in this Text that is before us,
as is abundantly evident from what I have fuggefted.
There is nothing that can prompt a Man to think
that 5/« twice together here mentioned is not to be
underllood in the fame manner. For tho' fuch a
thing fometimes doth happen, and we have fome Ex-
amples of it in Scripture, yet there is no probability
of the like here, becaufe the very Senfe and Drift of
this Claufe fhews that the word adnrit* not of a diffe-
rent accpption. The Acute Grotius was fcnfible of
this, and faw that it would be very impertinent and
abfurd to take Sin in a different Senfe in this place,
and therefore he Jinew no Sin is * thus explain'd by
him, he deferved no Punijhment. Which expolition of
his, tho' it be againft the Senfe of all other Interpre-
ters, and wholly Alien to the Apoflle's defign, and
framed only to ferve his own Hypothefis, yet it lets
us fee that this Learned Man was convinc'd that it is
idle and vain to think that 5*« is not to be taken here
in the fame fignification.
Fifthly and Laftly, Suppoling we fhould grant
fwhich yet w^ cannot with any Reafon, as is evident
from the feveral particulars juft now difcours'd of)
that by Sin is here meant a Sacrifice for Sin, yet this
meaning will be of little Service to thofe who make
life of it 3 for what they think to avoid by this In-
♦ V^ Swsfai% Cbrifil C^p. i,
ter-
Fqhh Explained, 2 5 I
terpretation, recurs upon them, and cannot be evaded.
For to be made Sin and to be made a Sacrifice for Sin
amount to the fame thing, as I fhall (hew afterwards.
But after all it will be faid, Is it not very harfli to
fay that our Lord Jefus Chrifl: was made a Simier >
Yea, fs it not Blafphcmy, and fuch as is not to be
born by Chriftian Ears ? Shall we iay that Chrifl, who
came to take away the Sin of the World, was himfelf
Sinful? Thisfeemsto beas Abfurd as it is Prophane
and Blafphemous. I grant it is fo, if we uaderftand
it of his being Per fbna 11 y and Intrinfically Sinful, or
if we mean it of his committing any Sin, and tranf-
grefling any Divine Law. But no fuch thing is un-
derftood ; it is abfolutely denied that Chrifl hath any
thing of the real Nature and Quality of a Sinner, or
that he became adually a Sinner, or that there was
any inherent Turpitude or Pollution in him. For if
it were fo, his Sufferings would have been of no va-
^ue in themfelves, and of no ufe and benefit to us.
If he had not been Sinlefs and Innocent, Holy and
Harmlefs and Undefiled, he could not pofTibly have
made Expiation for Sin. Whence it is necelTarily to
beinfer'd that there is not fuch a Tranflation of our
Sins on Chrift asthat he became inherently Sinful by
it. Chrift was not made Sin in this proper and ftrid
Senfe, but in another he was,that is,he was fubftituted
by God in our room, and accordingly our Sins were
reckon'd by God to be his.Striftly fpeaking, they are
Onrs^xsl becaufe he took upon him the Perfon of Sin-
nersjtherefore they become his bylmputation.In a Judi-*
cial andLegal way he is reckon'd as one of us,nay as all
of us,and becaufe we are Sinners,heis efteemed as fnph.
He is a Delinquent bySubftiti3tion,he is a Vicarious Of^-
fender,tho' he be not in himfelf Sinful. The Perfon of"
CRrift is not the Perfon of the Sinner, becaufe th9y
are two diftinct Perfbns : and therefore we do nbc
fay that the Sinner is Chrift, or tjiat Chrifl is the
Sinner i
^ 5 ^ The Harute of
Sinner •, but we fay that Chrift reprefents the Smneri
and fo Interpretatively is the lame with him. We do
not fay that Chrift is reputed by God the Perfon that
committed Sin \ but this we aflert that he is the Per-
fon that ftands in the place of him who commits Sin»
One would think this Ihould fatisfie any Rational au4
Confiderate Man.
But it will be faid, God's efteeni is according to the
reality of things : therefore if Chrift: be eftecmed a
Siiider, he is really fb. lanfwer, if by really be meant
truly^ I grant that Chrift: was fo a Sinner, for he i$
trlily fuch by Irn^Htatmu But if the import of really
be intrinpcally and inherently^ then I deny that efteeni
or imputation makes Chrift a Sinner in that Senfe,
But tho' he was not thns a real Sinner, yet he was
treated (and that by acknowledgment of thofe wha
Itart the ObjeUion^ as a real Sinner, he was dealt
with as a Criniinal indeed. And the reafon is be-
caufe our Sins are accounted" by God as his, for he
took the Guilt and Punifhment of them upon himfclf.
This was thought no falfe Dodrin by St. Paid^ when
he laid, Chrift was made Sin, that is, our Sins were
tranflated to him, and fo became his. And he adds,
that we become the Right eoufnefs of God in him., that is,
his Righteoufhefs is made ov?r to us, and lb is
made ours. Thus far I hsive coniidercd both the Jm-f
fHtations together, and I verily thmk there cannot be
a clearer Text defired for the proof of them than this
of St. Paul which I have inljfted upon.
I come now to eftablifli the former Imputation
tnore particularly and fully. And firft from Scri^tnre^
for that is the flire and folid Bafis of all that can be
faid on this Head. I cannot but reckon thofe words
in Tfiil. 40. 12. to be a proof of what I offer, Mine
Iniquities have taken hold ofme^ fo that J am not able to
look HP : they are more than the Hairs of my Head^
therefore my Heart faikth me, Thefe are the words
Faith Explain d. 255"
ofourBlefled Saviour, as is evident from the forego-
ing Verfe, where he is introduced by the Plalmifii
fpeaking thus to his Father, 5, 7, v. Sacrifice a:id
Offering thou didfi- not defire •, Burnt-Offering and Sm-
Offering haft thou not deffred^ thefe Ordinary Oblations
being infufRcient for the Work of Redemption : but
mine Eyes haff thou opened^ a Body haft- thou prepared
me^ (as 'tis explain'd Heb. 10. 5.) nothing can fatisfic
thy juftice for th'e^ins of Mankind but the Sacrifice
of my Body on the Crofs, Then [aid /, lo, I come^
&c. that is, I am ready to yield perfeft Obedience to
my Father's Will in this, as in all other things. And
as I am willing, as a Prieft^to offer my felf, and there-
by to make Atonement for Sin, fo as a Prophet^ I am
ready to teach and inftrud the deluded World, / have
Preached Right eoufnefs tn the greats. Congregation.'^ &C.
•z/.p, t6. And then he addrefles himfelf tohis Father
for Help and AfliftanCe, and particularly from the
confideration of the multitude of his Troubles and of
bis Sins, for innumerable Evils have compaffed me a-
hoHt^ mine Inicjuities have taken hold upon me^ «5cc. We
fee that thefe words are fpoken by our Saviour,(how-
ever in fome other refped and qualified Senfe they
be applied to David) he faith his Iniquities have taken
hold of him. Dr. Hammond^ and fome other Expofi-
tors, would evade this Tranflation, and particularly
the Affemblies dnnotations would make Iniquities to be
equivalent with * Punijhments and Troubles. And
they think they mollify the Text when they interpret
mine Iniquities by the \ Punijhment of mine Iniquities,
But this rather confirms and ratifies the Senfe intend-
ed, 'for if Ch'ift here confefTes that the Punilhment
of his Iniquities h^d taken hold of him, he Hill dcr
*'On'pfal. 40. 6,
f Onv, 12.
clapes
2 54- The Nature of
clares that he hath Iniquities. Now, there is no way
to interpret this but in this acception, that our Sins
are made Chrift's by Imputation, and fo he acknow-
ledges that thefe Sins had taken bold of him, and
brought him to the Crofs, there to fuffer for them,
he having voluntarily made them his Iniqnities. This
is the only Interpretation that can be fairly given of
our Saviours words, and it is a very remarkable at-
teflation of the Truth of the Dodrin which I have
propounded. Chrift transferr'd upon himfelf the
Sins of all the Elect and Regenerate,whofe numbers are
very great, and therefore that may be the meaning of
thofe words,' that the Iniquities which he had taken
upon him were more thtzn the Hairs of his Head^ that
is, very numerous. And they lay fo heavy upon him
that he was not able to look uf^and his Heart failed him^
or, according to the Original, abandoned him : which
we cannot wonder at when we call to mind that he
complain'd on the Crofs of his Father's abandoning
him, of which I (hall fpeak afterwards,and fhew that ic
is a clear proof of our Sins being charged on Chrift by
his Father.
Next, I argue from thofe places of the Old Tefta-
Inent, where Chrift is faid to bear our Sins and Inicjui'
ties. We cannot but take notice how exprefly and
how frequently the Scripture mentions this. But firft
I will mention that eminent place in Ifaiah^ where it
is fuppofed rather than exprefs'd, j4ll we like Sheep
have gon ashray : we have turned every one to his own
roay^ and the Lord hath laid on him (the MefTiasj the
Jnicjuities of us all^ I fa. 53. 6. or more exaclly accord-
ing to the Hebrew, The Lord hath made the Iniquities
of HS all to meet uf on him^ or to fall upon him^ as fbme
heavy thing which falls with great force. If the heavy
Load of our Iniquities had fallen upon us, it would
havecrufh'd us to Deaths but Chrift took this Burden
upon him, and bore ir, for that is implied in their
being
Faith Explain J, 2c %
being laid upon him, or falling upon him. And thea
in plainer terms the Infpired Writer foretels, that he
jhallbear their Imquities^ V. ii. he fhall take all the
Crimes and Offences of the faithful upon himfclf, and
anfwer for them. And again, he fpeaks of it as U it
were already done, he bare the Sins of many^ v. 12.
he took on him their guilt, and became refponfible
for all their faults. And even Mr. Gataker, who cora-
pofed the known Annotations, on that Book of 7/^/W^,
lntGr\)Ytls the bearing of $iay concerning^w/f as well
as penalty,
Ez^ekiel was. a Type of Chrift in what is recorded
of him in Chap. 4. of that Prophecy, v. 4. where he
is commanded to lie upon his Left Side, and to lay the
inicjuity of the Houfe of Jfrael upon it : and in the lame
verfe tis faid, thoHpalt bear their Iniquity : and agaia
in the next verfe, fo fhalt thou bear the inicjuity of the
Houfe of JfraeL Moreover, he is commanded to lie
on his right Side, and to bear the Iniquity of the Houfe
of Judah^ V. 6. to perfonate that People, to take
their Sin and Guilt upon him, as a Typical Repre-
fentation of what the Mejfias was to do for all the
true Ifrael of God.
But you'll fay, bearing Sin or bearing Iniquity fig-
nifies to undergo the Punijhment due to Sin, which
is a thing different from one's being charged with ano-
thers Sin, and being looked upon as an Offender.
To which I anfwer, I do not deny that bearing Sin
denotes the undergoing of Punifhment ; but this is
that which I aflert, that in the conftant Stile and
Phrafe of Scripture to bear Sin or Iniquity^ is to bear
the Iniquity or Sin itfelf, as well as the Punifhment
due to the Sin, which is the thing that I find is not
owned by our moft Celebrated Expolitors, and for
this they are very much to be blamed. Look into ail
thofe places either in the Old or New Teflament,
where Perfons are faid to bear Sin or Iniquity^ and
you
256 The Nature of
you will fee., that the meaning of it is, that they are
charocd with the Sin or Iniquity itfelt, as well is
they are to fnffer for it. Thus in Ex. 28. 43. to hear
JnicjH-ty is to have the fault and guilt imputed to them,
no lefs than to fuffer Death^ which is ther6 alio men-
tion'd, but as a different thing from the other. In
Lev. 5. I. to hear Si»h afterwards expiain'd hy he ing
Guilty ^ in the four next verfes , and in the feventeenth
verfe to beGnilty and to bear Iniquity include both Sin
and Punifhmeut. The Children of the murmuring //"-
raelites were to hear the Whoredoms of their Fathers
fourty Years in the Wildernefs, Numb. 14. 33. which
is called hearing Iniquities in the next verfe, and lig-
nifies that they Ihould be reckoned as Faulty, be-
caufe of their fore-fathers Sins, which they imitated,
and that they Ihould be puniflied for the fame. The
Sort Jhall not hear the Iniquity of the Father^ Ezek. 18.20.
that is, his Father's Sin fhall not be imputed to him,
and he fhall not fuffer for it,0;;r Fathers have Sinn'' d^and
ne have horn their Iniquities^ Lam. 5. 7. that is, their
Faults are transferr'd iipon us, and we are juftly pu-
nifhed for them. A nd above thirty places more might
be produced, where, according to the Hebrew way
of fpeaking, hearing Iniquity or Sin denotes both Guilt
and Puntjhment. Yea, let me add, and that moft
truly, that to hear Sin in all thofe Texts doth in the
Trimary Senfe fignify to bear the Fault and Guilt -^
and but Secondarily and remotely to bear Funifhment^
becaufe this follows the Fault and Guilt. So that
there is a firm bafis for theforefaid Interpretation
of the Prophet Ifaiahh Words which I quoted,
where he foretels, that the Mejfioi was to hear our
Sins: the meaning is, that he was to take upon him
the demerit of our Sins, as; well as to fuftain the
Funifhment which we were to undergo for them.
And
Faith Explained. 257
And perhaps it is no improbable conje(fture Vv'hen
I lay, that this Double Bearing oi Sin is intimated to
us in the two different Words that are iifed in the
Original, S;«Wand Nafa^ tho' we render them both
by one Word, to bear. This dilliadion of terms
made ufe of by the Infpired Authors, may fairly
fuggeftto us the different applying of them, the one
to the imputation of Sin, the other to the Suffering
for it. And to confirm this double notion oibearwg
Sir? J I defire it may be obferved, that the Hebrew
Word Jjham is both Treffafs and Trefpafs-Ojferwg,
and Chattah is both Sin and^Sifj' offering-, for the Verb
in one Conjugation fignifies to Sin^ and in another
to expiate Szw, or undergo a Punijhment for it. As a-
mong the Latins Piacdam is taken not only for the
grievous Offence which is to be purged and expiated ;
but the Sacrifice for the purging it away, or the
Creature that bears the Punifhmentof it. Thus we
fee, that the thing we fpeak of is corroborated by
the Stile and Phrafeology both of the Hebrews and
Latins^ but efpecially of the former, according to
whofe Idiom the Holy Scriptures are compofed. And
therefore when thefe exprefly teff:ify that Ghriff: 'ibore
our Sins, we cannot mifs of the true meaning of that
Language, that is, that Chrift took aur Sins upon
him, and alfo offer'd himfelf a Sacrifice for Sin.
This is that which isfaid of Chrift in John i. 29. Be-
hold the Lamb of God which taketh away the S;V?i- of the
World: where both Senfes of the Greek Word are
join'd, to bear and to carry away. Chrift took upon
him our Sins, and thereby took them away. And
therefore Chrift is emphatically ftiled the Lamb of
'God, becauf^ theLambandother Creatures that were
appointed by God to be Sacrificed, had the faults of
the Sacrificers imputed to them, as we fhall fee after-
wards.
S Thus
258 The Nature of
Thus when in another place of the New Teftament
(which follows the Hebrew Idiom) ic is faid that Chrijt
was once ojfer'd to bear the Sins of many^ Heb. 9. 28.
we can't doubt of the genuine Signification of the
Words,namely,that he freely took upon him ourGuilt,
and as freely expiated it by fuffering for us. The Af-
fembly in their Annotations on this place acknowledge,
that to bear Sin here, is to take uf Sin, that is, the Guilt
of Sin Hpon himfelf And they add this, that when
Chrift appear'd in the Flefli, He came with the Guilt and
Burden of our Sins upon him. And that by Sins is chief-
ly here meant Guilt, may be gather'd from what fol-
lows in that Verfc, He fliall appear the fecond time with-
out Sin, as much as to fay, tho' before he aflum'd our
Sins, as he was Mediator, yet now he (hall come with-
out Sin, without any Imputation of it upon him, be-
caufe his Mediatory Office is at an end. So that ia
this Text there is a double Confirmation of the Do-
ftrin I have propounded ^ for hence we learn, that
when Chrift was here in the Flelh, and came to fuffer
for us, He bore our Sins, and appeared with Sin ', for this
latter is plainly imply'd, being oppofite to his appear-
ing without Sin at the Day of Judgment. It can't be
meant of the Sacrifice for Sin \ for we can't think of any
fuch thing at the laft Day 5 and ic can't be underttood
of Chrift's own Perfonal Sin, for fuch a thing is not lb
much as to be fuppos'd -, wherefore the plain and ob-
vious Meaning is, that whereas Chrift had our Sins im-
puted to him when he was on Earth, it fhall be other-
wife when he appears the fecond time ; for then, the
Mediatorial Work being finifh'd, he comes without Sm,
that is, without the Imputation of it.
So when we read in i Pet. 2. 24. That Cbrifl: his own
felfbore our Sins in his own Body on the Tree, it is not to
be doubted that by our SinsU primarily meant our De-
filement and Guile, which is confirra'd by the next
Words,
Faitb JEzplaind. 259
Words, that we being dead ttntoSin^ wh6re the Word Sin
is properly taken, and therefore intimates to us that
it was to be taken €0 before in the former Claufe, and
not for Punijhment only. It is a vulgar Miftake, tho'
erabrac'd by Learned Men, that to bear Sw is to fnfer
only •, whereas 'tis clear from all thofe Texts where
thefe are mention'd, that the firft and proper Signifi»
cation of them is to bear the Fault or Crime. I conclude
then from thefe places, wherein Cbriil's bearing of our
Sifts is exprefs'd, that he took upon him our Tranf-
greflions, and in the fight was accounted a guilty Per-
It is my Judgment that the Apoftlc's Words in Rom,
S. 3. are a farther Evidence of this, tho' I do not find
that any Writers have made ufe of them. It is faid
there. That God fent his own Son in the lihenefs of fnfut
Befh, that is, tho' Chrift was not really finful, yet by
his Sufccpcion of our Sins, he appear'd in the Ukenefs of
Sin. Becaufe our Tranfgreflions were imputed to him
by (aod, he may truly be faid to be in the fimiUtnde of
Sin. This is an Interpretation that is natural and
unforc'd : Not but that it is included in thefe Words,
that Chrift took upon him our Natural Infirmities and
Weakneflies, fuch as our finful Flefh is fubjed to: But
there is a farther meaning of the Words, and that is in
which I have propounded, and will now make good
from the Words immediately following, And for Sin
condemned Sin in the Flefh^ that is, by reafon of thofe
Sins of Mankind which Chrift took upon him, God
the Father adjudg'd Sin to Deftrudion j he made this
his Affumption of our Sins to be the happy means of
abolifiiingSin, and of procuring the Juftificationof our
Perfons. This is the fenfe of the Words, if you apply
them to God the Father, as is generally done by £x-
pofitors. But 1 conceive the Senfe will be more mani-
feft and full, if wc underftand this Claufe as fpoken
S 2
con-
l6o The Nature of
concerning God the Son, and read the Words thus,
And for Sin he (chat is, the Son, jufi before mention'd)
condemned Sia in the Flejh, he, by means of his appear-
ing in the likenefs of finfol Flefti ; he, by reafon of his
taking our Sins upon him, condemned and deftroy'd
Sin and Satan, and parchas'd the Favour of God for us.
And this he did in the Bejh, namely, when he fufFer'd
in his own Body on the Crofs, wluch by the fame Apo-
ftle is caird his reconciling us in the Body of his Bejh thro'
JDeathy Col. i. 21.
And I delire the Reader to obfervc the Words in the
next Verfe, which depend upon thefe that I have ex*
pounded, and he will be farther convinc'd that they
fpeak of this great Chriftian Myftery which I have en-
deavour'd to unfold, vtz.. the Imputation of Sin to
Chrift. The Apoftle having faid that Sin owes its
Condemnation and Deftrudion to Chrifl's taking our
Sins upon hlna, lets us know that this was in order to
an higher matter, to wit, That the Right eoufnefs of the
Law might be fulfilled in us ^ that is, that as our Sins
and Unrighteoufnefs are laid uppn Chrift, fo his Hoii-
nefs and Ri^hteoufnefs may be imputed to us, where-
by we are faid 10 fulfil the Righteoufnefs of the Law, that
perfect Righteoufnefs which the Law requires of us.
This muft be the meaning of the Apoftle's Words ;
for the Righteoufnefs of the Law can't be fuIfiU'd,
can't beperfcdly and compleatly perform'd in our own
Perfons : This is inconfiHent with the Covenant of
Grace, which was inftituted in oppofition to that of
Works, which rcquir'd perfect and finlefs Obedience \
or in default of that, Satisfaction*, which, becaufe no
Man is able to perform, God fcnt his Son to do it,
and he adually did it. He did all that we were to do,
and he fuh^er'd all that we were to fuffer, and thereby
the Righteoufnefs of the Law was fulfilled in us ; that is,
what he did and fufi^r'd, according to what the Law
requir'd
Faith Explained 26 [
required of os, is imputed to us ; and fo we are fjid to
fptljil the Law, tho* lie alone did ic. Thus ir. is plain,
thic when the Apollle faith the Right eonfiep of the
Law is to be fulfilled in us, he iinderftands it of Imputa-
tive Righteoufnefs, that is, Chrift's Right ecu faefs,
whereby he fulfill'd the whole Law, is made ours.
And I would have it obferv'd, that the Apoftle doth
not fay, That we might fulfil the Righteonfriefs of the Law,
but that the Righteoufnefs of the Law may be fulfilled in
us •, he fpeaks in a Pailive, not an Adive Senfe, to
inform us that we are juftify'd not by cur own, but
by another's Righteoufnefs ; not by our inherent Hc-
linefs, but by Chrift's Merits imputed to us •, and by
fthis Imputation we are Righteous in the light of God,
<according to that Perfedion which is exacted by the
Law. This is the plain and obvious Senl^ of the Apo-
ftle's Words, and you fee they contain more in them
than I aim'd at at the firft mentioning them-, for they by
their Dependance on the immediately foregoingWords,
not only fdrnifh us with this Truth, that Chrift made
our Sins his own by Imputation, and fo was in the Uke-
nefs, or fefemblance of fmfd Flejlij bnt with that which
is the Concomitant of it, that he imputed his Righte^
oofaefs to us.
S J CHAP.
a6i The Nature of
CHAP. III.
IM the next place, I argue from thofe places of
Scripture, where we read of Chrift's being a Sa-
crtfiee for us, as i Cor. 5. 7. ChviB oisr Pajfover is Sacri'
fie' d for m. Epb. 5. i. He hath given himfelf for us an
Offering and a Sacrifice to Cod. Heb. 9. 16. He af feared
to put away Sin by the Sacrifice of himfelf'^ and feveral
other places j whence ic doth naturally follow, that the
Guilt of our Sins was tranfmitted to Chrift. For this
IS evident from the Nature of a Sacrifice^ wherein
there is a Tfanflation of Guilt, as well as Punifhment,
from the Perlbn (acrificing to the Creature facrificed.
This we fee under the Law, which was of God's own
Appointment : The Sacrifice to be offered denoted the
TranfmifHon of the Sins of the Offerers on the Bealt
that was to be facrificed. In every Sacrifice for Sin,
the Perfon that brought it was enjoyn'd to confefs his
Sins over it, and to pnt his Hand on the Head of it^ Lev.
I. 4. which fignify'd that the Guilt of the Perfon was
transferr'd to the Sacrifice, as isplainfromZ.cz/. \6.
21, 22. AsYon Jhall lay both his Hands on the Head of
the Goat, and confefs over him all the Iniquities of the
Children of Ifrael, and all their Tranfgrejfions in all their
Sin:^ putting them on the Head of the Goat, and the Goat
Jhall bear upon him all their Iniquities : And when he waS
thus loaded, he was fent away as a Curled Creature.
It is not to be doubted that this Scape-Goat was a
Type of Chrift, on whofe Head our Sins were laid:
who bore our Iniquities, and confequently underwent
the Curfe that was due to us for them. That which
we are to obferve in thefe Sacrifices is, that the Impo-
^cioa of Hands fignified Subftitution and Conveyance.
Whea
Faith Explain d. 065
When they laid theirHands on the Beafl that was to be
flain, the meaning was, that the Offerers of the Sacrifice
acknowledge thereby that the Sacrifice was flain' 11:1
their ftead, and that the Offence was convey'd from
the Offerer to the Sacrifice that was to be offer'd. And
it is worth our obferving in another Inftance, that
Tranjlmion or Conveyance is denoted by laying on of
Hands : thus in JSJitm. 27. When Jofjua was to fucceed
in the place of Mofes^ we find that Mofes's Authority
and Office were conveydfrom him to Jofjua by this Ce-
remony. Take thee Jo(hua, and lay thine hand Hpon him,
V. 1 8. ThoH Jhalt fHt off thy Hononr upon him, V. 20.
and accordingly Mofesh Honour and Office were tranf-
ferr'd and derived to Jofhua. So in the laying on of
Hands in the Sacrifice, the Sin of the People was tranf-
ferr'd to the Sacrifice^ and this is abfolutely contain'd
in the very notion of a Sacrifice. Thus it was, accord-
ing to God's Ordinance, in every expiatory Sacrifice
the Death of the Beaft was in lieu of the Death of the
P^fons that offer'd the Beaft as a Sacrifice. The Sin-
ner deferv'd Death; but the Beaft underwent that
Death wliich the Sinner deferv'd. This was the Law
and Inftitution ot God : Yea, and this was primarily
intended Jand meant in all the bloody Sacrifices among
the Gentiles', the Beaft was fubftituted in. the place of
the Man, and the Sins of the People were always
fuppos'd to be transferr'd on the Creature that was
to be offer'd. This was included in the very notion
of a Sacrifice, as fcveral Learned Writers have abun-
dantly demonftrated. Particularly ^ Grotins hath
from plenty of Pagan Teftimonies prov'd, that this
was the conftant Apprehenfion among the Gentiles,
that their Sacrifices were Commutations for the Death
of the Perfons that offer'd them.
* DeSmsfA^. Chrifii, cap. 10.
S 4 So
^64. -'• The Nature of
So then it is plain, that when Chrift is expreQf
call'd a^acrifice in the Infpir'd Writings, we ought to
iafer that.a Surrqgation of Chrifl: in our room is there--
j)y denoted, that he took upon him our Sins, and was
charg'd with the Guilt of thole Perfous for whom he
was offvir'd. Thei^e is a plain Sinro^adon in thofe
Texts, Heh, z^s^y He tafied Death_for ad. i Pet. 2.
21. He [iijfer^d for us. Rom. 5. 8. Chrifi died for us,
and many other places of the like kind. We Ihould
have Suffcr'd, we Ihould have Died, it Chrift had not
plac'd himfelf in, our ftead, and SufFer'd and Died for
i)^. Thus, if we rejed the Dodi'ia of the Imputation
of Sin to Chrilf, we mufl; deny the receiv'd Notion of
a Sacrifice, or the Creature fac;ri{iced, which was this,
that it took upon it the Guilt and Qnworthinefs of the
Sacrificer. And here now, before I conclude this
Head, I defire that it may be t^tken notice of, that
fuppofing we (hould grant that in that fore-nara'd
place, where 'tis faid that Chrifl: was made fin, a Sacri-
fee for Sin is meant, the Adverfaries of the Doftrin of
imputation can gain nothing hence ^ for if ChriH ife a
Sacrifice for Sin, it. is neceflarily imply'd that our Sins
were imputed to bim^ for this (as we have fcen ) is
included in the very notion of a Sacrifice. The Beaft
was reputed to be loaded wich the Sins of them that
offer'd it -to be Sacrificed: Therefore if Chrifl: was
properly a Sacrifice, it follows that our Guilt was
transferr'd on him, and he fuffer'd in our place. The
Socinians are fo wife and cautioiis as to deny the Ante-
cedent, as knowing that if Chrifl; was properly pu-
nifti'd for our Sins, and fatisfy'd foi them, then our
Sins were imputed to him. Let m^requefl: you then
to coafider this, that Chrift's Sati^fadion is grounded
on theDodrin of the Imputation Ci our Sins to Chrifl:,
and therefore thofe Men bcfore-meution'd, who dif^
allow of this latter, renounce the former; and fo
rnuil ail they do, who unwarily fall iflto this Opinion.
More-
Faith Exfhin\L 2(^5
Moreover, I argue from all thofe places of Scrip-
ture, which import that Chrill underwent the Pauiin-
mcDt due to our Sins, as IfaL 53. 4, &c. He h^ih bom
pm Griefs, md carry d oar Sorrows : He -was rooiimlcd fur
pur Trafi/^rejfpofts, he was bruifed for our l.-ji'^nirissj he
was opprefs''d and he was affiicledy he was brouoljt as .t
l^amb to the Slaughter^ he poured out his Soul itmo Dtath.,
and feveral others in the New Teltaraent, which fpeaiv
of his Suffering and Dying for us, fome of whicli I iiivc
already mention'd; and there are many more tiinc
might be produc'd, if there was need of muldplyii .;
Teftimonies in this Cafe: But from all it is mofc evi-
dent that Chrifl: voluntarily took our Sins^ and the
Guilt of them upon him \ for Penalty and Sin are fuc'i
near Relatives, that they can't be feparated, uulefs ic
be by a particular Act of God's Sovereignty. If Chi i it
fuffer'd for our Sins, then it neceffarily follows that he
wasreckon'd as a Sinner. If the Vuniihment which was
due to us, was devolv'd on him, then it is ccrtaiu
that our Guilt was fo too \ for Guilt is an Obligatioa
to Punilhment, on account of a Fault or Tranfgreflio;!.
Punifhment then fuppofes Guilt, and is the juft Rc-
compence of it : And it is unjufl to punifli where there
is no Sin. But we are told by fome, that tho' Punifn-
ment fuppofes Guilt and Default, yec not always in
the Perfon who is panifh'd. This is a falfe Snrmife-,
for he that undergoes the Punilliment, and fiuT^rs far
another, fuffers as one that hath taken upon hiai the
Fault of another. Wherefore he that faith Punilh-
ment was transferr'd^o our Lord Chrift, doth as good
as fay. Sin and Guile were transferr'd j for that was
grounded on thefe. The Reafon why Chrifl fuftcr'd for
- us, was, becaufe he had firft taken upon him our Tranf-
' grelRons. Thus it is in the very Nature of the thing
itfelf. NIor can we reconcile it to the Divine Jultice
that Chrifl was punifh'd, unlefs we alfu attribute Sin
unto him. The Reafoning of one of the Aatient Fa-
thers
266 The Nature of
tilers is good here, * " It is too Impious and Prophane
*' to form fiich a notion as this concerning the Jn-
"fticc of God, that hcwou'dhave thofe to be Con-
** demned with the Guilty, who ai*e free from Sin
*'and Guilt. It is plain therefore, that there is ^
*' Fault where it appears that there is Punllhment ;
** where Perfons iharein this latter, you may conclude
** that they are Iharers in the former. Wherefore
we conclude, that Ghrilt Jefus who fufferM for us,
fubmitted to the guilt of our Offences. We rightly
maintain againft the Socinians^ who fay, that CChrift
did notfuffer for Sin, for then he was a Sinner]], that
he was accounted a Sinner by God, and therefore he
fuffeij-'d as one. Where by the way we may gather,
that thofe who deny that Guilt was derived upon
Chrifl;, feem to favour the Sociniansy tho' they wou'd
be thought to oppofe them.
And further, they cannot but be fenfible, that they
proceed againH: their own Conceffions ;for they grant
that Chrifl's Sufferings were properly penal for our •
Sins, and were infiided as the Curfe of that Law
which we had broken. They grant, that the Media-
torial Law appoints Chrifl: to be our Subftitute 5 they
grant, that the Punifhment of our Sins was laid upon
him, and that the fame Law took hold of him that
would of us. Now, upon thefe very Conceflions is
built the Dodrin which they rejeft : for if Chrill's
Sufferings were in way of Penalty, and Chrifl: was
our Subftitute, and the Punifliment of our Sins was
laid upon him, then it neceffarily follows, that our Sins
were laid upon him : for all punitive inflidions imply
a Crime. Wherefore if they grant, that Chrifl: fuf-
* Nimis impium eft hoc de Dei femire ^uftim^ quod a pneviri^
eatlone Uberos cum rdsvoluerh effs dinrnms. Patet ergo Culpa,
ubt fjon ktet Pcena, C5 Socieus Peccm convmitur de Cornmunione
SuppUcii, Profper cont. Collat. cap. 20,
fcr'd
Faith Explain d. iSf
»er'd for our Sins, they muft acknowledge that he
Was look'd upon by God the Fattier as a Sinner.
Again, I argue from what the ApoftJe hath faid
concerning Chrilt, Heb. 7. 22. namely, that he is the
Surety of abetter Covenant^ forfo the lafl: Word fhoiild
be rendred. It is true the Greel fignifies a Icfiatne-fn \
but then it is as true, that it fignifies alfo a Covenant :,
wherefore feeing it hath this double Senfe,and may be
taken both ways, it is our bufinefs to fee how it oupju
to beunderftood, and appliedaccording to the fiib-
jed matter in which it is uled. Thus in this Text it
is plain, that a Covenant^ not a IcHament^ is fpoken
.of, becaufe there are Sureties for the performing of Cq-
venants,but not for Men's Lafl Wills and Teftaments.
We are not to doubt therefore, that a Covenant or
Compad is here fpoken of, namely, the new Cove-
nant between God and Man, which is called a better
Covenant^ to diftinguifh it from the Old Covenant of
Works. Now, of this New Covenant or Engage-
ment Chrift is the Surety or Sponfor, he undertakes
for the performance of it, and he engages to be rec-
koned himfelf as Faulty, where his Eled arefb, and
to take the Punifhment on himfelf: juft as a Perfon
who takes upon him anothers Debt or Default, is
reckoned in Law as the Debtor and Offender. And,
'tis obfervable, that the Word ^oyi^i^^h to reckon^
tHeem^ or impute^ is borrow'd from the Accomfts that
are between Debtor and Creditor: .fo that it is
hinted even from the Criticifmof the Word, that
the Dodrin of Imputation of Sin hath refped to the
Spiritual Debts^ or Sins of Believers which Chrift
hath engaged to difcharge. For as a Surety that is
bound for another, makes that Man's Debt his own,
tho' he never contraded it any other way than by
Engaging for the payment of it ^ yet in Law he is
looked upon as if he were the Original Debtor : fo
it is in the prcfent cafe, Chrilt having freely and vo-
luntarily
c68 The l^ature of
luntarily undertaken to be the Sponibr or Surety of
the Ele^S^, God imputes their Debts to him, and he
is reckon'd as the Perfon that contracted the Debt.
I know there are fome Learned Writers who have obr
ferved, that there is not an Exa[h/iefs in the Analogy
between Sins and Debts, and fo they have declin'd to
to make ufe of the Coraparifon in their Writings a-
gainfl the Socmlans, and fome others. But tho' we
ihould grant, that in fome leller particulars thefe do
not agree, it doth not thence follow ^ but that as to
the main, the Similitude holds good. And this muft
be faid, there is no Similitude that is every way exad
and uniform. We are not to trouble our Heads with
Niceties and little Pundilio's, and for the fake of
them to reject a folid Truth. We may as well object
againfl Chrill's being a Redeemer, ^ Sacrifice, a Priesi-j
a Mediator, Head, Husband, 5rc. for thefe do not in
every individual particular belong to him, as mufl
be confefs'd when we come to explain thefe terms.
We do not urge the perfed conformity betweea
Sins and Debts, and Chnft and a Surety -, but we are
to make ufe of the Simile fo far as is fitting. Let us
not be fo nice as to wrangle with the Language of the
Holy Ghoft in Scripture. There we are authorized
to ufe thefe Expreflions, Debt and Debtor, and Sure-
ty, as they arc applied to S'm and Sinners, and to
wisl Jcfus; and (hall we then refufe the ufing of
them, becaufe in fome particular rcfpec^s or confide-
rations, which are but remote and collateral, they
feem not to be Parallel ? No furely, but feeing the
Analogy holds good as to the main, and feeing our
Sins are called Debts by our Saviour himfelf^ (who
befl knew vvhat Names were to be given to things)
and feeing Chrifl is cxprefly filled our Surety by the
Holy Spirit in Scripture, methinks no good and wife
Man Ihould refufe to admit of this Language. la
fhort, we mull look upon Sin as a Debt, and Sinners
as
Faith Explain d, 16 i^
as Debtors, and our Saviour as a Surety, or elfe vve
muft renounce the Word of God. If then Believers
be Debtors, and Chrift be their Surety, vve are cer-
tain, that he hath taken upon him their Sins and
TrefpalTes, as. if he had aftnally been the Sinner and
Trefpafler. The plain notion of a Snrety proves
^ this.
I argue ftirther from Chrift's Behaviour, and firll
from his deportment before his Judges': when he
was Arraign'd and Indited, and when theWitnelles
produced their Teftimonies againft him, he took no
notice of their Accufations, and never endeavour'd
to clear himfelf of them, but behaved hirafclf like a
Guilty Perfon. When he was brought before the
Sanhedrim^ vihtrcoi Caia^has vi^iS the Chief and Pre-
fident, who provoked him to fpeak for himfelf, and
with a more than ordinary emotion and concerned-
nefs, arofe from his S^^f, and [aid unto him^ j4nfwcrcsir
thou nothing ? What is it that thefe Witnefs again ji
thee} Mat. 26. 62. It is exprefly recorded that 7>_///5
held his Peace^ v- 63. And when he was led from
Caiaphas to Vontius Pilate^ his Behaviour was ftill the
fame : when he was accufed of the Chief Prieffs and El-
ders^ (who belonged to the Sanhedrim^ and had km
in their Depofitions and Accufations which they had
taken againft Chrift, when he appeared before Caia-
fhas) he anfwered nothing, Mat. 27. 12. And tho'
Pilate (as Caiaphas had done beforej blamed him for
his Silence, and fmartly accofted him after this man-
ner, Heareii thou not how many things they Witnefs a-
gainsi thee^ v. 13. yet he was not in the leaft moved
to make any Apology for himfelf, he anfwered him to
never a word, v. 14. And a third time, that is, when
he was brought before Herod, 'tis particularly re-
corded, that he anfwered nothing, Luke 23. 9. The
reafon that is generally afTign'd by Divines of this
profound Silence is that our Saviour knew, that the
falfe
ayo The Nature of
falfeWitnefleswou'd fay what they pleafedagainfi: him*
and therefore it was to no purpofe to make hisde"
fence : and his Enemies were refolvcd to take away his
Life : And befides, he was willing to lay it down, for
this was the defign of his coming into the World.
But it may eafily beanfwer'd to this, that tho' Chrift
knew that his Enemies refolv'd to purfue him to
Death, and to that purpofe would produce Witnefles
to fay and fwear any thing againft him, and tho' be
came to lay down his Life for the Eleft, yet thefe
things were not inconliftent with his Pleading for
himfelf, and alTerting his Innocence in open Courts
where his filence might be interpreted to be no other
than a Confeflion of his Guilt, and a confirmation of
the Truth of all that the Witneffes alledged againfl:
him.
Wherefore I conceive there was a higher Reafon of
this our Lord's Behaviour : he acted thus to let us
know that he bore our Sins, that he. took upon him
our Guilt. It is certain that if he bad pleafed, he
could have confuted and baffled his Accufers in the
Faceof the Court, he could have flruck all his Wit*
nefles dumb. And indeed the Charge that was brought
againft him was eafie to be repell'd, becaufe of its
weaknefs and improbability, and the apparent Ma-
lice that was difcernable in it. So that he had then
a juft' and fair occalion to baffle the fuborned Wit-
Belles, and to clear his own Innoccncy in the Face
of the World, efpecially when his Difciples and all
that before fliewed Refped and Kindnefs to him for-
ibok him, and one of them fblcmnly denied him. Yet
he rather chofe to be filent, and to fuffer both Wit-
neffes and Judges to infult him .- and he did not fliew
himfelf concerned at all to defend his Innocence, and
to reply to the Accufations which were brought a-
gainff: him. Yea, and which is very remarkable,
tho' he was free to aafwer to any other Queftioiis that
were
^aith Explain d. 271
were put to him (as we r^ad ia the Hiiloryof his
Trial) yet as to the Crimea alledg'd againft him by
his Accufers, he was pleas'd to anfwer nothing. This
ftrange and wonderful fdence at fuch a time I°caniiot
but attribute to the Caufe before mentioned. Chrill
having undertaken to appear in our ftead, there was
to be a mutual exchange of Conditions. He anfvver'd
nothing, becaufe we have nothing to anfwer for our
felves, when accufed by the Law of God. Tho' he
had no Sin of his own, yet he fubftituted himfclf ia
our room, who were guilty of all Sins: and accord-
ingly he appeared as Guilty, he flood fdent v^hen he
was accufed. Wonder not at it when you remember
that he was to be in the Ukenefs of Sinful Flefjj and
was to affume our Tranlgrefllons, and to be reckon'd
a Sinner. This Carriage of our Lord was foretold
by the Evangelical Prophet,. Ifa. 53. 7. he opened not
his Mouthy he flood filent before the Tribunal. Which
is mention'd again in the fame Verfe, to let us know
that it is of great Significancy and Importance : A^ a
Sheep before her Shearers is dnmb^ fo he opened not his
Mouth, Which unexpected and extraordinary Be-
haviour of Chrifl: I cannot refolve into anything but
his fufception of our Sins upon himfelf, and his de-
figning by this Adion to convince us that he was a
Reputed Sinner.
Again, this very Truth was fignified and repre-
fented to us when our Saviour condefcended to fuffer
between two Malefadors : which is exprelly record-
ed in Mat. 27. 38. f There were two Thieves Crncified
zpith him, one on the Right Hand, and another on the
Left. And it is fo remarkable a thing that it was
foretold long before, Ifa. 53-12. He was numhred
with the Tranfgreffors. The Evangelift Mark particu-
larly takes notice how this Prophelie was accomplilh'd
at our Saviour's Crucifixion, The Scripture was fnlfitd,
which {siithjAnd he was mmbredwith the Tranfgreffers,
Mark
Iji The Nature df,
Mark 15. 28. Yea, our Saviour himfelf took notice of
the future accomplifhment of this Predidion in his
own Perfbn, Luke 22. 37. where 'tis obfervable that
it is rendred by our Tranflators thus, He was reckoned
among the Tranfgrejfors ^ which is exactly according
to the * Verfion of the Septuagint and the '[- vulgar
Latin, and the * Greek of the New Teftam^nt both
here and in the place before mentioned, tho' there it
is rendred otherwife. But I mention this to Ihew
how fairly it is intimated to us, in the very expreflioa
which is ufed in the Text, that the Crimes and Offen-
ces of Sinners are tmpHted to JefusChrift,for ^tyi^i^ad
is the word that is ufed by the Holy Ghoft in Scrip-
ture to denote JmpHtation. Therefore when it is faid
that Chrift was reputed and reckoned among Tranf-
greflbrs, it carries a higher Senfe in it than is vulgar-
ly thought ; it lets us know that Chrift was reckoned
among Tranfgrejfors not only by the Jews^ his Cruci-
fiers, but by God himfelf. It was ordered by Divine
Providence that Chrift fhould be put to Death in the
fame place and at the fame time with thofe two No-
torious Criminals, to inltruct us in this Truth, that
Cod made him to be Sin for us^ that in the Divine Dif^
penfation and Appointment Chrift was to be reckon'd
as the greatefl of Sinners. This Hiftorical paffage,
and efpccially as it is worded and exprefTed by the
Holy Ghoft, was defign'd to fuggeft to us that our
Sins are imputed to Chrift. And we fhall be the more
confirmed in this, when we confider that in the fore-
faid place of Jfaiah^ where this is foretold, the Do-
ftrin of the Imputation of our Sins to Chrift is ex-
prelly afTerted, as I have fhewed before 3 and imme-
• 'Eao>'{<5-». Ifal. $3. 12.
+ I{eputxtus eSi,
* 'Ehoyi&ti*
diately
\
Faith Explain d, a 7^
diately after this Prophefie it is added, He bare the
S;//j ofmany^ OH pnrpofe, as 'twere to explain and il-
lultrate the meaning contain'd in thofe words, //e was
nnmbredy or reckoned among Tranfgrejfors. j
Laftly, from our Saviour's Behaviour injii's Agony
and at his Death it may be undeniably gather'd that
he took our Sins and Tranfgreflions upon him. When
he faw his Sufferings approachiQg| he began to be- for-
roxoful and very heavy ^ Mat. 25. 37. and he told his
three intimate Friends, to whom he ufcd to commit
his Secrets, that his SohI was exceeding forrowful^ even
unto Deaths v. 38. whereupon he Prayed unto his Fa-
ther that if it were foffible^ that Cfip might pafs from
him^ V. 39. And the fame Prayer he put up twice
more, -z/. 42,44. Now, we muft grant that it was
fome Extraordinary thing that caus'd this Difturbance,
thefe Fears, thefe Reluclancies, this violent Commo-
tion of his Mind and Body which brought a Bloody
Sweat upon him : and it Was no other than this that
I am fpcaking of.
What a |reat number of Examples have we even
of Pagans that Ihevved a Chearfulnefs 'under their
greatelt Pains and Torrtients of Body? It is Ti id of
EfiEietus^ that when his Leg was broke, * he dip
cours'd as if he had been in another Man's Body.
When EpcurHs was labouring under the exccflive
pain of the Stone and Strangury, 't' he diverted the
Senfe of it by the remembrance of the excellent In-
ventions and Dilcoveries in Philofophy that he had
been Author of. Socrates and others rcceivM the
Sentence of Death, and encounter'd Death it felf with
a wonderful Joy and Pleafure. And as for Christians^
\ 'E?/Xo(ro(p« »as-«? hi AKKolei'a 7a(JLAT'. Greg. Naz.
* i^fiUebAt hac omnix animi gmdium ob m:mainm invemornm.
Cic. Epift, Famil, lib. 7.
T the
a 7 ^t '^^ Nature of
the Examples of Patient and Chearful Sufferers are in-
numerable : Thoufands of Holy Martyrs have enter-
tained the Tidings of Death with Courage and Mag-
nanimity, aixl have undergone the moft violent
Death itfelf with Alacrity and Gladnefs, and never
ufed any fuch Language as this, Let this Cup pafs from
me. The goodnefs of their Confciences and of the
Caufe they fuffcred Jfor carried them through : They
ex'prefTed a Triumphant Joy at the very point of
Death. How comes it to pafs then that our Saviour
trembled at the approach of Death and Ihew'd a great
deal of UQwillingnels and averfcnefs to lay down his
Life, and was exceeding forrowful even unto Death,
before he came to Die ? There is no account, no^
none at all, to be given of this ftrange, and as it were,
unbecoming Deportment, but that which I havemenr
tioned, namely, his being charged with our Sins and
Guilt. This, this it was that made him Sweat and
Bleed, and put him into fuch an Agony as was never
felt by any Sufferers before.'
'This it was that made him cry with a land Voice^
and that twice, juft: before he gave up the Ghoft,
Mat. 27-45, 50. which was a ftrange and aftonifhing
thing, if we confider how weak and languid he was,
how his Spirits were cx-'r-iiflcd by the Pains and Tor-
tures of his Body. But tho' thefe were exceeding ex-
quiflte, yet he felt deepci- Wounds in his Soul, which
caufed him to cry out with that mighty force even
when he was expirin a He cried in the Horror of his
Mind, and the Senie of that Burden wherewith he
wasoppreffed, namely, the Load of our Sins.
And then if we conllder the doleful words which
he uttered at that time, we fhall be forward to ac-
knowledge chat this was the true Caufe of his Groans
and Lamentations. My God, faith he, my God, why
haft thoH forfaUnjne} Mat. 27. 46. Which is as much
as if lie had fijd, Tho' I am thy beloved Son, and
can
Fdith Explain d. ^75
can never lofe thy Love and Favour, yet at prefent
I am deferted by thee, all Confolatioii and |oy are
withdrawn from me, and I lie under the Scnfe of thy
heavy Wrath and Difpleafure, as I have taken upon
me the Sins of all thy People, and bear them now ia
my own Body on the Crofs. This queftionlefs is the
true import of o^r Saviour's words, and we learn
thence that he was our Surety and Sponfor, that he
took iTpon him our Perfons, and fufFered in our ftead,
and fo he felt that Anger of God which we fhould
have undei-gone. This and nothing elfe gives an ac-
count of his. Crying out on the Crofs, a-iforfaken.
This lets us know whence that Tragical Scene was,
whence that Anguilh of Mind and Torment of Boiiy.
Our Tranfgreffions were heap'd upon him, and he
was reckon'd by God as a guilty Perfon, and he lay
under that Curie which we fhould have fuftained for
our Sins. Thus I have proved the Point from feveral
Texts of Holy Scripture,which have been over-look'd
aiid negledted by our Divines, becaufe the contrary
Perfuafion, that is, the Non-imputation of our Sins
to Chrift hath generally prevailed with them. Yet I
ought to own that one of them in his Excellent Com-
ments on the E^iftles and Gofpels^ fpeaking of God's
dealing with his Son, hath thefe words, * He [mote
him^ not for any MiJdemeanoHrs of his own^ in his pri-
vate • -hnt for ours^ which in his pithlick Capacity^ as
the Common Re prefent at ive of Sinfnl Manhindy he Jjad
taken upon himfelf: It was our Bnrden which he carried.
And in another place he is pofitive that '^ He who had
no Sin of his own^ took ours uponhim: And afterwards.
He flood in the place of Sinners. And fb it was the
* On the Gofpel for Good -Friday.
f On the Gofpel for the Tuefday kfore Eafter.
T 2 in-
ayfi
The Nature of
intollcrable weight of their Sins upon him, it was this
infupportable Load that deprefled his Soul, and made
him cry out as he did upon the Crofs.
CHAP. IV.
HAVING eltablilh-d the Doarin by Holy Writ;-
I will now let the Reader fee how it is back'd
by the Suffrage of the Ancient Writers ofthe Church^'
for tho' the Commutation ofthe Perfbn of Chrift and
Believers, and the transferring of the Sins of thefe
latter on the former, were not matters that were
folemnly and purpolely debated in thofe Primitive
Times, yet there are fufficient Teftimonies left by
thofe Writers concerning the Truthof this Dodrin.
^ God gave his own Son a. Kanfom for «.r,*faith Juflin
Martyr, O what a fweet dnd welcome Change is this i
He was made Sin for us^ and we Right eoufnefs in him*
One Man^s Right e&iifnefs JHfiifies many VnrightecHS
Men. And this Commuting of Perfons isexprefly
afierted by Origen^ who fpeaks th .s with relation to
our Saviour, '|' God hath given the precious Blood of
his Soil in e-xchange for our Souls. And in another
3")lace, "^ He was found in JJoew as a Man^ which was
without doubt for our Sins^ which from us he took upon
himfclf^ becanfe he bore our Sins. There cannot be a
plainer Teftimony for the Imputation of our Sins to
Chrift. The Suhfiitution of Chrill:, on which this
Imputation is built, is evinc'd by Eufebius from the
dvJAWa.y'iif, ^c Ad Diognet. i . i ,
+ In cMattk.aip.i6.1rac'l.2,
* Boriiii. 3. in Leiit.
Nature
/
J
faith Explain J 277
Natur^^ffhe Sacrifices which the Jews offer'd under
the Law, * Thofe Perfons^ laJth he, having nothing
better nndinore preciotts than their own Souls^ to Dedi'
i:ate to God^ in lieu of thefe they offered the Life of
■Brute Animal s\^ which were to heinfiead of their own
Souls, And immediately after, ']- they offered a Fund
for a Soul unto God. ^n<\ foon after, from thofe
\vords ia Lev. 17. 11. The Life of the JFlejh is :n the
Bloody &C. he thus infers. It is plainly told as hence
that the Blood ofthefliin Beafis was offered to make ex-
piatijon in ftead of the Souls of Men. And further, in
the fame place he hath thefe notable words concern-
ing Chrift, * IJe gave himfelf for us all^ laying down
hts own Soul^ or Life^ in the room of ours. Thus a
Suhflitution^ and an exchange ofPerfons are plentifully
^fferted by this Antient Writer of the Chriftiari
Church. And it is obfervable that Athanafus ufcs
the very fame Expreflion to fet forth this Commuta-
tion : Speaking of Chrift, he tells us that * to pro^
cure the Salvation of all Mrn^ he delivered up his Body
to Deaths in the room of ours. I will add another
pregnant paflage of the fame Author, which the Rea-
der will own to be very pertinent to our prefent pur-
pofe. ^ ChriB feeing^ faith he, how infuffcisnt we were
to undergo the Punifiment which was due to our S;«i, and-
therehy to foHsfie the Divtne Jnfiice, transferred the
Punijhment (which fuppofes the tranflation of Sinj ou
himfelf". thus he was made a Curfe for us, and being
cloathed with our Flefi^ did hy himfelf, and m hts own
^j; fl^W«f . De Incarn. Vetbi Dei.
t in Pajfm, ^ Cruc, Domini.
T3 Perfon
278 The Nature of
Perfon ojfer that to his Father "which xoas properly ours^
that thus by his Sufferings he might exempt us from Suf-
ferings and Commute fmall things for great ones. Thus
he fully exprefles that change of Perfon s which we have
been treating of. And as for that particular Text,
\^He made him to he Sin for us^ &c.] hear how the
Great Chryfostom interprets it, * He made him^ faith
he, a Sinner who was Righteous^ that he might make-
thofe Righteous who are Sinners, We are blamed very
much, and charged even with Blafphemy by fome late
Writers for faying Chrifl: was made a Sinner^ but we
fee it is the Language of the Fathers \ as appears fur-
ther from what another of them faith, f Chrifi was a
very Great Sinner^ as he took vpon him the Sins of the
whole World^ and made them his own, I hope it will
not beobjeded to us for the future that in the Senfe
we have premised, we fay Chrifl: was a Sinner, for
the Pious and Learned Writers of the Church de-
cline not this way of fpeaking. Another of them is
pofltive that ^ Christ who had no Sins of his own^ took
Upon him thoje of other Men. And for this he quotes
Jfaiah^ He hath born our Sins ^ and he adds that of
St. John^ Behold the Lamb of Cod that taketh away the
Sins of the World. Which moft evidently fhews that
he underftood both thofe places concerning Chrifl's
affuming the Guilt of our Sins upon him , for he took
away our Sins by bearing them, he removed the Guilt
from us by taking it upon himfelf. The fame Anti-
cnt Author brings in Chriit thus fpeaking, / beltig
i'l-MJ^i' Homil. 1 1. in 2 ad Corinth.
\ ^Rv trphif'^ A(x,ci.{juKoi Xe«r3f, cJj rof <?« 'zsa.v\ei x-o<r/uif
mctKeiCbiv. iu o]KHOfftifii^& afJiAfjiccf. Oecumen. in cap. 9. Epift.
ad Hebr.
9. in Num.
Innocentj
Faith Explain J. 'ijc)
"^inmcent^ * was reckoned among the Gnilty : and I that
was free from all Debts was numbred among the Debtors:
There are other Teftimonies of the Greek Fathers
which might be produced, as that of Chryfofiom^
']■ Chrifiwas condemned as a S/««er,and that of The ode-
ret^ * As a Sinner^ he underwent the Death of Sinners.
Damafcen's words are plain, ']- Chrifi ap^med our Per-
fon^ and reckoned himfelf with us : And again, he ap-
propriated our Perfon^ cap. 24.
I might add the Teftimonies of the Latin Fathers,
as St. Cyprtan, who thus briefly , but fully fpeaks,
^Chrifi bore us all^ who alfobore our Sins : As if he had
laid, he reprelented our Perlbns, and doing fo he
could not but bear our Sins and Iniquities. St. Auj^nflin
is home to the matter, 'f~ Chrift made our Faults his onn
Faults^ faith he, that he might make his Righteoufnefs
our Righteoufnefs. And fundry other exprefs pailages
to this purpofe mig^ be produced out of this Learn-
ed Father's Writings. Thofe are remarkable words
of Hilary^ ^ Chrijt bears our Sins^ namely byajfuming the
Body of our S/», and yet he himfelf Sins not. For he was
fent in the likenefs offinful Flejh^ bearing tndeed Sins in
his Flejlj^ that is, our Sins, not his own. And after all,
it might be obferved, that thefe Ancient Writers fre-
quently affirm that Chrift paid our Debts, and that
we are difcharged from them thereby : And in fliy-
X«v gA(it/'9sf©- ^ ^ o(?e{K'oviav iJAx^loj. Serm. 10. dc Provid.
+ /tf 2 Cor. $.
* In Rom. 8.
jr Orthod. fd. lib: 3. cap. 25 .
* NosomnesportabatChrifluSfqui^peccitaTJoJlraportitbat. Epift.
63 ad Cacciliujti.
f Ddifla voflra fuA deUBx fecit ^ ut jujiitimfum noftram jujt>
tinm faceret, Expofit. 2 in Pfal. 21.
* £>t TrinJib. 10.
T4 Jflg
a So The Nature of
ing this they aflert the Surrogation and Change which
I have beeii.fpeaking of. There is an eminent Tefti-
mony which we meet with in St. Berfiard^ but I re-
iijerve it for the next Head. I will conclude with
the words, of that Godly Reformer, "^ Martin Luther^
Chrift^ faithJie, rvns the greateft S>inner on Earth :
Which he chains after this manner, He had on him
the 'bins ofDavid^ ■n>ho voas an Adulterer and a Murder'
er : He was loaded with A<fanajfah^s Sins^ who was an
Idolater and a Necrfmancer : He took on htm Peter and
TauVs Sins^ the one of which denyed Chrifi^ the other
Perfccuted him in his Saints. Thus he was the great-
eft Sinner in the World, namely, by his own Volun-
tary Sufception, and by his Father's Imputation.
1 know there is aGreatMan of our own Church who
is thought by fome to have efpoufed another Opinion,
and to hold that there is no fuch Change oj Perfons
as th4t which we have found alWrted by the Fathers
and other Judicious Writers.But this is a miftak€,and
muft be acknowjedg'd to be fo by any Man that reads
without prejudice what he hath writ on that Subject.
He expreily owns that a Commutation is implied in
thefe words CHe was made Sin for us^ .• Tes certainly^
faith he, in his Letter to Mr. Williams. And in his
Anfvper to Mr. Lobb^s Appeal, he plainly tells us, that
'f* there is no t^uefiion but our Iriiquities were latd upon
Chrifiy but the Difpute is about the manner how they
-were laid upon him. And afterwards he doth not
deny the Tranflation of our Guilt upon Chrift, un-
lefs itbe in this Senfe,that this Tranflation is fo un-
derftood as to exclude any confequent Performances
, of ours. "^ Our Blejfed Savionr^ faith he, knew be/t
* CoUoq^metifAU
\ p. lO?,
* p. 123.
hovp
Fditk ETflalnd. 2 8 1
hm fitr.i4ti4 iff.iPhat Scf^fe the Cmlt of our Sins way
transferred Hfon-him^ and whether there folUwed an im-
mediate difcharge ufonit^ without any, regard to Condi-
tions onowr ^aa. And having before quoted fome
faying of Chnftand bis Apoftles, he adds, ^ IfChrifi
and.his ApofiUs taught true Doarm fas no doubt they
<ildi) tt wa^mt mere (rmsf erring our Sins to Chriji that
isfi4§ciemfor Qur Pi/charge and Salvation, but theCo?2'
ditions QJ Faith, Rifentance and fine ere Obedience are re-
^mr:4o»mr par,ts. Here wc fee, the Bifhop aeaia
exm^eay pwns the Transfe^rring of our Sins to cSni}^
^Od that It is requifite in order to our Bifcharge and
.^ahatioH.; And he, owns that this was the /r^;^ i)<7-
thm, t^wght by Chri,ft and his jifofiles. But then he
procfqds toihew that there mult of neceUity be Con-
ditions on our part to render us capable of receivincr
advantage from our Saviour's SufTerings. This fhews
plainly what was this Learned Man's defign and mean-
ing, he would by no means favour the imputation of
pur Sins to Chnlt, and his Righteoufnefs to us as they
have been reprefented by fome Writers, namely, as
excluding all Afts of ours, and all Perlbnal HoUnefs,
as Conditions requir'd to make us partakers of the
Bene&ts of Chrift's Undertakings. But otherwife
abftrac^g from this, the Learned Bilhop holds that
Chrift in a Legal or Judicial Senfcdid put on the Per-
fon of every Sinner for whom he made Satisfadion.
And indeed I am perfuaded that it is only from aa
unwillingnefs to fall in with the/// Confequences whicfe
fome have made from this Doftrin, that fome other
Learned Writers fhew their diflike of it. This gave
a fmall Tindure to the Annotations of fome of the
Reverend Afl^embly of Divines.iov ahoxat the time that
* P. 128.
they
2 8a The Nature of
they compofcd thefe Notes on the Bible, thofe of the
Antinomian Perfiiafion were very biilie, and with
great concerncdnefs fpread their Opinions, and gain'd
over many to them. Wherefore it was thought ne-
ceflary, as w^ell as feafonable, to ftrike at thofe Prin*
ciples, and not to favour them in the leafl:. Where-^
upon fome of thofe Annotators have uttered fbme
things which we Ihould not have heard from them,
if there had not been this occafion for it .• Yea, I
iqueftion not but that they would have fpoken in an-
other flrain. As we find one of them doth on Num.
23.21. The EleEb^ faith he, are made the Right eoufnefs
of God in Chrifi by Imfutation, as he was made VNrigh"
tecHs by imfutatton of their Tranfgrejfions. This is ve-
ry plain* But it was their Over-carefulnefs to fliun
Jintimmianifm that made one or two of them baulk
the full Senfe of fome Texts. But thofe Preachers
and others who at this Day fet the Brand of Aminos
tnianifm on the Dodtrin of ImpHtation^- as I have re-
prefented it, feem to me to ad unadvifedly, for
thereby they reproach thofe Divines that have been
reputed Orthodox in our own Church, and among
the Chief Non-conformift:s,and among the Proteftants
abroad •, for 'tis certain that this hath been generally
own'd and profefs'd by thofe Worthies. They have
aflertcd that Chrift was Subflituted in our ftead, and
we in his, and accordingly that there is a Two-fold
Imputation, that of our Sins to Chrifl, and that of
his Righteoufnefs to us.
Before I pafs to the particular proof of this latter,
! muft caution the Reader againfl fome undue In-
ferences and ill Confequences that have been drawn by
fbme Men from the foregoing Dodrin of the Impu-
tation of our Sins to Chrift. I will mention but thefe .
two, Firft, it is faid that it follows thence that
Chrift is as Sinful as any of us, and that we arc as
compleatly Righteous as Chrift. But there is no
ground
Faith Explain d. 185
ground at all for this Inference, becauie we are finful
on the account of Our own Sins, but Chrill is made
Sin in regard of the Sins of others : And then on the
other lide, Chrifl: is Righteous with his own Righte-
oufnds, but we with his. Any Man of Sober Thoughts
cannot but fee that here is a vaft Difference. We con-
traded the Guilt, Chrift did not: It is only in a
Legal way transferr'd on him. He was not defiled by
the ad of Imput<ation. He was Pure and Holy when he
bore our Impurities and Unholinefs. This Ihews that
it doth not follow from Chrift's taking our Sins upon
him that he can be faid to be as Sinful as we are, and
that becaufe his Righteoufnefsis imputed to us, there-
fore we areas Righteous as he. Thofe that talk thus
may be further confuted from the Notion of a Debter
and his Surety, which we have mentioned before :
Tho' this latter takes upon him the Debts of the for-
mer, yet none can conclude tlience that the Poor
Debtor is as Rich as the Surety. And on the other
hand, it can't be inferr'd that a Rich and Wealthy-
Surety is as Poor as the Man whofe Debts he engages
to pay.
Again fome make this Inference : If all our Sins be
laid on Chrift, then we are no longer Sinners, we
have no Impurity and Stam upon us, and confequent-
ly there is no need of Repentance. But there is no
Gonfcquence in this, and I wonder that any Man
Ihould think there is. For our Sins are Chrift's, as his
Righteoufnefs is ours : Now, doth any Man aflert
that Chrift ceafes to be Righteous becaufe his Pvigh-
teoufnefs is made^ours ? No certainly : He remains
Righteous tho' his Righteoufnefs be imputed to us-
In like manner, when we fay that our Sins are laid
on Chrift, it follows not that we ceafe to be Sinners,
yea, it implies that we are Sinners ftill, for elfe there
vvouldbe no need of the Imputation of them to Chrift,
that thereby the Guilt of them may be removed, and
that
^284 The Hafure of
that by his bearing them we might not be charged
witii them. Befides, it is mofl certain that tlie Con-
ditions of Repentance and Obedience are not nuli'd
by any Privilege of the Gofpel, or by any thing that
Chrift hath done for us, and particularly not by his
taking our Sins upon himfclf. -:
CHAP. V.
HAVING thus clear'd this firft fort of Imputati-
on, I proceed now to^rove the other, which is
that Branch of Jufiification which I'm concerii'd in at
prefent. It is an important Truth difcover'd to us
in the Holy Scriptures that Chrilt's. Righteoufiiefs is
imputed to us, and that his Obedience and Holinefs
are reckon d as ours. This is contained in Tfal. 24. 5.
He jhall receive the Blejfing from the Lord^ and Ri^hte-
Qufnefs from the God of his Salvation, The Pialmift is
defcribingthe Man that fhall afcend ifuo the Hill of the
Lord^ and fland in his Holy Place ^ y. 3. that is, he
gives a Charader of aPerfbn that is fit to be a Member
here of the Church, the True Sion, and to be taken
up to the Church Triumphant above. Two Qualifi-
cations are briefly mention'd. Inherent and Imputed
Righteoufnefs. The former is exprefs'd in the 4th
verfe, He that hath clean Hands and a fare Heart, mho
hath not lift up his Soul to f^anity, nor Sworn peceitfully^
that is, he who is upright in Heart and Life, in his
-4nward Thoughts and in his external Adions. But
becaufe this Qalification is defective and Ihort, the
latter is added, He JJiall receive the Ble([ing from the
Lord, the greateftof Bleflings, namely, Righteoufnefs
froni
Faith Explain d. 185
from the God of his Salvation^ that is, frcJm Chrifl his
Saviour. 'To receive Right eoufnefs from htm doth molt
fitly and properly exprefs this Imputation whiQhVm
fpeaking of. We have no Righteoufnefs of our owu
whereby we can be juftified, therefore we receive:
Righteoufnefs from another. Even that of Jefus is
reckon'd and accounted by God as ours. This I ap-
prehend is the Senfe ot this place, tho' Expofitors go
another way. Biit I have with fome Care weigh'd
the words, and compared them with the Neighbour-
ing ones, and confider'd the fublime Defign of this
Pfalm, and accordingly I offer this as the molt ac-
countable meaning of what is here faid.
I next produce that remarkable Text of the Pro-
phet Jeremiah^ where 'tis faid of the Meflias, This is
his Name whereby he Jhall be calFd^ The Lord our
Righteoufnefs, or, Jehovah our Righteoufnefs^ Jer. 23.
6. And the very fame is repeated, ch. 33. v. i5. the
meaning of which Title is, that our Lord Chrift Jefus
is made unto us by his Father our Righteoufnefs :
That is, we having no Righteoufnefs of our own
whereby we can be juftifiedj the perfed and compleat
Righteoufnefs of Chrift is imputed to us, ^nd made
ours. This is the natural and unforc'd Senfe of the
words, and 'tis very Itrange that any fhould miftake
it, and particularly that ^ one fhould aflert that the
Lord our Righteoufnefs is the fame with the Lord our
Merc ifulnejs and Kindnefs. Anything will fome fay
rather than own the Imputation of our Saviour's Righ-
teoufnefs. Or, if their Judgment is to be embraced
who tell us that this Title is given here to Ifrael^ the
People of God, mention'd immediately before (as in
another place the Name of the New Jerufalem is Je'
hovah Shammehy or. The Lord ts there ^ Ezek. 48. 35.)
-!**?!
^ Of the Knovfldge •jfefus Chrift ^ p. 235.
The
^86 The Nature of
The Truth that we are maintaining is flill fiipported
bevcn for thcreafon of the Title is becaufe Chrift is
the Righteoufnefs of his People, his Obedience is ac-
connted theirs.
I proceed to the New TeRattient, where they are
more ample and numerous Teftimonies of this Truth.
This is plainly prov'd from Rom. 3. 21, 22. But mrv
the Righteoufnefs of God^ without the Law is manife(iedy
eve?i the Righteoufnefs of God which w hy Faith of Jefus
Chrifi unto all^ and upon all them that believe. The
Righteoufnefs of Chrilt, whereby we are accounted
Righteous, is here twice called the Righteoufnefs of
Cod J (as 'tis alfo in -K<?w. i. 17. Phil, 3. 9. and feve-
ral other places) becaufe it is of God the Father's
particular appointment, becaufe he hath ordained and
inftitiited this way of becoming Righteous, and being
juftified. The transferring and conveying of this
Righteoufneis to all the Faithful, is cxprelled herein
as plain terms ^s could be dcfired, for the Apoftle
tells lis, that it is ff-nte all^ and npon all that helievey
that is, it is dero<lv€d upon them, it is made over to
them. This doth very fighificantly and emphatically
fet forth the nature of that gracious aft of God,where-
by he imputes Chrift's Righteoufnefs to Believers, and
accepts of them as Righteous on that account.
Again, imputed Righteoufnefs is pofitively aflerted
by the fame Apoflle in Rom. 4. 6. where he tells us,
that David defcribeth the Bleffednefs of the Man unto
whom God impHteth Righteoufnefs roithoHt Works^ that
is, unto whom God imputeth the Righteoufneis of
the Mejfias •, for we can't underftand it in any other
Senfe, if we duly coniider and weighthe fcope of the
Apoflle in that place, as well as the quotation itfelf.
The Words which St. Pad cites out of P/ 32. 2. and
his Applying them are a plain proof of the Doctrin
of the Imputed Righteoufnefs of Chrift : for when
David faith, Blcjfed is the Man to whom the Lord will
not;
Faith Explain d. 287
not impHte Sin^ it is implied, that his Bleflednefs con-r
fifts chiefly in this (and for this very thing the Words
are quoted by the Apoftle) that the Lord imputes
Chrift's Righteoufnefs unto him, for this latter al-
ways attends the former, ("thoMt be a thingdirfercat
and diftind from it) for where Sin is not imputed by
God, there the Righteoufnefs of Clirift is imputed.
It is true, in our Thoughts and Conceptions we place
one before the other, and conceive thefe to be two di-
ftind things even as to Time ^ we apprehend, that
firft God doth not impute Sin, doth not reckon it as
ours, doth not lay it to our charge, and then we
conceive that he proceeds further in his gracious deal-
ings with Sinners, and imputes Chrift's Righteouf-
nefs to them. But properly fpeaking, thefe are iiife-
parable and fimultaneousj Ads : At the fame time,
that God is pleafed not to impute our Iniquities and
Failings to us, he alfo looks upon us as Righteous and
Sinlcfs in Jefus Chrilt. This dilcovers the ftrength
and confequence of the Apoftle's quotation in this
place, and convinces us at the fame time that
Chrift's Righteoufnefs is imputed to us by God.
Which is allerted again in Rom. 4. i\. for the
Right eonfuefs imputed^ which we read of in that place,
is Chrift's Righteoufnefs. Which clearly appears
from the Context, for as the Apoftle had obferved,
that God imputeth Righteoufnefs to David's Bleffed
Man^ fo he adds, that the like may be laid of ^^r.^-
ham-i the Father of the Faithfui, and of all the true
Ifrael that are his Children : he received the fign of Cir-
cumeifion (a Sign of entring into Covenant with God
through the Merits of the Mejfias) a Seal of the Righ-
teoufnefs of the Faith which he had yet being uncircum-
cifedj a confirmation to him, that he fhould be rec-
koned Righteous by believing in the Mejftas^ and ap-
plying his Merits to him, for Ahraham^ and the reft
of the Holy Patriarchs and Prophets, who lived in
coa-
aS8 The Nature of
conftant expe(?lation of the Meffias^ trufled to be |ii-«
ftified by his Righteoiifnefs, that he might be 'the Fa-
ther of all them thott believe^ tho* they be not circumcifed^
that is, that he might be a Pattern to all the Faithful
in fucceeding Generations//?^/- Rtghteoufnefs might be
ifnfHted to themalfo^ that they may be juftified in the
<ame manner that Abraham was, namely, by God's
accoimting them Righteous, thro' the Righteoufhefs
of the MeJJias. ■ This I take to be the true and genuine
Mind of.the Text, and according to the fcopcof the
BlelTed Apoftle. -^
Further, This imputation of Chrift'sRighteoufnefs
and Merits to Believers, is grounded on thofe remar-*
kable Words in Rom. 5. 18, ip. As by the ojfejjce of
ene^Judgment came upon all Men to Condemnation^ even
fa by the Righteoiifnefs of one^ the free Gift came upon
all Men unto Jufiification of Life. For as by one Man's
difohedience many vpere made Sinner Sj fo by the obedience
•f one jlnill many be made Righteous. Where, by the
way, to the great Mortification of thofe Men who
can't endure to hear of Imputation^ there is another of
them which hath not been yet mention'd, and that is
the Imputation of Ad(im\ Sin to us , the offence of
one is reckoned as the fault of all. And then it is
as undeniable, that Chrift's Righteoufnefs is imputed
to us, and by that Imputation we are juftified : by
the Obedience of one fhall many be made Righteous '. by
the Righteoufnefs of one the Free Gift came- upon all
Men unto Jufiification^. This is the thing which is ex-
prefsly affirmM here, that Adam's Apoftacy is laid
upon all his Pofterity, his Sin is become the Sin of
all Mankind : And further, that Chrift's Obedience
is imputed to us, -his Righteoufnefs becomes the
Righteoufnefs of all Believers. If we confider, that
the Apoftle here is illuftrating the Doftrin of Juilrifi-
tatiov., which he had been before treating of, we fhall
be convinced of this grand Truth, and from this
Vj
Faith Explain d 2 89
very place, that Juftificatioa chiefly confifls in this
that Chrift's Obedience and Righteoufnefs are rec-
koned and accounted ours by God.
There is another place in this Epiflle to the Ro-
mans which corroborates this, Chap. 10. v. 3, 4. They
being ignorant of God's Fighteoufnefs^ (which Righte-
oufnefs, as I have fhew'd before, lignifies in the Apo-
■ftle's Stile, that Righteoufnefs whereby he jullihes
US, namely, the Righteoufnefs of Chrift imputed to
us by God) and going about to efiablijh their own Righ^
teoufnefs^ that is, the Righteoufnefs of their own
Works, and to make them the matter of Juftification,
have notfetbrnitted themfelves unto the Righteon/nc/s of
God, have not complied with the Evangelical Method
of Juftification, which is by the Imputation of Chriit's
Righteoufnefs i for Christ is the end of the Lawfor Righ-
teonfnefs to every one that heiieveth, that is, it is ap-
parent, that what hath been faid hath a folid Founda-
tion, becaufe Chri^ is the End or Completion of the
Law \ we can't fulfil it, but He can, and he hath •,
and h's fulfilling of it is imputed to thofe that believe,
and thence they are Juftified.Thus we fee,that in three
or four Chapters in this one Epiftle^to the Romans^ the
Imputed Righteoufnefs of Chrift is exprefsly alferted.
And hence we know, what efteem we are to have for
thofe late Writers, who tell the World that there is
no mention any where in the Scripture of Chrift's
Imputed Righteoufnefs.
But I pals to other places of Scripture, as i Cor.
I. 30. Of him are ye in Chrift Jefta, who of G^d is
made nnto us IVifdom, and Righteoufnefs, and SanUif-
cation, and Redemption, that is, Chrift doth not only
make us Wife and Righteous, he doth not only San-
aify and Redeem us (which is the ufual Interpreta-
tion of the Words) but his Wifdom and Righteouf-
•lefs, his Holinefs and Merits, whereby he redeem'd
;s, are made ours by God. The perfect Obedience
U w hich
290 The Nature of
which Chrifl performed, is reckoned as if we had
doQ€ it .* And the Sufferings which he underwent
are accounted as if we had undergon them. Thus he is
made unto all the Faithful, Wifdom and Rightcouf-
nels, &c. he transfers thefe on them from himfelf,
and then looks upon them as theirs.
There is another Text that might be infilled upon
feere, if it had not been fufficiently explained under
the foregoing Head. When the Apoltle faith, that
Christ was made Sin for ///, that we might be made the
Right eoufnefs of God in him^ 2 Cor. 5. 2i. We mult
interpret the latter part by the former, becaule thefe
two are fet down here as Parallels. In the fame Senle
the Chrift is made Sin, are we made Righteous, and
thisisnootherwife than by Imputation. As Chrill;
is reckon'd a Sinner on the account of our Sins trans-
ferred on him, fo by Chriit's Righteoulnels and Obe-
dience made over to us, we Hand Righteous and Obe-
dient in the fight of God.
I will add another obfervable Paflkge in St. Paul's
Epiftles, Phil. 3. 8, 9. 7 count all things hut drofs for
the Excelle-/7cy of the Knowledg of ChriSf 'J efts my .Lor d^
(whereby Knowledgxt is probable Faith is underltoodjl'.
fx>r whom J have fuffered the lojs of all things^ and da
count them hut dung^ that 1 may win Chnfl^ and befountP
in htm^ not havin^^ my own Right eonfncfs^ which is of
the LaWj but that which is thro' the Faith of Chrij}^ the
Righteoufnefs which is of God by Faith. Here is Lihc'
rent Righteoufnefs, and here is Imputed Righteouf^
nefs : the former is called our own Righteoufnefs^ aiid-
the latter the Righteoufnefs which is of God by Faith^
that is, according to the conllant Phrafe and Expref-
fion of the Apoltle, the Righteoufnefs of Chrifl ap-
propriated to us by Faith. We fee, that thefe two
are diftinguifhed from, yea, oppofed to one another :
ib that in the point of Juftification the one hath no-
thing to do with the other. We are not reckon'd
jnfl Wore God, on the account of our own Righte-
oufaefs*
Tanh Exphifid, 29 1
bufnefs, Sufthat of Chrift whicfi is imputed to us.
This is fo plain, that one wou'd think noneofliould
Venture to deny it, Yet a late Author is peremptory,
and tells ns, th^t • the ApTtle cannot here fpeak of the
RighteoHpitfs of Chrifi imputed tons. Which we are
not to wonder atj for he holds (hat there is no fuch
thing as Impiited Righteoufnefs, and therefore this
Text was tobefo interpreted as toSalve hisHypothelis.
I know there are fome others, who own the Imputed
Kighteoufaefs of Chrift, aind acknowledg that other
Texts fpeak of It, and abfolutely aiTert it, but yet
fhey aie of opinion that this doth not. I leave every
one to his own Judgment in this matter, but declare
it to be my own perfuafion,. that this very Text is to
ht interpreted concerning the Tranflation of Chrifl's
Righteoufnefs to Believers. For here the Apoftlede-
fpifes, vilifies, tramples on alt things, be they of ne^
ter fo great Efteem : all this is Drofs, all is Dung in
colnparifOn of Chrif^'s Righteoufiiefs : and we may
obferve, that the Apoftle fpeaks not only of what
was paft, but prefent, / do county now at this very
time. Hehad faid htforcy I counted, but he adds /
count, to ih^ that even after he was Regenerate, he
feckoned his own Righteoufnefs, con>par'd with
Chrift's, to be Drofs and Dung, of no worth and
value, in refped oijufliflcation. For this is the thing
that he fo eagerly aims at, and purfues, and he calls
it his winning of ChriB. The manner of which is this.
To be found in ChriFt, not having our own Righteoufnefs
r^hich is df the Law ffor there is no depending upon
it) hut that which is thro' the Faith ofChriB, the Righ-
teoufnefs which is of Gpd by Faith, that is, the Righte-
oufnefs of Chrift which God hath appointed to be ap-
prehended and applied by Faith. For here we fee
* ^r. ^\\\i\>fi4nnow,9nihefltiee,
U 2 plainly.
09^ s TT'e Nature of
plainly, that theApoftle difclaims his own Righeouf-
nefs^ and thereby lets us know that he relies upon
an othPs^ which is Chrifl's •, which is faid to h^thro'
Faith in him^ becaufe it can't be beneficial to us, but
by believing in him. And it is called the Righteoufnefs
which ii of God^ becaufe it is by his fole appointment,
that this Righteoufnefs is Imputed to us, that is, isi Jj
reckoned to be ours. -^
Another Text on which the Dodrin of the Impu-
tation of Chrift's Righteoufnefs is built, is Heb. 7. 22.
yefus Tvas made a Surety of a better Covenant : which
I alledg'd before, to prove the Imputation of Sin to
Chrifl: ; but the prefent Truth is as clearly deduciblc
from it, for Chrift, as he was our Surety and Sponfor^
fuftained our Perfon, and died and fuffered in our
ftead : and he was a Surety for the tr an fading, con-
firming and fulfilling the Covenant of Grace and
Mercy between God and us, which is better^ much
better than that of the Old Covenant, or by the
Jewilh Difpenfation. Chrifl by this New and
Better Covenant engaged himfelf to obey the
whole"^ Law, and to fuffer Death for us : and
in the whole undertaking he aiScd for us, and
fo was our Surety. It was rightly faid by a Judicious
and Solid Divine , * D' Seeing we cannot per-
" form the things contained in the Law by ourfelves,
" we muft perform them in the perfon of the Media-
" tor, who hath fatisfied for the threatnings of the
" Law by hisPafTion, and hath fulfilled the precepts
" of the Law by his Obedience. We owe to God a
" double Debt, to fulfil the Law every moment, and
" to make fatisfa(ftion for the breach of it ^ now for
" thedifcharging of this double Debt, Chrifl: isbe-
*' come our Surety.] And thence it follows, that we
are reckoned to do and fuffer what he did and fufi'er'd.
By Chrill's Obedience we are efleem'd by God as obe-
* iMr . Perkins 2i Vol, p. 205. dient
Fahh Explain d. 29^
dieat : and in Chriffs undergoing the Penalty of Dif-
obedience, we are looked upon as undergoing that
Penalty ourfelves. Wherefore, they that will not
admit of the Imputed Righteoufnefs of Chrift, will
not hvoQ]fi ]l[\s SatisfaHion I for this is thetenoiir of
the Scripture of the New Teftament, that the Satis-
faiflion of Chriftis made ours, that is, God accounts
of it, as if we had fatisfied in our own Perfons. But
how can they believe that Chi ill, an Innocent Perfon,
fufTer'd and died for others, and that the Merit and
Vertueof his Sufferings reach them, and yet will not
be perfuaded, that another's Righteoufnefs may be
Imputed to them ? The Sccinians hold it is inconfi-
ftent with the Juftice and Goodnefs of God, that
Chrift fhould fuffer in our (bead, he being a Guiltlefs
Perfon : which plainly Ihews, that the denying of
Chrift's fatisfying for us as our Surety, and the deny-
ing of the Imputed Righteoufnefs of Chrift are very
nearly related, if they be not the fame. For ifChrifl
died for us, that is, in our room, he was a Surety for
us, and then what he did, may rightly be f^id to be
done by us. Therefore, they that deny this latter,
renounce the former. To fpeak freely and impartial-
ly, I am enclined to queftion whether any of our
Preachers that ftiffly deny Imputed Righteoufnefs, do
believe Chrift's Satisfadion, for they have both of
them the fame Foundation, namely, that one Perfba
may undertake for another, and what the one doth,
the other may truly be faid to do. Thus the notion
of a Sfonfor or Surety afcertains us of the truth of the
Imputation of Chrift's Righteoufnefs, Obedience
and Sufferings to all the Faithful.
And as this great Point of our Chriftian Religion is
grounded on Scripture, fo it is confirmed by Reafon,
and that Reafon taken from Scripture. For firft, if
the Vnion of Believers with Chrift, which is a Do-
ctrin thatis abundantly delivered by our Saviour and
U 3 his
294- The Nature of
his Apoftles, were wqH confider'd, we fhould not
doabtof this mutual Imputation which I have beer^
difcourring of. Believers are vertualiy the fame with
Cbriffc ;. they are accounted as one Perfon with him,
and he with them. This near conjunction, or rather
Identity, is fet forth by that of Hnsband and Wife^
Eph. 5. 31. of the Head and its Members^ Eph. 4. 15.
Col. 2. 19. of the Fine and its Bratjches^ Rom. 11.17.
John 15. 1, 2. As the Husband and Wtfe are but one
.egal Perfon, as the Head and Members make but
one Body, and the Vine and Branches but one Tree,
fo Chrifl and the Regenerate are rcekou'd the fame.
They are not only one Body^ i Cor. 12. 13. but one
Spirit, I Cor. 6, 17. Yea, as the Father and Chrift
are one, fo Chriit and Believers are one. That the^
all may be one^ as thoii^ Father^ art in me^ and J in
thee J that they alfo may be one in us. John 17. 2i, Than
they may he one^ even as rs>e are one^ v. 22. It mull be
a very true, real and ftrift Union that is exprefled to
]as by fo many ways. Now, this near and intimate
Conjnntfiion between Chrift and his chofen, is the
Foundation of the reciprocal transferring of Sin and
Righteoufnefs. For Chrifl:, and the Faithful, being
by their near Union become one Myftical Perfon, there
mult needs flow from thence this interchangeable
Communication. By vertue of this Coalition it is, that
Believers are reckon'd to have done and fuffered th^
very fame things that Chrift did and fuffered. ' Noc
only their Sins are trartsferr'd on him, but his Obe-
dience and Death are efteem'd as theirs. This is the
natural refult of Chriit's being made, by the Divin?
Appointment and Cpnftitution, one Perfon with us.
Again, this Imputation which I'm difcourfing of,
is grounded on this like wife, that Chrifl: is the Reyre^
jentative of all Believers. As I fhew'd before, that
one reafon why Adam's Sin becomes ours, is becaufe
be wai the Commt)a Head of IMaukixid, fo 'tis as rea-
fon-
'\ Faith Explain d. 295
fonable tliat Chriil's Righteoufncfs fhould be made
oars, becaufe he was a PublickPerfon, andoui Root:
'Snd Head, and fuftained our Perfon, which is the
leaning of his being call'd the Second Man, or the
'Second Adam^ \ Cor. 15. 47. becaufe as the firfl
"lAdam was the PuJ)lick Reprefentative of all Men, fo
Chrift is of all the Eleft. Wherefore feaing thedifo-
bedience of Adam was Imputed to his Poilerity, fo
&t they are reckon'd by God as difobedient ^ it
^San't be thought ftrange, that the Obedience of our
%"ord Jefus Chrift is made over to all the Faithful:
"What he did, they are interpreted to have done : his
Sufferings are looked upon by God as their Suffer-
ings, and his Obeying the Law is reckon'd as their
"Obeying it. For it belongeth to Chrift, as Mediator,
to reprefent and perfonate all the Regenerate, and
confequently they are reputed to do, and undergo
ivhat their Reprefentative did and underwent.
^- Again, the Reafonablenefs of our being judified
m^ Chrift's Righteoufnefs imputed to us, appears from
%is,that our ownRighteoufnefs will not fcrve for that
purpofe. And the reafon of this- is,becaufe the Divine
juftice requires a perfed Righteoufnefs and Obedi-
ence of us. And the Law, which is the difcovery or
this Juftice, requires the fame, and will not admit of
any exemption. Now, our inherent Righteou fiefs
is imperfeft, and mixt with many defers and obli-
quities, and confequently we cannot come up to the
demands of the Law, but we continually violate it,
land thereby become Guilty, and fall under the Con-
demnation denounced by the fame Law. How then
is it poffible we fhould be juftified by our Righteouf-
nefs and Obedience ? That Ancient Worfhipper of
God among the Jdumeans^ was very apprehenfivc of
'this whea he faid, Ho-w Jhall Man be jufi with God^
:^ob 9. 2. And the fame Thoughts had another In-
spired Man, when he utter'd thofe Words, Pf. 130. 3,
U 4 if
096 The Nature of
If thoUy Lord^ fjOHldfi mark Inicjmties^ who ji] all (land?
Who fliall ftand and appear as jnfl: before thee ^
Which is more plainly and pofitively afTerted by the
fame Holy Writer in Pf 143. 2. In thy ftght jhafl no
Man living he justified. And this was the Senfe of
the Great Apodle, i Cor. 4. 4. / how nothing by my
felf^ I am not confcious of any Untaithfulnefs or
Negligence in the difcharge of ray Duty, yet am I not
hereby justified^ 1 am not without fault in God's fight,
who difcerns thofe defects in me which I cannot efpy
myfelf, and which no other Man can, much lefs am I
juft and pure in his light.
From this and fundry other PafTages in the Sacred
Writ, it is clear and undeniable, that Inherent Ho-
linefs, and a Good Confcience cannot juftify us.
Therefore it necelfarily follows, that Jnftificatioa
xnuft be by another s Righteoufnefs, and that is Chrifi's,
which is every ways entire and perfeft ; and there is
no other Righteoufnefs but this, that can difcharge
us in the fight of God. We are Accufed and Ar-
raign'd by the Law, yea, and we are condemned by
it for the breach of it ^ but we are fetfree, and ab-
folved on the account of Chrift's Righteoufnefs. This
is the Sum of St. Paurs Epiille to the Galatlans : He
fliews t!;at the Law exacls of us perfed Obedience,and
confequently there can be no] unification without fuch
Obediencc'.He ihews like.vife,that we are ansinners,&
noManis whollylnnccentjthercforehis ownWorks will
' rather condemn him,than juftify him. Seeing then,that
wc have no Pvighteoufnefsof ourown that canbe help-
ful to uf, it follows necefiarily,that wemuftbe juftified
by Chrift;'s Righteoufnefs, if we be juftified at all.
This is alfo brielly reprefentcd thus in Rom. 3.
19,20, &c, where, and in the foregoing part of the
Chapter the Apoftle fets forth the univerfal deprava-
tion of Mankind, and their Tranfgreflion of the Law,
fo that, in that rcfped every Month muft be fiopped^
and ail the World is become Guilty before God, and
con-
Faith Explain d, icjj
confequently can't pretend to Jufbification by any
thing that they can do : as it follows. By the Deeds
of the Law there Jhall no Flefij be jtijfificd in his fght :
for by the Law is the Knovoledge of Sin. That is, now
in this depraved and degenerate ftate, the Law is
ferviceable to difcoverto us the heinoufnefs of our
Demerits ^ but not to juftify and clear us of them.
But novp^ faith the Apollle, the Righteoufnefs of Gcd
without the Lavp is manifested : the way of being juili-
fied by anothers Righteoufnefs, without the Works
of the Law, is now under the Gofpel very plain and
evident, and none can doubt of it. This, (as the A-
poflle there adds) is even by the Right eoujnefs of God
(before mentioned) which is by Faith of fefus Chrijb
unto all^ and upon all them that believe. As if he had
faid, thereisno Juftification, but by the Righteouf-
nefs. of God's appointment, namely, that of Chrilt,
which is made effeclual to us by believing in him. We
having no pretence to a Perfonal Ability, we mufl
rely wholly upon an Imputed and Borrow'd one, and
be eternally thankful to God that we have that offer'd
to us to rely upon.
There is a palTage in the Evangelift St. John which
I will conclude with, and which will confirm all that
I have faid : and I the rather offer the conlideration of
it to the Reader, becaufe I do not find that it hath
ever been made ufe of to the prefent purpofe by any
Commentators. It is faid in Jo/?« i. 14. that Chrifl
VJSL^fHll of grace^ 2iXi6.'m v. 16. Of his fulnefs have all
we recei'vedy and grace for grace : of which latter
Claufe there are feveral Interpretations given, which
I will not trouble the Reader v\ith, (efpecially not
with Mr. le Clerc\ which feems to be wideft of all
from Truth and Probability, and not adjufted to the
Laws of Criticifm, which he fo much pretends to)
but will onlyfet before himthi^ plain and obvious
meaning of it, namely, that as it f leafed the Father^
thai
a^S The Nature of
*kat in Chrifi Jlwidd all f nine fs dwell^ Col. r. 19. So it
was his pleafure, that from that Fulnefs there fhould
be derived to all Believers Grace anfwerable to the
Grace that is in Chrift Jefus, and that every Grace
that is in Chrift Ihall be reckoned to be onrs^ and
cflecm'd as fuch. For the Prepofition avV which is
here Tranflated for is a Word of Imputation and of
Commutation. It is ufed in the Sacred Writings, 'arid
in other good Authors, when one is reckoned in the
place of another, and one thing is fubftituted and
changed for another. Give unto them the Tribute-
Money for me and thee^ Mat. 17. 27. that is, in
thine and my ftead. For one Morfel ofMeathefdA
his Birthright^ Heb. 12. 16. that is, he chang'd his
Birthright for it. From which acception of the Word
wc learn how to nnderftand and apply it in the Text
before us. When, 'tis faid, that of Chrift's fulnels
we receive even Grace for Grace^ the genuine Senffi
is, that every Grace in Chrift is made over to us, and
is reckon'd as ours, There is a change made between
bim and all true Believers. As he takes upon him
their Sins, fo his Righteoufnefs is Imputed to them;
This is fitly expreflcd by the Prepofition <^vV for : and
to receive, Grace for Grace^ is as if it had been laid.
All that Grace and Righteoufnefs which in Chrift Je-
fus our Lord, is transferred to us by God, and ac-
counted as our own, when he juftifie^ us. This feemi
to me to be the genuine import of thefe Words.
And thus I hope I have fatisfied the unprejudiced
Reader as to this grand Point, by fetting before him
this Cloud of WitnciTes out of the Infpired Writings.
I think he cannot deny that I have given him good
mcafure, preflcd down, and Ihaken together, and
running over.
CHAP.
F^ith Ex^lahM, ^95
CHAP. VII.
BUT notwithftanding the clear Evidence of tlifs
Evangelical Tr\M\\^o( Imynted Right eoufnefs^ \t
hath met with great Oppofition. It is fiercely ar-
gued agaiaft by the Writers of the Roman Church,
efpeciallv by their great Bellarmine. I will only take
notice of the Stupidity and Sottilhnefs of thefe Per-
fons : tho' they obftiuately deny the Imputation of
our Saviour's Righteoufnefs to Believers, yet they
hold, that the Merits and Righteoufnefs of the Samts
may be Imputed toothers, for this is fuppofed in that
Dodrin of theirs, that there is a Tr^afury of Works
ofSuperogation 'm the Church, which will on occa-
fion ferve any Sinner that Hands in need of them.
How can they deride (as they were won't to do) the
Dodrin of ImpHtatien^ when ^they thus plainly alTert,
that the Holinefs of one Man is Imputed to another,
and is made beneficial and faving to him ; when they
confidently maintain, that the fuperabundant Merits
efthe Saints are applied to the Sinners in Purgatory,
and releafe them from that place ? May not our BlefTed
Lorc^s Righteoufnefs be applied, as well as that of
Martyrs, Dodors and Virgins? Thus we fee they
are felf-condemned. Even upon their own Princi-
ples and Conceffions they are forced to grant what
they deny.
Others befides Papifts have oppofed this Do£^rin.
Socinus hath the confidence to fay, that * the Imfnta-
* Cbrifli jufiitiam nobis itnPuUri, merum commsmum eji, De
Seryat. pars 4. cap. 4.
tlOf^i
^oo 'The Nature of
tion ofChrijfs Right eoufnefs is a meer Fitlion and Sham.
A noted Man among the Quakers hath the Face to tell
the World, that * Jufiification by .the Right eoitfnefs of
Chrifi-^ or which .Cbrtfi hath fulfilled m his own Per [on
for Hs^ is the Do^hrin of Devils. And thofe that hold
this Imputation, are in derifion flird 't" Imputan^ns
by him. Some of our Churchmen are "unwilling to
embrace this Doftrin. One of theqi tells us, that *
the true and imrvarr ant able Senfe in which Chnft^s Righr
teoiifnefs is TmpHted^ isMetonymical^ that is^ as to the
Effecls only. Another faith, that '[- Impitation by Imn,
fated Righteoufnefs is only God's declaring himfelfin^ and
through ChriBfor acceptance of Sinners^ that he will Of".
cept of their honeji Meaning and good Endeavours^
This is all the notion, that this Learned Man had of
Imputed Righteoufnefs, which fcarcely contains any
t\{mgoi ImfM as ion mix.. A ^ third not only flatly
denies, but ridicules Imputative Righteoufnefs. A
-f fourth ftiffly argues againft it, and the Imputation
o( Adarn\ Sin together. Some others, befides our
Conforming Clergy, hold that Chrilt's Righteoufnefs
and Obedience were for our good and advantage,
what he did and fuffered was for our benefit, and
that is all they mean by the Imputation of Chrift's
Righteoufnefs. This they maintain out of Zeal a-
gainft the Antimonians^ and partly out of deference to
the Judgment of Mr. Baxter^ who was of great Re-
pute among them for his Learning and Piety. There
is one Mr. Humphrey^ that fetshimfelf againft the hn-
^ W. Voii Serious Apolc^f,
+ fJUfMdjn Feundatwji'
* GlanTil s Epy the -jtb;
•f -Or. Whitchcot. Fie/. 3. Difc 14. i«i 16.
* Mr. MoLiii Mjfiery of (jodlinefs. Book ^. Civf 5. Bo6i loi
Chap. 7.
-f I^r. Whitby V Annotxt. on < Rom,
puted
Faith 'Ejr plain d, 5 o i
puted Righteonfnefs of Chrilt, and oifers Arguments
againfl; it, and prefTes them with much Confidence.
Becaufche is thought by fome to have ofter'd fome-
thing of weight againft this Dodivln, I will diflinf^ly
confider feme of his Arguments.
The firftisfrom E2ek. 18. 31, &c. IfrheWichd
will turn from all hii Sins that he hath committed^ &c.
he Jhall furely live^ he JhaH nor die. AH his Tranfgrejfio-fis
that he hath committed^ jhall not be menticn'd unto him z
in his Right eoufnefs that he hath done^ he Jhall live. But
when the Rigkt'eotis tnrneth away from his Righteonf-
nefs, ficc. Jhall he live f All his Righteonfnefs that ht
hath done, Jhall not be mentioned : in his Sin that he hath
Sinned, he Jliall die. Whence he thus argues, ^ there
is a Righteouinefs that is a Man's own, and which he
hath done, and in which he fhall Live, that is, he fhall
be Juftified .• For that is the meaning of Living, as is
plain from thofe words of the Law, //' a Man do them^
heJJmll Live in them. Lev. 1 8. 5. and from thofe of the
Prophet, The Jnfi Jhall live by faith, Hab. 2. 4. thai
is, he Ihall be juftified by Faith. Accordingly whea
'tis faid, In his Righteonfnefs that he hath done, he
Jjoall Live, the meaning is, that he fhall be juftified by
it. Whence it follows, faith he, that it is not the
Righteoufnefs of Chrift from without imputed, but
the Righteoufnefs which a Man himfelf Perfonally
doth, whereby he muft be juftified. This is look'd
upon as very good Arguing by this Author^ but when
we come to weigh it, it proves to be very light, emp-
ty and deceitful. And one would wonder that this
Pcrfon ftiould pretend to affign the Middle Way of
jHftification (as he pretends) and yet here fall into
diRextreme, and quite take away all Juftification by
Chrift's Righteoufnefs , and place it wholly in the
* SAu Humphrey's i^iUU Way. p. 22,
Works
^0 2 The Nature of
Works that a Man himfelf doth. This is a new fori
of Middle Way, which no Man would have Dream'd
of but himfelf. Being thus extravagant in his At-
tempt, it is no Marvel that his Interpretation of the
fbrefaid Text is as ftrange and unheard of. 1 will
briefly fet the Text and Context before the Reader,
that he may diicern how weak the Argument is that
is pretended to be brought from this place, and that
he may fee that by Living is not meant hewg jftfiified
in this paflage of the Prophet.
We mufl know then that the whole Chapter is
founded upon and occalioned by that common Pro-
verb ufed in thofe Days by fome Prophane Men, The
Fathers have eaten four Grape s^fid the Childrens Teeth
are fet on Edge ^. 2.tbat is5it was a Complaint among
them that they /^/j^rc^ for their Anceftors Sins. But
now the Prophet acquaints them that that Proverb
ihall no longer be ufed, v. 3. for the Soul that Sinneth
it Jhall Die^v. 4. that is, that Man that Sinneth in his
own Perfon, fhall be PunirnM for it. Thus 'tis faid
in Jer. 3 1 . 30. Every one jhall Die for his own hiicjuity^
that is, every Man (hall bear the Penalty of his own
Sins. Oppofite to Dyi-r.g is Livings that is, efcaping
Funifhment, and being Rewarded: Accordingly of
the Righteous Father 'tis faid, he jhall fnrely Live^ v. 9.
of this Chapter of Ez^ekiel: And of the Wicked Sojt
of a Righteous Father 'tis pronounced that hefiall not
Live^ he jhall furely Die^ v. 13. And to confirm us in
our Belief, that by Living is meant an exemption from
Punilhment, and by Dymg we are to iinderlland thd
infliclingof Punifhment, 'tis immediately added, his
Blood jhall be uj>on him^ which always in Scripture fig-
nifies the executing of Vengeance and Punifhment^
Again, V, 17. concerning the Righteous Son of d
WicketlTather 'tis faid, he jtiall not Die for the Jni*
e^Htty of his Father^ he ^jall fnrely Live. And thea
concerning a Repeating Sinner this is adjoined, v.
Fmtk Explain d, :^ o 2
2t, 22. If the Wicked -Will tnrn jr am all the Sins he
hath cor?fmitte4y a.nd do that which is l^awful ^.nd Right ^
he (Jjalt purely Live^ he [ball not Die ^ in his Right eoujhcfs
that he hath djfac^ he jhaR Live^ that is, God will be lb
f^r from Punifhing him, that he will Reward him
for his Righteoufnef% for Living here mufl: be in-
terpreted in the lame Senfe that it was before. And
Laftly, it is added, that when the Righteous tumeth a-
way from his Right coufnefs^ all his Right eonfiefs that
he hath done pjaUnotbe mentioned^ in theTrefpafs that
he hath Irefpajfedj and in the Sin that he hath Sinned^
hejjjoll Die, that i$, God will Punifli him for his owa
Sins, and not for another's : So that we fee from the
whole Chapter it is evident that Living and Dying are
nreant of Reward and Punifhment : The Ifraelites are
iaform'd that they Ihall have no occafion given them
to charge God with Injuftice, for every Man fhali re-
ceive of him according to his own Perfonal Behaviour,
according to his own proper Anions. For this is the
Scope of all that the Prophet hath been delivering in
this Chapter, and we find it fumm'd up briefly in v:
30. I will judge yoHj O Hoiife of Ifrael^ every one ac-
cording to his ways. Now what is all this to the Do-
&rm of Jisfiification by our own Rig^hteoufnefs, and
the excluding the Righteoufnefs of Chrift Jefus?
Who would have thought that a Writer could be lb
peremptory, and yet have fo little ground for it ?
Again, he thus Objects j ^ It is fa id that Faith^
which is a Man's own Ad, is accounted j or imputed to
us for Righteoufnefs, Rom. 4. ^,$.22, 24. therefore
not the Righteoufnefs of another, and conlcquently
not the Righteoufnefs of Jefus Chrifl:. The Anfvvcr
which is ufually given to this Objection is this, that
when 'tis (aid, Faith is imputed for Righteoufnefs^ it is
meant
^04- The Hature of
meant of the OhjeFt ofFaith^ as much as if the ApoftU?
had faid, Chrift's Righteoufnefs apprehended by Faith
15 imputed to us for our Righteoufnefs. This is the
Senfe of the Apoftle's words, both as they are appli-.
ed by him to Abraham^ V. 3, 5. who by Faith forefaw
Chrifl:, and trufted in him, and as they arefpokeil
concerning all true Believers, v-. 24.who confide in the
Righteoufnefs of Chrilt for the juftifying of them.
This is thought to be a good Anfwcr by fome, but I
inuft needs declare, for my part, that I cannot ac-
quicfce in it, for thofe Texts cannot be meant of the
Objeci of faithy namely, Ch rift's Righteoufnefs, be*
caul€ it is evident that Faith in all thofe places is op-
pofed to our own Works. CAbraham believed in
God, and it was counted to him for Righteoufnefs :
Now to him that worketh is the Reward not reckon''d
6f Grace, but of Debt; but to him that worketh not^
hut believeth on him that juftifieth the Ungodly, his
Faith is counted for Righteoufnefs. Even as David
alfo defcribeth the BlelTednefs of the Man unto whom
God imputeth Righteoufnefs without Works, Rom. 4.
3, 4, 5, 6.~\ Here we fee that Faith is diftinguifh'd froni
Our Works^ and is ftridly and properly taken for the
Grace of Faith, and confequently cannot be meant of
the Obje[h of it', Chrift:'s Righteoufnefs. That we
may then underftand the true meaning of thofe words.
Faith is imputed for Righteoufnefs, we muft know that
there is a Higher and a Lower Imputation : The iov
mtr hth^toiChrift^ s Righteoufnefs, the latter is that
oi Faith. There is an Imputation with refpccl to
Chrill, and there is another in regard of Believers;
The Apoftle fpeaks here of the latter, and informs us
that according to the New Covenant, the Covenant
of Grace, Believing is that which is requir'd of us on
pur part to Juftification, for here by Righteoufnefs is
meant Jufiification, as I (hall fully fatisF.e the Reader
afterwards.He acquaints us that Abraham was under
this
Faith Explain d 505
4this Covenant, and accordingly his Faith was accept-
ed inftead oflVorks^ which were required under the
Old Covenant. And he being the Father of all Be-
lievers, Faith (hall be reckon'd alio to them in the
place of Works. This is the fubftanceof the whole
4th Chapter of the Epiftle to the Romans^ where the
Apoftle lets us know that Faith is accounted by God
as Evangelical Right eoufnefs. But how can this be
made ufe of to exclude the Righteoufnefs of Chrifl in
Juftification, and to prove that that Righteoufnefs is
not imputed to us, when as this Righteoufnefs which
the Apoflle here fpeaks of is a Peribnal Righteouf-
nefs, or a Righteoufnefs of our Own, but that for
which we are juftified in the light of God, is the Righ-
teoufnefs of Another, namely, that of Jefus ChriJl,
which St. Paul fo often inculcates in his Writings,
and in this very Epiftle to the Romans ? If we conh-
der this, it can't but create fome Wonder in us that
Men pretending to Realbn and Argument fhould fo
pervert the Senfe of the Apoftle as to attempt to ar-
gue, from what he here faith, againft the Imputed
Righteoufnefs of Ghrift. But I lliail more amply clear
the Text afterwards.
Again,the fame Writer argues thus : * If the Righ-
teoufnefs oi* Chrift be imputed to us, it muft be his
Aftive or Paftive Righteoufnefs, or both : If the for-
mer, then we muft be look'd upon by God as fuch
as have committed no Sin, nor omitted any Duty,
but have done every thing that we ought to do. And
then what need will there be of Chrift's Death ? How
Ihould He Die for our Sins, if we be reckon'd as hav-
ing none at all ? If the latter, namely, Chrift's Paf-
live Obedience be imputed, then we muft be account-
ed as fuch as have fatisfy'd the Law by fufFcring, and
have born the full Curfe of it, and then how fliall
there be room for any Pardon ? Hence, he concludes
that neither the Active nor Paftive Obedience of Chrift
X is
06 '^'T^Nkure of
is imputed 'tau^r But all this is FalladbtfsiM^aTrf,
and hath no bottom in Scripture or Realbn. For as
to the firft part cf the Obje(f^ion, namely, that if
Chrift'sA(f^ive Righteoufnefs be imputed to us, we
muft be look'd upon as thofe that have never com-
piitted any Sin, but are abfolutely perfed, and fo
there would be no occafion for Chrift's Dying for us.
This way ot Arguing depends upon this grols miftake,
that we reufl: fpeak in the fame manner concerning
Inherent and Imputed Righteoufnefs ^ whereas there is
a va ft difference between thefetwo, and therefore we
ought not to fpeak of them as if they were alike, or as
if they were the fame. Tho' by /wp//ff/^ Righteouf-
nefs we are reckoned to have done all that good
which Chrift did, yet according to J^iherent Righte-
oufnefs, which conlills of proper Adts of our own,
we can't befiid to have done what Chrift did. We
are accounted to have done the fame Impntatlvely^ but
not Ailually^ that was performM by Chrifl: : For a
Perfonal aft and an Imputed adt are two different
things, in the nature of the things themfelves : And
therefore it is abfurd to confound them, as this Wri-
ter hath done. He falfly takes them to be the iame,
and therein deceives himfelf and his Readers. And
belides, whereas he argues from the Adive Obedience
of Chrift imputed to us that we have not Sinn'd, he
plunges himfelf into the greatell Inconfequence ima-
ginable ^ for therefore Chrift's Aftive Obedience is
imputed to us by God, becaufe we are continually
committing Sin and omitting our Duty, and have no
afts of Obedience and Righteoufnefs to juftifyus.
Then as to the fecond part of the Objeftion, that if,
Cferift's Paflive Obedience be imputed to us, then it
will follow that we have fbffcred, and by fuffering la^i
tisfied the Law, and confequently there is no need of
Pardon, and RemifTion of Sins; this is weak and in-
coflfequential ^ for do we not hold againll- theS^c/^;-
atis
Faith Explain d, 507
^fis that f pr^venefs of . Sia is eonfiftent with Satisfi-
pii^ion? Apfl on the fame foot may we not reafonably
iJiol^ that Forgivenefs of Sin and Satisfying the Law in
,t^e Cafe before us do not interfere Z* Here Mercy and
JuiliGe meet together, God being pleafed to accepi:
of Chrift's fuffering in our Head. But this Suffering
and Satisfadion do not wholly free us from the Coin-
laiflion of Sin in this Life : We have our Failings and
voiji- Faults ftill, and we Daily offend, and therefore
ftand in need of Pardon, .-f, - :-
There is another Objection made ufe of by the Ene-
mies of imputed Righteoufnefs, and it is look'd upon
as a fhrevw'd one by fomc : God, fay they, reckons
, things as they rea/ly are^ and therefore it follows
..jtieiice that he whomGod accouatsRighteous andHoly,
. j^S fb indeed^ for the Judgment of God is accordlfig to
Truths Rom. 2. 2. He cannot account of Perfoiis o-
therwife than they are , buc the Righteoufnefs of an-
other, that is, of Chrift, is not our RighteouHiefs,
and therefore it can't be accounted by God as ours.
i3ut this is very vain and groundlefs, and thofe that
alledge it, can fcarcely do it without Blufhing j for
tho' Chrift's Righteoufnefs be not in the ftritteft Senfc
our Righteoufnefs, becaufe it is not Perfonally per-
form'd by us, yet it is truly and really our Righteouf-
nefs, becaufe it was perform'd by Chrift in our ftead,
as what we do by our Deputy or Reprefentati\^e is
truly faid to be done by us. Chrift did and fuffered
thofe things which we ftiould have done and fuffered,
and fo it isjuftly accounted as our doing and fuffering*
The Judgment therefore of God isaccording to Truth
-^ when he judges us to have done and fuffered thofe
* - things j for he doth not judge that we in our own Per-
fons have done or undergone thofe things, but that
wehavedone and undergone them in and by Chrilb
our Surety, who voluntarily undertook todo and un-
dergo thcDi for us and in our place. Thus Chrift's
X.2 Ridi-
5c8 'TU Mature of
Righteoufnefs is truly ours, tho' it be not inhercHtl^f*
ours, nor numerically the fame with ours, nor with
tlie fame Propriety that it was in Chrift. In brief^
Righteoufnefs is imparted to us two ways: Firft,by the
renewing and changing of our Nature, and infnfing
new Habits of Grace into lis : Secondly, by Imputati-
on, when Chrifl's Perfonal Righteoufnefs and Holi-
nefs are reckon*d by God, in his Wife and Gracious
Adminiftration, to be ours. Thefe two are Convey-
ances of a different kind ; but they are both of them
real^ and therefore God doth not in juftifying of Sin-
ners pronounce a falfe Sentence, as the Objetlion im-
plies.
There is one Cavil more againll thisDodrin, or
rather againit the Preaching of it, and that is this, *
LThe vulgar can fcarcely hear of Chrifl's imputed
Righteoufnefs, but they are ready to make an ill ujfe
of it, by taking from thence occafion to entertain
low and difparaging Thoughts of an inward real
Righteoufnefs]. This in the exprefs terms wasfome-
times (ince fuggefted by a Worthy Perfon, as the
Reafon (and a Grave one it is) why he would not
have imputed Righteoufnefs fo much as mentioned in
the Pulpit. Certainly there is no need of an Elabo-
rate Anfwcr to this, becaufe on the fame foot we m^uft
lay a fide feveral other Truths of the Gofpel, for
Foolifh and Ignorant People, and much more thole
tliat are fro ward and perverfe will take occafion ftho'
none is given them) to entertain low and difparaging
thoughts of them. Therefore this muft never be the
Standard of our Preaching. If we fear that fome will
be apt to make the forefaid ill ufe of difcourfing con-
cerning Imputed Righteoufnefs, we are not for that
Reafon to decline that Subjed in our Sermons ; But
Priffcifks anil TuUice of modems ^iv^l^^ff^ ^'M^>\\iiv-'\ *3i-
a cms
Faith ExphiricL 509
this is the thing we are to do, we miifl: let our Hear-
ecs undcrftand how hnfufed and Inherent Right r')nn'c!^
are cbafifleiiti yea, how they arc both of them ne-
ceflary, the one for our. Juftification, the other for
our Sandification ; The former to make us accepta-
ble to Qod, and the latter to fit and qualifie us for
CTerlafting Happinefs. If we take this Task upon us,
and difcharge it Faithfully, there is no fear that our
Auditors from hearing ofChrifl's Imputed Kighteouf-
nefs, will take occafion to think we fpeak meanly of
aa Inward Real Righteoufnefs.
m
"4^
..• i'.
to
C H,AJ?, VIII.
I^V'ii'!
S we fee this Doclrin is built upon a
Rock, and Hands firm and unfhaken amidfl all
O.bje[hions and Offofitions. And therefore we have
great Encouragement to hold it fait, to aficrt and
vindicate it. We muft: remember that our Religion
is not of our own making, but of God's, and therefore
fi-om hira and his Word we muft derive our appre-
henfions concerning it. And we fee plainly what
this Divine Word dilcovers to us, namely, that by
the Imputation of Chrift's Perfeft Righteoufnefs we
are formally conftitutcd Righteous Perfons : By his
compleat Obedience we are Juft before God. This is
the true Evangelical Dot^rin, and the excellent coni-
pofure and frame of it Ihew it to be from God. To
,thofe Perfons therefore who are converfint in the Di-
vine Writings, and who by reafon of life or Habit
have their Senfes exercifed todifcern between Truth
and Falfliood, between the genuine Difcoveries of the
X 3 Gofpel,
5IO ^ - Twmari'^^
Gofpel/'aha%cti'' a's are Connterfeit,'t?&' tWoWlPcr-
fons, I fay, this Dodrin will not feem flrange, but
it will carry its own Light and Demonrtration along
with it. Whatever Notion -and Perfuafion feme pre-
judiced Men (who change their Do^rins with the
Times and with the Fafhions) may entertain of it, I
dare pronounce it a well-grounded Truth, and as ra-
tional and accountable as any in Theology. And it h
certain that in the right explication of it is contained
a very 'Great Part of Chrift"ian Divinity. I might
here in the lafl; place take notice that notwithftand-
ing the Oppofition which this Doftrin hath met with
from fome Men,and efpecially as it hath been thought
by them to be a New and Vpfiart Notion, thereis
the Suffrage of the Antients to commend it. I do not
fay that the Fathers in exprefs terms fpeak of this
Imputation : And perhaps * Bernard was the firfl that
ufed this Language; but 'tis evident that the chiefcl^
of the Fathers held the Thing it fclf^ that is, the Ini^
putation of Chriil's Righteoufnefs to us. The Tefti^
monies of Jnytin Mdrtyr^ Origen, Eufehms^ Athank-,
fiHs^ Chryfoflomy which I produced under the former
Head, are all pertinent and valid here, for they af-
fertthe Commutation of Perfons J and confequently the
tranflation of our Saviour's Righteoufnefs to all Bef^
lievers. I, will fuperjdd the Atteflation of St. A^^'
guflincy who th.us Comments on 2 Cor. 5.21. -[lie wdf
'made Sifi^ and we are made Paghtecnfnefs^ and that not
oiirs^ hat of God ; a/id not in our felves^ but in Him :
Even as he was Sin^ not his own^ hut ours^ and not in
'^ Chrifti nobis Jufticia imputqtur. Exhortat. ad Mil. Templar-
^- Tpfe peccator, & nos jufticia, non noftrs, fed Dei, nee in
nobis, fed in ipfo, ficut ipfe peccatum, non fuum fed noftrum, non
ia fe, fed in nobis. Sic ergofumus Juftitia'i>€iin ipfo, ut ille ef^
peccacum in nobis, nempsjmputatioae, £«dv>ii. cap. 41.
him-
Faith Explain J, 5 1 1
himfflft\ k^t 'iff, MS,i l$p therefore we are the Right ccuf-
?iefs oftjoa in htm^ as he ii Sin in us^ nxmch^ by Ir/ifn-
ration . No words can be plainer than thefe. To
^hich let me adjoin that mofl: remarkable Tellimoay
of that forenanied Devout Writer wlio lived ia the
Twelfth Century, "^ It was Man^ faith he, that v^as
the Debtor^ and it was Man that fatisfied the Debt \
for faith the Apofile^ If one Died for all, then are all
Dead : T'hat fo the fatisfuHion made by one may be
imputed to ally as that one bore the Sins of all. A?id
now it is not one that Forfeit ed^ and another that Satif-
fiedj but they may be faid to be the fame Perfon^ bccanfe
the Head and Body are but one Chrifl, This flicvvs how
iinadvifedly and untruly 'tis faid by a late Writer,
whom I mentioned before, 't~ that Chrift's Kighteouf-
nefs imputed to us is a Notion that was never re-
ceived in the Church till within a Century or two
of Years llnce. Yea, he is fo forgetful or fo wilful as
to ask ^ where the Dodrin of Imputation was be-
fore Luther (juft as the Papifts ask where our Religi-
on was before that Man) as if he were the Author of
it: When as it is ma^ifeft that it was owned by the
Ancientefl Fathers, and was tranfmitted from. them
to us, as they receiv'd it from the Sacred Writings.
It might here be obferved that this is fo clear a No-
tion, and fofupported by Scripture and Reafon, that
One who in fome other things may be thought to have
been over-fway'd by Prejudice, yet here is very free
* Homo qui debuit, homo qui folrit : Nam fi mms^ inquit,
Fro omnibus mortuus eft t ergo omnesmsfntii funt', XXt videlicet fa-'
tifaflio unius omnibus imputetur, ficutcminium peccata unus ille
putavit; nee alter jam inveniatur, qui fore fecit, aUer qui fatif-
tecit ; quia caput & corpus unius eft Chriftus. Birtutrd. EpijL
190. adJmiocem,
Y Humphry's Middle Waft p. 2i.
* p.24<i4o.t;,i,
X 4 and
51^ Tk:,Mmr^ of
and fijQGerej.aHddcclares.hisiQpinioa.with much hear-j
tinefs, in favour, of that Do^pw wJikh I have beca
eftabliihiag; ^yea, in the peremptory \:>tknk of it, \
mean Arv»ntus^ o^QQ the Famous Profeflbr of Divini-
ty 3.1 Leiiic»^ who allows of the term * Imfutativc
Ei^hte^oiifricfs^ and owns that it is rightly calW fo be-
caufe Curifi's Right eoufnejs is made ours by G/i4*J Gra-
cious Eflitnatiqn or Imputation. And at anothei^ time
he exprefly fliith, f The formal Canfe of Jufii flection
id- the Gracious Efiimation of G^d^ whereby he imfu^es
the RighteoHfnefs of Christ to us. In ^ another Diipi^-
tation he acknow ledges this to be his Sentiment. A-
gain, '|- he alledges that forenamed Text, 2 Cor. 5.
2ri. He hatk made him to be Sin for its^ that we might
be inade the Rlghteoulnefs of God m hlm^ to prove the
imputation of our Saviour's Righteoufnefs. And in
another plate ^ he profefles that he believes that Sin-
ners are conjlltmed KlghteQHs by the fole Obedience of
Chrlfl. They are his very words. • And he faith be
is ready to fubfcribe to what Calvin delivers on this
point i.i the third Book of his i. . 's, ThisisaL|
"fery tonfiderable Teftimony, auu i.c- more fo be-,
caule fo often repeated and confirmed by this Great
Man. For however he miftakes in other Poiiit Je is
very right in tlieDodrin of Justif. 7^, for he holds
that the Ri,?,hteoi]faefs by whicii ^. . .ic Jur;:ificd is
Chrilt's Righteoufnefs, not our own, and that Godt
looks upon us as Juit and Rig;hteous becaufe we have
hisRighteoufiiefa reckoned lo be ours. And -[- ano-
ther Writer, who is of a different Communion, re-
* tbejf. 10. ds ^uftificatio'/ie.
•f Difput Privat De fuftijicatwne.
* Difp. de Lege £5" Eving. CompxrM.
\ J{efp. ad Artie. 31.
* Dedarat. Sement. f.tc. Armin.
\ Ca.j[mi'ConfuUit. Artie. 4.
Hnquifhes
Waifb^Eiplaind. 5 i ^
Unquilhes Ms Haman Frfends, and boldly aflerts the Im-
pntatidn (if our Saviour's Righceoiifnefs. Yea, * Bel-
Lrw/W himfelf confefles that ic is n§t ahfard to fay that
ChrisPs Righteoufnefs and Merits are imputed to hs, as if
we ourfelves had fatisfy'd. Such are the corividions of
Men's Minds, when they are refolv'd to throw off
their prepoflefTions ^ and fuch is the Virtue and Power
of Troth, that it forces its way into Men's Confci-
But of all Humane Teflimonies and Authorities, that
of our own Church ought to have the greateft fw?y
with ns. She declares that -]- Chrift is mm the Riah-
temfnefs of all them that truly do believe in him : And chat
* he for them, ^afd their Ranfom by his Death : He for
them fulfiUed the Law in his Life : So thit now in him and
by him every true Chriflian may be caWd a fuljiller of the
Law: Which can only be by imputing of this Completi-
on- of the Law to us. And unlefs \vc grant that our
Church holds the Dodtrin of the Imputation of Chrift's
Righteoufnefs, we Ihall nok cafily underftand her mind
in the Collect for the twelfth Sunday after Trinity,
where we pray that God would give us thofe good
things which we are not worthy to ask but thro* the Merits
and Mediation of Jefus Chrifl his Son, cur Lord. Here
is a Worthinefs of our own, but it is thro' the Merits
of Jefus, thcfe being by God the Father gracioully re-
ckon'd and eftcem'd as ours. This was the Judgment
of the Great Divines of our Church heretofore, as of
Bilhop Andrews, who throughout his Sermon on 23 Jer.
6. places Juftification in imputed Righteoufnefs, and
* De Juftificat. Lib. 2. c.
+ Homil. p. 14; 15. Horn. Part. I. .
'^ Homil. p. 15.
con-
gi4 The Nature of
condemns the other Opinion : And of Mr. Hoohr^
who in his Second Sermon on part of St. Jnde's Epiflle
aflerts this Doftrin, but more cxprefly and largely in
bis Difcourfe of Juftificadon, where he declares thatj
the Church otRome^ in maintaining theconorary Do(fl?^
rio, perverts the Truth of Chrifi. Hear what Archbi-j
ihopl)/l;f;r faith, ^ The JmfntAtion of Sin to ChriB^ anS:
ef Chrtft^s Righteoufnefs to us ts tnoSl necejfary. It mnSk*
ke foj and if there were no Testimony for it in Serif tarty
yet Reafon fiievs it.
And there is a worthy Writer among the Moderate
Non- Conform ifts, whom 1 take to be of this fide, tho'
he is thought by forae to differ in this matter. But
let us judge of his Sentiment from his own words, -^^
t Chrill's RightcouHiefs which fully anfwer'd the Law,'
is Judicially applied, fo as to give us a fure right to
be dealt with, as if we had been Innocent and Per-
fc^.] That Judicial applying mull denote the Legal
Transferring of Chrift's Righteoufnefs to us, or elfe
it h made ufc of to no piirpofe here. And again, ^
||Chrifl: died in our ftead, he gave his life for ours^-
be obey'd for us. The word of God dircds us to
call Chrift Surety, Sponfor, Reprefentative.3 And
whereas fome charg'd this Author with holding that
Chrift's Righteoufnefs is imputed only as to Efitls^
he plainly tells ns that -f- bcfides thefe Effects being
made oitrs, the very Righteoufnefs of Chrift is imputed t»
true believers.
Thus I have finifh'd the firfl; thing I undertook,
namely, to Ihew what is the true Nature of Juftifica-
* Seimon 1 on Roni. 5. i.
■f ^r. Williams 3dm made Rjghteoui &c. p. 8 2.
^ p. 92.
\ Replj to Mr. M'j Foflfcrltt.
tion,
tior^, is Gc^d is confider'd the Author and Canfe of it.
He forgiveth Mens Sins, and moreover he arcoimts
theni' Jnft and^Rfghteoiis on cbafideratio-* of Cii.ift's
Righteoufnefs imputed. I have the more .amply midi-
ed upon this latter part, becaufe the Credit of this
Doftrin finks of late among us. Wherefore 1 thoughc
it Teafbnable to buoy it up by fuch Arguments as
the Holy Scripture and Reafon it felf fuggeil to us.
And i hope I have made it fulHciently clear that we
cannot be juftified by our own inherent and Perfo-
nal Righteonfaefs, but that the imputed Righteoufnefs
of Chrift is the only Righteoufnefs whereby any Per-
fon is juftified, that is, accounted in the fight of God
Perfeftly Righteous. To conclude, it we would have
the fnbffancc of Jnflification comprifed in a Definition^
it may be reprefcnted thus •, It is God's gracious A i3:
whereby he abfolves linners fro.m guilt, and efteems
them as truly Righteons, only for the Righteoufnefs
of Chrift imputed t6 them, and applied by Faith.
This is a brief . account of '^uftification^ which ! have
been largely irffifting upon. And we may take notice
that the latter Claufe of it imports an aU of ours^ which
f am next to difcourfe of. For as Chrift's Righteouf-
nefs is imputed to us by Cod^ fo it is applied to us by
onrfelves, that is, by exerting our Faith. And Jufil-
fication refults from both thefe. This is the trup
Scheme, as I humbly conceive.
CHAP.
^ 1 6 . The Nature of\
c H AR ix:
I proceed then to the Second thing I propounded:
For as I have hitherto treated of Juftification as ic
hath God for its Author, fo no?9 I muft confidei-
what Adt is to be exerted by «; in order to this great
work : And here \ muft (hew that F^iV/? is abfolutely
requifitc, on our part, to Juftification, and in -what
manner it is made ufe of. And then I wiil go on, ancfc
make it evident ihat Faith alone is made ufe of in this?
Divine' Traiilaclion. Firft, as to the concurrence of
Faith in Juftification, and the neceflity of ic for tbaC
purpofe, there is nothing plainer in the New Teflaii
ment than this, and I wonder that any Men of Senfef
and good Rcafon can rejed ic. It is by the only veru:
tue of Chrift's Meritorious Undertakings that we are
Juftified, but till we believe in Chrifl we are not adu-
ally juftified. The Apoftle to eftablifh this Point tells-
not only that the Righteoufnefs of God ( that is Jufti*^
fication) is by Faith in Jefus Chrifi^ but he adds that
it is unto all and upon all that believe, Rom. 3. 22. OnS-
would think there was no need of faying this after h^
had pofitively aflerted that Juftification is by Faith in'
Jtfns Qirish : But to confirm us in this Dodtrin, thaC^
there is no Juftification but by Believing, he adjoyns^i
tento all And upon all that believe, that is, thofe and non©e
but thtife that believe \ yea, further to eftablilh x.\\\^^
lie a4^S Vr 2$, whom God hath fet forth to be a profiti*^^
ittionthro* Faith in his Blood: As much as to fay, tho?3
God is propitiated and fatisfied by Chrift's undertak-^
ings, and by hira alone, yet he is not aftually propi-
tious and favourable to us till we believe in Jefos
Chrift, and rely on the Merit ot his fatisfadtion. f*
need
F$ith ExflainSL 5 1 7
rteed fay no more under this Head, becaufe all thofe
Texts which I fhall mention anon, to prove, that wc
are joftified by Faith as an Inftrumeat, will alfo con-
vince you of the Truth of this' Point.
Only let me obviate one Scruple: It maybe ob]e6bed,
that if Faith be requilice to Jaltification, and that the
Propitiation made by Chrifl be of ho advantage to us
till we apply it by believing it, then it will follow
hence that the Virtue of Chrift's Propitiation depends
npon us, that is, our believing, than which nothing
feems to be more derogatory to the Merits of Chrilt.
To which I anfwer, that the Virtue and Succefs of
Gbrift's undertakings depends no more on our Faith
than our Salvation doth on this and other Graces •,
for as thefe are requifite to Salvation, fo is Faith to
Juftification. But indeed it is improper to fay that
this depends upon that, for both Juftification and Sal-
vation depend on God's Free Grace and Love, and
on the Merits of Chrifl, and on thefe only : And as
for tire neceffity of Faith in order to Juftification, it
depends upon the Inftitution and Appointment of
God, and on the Promife made in the Covenant of
Graed ^; *. '1*^ ^^"^
Nex't I will enquire into the Manner how Faith con-
curs to Juftification. Some will have it be in the way
of a Condition, Others in way of Means or an Inftru-
ment. The former way of fpeaking may be tolerated,
if we underftand and explain it aright ; not elfe, If
by iht Condition of Juftification we mean onIy,fW ir/f/7-
oitt which God will not juftifie us, I do not fee why
that Term may not be fafely ufed. For it is undenia-
ble that Faith is that ad on our part without tpIj/c/? Jufti-
fication fliall not be beftow'd 5 or till it be perform'd,
God will not beftow it on us. Ic is the Conftitutiort
of the New Covenant, that w<lthout this God will
not make us partakers of the benefit of Chrift's Me-
rits. aoift£i2i3Biv<;«t io jJiist
But
5 1 S Kf 5 NaturB . of
Batl am.VPFy u.nWfilHng to ufe terms that aiay be
pffenfive to any, and therefore if it difpleafe any fo-
ber Mind, to nayeit faid that Faich is aConditloa of the
Covenant of Grace inorder to Juftificationjbccaufe that
t^rra may be liable to miftake, and it is certain that
Faith is not a Condition ia the ftrid Senfe, I chule; to ,
lay that way of fpeaking alide, and to exprcfs my
Thoughts thus ; TheGofpel requires of thofe that are
juflified, that they believe in Chrift. It is ordain'd
that Faith and Juftification IhaJl go hand in hand, and
be infeparable Companions. It is an idle Contell (and
yet hath troubled fome Heads ) which of thefe is firft
in Time ^ for I apprehend that they are fo Inftantane-
ous, that they are both together 5 and therefore no
Man can tell which is precedent, and which fubfequent.
But this we can tell (and we need know no moie^
that thofe who are accepted of God, and accounted
Righteous by him, mufi: be endued with Faith. The
former can't be without the latter, tho' 'tis not for
the latter, as a Caufe or Motive inducing God to
jultify us. Wherefore to think or fay that we are
juftify'd for our Faith j or becaufe of it, is as erroneous
and falfe, as to fay we are juftify'd for cm Works,
And thence we may infer, that he who tells the World,
that * the Law of Faith, is that whereby God juftlfies a
Man- for Believingy or for Faith, was not acquainted
with the Language of the New Tefiament*
\ If we more clofely enquire into the manner\[Qyi we
f're juftify'd by Faith, ia ray judgment thofe give us
the befl account of it, who allign Faith to be the Means,
or the Jnfirument whereby Juftification is effeded.
It can't be denied that it is the Means in the ufe
whereof we are juftified: It is the direct Means in or-
der to fuch an End, to wit Juftification. But the raoft
* M^ifonabJenefs ofths Ckriflim Religion p. 53.
proper
Faith Explain d, 5 \ 9
proper c;^reffioa or term is that of luftrument. Ant!
this is a very irttelligible notion, one would think ;tor
an Jnjhument is that which is made ufe of by the effi-
cient' Gaufe to prodoce an efFet^: And accordingly
this may rationally be applied to Faith^ which God
hath ordain'das the Organ, yea as the proper and pe-
<:uliar Organ, on our part of effeding Juftification.
So that whether you will call it God's Inltrument, or
Man's, it amounts to the fame thing.
'- But this will not be allow'd by fome : The Writers
^bf the Church oi Rome^ efpecially the Jefuites are wont
with great Labour and Art to oppofe the InfirumefHali-
ty of Faith. Thefe arc followed by * Arminms and
'\ Epifcopius. Among our felves we find Jnftificatioii
by Faith, as an Inftrument ridicul'd by Mr. Chilling-^
worth in his 8th. Sermon, namely on Gal. 5. 5. i%g
Parable of the Pilgrim feems to have borrow'd its Raille-
ry on this head from him. If we compare the Au-
thors, we fhall find it fo, only the latter is more long-
winded.The former concludes,after drolling on this fab-
jed : The DoSrin ofjHHification^ as fome Men have hon-
ied it, is become as deep, as nnfe arch able a AiyFtery as
f/:;<«fo/fk7>/«/>)': And then Indeed 'tis no wonder that
he had no great kindnefs for it \ for his judgment con-
cerning thefe great Articles of Religion is well known.
* Dodor Hammond will not allow Faith to be an Inltru-
ment in Juftification -, but bis Reafons are too weak
for a Man of his Learning. One of them is this, be-
caufc 'f' Jaftijication is a work of God upon us, without tts^
concerning as, but not within us at all, as if the Operation
of an Inftrument might not be external. An other
"10, ni ■Vin ' a( iif^/''-(^'"itv
iiom 3fi2 a.:' .;.ijti.ii|JlDJ Jiw-^.i r>^'d.iihf;
* Refpraf. ad Art. 31,
+ Difput. Priv. de Juftificatione.
* of Funditmemais. Chap. 13. ^. , , - -
f Praa, atech, Book. t. Seart;-" ^^'.^ t:^>.--t — > .
.i^ni" ■
IS
^lo The Nature of
is this •, hecaufe Jufilfication is the accenting of our Perfoftf^
and j>ard(*mng of fins ^ but faith cannot do this '^ as if the
Hand ot Faith might not be made ufe of to receive
this Pardon. And thence he infers that Faith is noE
Inftrumental in our Juftification. We fee what raeaa
and trifling Arguments, our mod confiderable Adver-
faries are fain to make ufe of, they being deftitute of
thofe that are Weighty and Solid. * iVhat pretence can
there be, faith an other, for thinking that faith is the
Instrument of Justification ? And this pafles with him
for a good Rcafon why he rejeds that Dodria. And
there are others who have as little to fay, and yet are
very averfe to this Opininion.
1 muft do the prefent Dean of Canterbury right,
and take notice that he of all our noted Divines that
I have met with, owns Faith to be -[- the Infirument
of applying the Virtne of our hordes Sacrifice to hs. The
reft have different apprehenHons ; and I will add but
one Writer more to thofe that I have named. Faith
can in no tolerable propriety of Lamuage be faid to be
the Infirument of our Jufiification, faith the late Metro'
politan in * one of his Sermons ^ and in an -]' other he
plainly turns it into Ridicule. He owns that Natu-
ral and Artificial caufes make ufe of Inftrnments, but
laith he, * What Notion to have of a Moral Infirument^
J confefs I am at a lofs. And yet notwithftanding this
Confejfion, he himfelf and other Divines of our Church,
fpeak of Infirument s and Means of Religion, as Prayer,
Hearing God's Word, and the Sacraments: And what
* Dr. Fowler's Defi^n of Chriflianhy. Chap. 19.
+ Dr. Stanhope's Comment on the Epiftle for the ^tb, SmiJy in
tent-
* Vol. 12. Serm. 8. p. 237.
f Vol. 12. Serm. 9. p. 265.
» Vol. 12. Serm. S.
Notion
Faith Explain* J 5 a i
'*Notion to have of the./e, but of Moral or EvengeUcd
Ittfirmnefits^ I mufl: cadfefs coo I am at a lofs. Who
fees HOC t^at they may very properly and fignificanc-
ly have this denomination, becaufe they are inftrumen-
tal and ferviceable toward the conveying of Grace and
Holinefs, and becaufe we are bid by God to make ulb
of them for that end and purpofe ? And why then may
we, not have leave to call Faith an Jnsirument^ lince it
is Xerviceable to that particular purpofe before men-
tion'd? The InBrnmental Gaufe.h. that which is fubfer-
vient to the Principal Gaufe, and on that account Faith
may truly be faid to be an Inftrumental Gaufe. Jfjftric
Plants areMeans fubfcrvient to.the.performingaWork,
and Faith for that reafon is an Inftrument. There is
Tome Power to wbrl^ in an InftriTirent ; but it caift
produce the EfTeft, unlefe. a(f^uated and managd by
the Principal Caufe. So it is here, Faith hath all its
Power to act from God, the Efficient and Principal
Caufe. Seeing then it evidently appears that Faith
hath the nature of an Infi^mment^ i hope wc may be
permitted to give it that Name, yea, even in tolera-
ble propriety of Language ^ and to aflert, that God
hath conftituted Faith as the iMeans or Inftrument
whereby we are juftify'd. Many have attempted to
<iifprove this as aa Illogical and Abfurd Notion \ but
(fofar as I can leej they have only given Proof of
their own abfurd Conceits-, for Faith is a proper
Moral Inftrument, ^sjt is ilibfervieut in receiving
Chrift, and applying his Righteoufnefs. In the true
Philofophical and Logical Meaning of the Word, we
inay pronounce Faith to be an Inftrument. For it
AriFio^le Emphatically calls the Hand the Organ^ or
I-tjftrument^ becaufe of its Ufefulnefs in takhg and
/;iy/;7f ^tf/^;/ on things*, then certainly, in a true and
proper Meaning, Faith may have that Denomination,
becaufe by it we apprehend^ receivf and lay hold on.
Chrift and his RighteouXaefs. .il'hus.yve are laid to
■ '. . , y Y receive
512 The Nature of
receive the gift of Right eonftiefs, uamely by Faith,*"
Rom. 5. 17. And this is call'd receiving forgtvenefs
of Sins ^ Aft. 16. 18. for fo it follows, by Faith. So
'tis faid in Aft. 10. 43. Whofoever believeth in him.,
Jhall receive rcmijfion of Sins. Which all demonftrates
this great Truth, that Faith is an JnFtrument.^
and an Inftrumcnt in the Work of Juftification, what-
fbever fome have been pleas'd to fuggeft to the con-
trary. And I miift remind our forefaid Gentlemen,
that the Church of England in * one of her Ho-
milies exprefly owns it to be an Inflrument., and
gives it that very Denomination*, which, one would
think, ihould be of fome Weight with her profefs'd
Sons.
But let us further confult the Holy Scriptures, and
there we ihall find this Doclrin fully Eftablilh'd. It
is not to be queftion'd that this was typify'd in the
Law by the Hyfof., which was appointed to be the
Jnftritment wherewith the Blood or the Sacrifices was
to be fprinkled, and to be applied to Things and
Perfons. But this was not only darkly and myftically
reprefented, but it is clearly and plainly deliver'd in
the Writngs of the Infpir'd Pen-men of Holy Writ ;
for this is the undoubted meaning of what the Scripr
ture fo frequentlyiandexprelly afierts,thatwe are juftir
fy'd * by Faith, which way of fpeaking manifeftly de?
notes the Inflrumentality of Faith j and io 'tis evident
that our Juftification is afcrib'd to Faith as an Inftru-
ment, Rom. 3. 25. Chrift is a Frovitiation by Faith in
his Blood, that is, Chrift juftifies by Faith ^ for Pro-
pitiation and Reconciliation are put fometimes for
Juftification, Rom. 3. 28. A Man is jnftify^d by Faith.
V. 30. He juftifieth the drcHmcifiofi by Faith^ and the
* Second Homily ofChriffs Pajfiort,
Vncir"
Faith Explained. ^^o
iJncireumtljion thro' Faith. Again, Rom. 5. i. Beh^r
JHfliffd by Faith. So in the next Verfe, We have ac-
ctfs by Faith into this Grace^ that is, we have admit-
tance into this excellent flate of Juftification Twhicfi
was mention'd in the immediately foregoing VciTc^
by Believing in Jefus, Gal. 2. 16. Jl Man i/'j/ifiifyd
by the Faith of Jefus Chrifi. Chap. 3. V. 1 1. The Juj}
Shall live hy Faith, that is, fhall be juftify'd by Faith,
as appears from comparijig this with the foregoing,
Claofe, That no Man is JHJiiJfd by the Law^ m the
fight of God, it is evident ', and then it follows, Fo?-
the Jttfi, &:g. In Chap. 5. V. 5. there is mention of
RighteoHfnefs by Faith, that is, Jtiftification by Faith.
In Phil. 3. 9. the Apoftle fpeaks of the Right eo:t fiefs
-which is thro' the Faith of Chrifi. And in the next
Claufe 'tis call'd the Right eoufnefs which is of God by
Faith. And with this agrees Rom. 3. 22. The Right e-
oufnefs of God which is by Faith, of Jefus Chrifi. Foi*
'tis worth the Reader's obferving, and will help hinl
to underftand the meaning of fome places, which are
generally miftaken by Expofitors, that Rlghteonfufs
is put for Jttfiification fometimes. Thus the Mhn-^
firation of Right e oufnefs, 2 Cor. 3. 9. is the Miniflra-^
tion of Juftification ; for in the fame place it is op-
|)ofed to the Mini fir at ion of Condemnation. So the
Word is taken in Rom. 10. 4. Chrifi is the end of the
taw unto Right eonfnefs, that is, unto juftifiCa'tion.
And in the following Verfe,- The Right eoafnefs rvhkh
is of the Law, is the way of juftification, which the
Law difcovers. Thefe, and Ibme other Texts fpeak
ofjieffification, tho' they are not ufually thought to
do {6 ', and you fee 'tis evident from fome of them^
as well as from all thofe places before-mcution'd,
that Faith is reprefented to us as the Ir,ftrMment of
Juftification. I will add to all that Text of the Evan-
gelical Prophet, Ifai 53. 11. By his hotvledge jhall my
right eoHS Servant jtifiify rna?j. Where , without
Y i doubt,
324. The Nature of
doubt, the righteoHi Servant is Chrift : The Knowledge
here fpoken of is F^/V^ Cas I fhew'd before) and
therefore the meaning of this Pallage is, that Faith is
the Inftrumental Caufeof Juftification ; for here fas
ia all the forecited places) Juftification is faid to be
by Faith ^ which (as I have faid before) doth fitly ex-
prefs the Infirumentality of it.
CHAP. X.
AND as we are juftifyM hy Faiths fb by Faith a-
lone; which isthe next thing I am to fpeak of.
And here, if the Holy Scriptures be a good Proof ia
this cafe, I will make it clear that there is nothing re-
quir'd, on our part, to Juftification, but Believing
in Chrift Jefus. God juftifies us, as he decrees us,
that is, without refped to any Works or Holinefs.
No other Graces concur with Faith in the work of
Juftification: No other Virtues or Ads ofFIolinefs
contribute towards it. Yet, that I may not be mi-
Haken, I muft add this, that all other Graces and
Afts of Holinefs accompany that Faith whereby we
are juftify'd. Faith feparated from Love, and other
Graces, cannot be the Inftrument of Juftification •,
but yet thefe do not adt in conjundion with Faith ia
this Work, llngodlinefs and Faith are inconfiftent ;
dnd therefore when it is faid by the Apoftle, that
God JHJiificth the Vngodly^ Rom. 4. 5. the Meaning is,
that he juftifieth thofe who heretofore were really
fiich, or thofe that in the rigour of the Law are fuch j
for none are in the ftrid fenfe of the Law Godly. But
m
Faith Ezplaln^d, 515
ill a Golpel lenfe, thofe that are juflify'd muft be God-
ly and Holy, becaufe they are Re^generated at the
iame time that they are Jnfi^fy d, tl^o' by their God-
linefs and Holiaefs they cannot be juftify'd, but by
Faith only.
And this is the thing I aflert, and now will make
evident from St. P^w/'s Epiftles, where we find him
excluding all Works and Performances, all Obedi-
ence to the Law, and all good Adlions whatfoever
from Juftification ; and afcribing this great Privilege
(fo far as we can do any thing towards it) to the {in-
gle Grace and Endowment of Faith. The firit place
in his Epiftles where he doth this, is Rom. i. 17.
Therein ("that is, in the Gofpel) is the Right e oh fnefs
ffGod reveard from Faith to Faith^ which I conceive
ought to be thus interpreted', The Right eonlnefs oj God
is the way of Juftification appointed by God under
the Gofpel ^ and this is reveal'd and difcover'd to us
_to be from Faith to Faith^ that is, not partly by Faith,
and partly by Works, but entirely by the former,
from^ or out of Faith ^ to^ or into Faith^ as 'tis in the
Greek) and from, and to that alone. There is no
interpofing of Works between Faith and Faith. 1 here
is no room for them in Juftification. Faith itfelf doth
all, and influences perpetually on all. ft is by the
continu'd Exercife and Improvement of it, that Jufti-
fication on our part is confiimmated. Thus the
Righteoufnefs of God is reveal'd from Faith to Faith^
in the like fenfe that the Words of the Pfalmift, from
Strength to Strength, Pf. 84. 7. and of the fame Apo-
ftle, from Glory to Glory^ 2 Cor. 3. 18. are to be un-
derftood. There is a continual and uninterrupted
proceeding from one ad and degree of Faith to ano-
ther, without any intermixture of Works, I mean as
to Juftification, not as to Salvation. Faith by itfelf,
without any thing elfe, is the Inftrument of the for-
: mer of thefe. This feems to me to be the plain
Y 3 Meaning,
^t6 The Nature of
Meanings the natural and obvious Senfe of the Apo-
(tie's Words-, and I do not fee that other Interpreta-
tions reach the intended Matter and Scope of the
^poftle.
And now having, in this firfl place afferted Juftifi-
cation by Faith alone^ he afterwards enlarges on it,
and proves it. Thus in Chaf. 3. F. 20. he tells us.
That by the Deeds of the L^w there jliall no Flejh be jut
^ifyd in God'^s fight : and then fubjoyns, that there is
a Right eoiifnefs without the Law^ and this Righteoufr
fiefs is by F^ith of Jefus Chrifi : by which Words he
yv holly (huts out the Law, and takes in Faith only;
And then he further fhews that this is the true way
of juftification, becaufe it leaves no place for boaft*
ing of our own Righteoufnefs. Where is boasting
then ? It is excluded. By what Law ? Of Works ? Nay^
hut by the Law of Faith^ that Gofpel Law which con»
ijlitutes Faith alone, without Works, to be the In-
Itrument of Juflification. Whereupon the Apoftle
proceeds to this peremptory Conclulion, Therefore we
conclude that a Man is pithify*d by Faith without the
Deeds of the Low \ he is juilify'd before God by Be-
lieving in Chrilt, and not by any Obedience or
Works of Righteoufiiefs.
In the next Chapter the Apoflle profecutes the
fame Doftrin, and appeals even to the Old TeBament
for the Truth of it. /)r xA^braham were jufi-ify'^d by
Worksy faith he, he hath whereof to glory, but not be-
fore Gody V. 2. He may boaft of what he hath done
before Men, but he hath nothing to vaunt of in the
fight of Him who fees the Imperfeftions of the belt
W^orks that any Men can do. Wherefore it was byj
Faith, and not by Works, that that Antient Patri-'
arch was accounted Righteous before God. And this
the Apoftle demonllrates in the enfuing Verfes, For
what faith thi Scripture? A\>TSLha.m believed God, and
if was counted to him for Righteoufnefs^ . V. 3. that is,
for
Faith Explain d, gay
for JuBlfication^ as I have fliew'd before, that this is
the ufual Import of the word Ri^hteonfrefs. This is
no new Dodrin, faith the Apoftle, which I preach
and write to you: Jiiftification by Faith, and the
imputing of that Faith for Righteoufnefs, are as old
as Abraham. Which he repeats in the 5th. Verfe,
To him that worketh not , but believeth on him that jusli'
fieth the ZJngodly^ his Faith is count ed for Right eoitfnefs.
And in the next Verfes he acquaints us, that it was
thus in Davidh time. Imputation of Faith for Jufti-
fi cation was taught by that Holy Man in P/ 32. i, 2.
whence St. Paul took this which he here cites. And
* Luther avers that the fame Dodrin is deliver'd in
the5ill. 130th. and 143d. Pfalms^ which therefore
he calls Pauliflt Pfalms. The Apoftle goes on, and hi
the nth. and 13th. Verfes inculcates the Rlghtconf-^
nefs ofFaith^ that is Juftification by Faith \ and in-
Ifcances again in Abraham's Faith, and tells ns. That
it was imputed unto him for Righteoufnefs^ V. 22. And
then adds, That it was not written for his fake alone ^
that it was impdted to hifn^ bat for us alfo^ to whom it
fhdllbe imputed^ if we believe^ V. 23, 24. Where he
lets us know that this is an Univerfal Doftrin ^ that
it prevaii'd not only in Abraham's time, but that it
muft take place in all Ages, and among all Believers,
Gentiles as well as yews. Faith is imputed to them
alfb for Juftification, which is another mortifying
Stroke to thofe who deride all Imputations. Now
they muft needs be ovetwhelm'd, when they are told
that there is a four-fold Imputation, namely, i. A'
damh Tranfgreflion imputed to us. 2. Our Sins im-
puted to Chrift. 3. Chrift's Righteoufnefs imputed-
tous. 4. Faith imputed alfoto us for Righteoufnefs.
Arid this laft is as exprefly fet down as any of the
_ -—^ ■" 'r^RrimcJA -—'
^aUc'^.Menfah '^^^W^ r^^ ^•- : -
Y 4 reft
3^8 Thh Nature of
refl:. -Soihe mean it of the Righteoufnefs ofChrift,
and tall us that the Aft lis put for the, Object. Not
only ^omQ Antinomiansy /but the Affembly of Divinesy
interpret it thus, ^ 'NpP as, if the Grace, of Falth^ or
any Ati thereof^ was^ imfuted to Hi f^.Juftificatwn.
Biit certainly if it wei?e a Metonymicat and Improper
way of fpeaking, it fs Urange that it ihould be fo
often repeated. We read in all thcfe following places,'^
that F^trth^ or Belieyi/j^^ h impute dy reckon' d^ account- -
ed for RighteoHJnefsy Rom. 4. 3,4, 5, 9> 10, 11, 22,
23, 24. This frequent and analterable exprefling it
in the fame Words, fhcws that Faith itfelf is here
meant', and by the imputing of Faith to us, we are to
underltand God's Gracious Acceptance of our Faith
in the Work of juftification. This whole Fourth
Chapter to the Romans fwhich delignedly treats ofj
jHfUfication) proves this to the full, and fettles us in-,
this Perfuafion, .that Faith is the only thing that is'
look'd upon and confider'd by God, on our part, when
he iuflifies us.
And this is the Scope of the Epiftle to the Galati^
ans^ wherein the Apoftle fharply inveighs againft
thofe faife Teachers, who made a Mixture of Faith
and Works in Jullification ; and thence he takes oc-
cafion to alTert and prove the Doftrin of Juftification
by Faith Mone. Knoveing^ ^^Hth. he, that a Man is not
jn^ify^d:hy>the Works of the Law ^ but by the Faith oj^^
Jefhs Chvifi^ even we have believed in- Jefus ChriB (we
Jewsy much more than thofe that are Gentiles^ ought
to betake themfelves to this only way of being jufti-
fy'd, ; as it follows) that %v? might be jnjtify^d by the
Faith ofChrifiy and net by the Works of the Law \ for by
the Works of the Law Jli^li no FlefJj be justify' d^ Chap.
2. V. 16. And this he makes good by feveral Argu-
Confcfion of Faith. Chap. 11,
inents
Faith Explain d, 5^9
merits in the next Chapter-^ which are very folid and
convincing, and omits not to mention Abrah^tm afain,
as ^ Pattern in this kind. Even as Abraham believed
God^ and it was accounted to him for Right eoi< fn e( s ^^ . 6.
and thence he infers that we are to be jiiftify'd in the
lame manner. I might produce other Paflagcs in St.
P<i«/'s Epiftles to confirm this, a^^Eph. 2. 8, 9. Te .^.re
faved thro' Faith: • — not of Works^ lelf any yl/an.
Jhohld boaftj and all thofe Texts where Acinal Obe-
dience and Good f^For^j are contra-diftinguifh'd from,
and fometimes oppos'd to Faith. But I conceive I
have faid enough to perfuade any unprejudiced Per-
fon to the Belief of what I propounded, namely, that
Faith is all that is rcquir'd of us in order to Jnf'ifi-
cation ^ or, which is the lame, thai we are juUi^y'd
by Faith alone.
. I know not that there is any Doctrin of Chriftiani-
ty, next to our Redemption, that is built upon plain-
er Texts, which cannot be interpreted in any other
Meaning, without a palpable diltorting of the
Words. • St. f<««/ efpecially gives us the clearefl Dif-
covery and Proof of this Divine IJoc^rin, it being
fit and proper that He fhould be chofen by the Holy
Ghoft to be the Perfon to do this, who was brought
over to the Chriftian Faith in a peculiar and extraor-
dinary way, and was eminently Honoured with Re-
velations, and was even wrapt up into the Third
Heaven. And therefore we may gather thence, that
hehad a greater Infight into the Myfteries of Religi-
on than the reft of the Apollles; and confequently
we may juftly exped more from his Writings thaa
from any others. Accordingly he hath given us a
fuller Difcovery of this Grand Point of Justification
by Faith alone ^ than any other Infpir'd Pen-men. He
hath abundantly prov'd that the Works of the Law,
that is, the Duties and Performances prefcrib'd by it,
are not requifite to Juftification. In fhort,. we mult
::iVia;i ■ ■ expunge
5^0 The Nature of
expunge St. PauVg Epi-ftles out of the Canon of the
Bible^ if werefufe to receive this Dodrin.
But our Modern Theologies think they are able to
baffle all that I have faid, and all that hath been al-
ledg'd by the Great Apoftle, by this one Evafion,
That by the Law^ and the Works of the Law, in all
thofe fore-nam'd places, and in others which we meet
with in that Infpir'd Writer, are meant either the
Moftic Law, and the Ritual Works belonging to it,
or elfe Works done by Heathens^ and fuch as are in
the ftate of Nature. It is true, fay they, Faith is op-
posed in the Apoftle's Writings to the fe Works, and
we grant that no Man can be juftify'd by this fort of
Works : but it doth not follow thence, but that we
may be juftify'd by other Works, that is, Moral
Works, and Evangelical Works; for the Apoftle
doth not fpeak of thefe, when he fo oft^n aflierts that
■we are juftify'd by Faiths and not by Works. He ex-
cludes from Juftification thofe Actions only that are
Jewip and Ceremonial, or fuch as are done without
the Grace and Afliftance of God's Spirit. This is the
receiv'd Interpretation of thofe places in St. PaaF^
Epiftles, where the Doctrin of Jnltification without
Works isexprefly deliver'd.
l^ut I will undertake to evince the Groundlefnefs
and Invalidity of this Interpretation, which our late
Writings and Sermons fo ring with, by ftiewing par-
ticularly and diftin(ftly what Works are meant in thole
foregoing places. And from this undertaking \t will
appear, that Faith is fet up by the Apoftle in oppo-
iitioa to all Works whatfoever ; and that it was his
Defign to after t an abfolute Exclufion of Wotks of
aH Kinds, in the matter of Juftification.
Firft: then, the Works which St. Pant makes men-
tion of in fome of the forecited Texts, are fuch Coni^
fieat and Perfe^ Attions, as the Covenant of Works,-
which God made, with Man at firit, requires of
him^
Faith Explain d, 5^1
him. For tho' this Law or Covenant is long fince
null'd and ceasM, and hath given way to tho Cove-
nant of Grace, yet fo it was that the Jews drccimt
they v;ere ftill under that former Comp3(ft. An
imaginary Covenant of Works was fancy'd by them,
as any Man, who deliberately pcriifes fome Paflagcs
in the 2d. and 3d. Chapters of the EpilHe to the
Rsmans^ and the Apoftle's Arguments againil the
Jewijh Perfedionifl"s, will eafily perceive. There he
proves, that if they hop'd for Juftification on fuch
ftridi Terms, they would deceive themfelvcs, and
fall Ihort of being juftify'd ^ for fuch a flate of Per-
fcftion is impoflibleto Human Nature, and there-
fore they muft be juftify'd by the Grace and Favour
of God reveal'd in the Gofpel thro' Jefus Chrift. It
is very evident, that the Apoftle fi>eaks in thofc
Chapters againft thofe Perfons who tliought to he
juftify'd by their own Innocence, without the anifr-
ance of the Divine Grace, and the Indulgence of rhc
Gofpel. Thus we find here, and in other places,
that the Law and Works are oppos'd to Grace ^ for
the Laro implies as much as perfect Works .- this be-
ing the Language of the Law, Do this^ and live ; that
is, do it compleatly and perfeftly, or elfe there is no
Life and Happinefs to be look'd for, for Curfed is eve-
ry one that contiriHeth not in all things which are written
in the Book of the Law^ to do them. The Law pro-
nounces none Juft and Righteous without perfect and'
imiverfal Obedience *, for the Juftification attainable
by legal Obedience, anfwers exaftly to the Covenant
of Works. We may guefs then what St. Paul in
ibrnQ places means by being jnftifY^ by the Larr^
namely, by all that the Law coturaands. And when
he fpeaks of being JHJliffd by Worksj he frequently
underftands fuch Works as the Old Covenant exai^s
of us.. But he lets us know that the Law given to
Adam^ aad all Mankind at firit, is null and void,
-mid " ' ' and
^^7 Tbe Nature of
and Jiiflification by Works is taken off, and another
Juftification takes place^ namely, that which is by
True and Sincere Faith.We are not abfblv'd from our
$ias, and counted Righteous by God, by performing
the Old Covenant of Works, which we are never a-*
hie to fulfil : but we are to depend upon Grace and
Pardon thro' Chrifl:, and that Pardon is accepted
and entertain'd by Faith in his Name : And this Faith
|s the only thing requir'd of us by the New Covenant
m order to Juftification.
Secondly^ As by the Larv and WorJis are meant the
Covenant of Works, and the compleat Obfervance
?f it, in fome Paflages of St. P<«///'s Epiftles, fo it is
HOC to be deny'd, that in other places are meant the
Ceremo-r.ial LaWj and Ritual Worhs^ whether in u(e
among the Old Patriarchs^ or .properly belonging ta
the Oeconomy of the Jews. No Man ever was jufti-
iy'd by Works of this Nature, either before or under
the Mofaic Law. That Rites and Ceremonies could
not avail to Juftification before the Jewijli Difpenfa-
tion took place, is prov'd by the Apoftle in Rom. 4.
10, 1 ly 12. Hovi> was it then reckon d? faith the Apo-
ftle, that is, how was Faith reckon'd to Abraham for
Righteoufnefs? When he was in Circuyncifion^ or in
1JncircHrnciJio'/i / Not in Circnmcifion^ but in Vncir-
eurncifion. And he received the fign of Circumcijiony
that he might be the Father of all them that believe^ tho*
fhcy be- not Circumcifed^ that Rlghteonfnefs might be
imputed to them alfo : and the Father of CircHmcifion^
to them that are not of the Circumcijion only^ but alfo
walk in the Steins of that Faith of our Father Abraham,
which he had yet being Vncircumcifed. The Sum of
what he here faith, is this, Abraham found Favour
with God, and was reputed Righteous, even before
he was Circumcifed ; therefore his Circumcifion a-
yailed nothing to his Juftification, nor do any fuch
like
Faith Explain J. 5^5
like Rites and Obfervances at any time prove beneE-
cial to that end.
Again, That none were ever juflify'd by the Mo-
fate Ceremonies^ and the ftrid Obfervanceof the Jevp"
ijh Law, is one of the chief things which the Apo-
ftle undertakes tOk prove in feveral of his Epilllc^ :
for the Occalion of writing them was this : The Chri-
ftianswho had lately been converted (vom J ucLiifm^
were poflefs'd with this Perfuafion, that it was their
Duty not only to believe and profefs the Chriftian
Religion, but alfo to keep the Law of Mpfes^ and.
more efpecially the Precept concerning Circumcifm?.
And this falfe Notion fo prevail'd, that a Synod of
the Apoftles was conven'd to confider and determine
about if, at which time it was concluded to be no
IqCs than a fitbvertwff of their Souls ^ to fay that they
mufi he CircHmcifed and keep the Law^Act. 1 5. 24. There-*
fore the Apoftle is continually beating down the Jew-
ijh and Ritual Performances, as unferviceable to Co
great an End and Defign as Juftification •, and when
he avers that we are juifify^d by Faith^ and not by the
Works of the Law^ he frequently underftands by thefe
latter, the Ceremonial and Jndaical Obfervances.
He often reminds thofe he writes to, that they ought
not to rely on theft j he inculcates this with great
Earneftnefs, that thefe Rites and Ceremonies are
not able to take away Sin, and that they have no-
thing at all to do in Juftification. The Subftance
of the whole we meet with in Gal. 5. 2. &c. / Paul
^ fay unto you^ that if ye he Circumcifedj Chrifi jhall fro*
ft you nothing ^ for he that is Circumcifed is a Debtor
to the whole Law. Chrifi is hecoms of no effctl to you^
whofoever of you are jaftify^d by the Law : ye are fallen
from Grace. For we thro' the Spirit wait for the hope
of Righteoufnefs by Faith j for in Jefus Chrifi neither
Circumcifion availeth any things nor Z)ncircumcifion^
but Faith which worketh hy Love. As if the Apoftle
had
534 The Nature of
had faid, If you depend upon Circumciflon, and o-^
ther Legal Rites for Juftification, Chrift will ftand
you ia no ftead ac all j for by your being Circumci-
fed, and expeding to be juftify'd by that, you do
thereby oblige your felves to perfed and abfolute
Obedience , without which the Law cannot
juftify any, as I told you before {Chaf. 3. F". 10.)
We, under the Gofpel, are to be juftify'd by Faith,
and not by Ceremonial Obfervances, which were
Temporary, and fitted only for the Jewifi Nation.
Now un4er the Evangelical Difpenfation there is no
regard to be had to thefe mean things. All that is
requir'd on our part for Juftification, is a lively Faith,
but that Faith mufc be fruitful and operative •, it
muft work by Love, or (as the Greek will bear it) it
muft be PerfeSted and Con/nrnmated by Love, and by
all thofe Duties which we owe to God and our Bre-
thren. WeChriftianslook for Juftification, not by
obferving the outward Carnal Ceremonial Law of
Mofes, but thro' the Righteoufnefs of Faith. This
is the Senfeof the Apoftle in this place. And truly
we ftial find that fundry other FafTages in his Epiftles
concerning Juftification refer to the Controverfy
which was thea on foot between the Judaiz^wg and
Orthodox Chriftians, to wit, whethei' they were to
obferve the ^cvei^ Rites and Ceremonies, and whe-
ther this v/as a part of Righteoufnefs that would juf-
tify them. St. Fanl flatly denies it.
Thirdly , The Apoftle means by the Law, and the
Works of the Law, not only tht Ceremonial, but the
Moral Law, and all the Works and Duties apper-
taining to if, and he afierts the Infufficiency of thefe
as to Juftification. Here fome think fit to leave us,
or rather to leave the Apoftle, and preach up Juf-
tification by Moral Works : for fay they, when the
Apoftle inveighs againft Juftification by Works, and
by the Law^ and oppofes Faith to them, he doth not
meaa
Faith Explain J, 5^5
trJ€an the Moral Law, or the Works that are enjoyn'd
by it, and confequently there is nothing in his Writ-
ings againft our being juftify'd by our Moral Deeds
and Performances. But I Ihall endeavour the Confu-
tation of this, by making this my Aflertion dear and
manifeft, that by the Law, and U^orks of the Law,
are to be underftood the Moral, as well as Ceremo-
nial Law and Works. This appears from thole
Words of St. Paid in his Sermon at Antioch^ Aft. 13.
39. By him (that is, Chrift) dl that believe are jnf.
$ified from all things^ from which ye coald norbejuftified
by the Law <?/ Moles •, that is, by your ftridefc Obfer-
vance of all the Duties that are contain'd in that Law:
for Mofes\ Law comprehends in it not only Ceremo-
nial and Judicial, but Moral Precepts j yea, thefe
latter are more particularly and peculiarly meant by
Mofes^ and Mofes's LaWy Luk. 16.29, 3I« Joh. i. 17.
7, 19.
The Lam fignifies the Moral Law in feveral Verfes
together, in the 2d. Chapter of the Epiftle to the Ro^
mansy where the Apoftle pofitively declares, that
thofe that commit Sin, and thereby tranfgrefs the
Law, whether they be Jews or Gentiles^ are liable to
fevere Punilhment •, For as many as have finned without
Laxvj that is, without the Law folemnly promulg'd
and written on Tables of Stone, as among the Jews)
Jliall alfo perijh without Lavo^ V. 12. Ihall not be con-
demn'd by that Law written on Stone, but that
which is written in their own Hearts and Gonfcieaces.
And in the fame Verfe, as many as have finned in
the Lam^ that is, J^ws^ among whom the Law was fb
folemnly publifh'd, fijall be judged by the Law ^ that is,
according to their Performances of that written Law*
And, by the way, it is certain that the Law which
the Gentiles Ihall be judged by^ can be no other thaa
the Moral Law. For when the Gentiles, w^o have not
the Lawy the written Law", as ihejews hav£, do by
Nature
5:56 The Jtiatme\Gf \
■Nature t,|^^fhmgs comain^d in the LaWy eVen tli^ Mofal^^
Law vyricteUfOn Stone •, Ihefe having not the Laxp^ an
■a Law uiitQ themfelves, V. 14.. their Natural Coafci-.^
eaces didftUi^tothem the fame Duties in fubftance^i^
which the .written Law commands. Therefore 'ti&tB
added, th^t they jhew the Work of the Law written t«nH
their Heartjy^V. 15. Here Wje cannot but acknow-.fSl
ledge that the Moral Law is meant ^ and fo it h in ■
the 1 7th Vcrfe, Thou art called a Jew, and refhfi in the
Law •, that is, thou relyeft on thy good Deeds, wbicii .J^
are according to the Rules and Diredions of thd^ '>
Moral Law, and thinkeft to be juftify'd by them, Or^
if any one doubts whether the Moral Law be here
meant, he may fully fatisfy himfelf from the following
Verres,wherein the particular Commandments againfCvit
Stealings and Committing /iddtery are mention'd. A- v
gain, in V. 23. Thou that makej} thy boaft of that Law^-^
thro^ breaking the Law difjoNonreft thou God / None Call
queftion whether the Moral Law be here underftood.
As alfo in V. 25- Circumcifion verily profiteth>, if thou
keep the Law : but if thou be a Breaker of the Laiv^ thy
Circumcifion ts made Vncircumcifiorr^ where we can't
but obferve that the keeping of the Decalogue is op-
pos'd to the Ceremonious Rites*, and the Apoftle i-j
roundly tells the Jews^ that thefe latter will be of no^oi
life and advantage to them, if they neglect the former., fj^I
And in the 26th. and 27th Verfes, the Righteoufnefs, ■ ■
of the Lavo^ and fulfilling the Law^ and t ran fgrcjfwg
the Law^ are to be interpreted in the fame way, and
cannot indeed be otherwife.
So in the 3d. Chapter of this Epiftle, which treats
delignedly of Juftification, the Law denotes the Mo^
ral Injunctions and Precepts. Accordingly afterthe
Apoftle had prov'd that the J^ipj .were Unrighteous
before God, by Citations out of their own Prophets,
concerning their Univerfal Depravation , he thus
concludes, Therefore by the Deeds of the Law then
'"jlmlL
r'
Faith ExfWtrCd 557
• fhall no fiefh he JHftifd in his fght^ V. 2o. Which is as
much as it he had faid, the Jews could not keep the
Mora! Law, therefore it was impofllble they fhould be
juftifi'd by it, and for the fame reafon it is impofllble that
any others Ihould. And then we may take notice of the
next Glaufe, For by the Law is the knowledge of Jin : which
further proves that the Moral Law isiotended, bccaufe
it is this that (hews us our Faults and Mifcarriages, as
the Apoftle fpeaks in an other place, 7 had not known
Jin^ hut by the Law-, for I had not known lufr, except the
Law had faid., Thon flyalt not covet ^ Rom. 7. 7. He means
therefore the Moral Law, part of which is that laft
Commandment, Thou Jhalt not Ufi or covet ^ Ex. 20 17.
Of this Law the Apoftle ftill fpeaks when he concludes
that a Man is]ufttf, d by faith without the deeds of the Law.,
V. 28. For any eye may difcern the Law is taken in the
fame fenfe, here that it is in the foregoing part of the
Chapter, and in the Clofe of it, where there are thefe
words, Do we then make void the law by Faith <* V. 31.
do we deftroy the obligation of the Moral Law by the
r Dodrin of Juftification by Faith ? God forbid : yea^ we
eftahlijf) the Law, we maintain and vindicate the great
end of the Moral Law, which is to advance Piety and
Holinefs. There is no Man in his right fenfes can fo
much as dream that the Law which is not made void,
but eftablijh'd., is any other than the Law of Nature and
Moral Precepts.
And this is the acception of the word throughout
the whole Seventh Chapter of this Epiftle. So when
the Apoftle tells us thatChrift did forus that which the Law
could not do., Rom. 8. 3. it is plain that here is more
meant than the Jewifh Law. Again, who can imagine
that he fpeaks not of the MoraflLaw in Gal. 3. 10, it.
As many as are of the works of the Law are under the ciirfe j
for it is written., Curfed is every one that continues not' tn all
things (Moral as well as Ceremonial) which are written
[ in tht book of the Law, to do them. And then it imraedi-
' ^' Z aely
,35^ The Nature of
^ atel,y CoUows, That no Man is juftiji'd by thf Law in the
ijMto[..Gf>4-i it if evident. Thus we fee iliat both in the
^Spiltjes to the Romans and to the GaUttans xXiqUw and
^the works of the law^ are not appropriated to the Jewljh
|,l,aw, l?ut. include the Moral oue, as well as theCere-
,'ttionial an(3 Ritual. , I vj^ill add but one place more,
and that is in Thil. 3. %^% Xh'^t /may wm O^rifi^ and
.^he found in htmy not bdving my own rlghteoiffnefs^ which
[is of the Law, but that which is thro'' the Faith of Chrifty
jhe Right epmefs which is of God by faith. Here withouc
^, doubt /j/j own Right eo'.ifnefs whifh is of the Law is the fame
'with what he in other- places calls the works of the Laxi^
for we fee they are oppos'd to that rtghteoufnefs which
is thro'' faith^ that is, his being efleera'd righteous thro'
the Righteoufnefs of Chrilt applied by Faith. And
now, what is more evident than, that thofe works
vf right oonfnefs which are of the Law-, are to be undei-
j^ftood concerning the works of the Aforal Law ? for
*tis plain that they refer to what the ApoIlJe had faid
in the preceeding Verfes, that as touching the law, he was
a Pahrifee^ that is, he was of that, ftrid Sed among the
;Jews that obferved the outward peiformanccs of the
ftwo Tables of the Law with much feverity. Concerff
ing 2iealj he perfecHted the Church, he fhew'd his inward
Zeal and concern for the whole Jewifij Religion by
outward ads ofoppofing thofe that did not conform
themfelves to it. Touching the righteoufnefs which is in the
Law, he was blamelefs, which is the fame with what he
faith in ABs 2'^. i. J have lived in all good confcience
before God, until this day. He was a good Moral Man,
we fee: he not only oblervM the Rites and Ceremonies
jcxf the Jewijh Law, but he was pundtual in the Rules of
"j^orality. Yet, he renounces all thefe to matter pf
^Jnflification, as we read immediately after,, he counts
them butlofsand dung, that is, comparatively, with
refped tothe Righteoufnefs of Chriil.
Thus
Faith Explain d. ^:^<^
= ^ Thtts-IJifhink, I have fufficiently proved r;*?^ Aforal
Worhy as ^e\\ as Ceremonial, are meanc by St. Paul,
wfacfl he excludes IVorks from Juftification •, which is
* ^odf in that doth noc find acceptance of Jate. BuE
f know there are fome that give Ft a Qualification, and
then admit of it : They tell us that if che Apoftle in any
place means the Works of the Moral Law, where he
treats of Juftification, he intends fuch only as proceed
merely from the knowlede which is implanted in Mens
Minds by nature ^ and from that Natural Strength
and Power, which they are endsed with. Some are not
backward to grant that fuch Works as were done be-
fore Convcrlion , in jHdaifm or Paganifm , withouE
^ Cbrift and his Grace afliftiug, fuch as are the mere pro-
ijiid of the Law of Nature, and are devoid of Faith,
are debarr'd by the Apoftle from juftifying : But con-
cerning the works of Chriftians, and fuch as flow from
a Principle of Faith, they have a better opinion, and
are veryrcfolute in alTerting that by thefewe arejufti-
fi'd, as well as by Faith. This is the very fame thing
^hich the generality of the Roman Dodors hold : By
Works excluded from Juftification they underftand not
'.the mere works of the Law, but all works that precede
Haith, and are done by the fole ftrength of Free Will,
without the affiftance of the Spirit : But we are juftifi'd
■fey they, by fuch works as are the fruit of the Spirit,
^pd are done after Regeneration. Wherefore
^[' fonnhly, 1 will proceed to ftiew that eVen Thefe Works
W^excluded by the Apoftle from having any fuch ver-
^toe, and that thefe particularly are excepted by him in
^^kwritings. It is obferv'd by him ivomCen. 1 5. 6. Thac
'jiibraham was juftifi'd by Faith, and not by Works, after he
Was called and converted to the Faith, and was a Friend
JfwGbd and in the ftate of grace, Roni. 4. 3,4&c. for,
a^"St Oovyfoflon obferves, this was about ten years. after
his Converlion. The Apoftle tells his Ephefian Converts^
' thft by grace they arc faved through faith ■-, and that not oj
Z 2 themftlves^
540 The Nature of
themfelvts :-^ir the gift of God: not of works ^ lefl any
Man Jhoutd boafi : for we are his Workmanfiiip created in
Chrifi Jefits unto good works, which God hath before ordaind
that we fijoiild walk in them, Eph. 2. 8, 9, 10. Obferve
what works the Apoftle fpcaks of here, even thofe
good works which they were created to in Chrift Jefns, which
by their new Creation or Second Hirth, and by their
being in Chrifi: Jefus they were enabled to perform, even
thefe works (from whence they are call'd Gods Work-
matifljif) are no ways inftrumental in juflifying them.
This one place unanfwerably proves that when the
Apoftle beats down Juftification by works, he means,
among the reft, fuch works as are the product of true
Faith, and are done by the help of the Spirit. The
fame infpird Writer owns in behalf of himfelf and o-
thers, T/>. 3.4. 5. That the kindnefs and Philanthropy of
God their Saviour appearing to them, wrought a bJef-
led change in their nearts and lives, and/^^-yr^/ and de-
li ver'd them from their finful ftate, not by works ofRigh-
teoufnefs which they had done, fince their Converfion and
Change, not by ^W irori^j of Chriftianity (mentioned v.
8^ but according to his mercy : and therefqi e in 7th v. they
are faid to hQ justified by his grace. This proves that not
only fuch Works as are done by the common afliftance
of Reafon and the ftrengch of Nature, but even fuch
as may truly be call'd ChrtBian Works, and are the fruit
of true Faith, are ftiut out from juftification. So ia
Phil. 3. p. tlie Apoftle's own right eoufncfs, eveu after he
was Regenerate, was laid afide by him. »
I might here produce thofe words of the Apoftle
which I had occafion to cite before, / knew nothing by
my felf yet am I not hereby jufiifd, i Cor. 4. 4. He
fpeaks this of himfelf now Regenerate, and therefore
the WO! ks of the Regenerate do not jnftific. Though
he fpcaks of his faithful and finceredifcharg of his duty
according to the prefcriptions of the Gofpel, yet he de-
clares that thefe cannot denominate a Man Jnfi before
God.
Fahh Ez^kin^d. , 5 4. l
God. And this further appears from that diHindion
which we find made in the Holy Writings between
Faith and Evangelical Jfor^^i or Obediance^ Rom. 16. 16.
Gal. 5. 6, I Thef. i . 3. Jamesz. 18. 2 Pet. i. 5, 6. If
Faith be really diftinguifh'd from Evangelical works,
and we are faid to be juftified by Faith alone, we caii'c
likewifc be juftified by Evangelical works. And if we
can't be juftifi'd by thefe, it is certain we can't be jufti-
fi'd by any other, not by thofe that the Covenant of
works calls fot, nor thofe that are Jewifh and Ceremo-
nial, nor thofe that are barely Moral, or done without
theayd of the Holy Spirit; Nay, from what hath beenal-
kg'dand faid out of the Apoftle's Writings, it appears,
that not only all outward Operations and Exertments,
but all inward Infus'd Habits and Ads, except Faith, are
uncapable of being the Inftrumentsof Juftification. This
I take to be a full Proof from the Sacred Scriptures,
and more efpecially from St. PauCi Epiftles, of what I
undertook to make good, namely, that when this
^Apoftle fo often aflerts that we are not juftifdby worksy
he includes all thofe works that I have mencion'd.
CHAP. II.
HAving clear'd this matter very amply, and fhew'd
what is the true acception of the works of the law
in St. PanCs Epiftles (which was abfolutely requifite to
the right underftanding thefe Sacred Writings) 1 come
now to aflign the Reafons why all Works are excluded
from Juftification, and why Faith alone hath the ho-
nour to be concerned in that bufinefs. This muft needs
be, becaufe firft, no Man is ftridly righteous. Our
bell works are imperfed, and have an allay of fin ;
2 3 whereas
5^2 The Nafnre' ^f^
whereas, if they were complete and perfed, and iuthp
as the Law requires, they would not fail of joftifying..
lis. Even our Evangelic.il works, or works of Grace,
tho' they are done by the Spirit's fpecial concurrence,
yet: as they come from us, they are tindured with forae
ftain, fomedefedor other ', and for that reafon we can't
be reputed righteous in God'j fight on the account of any
of our adions. Bat of this I have fpoken before, wheti.
1 fhew'd the Reafonablencfs of Imputative Righteoufnefs
Secondly^ No man can be juftified on the account of
his works, and his Religious life and behaviour, be-
caufe this would yield matter of Boafting. This is ^
Reafon that is given by the Apoftie, and therefore i£
is unexceptionable. If Abraham (faith he) were j^tfiifd
by works he had whereof to glory ^ Rom.^. 2. And the reafon
of this is afllgned v. 4. To him that worketh is the reward
not counted of grace^ but of debt. If God juflifies him for
his works, he is indebted, he is obliged to the perfoa
to juftify him \ for the Man may challenge it for his de-
ferts. This is the Apoflle's arguing, and who can
withftand it ? And the fame may be pronounced con-
cerning any other Perfon as well as Abraham^ if we ad-
mit of his being jullified in that manner. Inan other
place 'tis faid that Juflification is not by works^ lefi any ,
Man (J}oidd boa(l, Eph. 1. 9. If we were juftifi'd by perfeft
Obedience, fuch as the old Covenant requir'd, or by
mere Moral performances, fuch as we are able to do ■
by theftrength of Nature, there would be ground for
fome Proud Refledionson our felves. Itis ahigh Rant /
oiTtilley^ and fpeaks the fenfe of all the Moralifts among t
the Stoics^ "^ Every Man ofhimfdf((klth he) getteth 'Ver^
the to himfelfj therefore none of the wife Men did ever thank
G^dfor it. For it is for our f^ertHf that we *re \rais'd<i
1! De oat. Deor. lib, 3 „ -uu ^jit-.' ;.5b
Faith Explained, 5^^
Atid'iftthit tee glory ; which we could not do^ if it were the
Gift of (^od^ an d not of our f elves.
Bat then, what is to be faid concerning Evangelical
works, fteh as flow from Faith and the divine Grace ?
Surely there can be no bragging, no hoafting ot thefe,
bccSufe they are not our own, that is, they proceed
not from our own natural power and ability ; as the
Apoftle faith in the like cafe. Who "maketh thee to differ
from an other ? And what haft thou that than didfi not re-
ceive? Now, if thou didfi receive it, why doft thou glory y
atif thou hadft not received it ? i Cor. 4. 7. Accordingly
the Apoftle difclaims all Glorying of this fort, Gal. ^.
I ^.God forbid that Ijhouldglory,fave in the crojs of our Lord
Jefui Chrifij by Faich in whom, not by my works, I
come to have a (hare in his Righteoufnefs. How thea
are we tounderftand and apply the Apoftle'sreafouing
here ? How are the works of the Gofpel to be excluded
from juflrifying, left any Man fljould boaft, when as this
kind of works affords no matter of boafting ? The fore-
mention'd words in Rom. 4. 2. with the Addition to
them that is there in the Text, will refolve the Diffi-
culty, If u4braham were juftified by works, he had where-
of to glory, but not before God. That is, the bell works
of the faithful, fuch as are the effeft of a Supernatural
Principle, adminifter ground of Boafting before Men,
tho' not before God: and for that reafon (among others)
it is appointed by God, that no Man (hall be accoun-
ted Righteous for them, or by them : tho' Evangelical
works proceed from the Holy Spirit, and fo there is
no real matter of boafting of them, as if they came from
us *, yet even good Men might (bmetimes be tempted
to think too well of themfeves, when thefe Performan-
ces are magnified and applauded by others, who take
Aotice of them. To give check to this Self conceit,
and if it be poirible, to pre\^ent it, the Holy Scripture
declares that no Man can be juftifi'd by thefe his works.
No Man (hall have occafion to vaunt of any of his adions
-.i<*^ 2" 4 no
54-4 •^TheUnture of
no not iQ rhc febt of Men v he can't brag that he U
juflifi'd by them. We fee then that the Apoftle's Ar-
gument ho Ws agaiufl; Works in general, not only thofe
bpfore, hot after Regeneration-, cot only perfedt, bufi
iinperfeft works ^ not only mere Moral ones, but fuch
as are properly works of the Gofpel. We cannot
pretend to Juftification oo the account of any ofthefe.
Thus that of the Apoftie is verifi'd, Boafiing is excluded
hy the Uw of Faith, Rom. 3.27. that is, by the Evangeli-
cal way, of being juftified by Faith. The delign of
Heaven in this was that all Humane Oftentation and
Glorying, whether in the light of God, or of Men,
fhould be utterly fupprefled. This way of juftificati-
on cuts off all occafioQ ofBoafting : For to be juftified
by Faith is, forlajPerfon who is deftitute of Righteouf-
nefs of his own, to accept of another's Righteoulhefs
freely offer'd and given to him.
Thirdly, This Method of being Juftified by Faith,
and pot by Works of any kind whatfoever, is very
.jjational and accountable, becaufe it is exadly ad-
^^ufted^o the Dodrin of Grace and the Merits of
'Chrift delivered in the Gofpel. To him that vpvrketh
-i^t^at is, to him that doth any good Actsj is the Ke-
_japard nop reckoned of Grace, but of Debt, Rom. 4. 4.
As much as to fay, it is frx)m God's mere Favour and
Good Will that Faith is accounted for Righteoufnefs \
but if we could perfectly obey the Law, or perform
any Works that are Sinltfs, we might Challenge Jufti-
fication as our due. Therefore faith the fame Apoftie,
f,l^-is of Faith, that it may be by Grace, Rom. 4. \6. We
.'are juftified in this way of Believing, that we may be
beholding to the Mercy and Bounty of God. Ac-
cordingly he declares in another place that Works,
in this Bufmefs.o^ Juftification, are inconfiftent with
-Grace, Rom. h},n6.'. If by Grace, then it if no more
_:,J%a}i^, otherwife Grace is no more Grace : but if it be
^[^^(uksy.then it iS no more Grace, And fo likewife
^,..,. Works,
Faith Explain J. ^^^
WorkSyCOnlidered as Ingredients in Juftification, arc
inconfrftent with the Merits of Chrid, for he Merited
farina, becaufe we cannot, becaufe all we do is defi-
cient and defiled. So that the Meritorious Rightcoiif-
ndk. Sufferings and Death of Chrift were to no pur-
pofe, ifwe can be efteemed Righteous in God's light,
that is, be juftified by our own Perfonal Perform-
ances. Which is thus exprefled by our Apoftle, If
Right ecufnefs come by the Law ^ then Chrifi is Dead m
^fvain^ Gal. 2. 21. If any Obedience to the Law ot God
can conftitute us Righteous, then there was no need
of Chrift's Dying to purchafe the Favour of God : For
if we can be Juftified and accepted for what we do our
felves, there was no occafion for another to under-
take for us, to do or fuffer for us. To fay that we
are juftified by Works, is a detra(f\ing from the Sa-
tisfaif^ion of Chrift, yea, it is a down-right denying
of it :^ For it was to no purpofe to fatisfie for us, if
our own Works could make us acceptable to God. So
that from what hath been thus briefly faid under this
Head, we may gather that Juftification by Works is
a groundlefs Invention.
Fourthly, The Reafonablencfs of this Method of
Juftification by Faith, without Works, may be evi-
denced from this, that this and no other is fuitable to
the Difpenfation we are under, that is, the New-
Covenant. We are to know then that Mankind hath
httn treated by God in the way of a double Cove-
nant, to wit, thatot Works, and that of Grace. The
firft was the Covenant or Agreement with our Firft
Parents, and it was no other than a Promile of Life
and Happinefs for the fake of their Obedience. PIi ^y
might be faid to Merit Heaven, becaufe their Obedi-
ence wasfuppofed to be Perfect. But this Covenant
was foon violated on their part, and in ftead of de-
ferving^ Heaven, they by their voluntary Difobedi-
y ence plung'd not only themfelves but all their Pofterl-
34-6 ^-T-^e Naturh'^vf^'
ty into a (late of Mifery. Whereupon the M^cifdl^
and Indulgent Father of Mankind entred into a Se-i-'
cond Covenant with them, a New and Better Cov^--
nant, the Tenour of which is that Men fhall be re**^
covered, and reftored to the Favour of God by vcr-
tue of another's Righteoufnefs, not his own. It is
now agreed and determin'd, upon the terms of this
Covenant, that Heaven and Happinefs fhall bepur-
chafed for the Eled by Chrifb's Meritorious Under-
takings, by his perfe^f Obedience and Sufferings. This
is the Covenant of Grace, and we fee plainly that
the Cafe is mightily alter'd with us, and here is a Rtw
way of Life andBlefTednefs fet on Foot. Adam and
his Race might have pleaded their own Righteoufnefs,
if they had flood, but we can't do this now becaufe
we are in a depraved State, and we have no Works of
Righteoufnefs. But Chrilt is our Surety and Hands
in our flead, and fuftains our Perfbns ^ he performs
that Exad and Sinlefs Obedience which was due from
us by vertue of the Firft Covenant, and this is accept-
ed in the place of our Obedience. Our Salvation is
now wrought by another, who was fent on purpofe
to accompli (h it by his Holy Life and Death.
-I'Thus feeing we are quite upon another bottom thail^"
we were before, feeing ChriH hath affumed our Na-
ture, and hath done and fuffered fiich things for us,
iiQW incongruous would it be to make mention of
v^iiat we have done or fuffered? The Glory of the
Great Work of our Redemption is wholly to be af-
cribed to Jefus, and we have no fhare in it ; and
therefore we muft not prefume fo much as to think of
our Works , I mean as they are Ingredients of
Juftificittioi7y tho' wc mufl take care to do them as'
they are Requifites to Eternal Hapjjmefs. But our
grc^t and only Work, with refpeft to the former, i^
lo believe in Chrift Crucified, and 'tis this Faith a-
ioiie which en our part is the Means of Juflific^tion,-
becaufe
Faith Exfhin'd, 54.7
becaufe (as I have fhewed) our Works ate net capa-
ble of this, nor indeed can be, according; to the Tc-
nour of the New Covenant If this were duly con-
iidered, Perfons would be foon recoacilVJ to this
Notion of Juftificatiorj : They would not wonder
that the All- Wife Being hath been pleas'd to make
choice of F^/f^ as the only Inftrument of the Work.
And truly, one great Realbn why this Dodrin i^ dif-
gufted, is becaufe the true Notion of the Covenant of
Grace (which is the ground-Work of all Chriltianity)
is generally mifapprehended. But if we have right
Conceptions concerning this, we fhall eafily digeft
the other, and we fhall judge it to be very rational.
Let us not therefore be ruledby vain Imagination,
but be guided by Divine WifHom, and fubmit to the
ConducT- of God's Word *, . and then we Ihall find that
the Ufe and Office of Faith in Juftification are the
great Inftitution of the Gofpel.
Fifthly^ Faith is fitted in itfelf and in its own Na-
ture for this very purpofe : And no other Grace bc-
ildes it hath this Fitnefs. This l^will make good on
feveral accounts; and firft from the conlideration
of thofe particular Ads of Faith, which I fb largely
difcourfed of. Namely, approbation and Bellanc?. For
as to y^jf/^^?^ though it be the firft acl of Faith, and is'
the Foundation of the reft, yet it is not immediately
concerned in Juftification. For I take this to be the
truth of the matter (tho' Writers are filent about
it, and feem to take notice of it ) that there arc
but two parts of Saving Faith that are Jitfi'fyi-'^g',
Namely, the approving or receiving of Chrift, and
that Reliance on him which is accompanied with a
particular Application of his Merits. I grant that
thele Ads of Faith fuppofe and neceffarily imply an
j4jfem to Divine Truths and are never without it,
but the proper and peculiar exertments of jHftifywg
Faith, 4>re • ^accepting aad relying on Chrift. So that
<, 'SiUi':^ii we
^^S The Nature of''
we fee there is a difference between 5^t//^^ and
Jfifiifyifjg Faith, for all faving Faith is not Juftifying,
tho* 'tis true on the other lide, that all Juftifying
Faith is faving., This is no common Aflertion, for
1 do not find that thofe who treat on this Subjed^
make ufe of this diflindion, but they rather hold the
contrary, and take Faith in the grofs, and conCder
it in the whole, and then tell us that we are jufti-
fied by it-, whereas (fo far as I apprehend) one
of the A6s of faving Faith is not made ufe of in Julli-
fication, for by it we neither apprehend Chrift, nor
apply him. But thefe other two have thefe diftind
Virtues and Offices, which I will now briefly ftiew.
By the former of them we voluntarily chufe Clvrifl
and his Laws, and approve of and fubmit so them :
By this we apprehend and receive Chrift and his pro-
mifes, and embrace the terms of the Gofpel. Let me
reprefent it thus : Chrift Jefus the Lord of Life and
Glory, came down from Heaven to fhew kindnels
to loft Man •, he came to help us in our mife-
lable ftate, to relieve our Wants and Necefliiies,
and to beftow that upon us which would cer-
tainly reftore us to our priftiue Happinefs. But hom^
maft we partake of this Kindnefs which is freely offer'd
to us? How muft his Charity be convey'd co us?
There is no other way on our parts but this, to put
out our Hands thereby to take this Alms, to receive
this Bounty. Which in plainer terms is to receive
Chrift, by this particular exertment of Faith which I
am fpeakiug of : For this is the Hand whereby we lay
bold upon him, and take him for ours. If it be ask'd
why win no other Grace ferve for this purpofe but
Faich, The Anfwer is, we may as well ask why no o-p
?her Organ, no other part of the Body but the Hand
is niade ufe of to tnke^ receive and hold things ? It is the
peculiar ufe and property of this Member to do this.
Thus Faith, and Faith only as confidere'd in ii3 fecoud
ad,
F4thY£xplaind. 34.9
ad, freely and voluntarily accepts of Chrifl: and h«
6eneSt8, and lay§ hold on them as they are tender'd in
theGofpel.
There is ^n other particular aft and Office of Faicft
whicti refpeds Juftification, apd that is Refiitig and
Relying <m Chrift, and applying his Righteounefs to
ourfelves. Now, this by its peculiar conltitution, is
fit to be made uCe of as an (nftrument of Juftificati-
cation. We arc to lay hold on the Promifes of Par-
don and Forgivenefs, of Life and Salvation ; but this
cannot be done by Repentance oi' Love, or any other
Religious ad ; which fhews that it is the peculiar
OfSce of Faith, to be fubfervient to Juftification. It
is Faith alone that carries us to Jefus, that we may
have an Interefl in his Glorious undertakings for ns.
Again, the imputed Righteoufnefs of Chrift, ( as hath
htcn before prov'd ) is that which makes a Man ac-
cepted of God, and that we may have an Intereft irt
it, it is requifite that it be apfiied and appropriated to
BS j which is to be done in the cxercife of this Grace,
as I am now confidering it, and of it alone : Yea,
there is no other Ad of Faith beiides this, which
bath this fingiflar Virtue and operation. This is ve-
ry clear according to ftrid Senfe and Reafon, as well
as the reveal'd Word of God. Let this be well
weigh'd and confider'd, and then what hath beea
fuggefted will not feem ftrange : For we Ihall be
convinc'd from the peculiar make of Faith, that it
is fitted for this particular Work and Office. It is to
be attributed to the peculiar nature of it that it is
adapted to this purpofe. Wherefore we may conclude
that Juftification cannot be by any other Grace what-
Ibever, or by any other AUs of Faith than thcfe two
that 1 have laft infilled upon. Only, \ will add this,
that we may in a l^rge fenfe and meaning compre-^
hend the flrfl Aci of faving Faith, under thofe that
are J unifying, becaufeofits immediate influence on
tliofe
359 XxThe: Nature df
thofe other two Acls, and becaufe of the entire de-
pendance of thefe upon that. On this conlideration
we may look upon y^Jfe-^n as an acl of that Faith which
is Jitftifying. ■■
3 In the next place, it further appears that Faith^ is
In its own Nature and make fitted to be th& Inllru-
ment of Jullification, becaufe this is the moH Hum -■
hie and Self-denying Grace. Where this prevails, all
Arrogance and Haughtinefs of Spirit are fupprefs'd,
and brought into fubjedion. For Faith is ^ Self-de-
religion, a Renouncing of our own fufficiency and
worth ^ a going out of ourfelves, and an abandoning
of our own Strength and Abilities. For (as hath
been already faid ) Faith is the Hand which is held
forth to receive the Alms and relief of Heaven;
This implies Emptinefs and Indigency, it fiippofes
Want and Poverty. We are Mendicants, we are
poor Neceffitous Creatures, we only ftretch forth,
bur Hand to take what our Gracious Benefad^or will
beftow upon us. .We have nothing of our own, we
iare Wretched and Miferable ourfelves, and we come
to be inrich'd and made happy by an other, and we
fubmit to be fav'd by his Righteoufnefe. Wherefore
it feems good to the All-wife God to chufe this
jnean and humble Grace, to be the fole Inftrument
of Juftification. This is God's way and method:
He delights to effecl Great things by little and con-
temptible means. He hath chofen fhe weak thingt of
the IVorldy to confound the things -rvhich are nuhgty^ and
hafe things of the Worldy and things which are defpi-
fed hath Cod chofen^ yea and things which are noty to
bring to nought things that are^ that no Flejh Jlwuld
glory in his frefence. i Cor. i. 27. If that high and
tranfported Grace of Love, if Charity and all other
good Works, if Mortification and Repentance wec6^
things contributing to Juftification, then there would
be fome umbrage for Pride and Self-conceit. But
this
this lowly arid fubmiffive Grace of Faith, cuts off all
iuipicipn pf any fuch thing. The peanefl; and vilell
Heri), wajS made u{e of, by the Divine appointment
in the legal Purifications of old : With a bunch of
Uyfop they fpriiikled the things and Perfons that were
;.ti[> be Clean fed. In a- refembHng manner. Faith, the
lowefl: and moll Self-denying qf all the Graces, and
that whereby, wc calt ourlelyes at the Feet of Jcfus,
is choren by God to be the Inftrumentof Evangelical
Expiation and Jullification.
Again, Faith is made choice, of by God for this
purpofe, becaufe it is that Grace which brings the
greateft Honour to God, and his Son Chrift Jefus.
.Of Abraham 'tis laid. He wasftrong in Faith^ (riv-
ing Glory to Gody Rom. 4. 20. That Holy Patriarch
could* not have advanced God's Name and Renown,
fp effectually by any thing as by this. If thou wohUcH be-
lleve^ thou JhonUefi fee the Glory of God^ Said oar Savi-
our to the diftruflful Martha^ John 1 1. 40. God harh
appointed that a Belie ver'^ Faith^ and his own Honour
ftiall go hand in hand, and that the former ihall al-
ways promote the latter. Nay, it is thus in the ve-
ry reafon of the thing it felf, for no Grace that we
can exert, doth in its own Nature fo much exalt the
Honour of the Eternal God, no act of the Mind hath
fuch a direct tendency to advance his Glory. The
- very Introductory part of it, A^m^ doth this in a
great degree, for it refolves all into God's Word,
and meekly depends on. this, and is not follicitous to
make any further inquiry. When we readily give
Credit to the Divine Teltimouy we fhew how high-
ly we efteem God's Word, how heartily we are per-
fuaded of the Truth and certainty of it, and how
we reft our Souls upon the Faithfulnefs of him that
, fpeaks to us. This plainly redounds to the Divine
Honour. And much more do thofe other Ads of Faith,
which are properly and ftrictly Juftifying. For by
thefc
55^ T^he Nature of
thefe we give tip our felves to God, and make onr-
felves over to the BlefTed Jefus. Wc magnify the
Divine Providence, we afcribe all to God's Wifdom,
Power , Jiiftice and Goodnefs j we reft fatisfi'd
with his Condnft, and thankfully rely on his orde-
ring and governing the World : We truft in God
above all, and fly to Jefus, and confide in a defpi-
led, Perfecuted and Crucify'd Saviour, and entirely
rely on his All-fufficient Righteoufnefs and Merits,
and difclaim all worthinefs in ourfelves. This is
truly to Honour God : and confequently we fee that
Faith^ is that Grace which is moft ferviceable to
this end.
God could, if he had pleafed have give Men a fight
of Heaven, by taken them up thither ^ and he,might
convince them of the reality of Hell, by leting them
have a view of it: Or he might every day fend
fome from the Dead, to give us notice of the certain-
ty of thofe things. Thus, or in the like ways he
could perfuade us of the Truth, of all the great
things that relate to Religion. But this is not his
Method, and the reafon is becaufe he would exer-
cife our Faith, to honour that Grace, and thereby
to bring Honour to his own Name, in a more fig-
nal manner. They are not fenfible and vifible things
which he would have us to depend upon, but he
would have us believe thofe things which we do not
fee. And tells us withal, that Blejfed are they who
have not feen^ and yet have believed. It was his plea-
fure that we fhould acquielce in his Will, and rely
upon that Teftimony given in his Word. It was
hisdefign in the Gofpel, that the Doftrins of Chrifti-
anity fhould be built upon this bottom, . and that
we fhould live in the fledfaft belief of thofe Invifible
things which he hath afliirM us of by his repeated
Promifes. Thus he was pleafed to fecure the Glo-
ry of his owa Name and Authority.
On
Faith Ezplain'd 555
On the other fide, VnheUef is the greatefb Oppo-
fer of God's Glory and Honour. Thefe are never fo
eclipfed as when this prevails in the Hearts and
Lives of Men. Then God is undervalued, then his
Providence is flighted, then his Attributes are iin-
peach'd, then all his Works are fet at nought, then
Human Helps are idoliz'd, then Unlawful Means arc
made ufe of, then Man is preferr'd to the Infinite
dnd Eternal Jehovah, God BleiTed for evermore : and
in Ihort, then the Gofpelis vilify'd,' the Blood of Je-
fus trampled under Feet, the Method of Salvation is
difregarded, and all the Glorious Undertakings of
theMeflias, io): the purchafing of Lifeand Happinefs,
fcorned and derided. Seeing it is thus, it cannot
but be thought very reafonable that GoJ (hould fct a
high Value on Faith, and honour it in the highefl:
manner, as we fee he hath done, by making this, a^
bove all other Graces, the great Inftrument of Juf-*
tification. It is not to be wonder'd at, that we are
juftify'd by Faith, and by that alone, if we thus confi-
der the peculiar Nature of this Evangelical Virtue*
As this, of all others, moft debafes our feives, fo it
moft exalts God. Thus I hope I have faid enough to
prove that Faith is calculated by its hfinlte Fltnefs^
jiftitude and Congrnity to be ferviceable to Juftifieati-
on : It is in a fmgular manner quaiify'd for this End
and Purpofe. .
The Reafoaablenefs of this might be evinced trona
Other Confiderations, as this, that God and Man be-
ing at Enmity, there was no Poifibility of an Agree-
ment and Reconciliation, unlefs one Party yielded to
the Other, or unlefs both mutually yielded and gave
way. Wherefore God, in order to this Reconciliati-
on, condefcended fo far as to yield to Man ^ he aba^
ted of the Rigour of his Juftice, and receded from his
Riahr. He was pleas'd to accept of a Siirety for
A a Man,
554 '^^^ Nature of
Man, he pimifli'd his own Son for the Sins which Man. ^
ftood guilty of. Is it not fit then that Man Ihould
yield and fnbmit, that he fiiould renounce and quit
his own Righteoufnefs, and never mention his inhe-
rent Holinefs, his good Works, or any the bcft Per-
formances of his Life, as having any refped to his JuA
tification ? This receding and yielding on both Parts, '
Ihews the Reafonablenefs of this Dodrin.
And I will offer this Confideration alfo, that by
this way of Juftification the manner of our Salvatioa
and Reftauration becomes agreeable and anfwerablc
to the manner of our firft Apoftacy and Perdition.
Our Progenitors loft God's Image, and fell from their
blefled ftate of Innocence by their Unbelief. That,
without doubt, was the firft and leading Sin, tho' I
deny not that it was accompanied with others. They
disbelieved and diTtrufied God^ as wc may latisfie our
felves from perufingCf/?. 2. 16, 17. and 3. 1, 2. This
was the main thing in their firft Offence, this was the
Root of their difobeying God, and this was the Rife
of their revolting from him. It feems therefore con-
gruous and accountable that we fhould be reftor'd
to our Primitive Innocence, and to the Image of God,
by Believing^ by Trufiing and Relying on God and his
Word. The Condemnation of Mankind came by the
want of Faith ^ the Infinitely Wife God would have
hhjufiification to be by the exerting of Faith. This
I add to all the preceding Confiderations, to fhew
how decorous and fit it is that Juftification fhould be
attributed to Faith, and why every thing elfe is ex-
cluded from Juftification but Faioh only.
I will after all add what the Great Chryfofiom faith
in the cafe of the Th'ef on the Crofs, who had not
time to do good Works, but his Faith was ftrong and
vigorous, and that was fufficient : For from this Ex-
ample, the Pious Father concludes in thefe exprefs
Words,
Faith Explain d, 555
Words, ^/FJihh'fff ft feif alone fkved him: Tho' he
'prrSLS not outwardly Sanffified, tho' he did not live to
^0 good Works, yet by Believing he was Juflified.
But it will be faid, How doth this In fta nee aifed «/,
,'leieing'wcliave time and leifureto perform external
^fA^^ of Religion, and to glorify God by a holy and ex-
'-'^liiplary Life? Can wenot withftanding this, be'julli-
•fied by mere Faitli? Yes, mofl: alliiredly, for not only
'ithcThief on theCrofs, but all others thatare Juftifi-
^^dy ate in this maner Juftified. Tho' the Thief had
^i^ot Time voiichfafcd him to do good Works, yet the
^afe is tlie fame with thofe who live, and have Time
'4md Opportunity to perform them, and do really and
«i^ftually perform them thro' the Whole Couife of their
^Aiives : They are not juftify'd by, or for what they
Mo, but by Believing only. For there is no dilfe-
•Ireiicc between Perfons in this mattery the way of
Juftification is Univerfal: as one Believer is juftify'd,
fe are all. They are all alike as to this j there is' no
other way or method of being juftify^'d but by Faith.
And therefore the Cafe of the Believing and Penitent
Thief, mentionM by St. Chryfoftom^ was not imper-
tinent and unfeafonable. I Ipeak not this to pro-
mote or favour Libertinifm, to encourage any one in
a fmfui Courfe of Living ^ for tho' God is pleas'd
fometimes to accept of Faith without Works, when,
upon the approach of Death, a Man can't apply him-
felf to the Pradice of Holinefs, and bring his Refolu-
tions of Piety to effect, yet we are to know this,
that a negleft of Holinefs and Good Works, when
we are capable of exerting and aclingthem, will not
be acceptable to God ; nay, v;e Ihall certainly periih
in our Sins aa4 Impenitcace. VVbcrefore tbofe that
11 ', «ir - Jir'ii--('-^rTt "r"" • ^ '^''^ "■'• I , - i ""' _^
'H TTiV^f *a8' iaurh l<ra<r«p. Orat. de Fide & Leg. Natu
A a 2 ha
rae.
have
356 The Nature of
have Opportunities and Means allow'd them (as all of
us have hadj and have wilfully neglecled, and mif-
employ'd them, cannot make ufe oi this which I have
faid. I fpeak it only to Ihew the Prevalency and
Efficacy of Faith, and by an Example todemonftrate
the Truth of the thing which I have been fpeaking
of, namely, Juftification by Faith alone.
I will illuftrate this in another Inflance, the Wo-
man fpoken of in Lnk. 7. 37. &c. She had been a
Sinner^ that is, a Notorious one, of a very Vitious
and Scandalous Converfation \ but hearing of Chrifl,
Ihe came to him whilfl: he was at Dinner at Simon the
Pharifee's Houfe, and exprefs'd her great Sorrow for
her Sins, and her great Love to Chrill hy fianding at
his Feet behind him weefing^ and by wajJying his Feet
tpith her TearSy and wiping them with the Hair of her
Head^ and by kijfing his Feet and anointing them with
Trecious Oyntinent. All thele Actons and Performances
our Saviour took fpccial notice of, and thence con-
cluded that J?;^ loved mnch. And without doubt he
took notice of the Heartinefs of her Repentance. But
yet 'tis obfervable, he only tells her that her Faith had
fav'd hcr^ which is as much as to fay. She was jnjii-
fy''d by her Faith. This Grace alone is mentioned by
our Lord as the Inllrument of that great Work. Her
Love for Chrift, and her Grief for her Sins, and all
her Adions which proceeded thence, were accepted,
as they were Exprefllons oi her Faith j but our Savi-
our would let us know that by her Faith, and that a-
lone, (he was juitify'd. Our bare Believing, abftrad
wholly from all good Actions of an External Nature,
is available to this end, and is fufficient on our part,
to that purpofe. Whatever fome think of this, it
was thought fo rational a thing by Arminiiis^ that he
moft frankly embrac'd this Doi^rin,^ and he was ve-
ry much coacern'd and troubled, he x^\l^ J^-jjUiat it
"" V^/ i was
Faith Explained. 557
was laid to his Charge by fome, that * He held Jitfli-
fie at ion by Works as weJl as Faith. And in the lame
place he di/avows this Doftrin as Popi(lu And a lit-
tle after he hath thefe remarkable Words, -j- / do
not read^ laith he, that Christ was made by God a Vro^
fitiation thro' Works in his Bloody as if we were to be
jnfiify^d by Works •, but a Propitiation thro* Faith in hi;
Bloody that fo by Faith we may be jufiify'^d. And ac-
cordingly we fhall fiiidjhat it is one of his Coro/Uries
at the end of his 48th Thefis of Juftification, It is im-
fojfible that Faith and Works jhould poncar to Jttfi-iflca-'
tion.
\t'i
CHAP. XII.
IHave nothing more to do now than to reply to
two or three OhjeBions againft what hath been de-
liver'd, and lb to conclude, after fome few RcfieBions
on the whole. It may be objected that Juflificatioa
is afcrib'd to other things befides Faith ; for our Sa-
viour hath told us, that by our Words we pall be jiif-
tified^ and by our Words we jiull be condemned^ Mat.
-IX. 37. therefore we are not jultify'd by Faith alone.
:^ anfwer, the fame Words are not always taken in
the fame Senfe in Scripture (as is acknowledg'd by all
^Parties; and particularly the word Justifying in this
:place is not to be taken in the fame particular Senf?
* Refppnr. ad 3 1 Artie, i^' i^V -
■t P. 175.
A a 3 that
55 8 The Natur&^'&f^
that itk in- thofeTextsvvhere Faith and juflification
aredcfignedly treated of, as in SuPaal's Epiilles, and
efpeciatly in thes-and 4 Chapters of the.Eptltle to the
Romans^nd in the 2. and 3. Chapters of theEpiftle to
the GaUt Ian s. This is neeeflary to be obferv'd,and it
is as reafonable and accountable as 'tis neccfTary •> foi"
every one will grant that there is a different Accep-
tioa of many VVords amon^ prophane Authors, and
fb among the Writers of the Bible. I do not expeft
that any one will deny this, for he will be hooted at
if he fhotild. But when we find that a Word is thus
differently taken, our Bufinefs is to obferve whether
it be taken in fuch a place according to the Accepti-
on of it where it is properly and delignedly ufed, or
where it is improperly, and but once, or very fcl-
dom ufed. Now then, to apply thjs, To be jaii-ified^
in thofe places where 'tis peculiarly and defignedly-
iis'd by St. Taitly is a Blefliag and Privilege which is
granted unto Believers in this Lj/if.Here they have the
high Flavour and Dignity to be accounted Righteous
by God for the fake of Chrill's imputed Righteoufti
liefs. The Apoftle always in the forenam'd placesp
ufes the words Jiijiification and Jitstified in this par-«l
ticular and proper Senfe. But in the place produc'4l
by the Objectors CJuIlifying] is usM in a rare un-iJ
common Senfe, and fuch as is never usM by the A-j
poftie, when hepurpofely difcourfes of Juftification ^
for it is meant there by our Saviour not of any thin^
in tjjis Life^ but of fomethiug after it^ as we may fa-&
tisfy our felves by confulting the foregoing Verfe, h
fay unto you. that every idle Word that Men jhaU fpeak,^
they {liall give an accoiint thereof in the day of Judg'^}
ment. And then it follows, For by thy iVords tho»\
flialt bejuUified-^ which plainly Ihews that this fufti-^^
Jyiy^g refers wholly to the laft Judgment. At that
time Men ihall be acquitted and abfolv'd according^
to their pall VVords and Speeches, as well as their'
Thoughts
Faith Explain d. 559
Thoughts' and their Lives. But this is not the Jfffii-
fication we are treating of, and which St. Paul fpeaks
o?. It is another thing, and therefore the citing of
thofe Words of our Saviour is nothing to the purpole.
This we muft mind and obferve, and then we fhall
underftand the Apoftle and his Epiftles aright, and
be convinc'd that Juftification is by Faith exclufivcly
as to all other things whatfbever •, and we fhail not
cavil at the ufe of the word J^ftifying in fome other
Texts, and particularly in this. By thy Words thou
jhfilt be JMftljied, This feems very reafonable to me,
and I wonder that any Men of deliberate Thoughts,
and who are willing to fhake off Prejudice, and judge
Impartially, can alledge this Text, or any other, and
oppofe it to thofe fo often repeated Words of the A-
poflle. We mull attend to the Apoftle's peculiar
Stile and manner of exprqffing himfelf, and that clears
all. /i l-L -M ■■■
Some are fo inconflderate and rafh as to alledge,
Rom. 2.13. T'he Doers of the Law Jhall be jnftified ; as
if the Apoftle fpake it as his own Judgment relating
to Chrillians, and thence they conclude that we mult
be jullified by Works as well as by Faith. But it is
plain, that this is what the Jews faid, and not what
St. Paul deiiver'd as his Sentiment in the matter. It
is evident that he^ is fpeaking in the name of the
Jewiflj Mailers and JufliciarieSpfor his Bufinefs in that
Chapter, is to prove, that neither Jews nor Gentiles
are juflified by keeping the Moral Law. The Law
of Works requires perfe^ft Righteoufnefs ; but no
Man can perform this, as the Apoftle fhews in the 3d.
Chapter of the Epiftle to the Romans : But mw^ faith
be, (now under the Gofpel) the Righteonfnefs of God
without the Law is manifested, that is, the way of Juf-
tification which God hath ordain'd under the Evan-
gelicalDilpenfation is plainly difcover'd to be without
Works. He had faid before, T'he Righteonfnefs of God
A a 4. Tvas
5^o '^'T^MHuUtre of
was remafd'from Faith to Faith, which'is tf^^rauch^s
if he had faid, it is difcover"*d and proclaim'd in the
Gofpel, that by Faith alone we are juftify'd. Now,
this Interpretation is confirm'd here, when the Apo-
ftle repeats what he had faid, for the Right tonfnefs or
jHfitficatiffn frbm Faith to Faith^ is the fame with the
Right eoiifiiefs or J/tJtification without the Law '^ and this
is that whereby we are juftify'd now. This is that
which the Apoftle in this, an^ in the former Chap-
ter, delignedly undertakes, that there is no Poffibili-
ty of being juftify'd by the Works of the Law •, and
thence he proves, that we muft be juftify'd by Faith
■-alone. 'Gan any rational Man then think that the
Apoftle fpeaks it as his own Thoughts and Judgment,
that the Doers of the Law jhal! be jusiify^d?
But it is further alledg'd that Juftification is at-
tributed to Refentancc^ and for this they quote. Re'
^^feht and he Converted, that your Sins may be blotted out,
■ Adi. 3. 19. where Pardon of Sin or Juftification is af-
crihed to Repentance. And in other places this
'''leems to be owing to Charity, and om forgiving of our
'•; Brethren their Trefpajfes, as appears from one of the
"Petitions in the Lord's Prayer, and from what is an-
nex d to it, For if yoH forgive not Men their Treffajfes,
neither will your Father in Heaven forgive 'you, Alfo
Confefling and Forfaking Sin, and Turning to God
"by Newnefs of Life, are made Conditions of Mercy,
and Pardon, and Juftification in other places of Scrip-
ture. Ho'vv then is iaith the only Grace concern'd in
Juftification? lanfwer, 1 have prov'd, M^cvaxForgive-
rcfs of Sins, and Jufiification, are not the fame', but
that the former is only a part of the latter ^ and
therefore the former part of the Objection is founded
on a Miftake. But the main thing that I reply to the
whole Objection, is this, that the fore-men tion'd Pla-
ces do not fpeak of Juftification, but only acquaint
us what are the Conditions of Salvation, Now we muft
know
, Faith Explain d. 561
^cnow^Ubflt the Terras of iialvation, on our part, are
not. oply Faith, but Obedience, and Good Works.,
and all Hoiinefs, whether in Though i, Words, or
■Actions V and confequently the Duties above- me nti-
on'd, Repentance, and Forgiving Offences, and Con-
fefllon of Sins, and Forfakiig them, and Turning, to
: eiGod by a new Life, are neceflary in order to our he-
laiig fav'd. But then I am to add, that tho' we Hiali
t ^'tl^efav^d. by thefe, and other Ads of Reli^i.'r; com-
manded us by God, yet we fhall not be ji^Jtifcd by
, them. Some llartle at this Dillindion, as an Qi'i jrjit-
; iiing Spe^re, as a terrible Mormo, and vviil not be ]).;r-
'. ^ffuaded that there is any Ground and Foundati* a i^r
^^it: But I will undertake to convince them oft he c t-
trary, and to make it evident, that to be J/^/f /:;../,
and to be Saved^ are two diftind things, and thar vvc
ought to have a different Idea of them j for Sulvanon
) ^tis a much hrger and more comprehenlive Term than
;.' .^\^uftificatio77. All the Graces of the Spirit are Saving,
2)l)ut they are not Juftifying. And J-iflilication is but
the Entrance to Salvation. But riioi e particularly
and diltindly to fhew the Difference between thefe
two, I will comprife this in thefe two Heads. Firfl,
;-the Way or Manner of them. Secondly, the Time of
olthem.
b. As to the former, nothing is more clear than the
,\ Difference that is between Jufliiication and Salvati-
''-qon, becaufe they are to be had upon different Terms^
, Jiiand confequently in a different way and manner. Faith
-^ and Good Works are not the Conditions of God's ini~
puting Chriff's Righteoufnefs to us, but they are thg
Conditions of our Salvation. There is no Concur-
rence of our Perfonal and Inherent Hoiinefs with
9(iChrifi.'s Righteoufnefs in the matter of Juftification :
-i.But this Perfonal Sandity is requilite in order to Sal-
ii vation. Faith alone is available to the juffifyingus,
Jli.becaufe it is fufficient for the apprehending Chrifl's
'••^i.. Righte-
gfii The Nature of
Righteoufiiefs, whereby we are juftify'd : But Faith
without Works will not fuffice for the faving us, be-
caufe Works are requir'd of us as Qualifications ia
order to our Eternal Happinefs. We mull know this,
and be fully perfuaded of it, that Faith cannot fave
us in the abfence of our Separation from Repentance
and a Godly Life. If the Power and Efficacy of Faith
alone could avail us to Salvation, it were altogether
unneceflary to urge the Doftrin of Repentance, and
the Performance of Good Works, fince there would
be no need of them if Faith could fuffice of itfelf;
and Men might fpare themfelves the Labour of exerci-
sing all other Virtues and Graces. But hear what the
Apoftle (even St. ?<««/) faith, iCor. 13. 2. Tho" I
have all Faith (as Well that which is in its own NatU'
ral Tendency Saving, as that of Miracles, or any 0-
ther kind of Faith that can be thought of, tho' 1 have
it all) and have no Charity^ I am nothing. From
whence it is molt reafonable to be inferr'd, that Faith
being feparated from other Graces cannot fave us.
Faith then is neceflary to Salvation-, but it muft not
be alone. Something befides Faith is abfoluteiy re-
quisite ^ for Salvation is promis'd to them that not
only Believe the Gofpel, but regulate their Lives ac-
cording to its Rules and Laws. But Juftification is
promis'd and aflur'd to Faith only. It is plain and
t'vident then, that Repentance and Good Works are
iieceflary to Salvation^ but not to Juftification.
We mufb obferve therefore, that Juftification is
fubordinate to Salvation, as the Means to the End.
Or Juftification and Salvation differ as the Caufe and
the EfTe6^y as the Antecedent and Confequent, as the
Part and the Whole. None is Saved, but is firft Ju-
ilified : Salvation follows Juftification. Of we may
iay, Salvation is begun in Juftification, and compleat-
ed in Glorification. But tho' we fliould fpeak thus,
yet we muft make a Diftin<^ion between thofe Gra-
ces,
ces which are ferviceable to the Inchoative and Pcr-
feU Salvation. Ail Graces are ferviceable to this
latter, but one only to the former, and that is Faith,
which I have fhewM you is a peculiar Grace, and dif-
ferent from all the reft ^ and the Make and Conftitu*
tion of it is fuch, that we are juftify'd by ?>, and by
none befides. But this Grace of Faith, tho' it will
Juftify you alone, will not, cannot Save you alone.
Ifpeak this to this purpofe, that when I have faid fo
much of Faith iil this Difcourle, you may not de-
ceive your felves, and think it will fave you, altlio'
it be feparated from other Graces. You mull remem-
ber this, that Faith faveth a Man, if all other Graces
lieceflary to Salvation go along with it. In fliorc.
Faith and Works concur to Salvation^ but not to 7/</-
tif cation^ and confequently there are not the fame
Terms of both. ^J-*n ;.k^;; :- .
This will not be anow''dof% fome of the Divines
of our Age ', ^ No tolerable Account can be given ^ faitfi
one of them, Tphy that which Is granted to be the Condi'
tion of Salvation ( fuch is Evangelical Obedience )
Jhould not be the Condition of our Ja^ification, And
another thus, ^ To fay that Good Works are necejfary
to SalvAtion^ the"* not to J uft if cation^ is a Myftery above
my Conception^ Ot rather an Abfurdity below my further
Notice. Very Great, for fo Humble a Man, as he of-
ten proclaims himfelf to be ! Another zealoufly
ftrives to prove, that Juftification and Sauclificatioa
are the fame, and are to be had on the fame Terms,
that is, Obedience and Holinefs of Life. He alledges
fbr this St. James^ What doth it profit^ tho' a Man fay^
he hath Faith ^ and have not Works? Can Faith fave
* Dr. CaveVi/fff «fif. Paul.
•jr' Mr, tioith'sMifceBeri. ?. 170.
\6\ The Natuft'of-
him ^ And then adds, * From hence the Inference «■?
flain^ that ftpdn the very fame Condition that we arej'uf'
tifiedy we are Caved. But this is not the firfl time that
he hath fhew'd how bad he is at making Inferences ;
and tho* he thinks them to be p/rf/>, yet we are not
able to believe it, unlefs wc find them to be fo. As
Jierein the Cafe before lis, there is no fuch Plainnefs
as is pretended j for tho' all that are Jullified fhall be
Saved, and all that Ihall be Saved arc Juftified, yet
the peculiar Way or Condition of being Juftified and
$aved is not the fame. He is miftaken when he faith,
'I* He thinks this is imiverfally agreed by Divines^ that
whatever j)Uts a Man into a ft ate ofjuftification^ -puts ^
Man into a ft ate of Salvation. He muftf/j/^^ again, for
this is no right Thought^ for the imiverfal Opinioa
bf Divines, and thofe of the Church of England ia
particular, till of late, was, that Faith puts a Man
intoaftate of Juftification, but that an Univerfal
Holinefs put him into a ftate of Salvation. And
therefore his Confequence which he adjoyns is /hal-
low and weak, to wit, that the Conditions of our Jnf-
iijlcation and Salvation are the fame ^ and that if Re^
fintance and Obedience be the Conditions of Salvatiorjy
then they are of Juftification, And yet he is very con-
fident of whit he faith, I will be bold to fay fand ma-
ny a bold Saying he hath) that this hath as much of
rDemcvftration in it^ as any thing in Divinity is capable
lef.' It is not his Boldnefe that will fright any, Man out
of a Truth, that is grounded on the Holy Scriptures.
'And as for Demonft ration^ it is likely he fpeaks his
Judgment about it, that this hath as much of it as
fome other things in Divinity, becaufe perhaps he
thinks there is no Demonftration at all for them. 'He
* A.B.TiSotforit Vol. 12; Scrm. 10. p. 272.
+ P. 273*
-goes
Faith Explain d, ^65
goes on, 4nd mifreprefents the Cafe, and confounds
Pardon of Sins with jfifiificatioKy and then puts thefc
Words into the Mouth of a Heathen^ whom he fup-
pofes fpeaking thus to fome Ghriftians, ^ It fccrris to
me very unreaforiable^ and to contradi[b,the moft NatU"
ral 'Notions we have ofGod^s Justice and Hollnefs^ thai
hejfjonld pardon Men^ as y on fay he dotb^ tho^ they do tiQt>
repent of their Sins^ nor are Yefolv*d to do it ^ nay^ tho*
they are tefoh^d to go on in a wicked Courfe, And a
greater and longer Harangue he there makes for the
Heathen, and all the while is befides the Cufhion. He
lays that to our Charge which never any Writer of
our Perfuafion was guilty of, that is, holding that
we may be pardon d without Repentance. It is a
falfe Accufation, it is a reviling and defaming of a
confiderable number of Wife and Good Men 3 and
therefore he did well to put it into the Mouth of a
Heathen to utter fuch Fallhoods, which become not a
Chriftian,
But this undue Reprerentation of the prefent Mat-
ter proceeds from the not making a Diftindion be-
tween Forgivenefs of Sins and Jnftificatwn^ which
ought to be made, as I have amply fhew'd in the be-
ginning of this Part of my Difcourfe. We can't ex-
pe^ that God fliould vouchfafe to pardon us, unlefs
we repent of our Sins, tho' Repentance is not the
Caufe of Pardon : Nor can we prove to our felves,
that we are fully juftify'd fwhich is more than being
barely pardon'd j unlefs we do this *, but yet it is ma-
nifeft that Repentance hath not any thing to do in
juftification •, for here is a transferring of Chrlft's
Righteoufnefs onus (which is not in Forgivenefs of
Sins) and by this alone we. are Righteous before God.
So that Repentance hath not any the leaft Relation
., - • '"-^,^
* P. 275. ' \
to
566 k^he Nature of
to Juflification, tho' it hath to Salvation. This ia
Yery plain, and eafy to be underftood, and is built
upon rational Grounds. Therfore, notwithftanding
what hath been objcded, I repeat my former AlTer-
tion, that Jullification and Salvation are not the
fame, but that they apparently differ. For we fee
that Faith alone puts a Man into a ftate of Juftificati-
on, but to Salvation is rcquir'd actual Holinefs of
Life: We are in God's Eilimation Righteous Perfons,
for the Righteoufnefs ofChrift imputed to us, with-
out any Conditions on our part, without relpec^ to
any Works or Ac\s of Righteoufnefs *, but we can'C
be Sav'd without Conditions, without regard to
Good Works and Adhial Holinefs. In fine, wc are
fav'd by Works as Means and Conditions ; we are
juftify'd by Faith as an Inftrument. Thus there is a
great Difference htV^c^nJuHifying and Savings as to
the vpay and manner of both.
And fo there is as to Time ^ for it is evident that
Juflification is a Forerunner of Salvation. The for-
mer is in this Life, but the latter in the next. We
are Jnflified now, but we are not Saved till hereafter \
that is, inchoativcly at the Day of Judgment, and
compleatly in Heaven. Who then can rejed the Di-
ftinction between juflification and Salvation ? Yea,
* one that profelfedly denies it, yet unwarily grants
It, when he diftinguilhes between the First and the
Second Juflification^ the one at Baptifm, the other at
the Day of Judgment \ 'for if we examine this latter,
wemuft own it to be that which is properly call'd
Salvation. And this indeed hath reference to Good
Works and Obedience, and a Holy Life ^ yea, it
hath a clofe and infeparable Connexion with it. But
Jnfltfication proplerly focalPdj which St. Paul treats
* Dr. Blackball, in bis Simon at the Commenceraem. - *
r J of.
Fmth Exflaind, 567
of, and is God's firft and early taking us into Iiis Fa-
vpur,and looking upon us as Righteous on the account
of Chrill's Righteoufnefs, hath no reference to Good
Works. God would not have this depend upon any
thing that we do. This evidently proves, that to be
J-ufttfied^ and to be Saved^ are two dillincl Thin^^s •,
and we fee that one is at one time, and the other'^at
another. The Apoflle is pleas'd to ground the Di-
ftiadioa of them upon this latter in Rom. 5. 9. Be-
i»gjn-fiify*d by his Bloody we Jhall be favedfrom Wrath
by him. In which Words the Apoftle makes a Diffe-
rence between being jnBified, and bein^ faved^ and
intimates this as one Foundation of it, namely, that
the former of thefe is in this Life, being nom juftified •
hvit the other is fomething future, we JJjall be faved.
Again, in Rom. 8. 30. Whom he juftified^ them he al-
jfo glorified y there is a palpable Diftindion between
Juftification and Salvation^ or Glorification. And in
feveral other Places this might be obferv'd, tho' I do
not deny that fometimes juftifying and faving are
promifcuouily ufed. We are faid to be faved thro'
Faithy Eph. 2. 9. beeaufe Faith puts us into a State
that naturally leads to Salvation ; and at prefent we
are fav'd and delivered by it from the Wrath of God,
and are reconcii'd unto him, Being juftified by Faith^
we have Peace with Cod. Yet whenever the Strictnels
and Propriety of Speaking are obferv'd by the Apo-
flle, and with reference to the Dodrin of Juftificati-
on, he always reprefents juftifying and faving as two
different things. And it is manifeft that they really
differ; for the one is our being accepted of God in
this Life ; the other is tite Reward of juftified Perfons
in the Life to come. Therefore it is a great Miftake
"among our Theological Writers, and our Preachers,
confidently to aver, that to be Juftified and Saved
are the fame. Tho' here I muft exempt one of theoji
from the Guilt of this general Miftake ; for he ex-
prefly
568 The Nature of
Jprefly acknowledges that ^ there is a wide Blftance
tferween jitjtificatim^ in St. PauFx Senfr^ and Saiva"-
tion. ••
I pafs to another OhjeBion: HoW can we fay we
are not jiiftify'd by Worh^ when Faith itfelf is a
Work ? This fecms to be evident from that Qiieftion,
What JJjall J do to befaved ? And from the Anfwer to
it, ' Bclive in the Lord Jefns^ and thou jhalt be faved.
If Faith "be not in" the Evangelical Senle comprehend-
ed under Works -, if it beagainft doing, the Anfwer
is not to the purpofe. Befides, Faith is exprclly call'd.
the Wdrh^of God, John 6. 2p. And in i Thejf. i. 3.
the Apoftie calls to mind tWw Work of Faith, as
well as Labour of Love. It appears then that Faith is
a Work -, vi^hy then is it oppos'd to Works in Juftifi-
cation? I anfwer, from this Text laft cited, we can't
infer that Faith is a Work : for the Work of Faith here
is not Faith, but the Obedience and Holinefs which
are the Elfed of Faith ; as by the Labour of Love we
are not to undcrftand Lovt itfdf, but all that Care
and Pains which proceed from the Loveof Chrift and
the Brethren. And particularly in tliis place to the
Thtffalcnians, the '[* Antients underftood by the Work
of Faith that Confuancy, Patience and Stedfallnefsj,
which are the Fruit of True Faith. But yet I am not
backward to grant, that Faith may be confider'd as a
Work or Aliion, as in thofe other Places above al*
iedged 5 for it is an Ad of the Soul, it is an Operati-
on of the Mind. I deny not then that it is a Work^
and that it is our Work ; it is our own Acl of Be-
lieving, and it is a good Work* Yea, Faith, as a
Work, is required to Salvation, as all other Good
Works are.
* l^r. Stanhope's Commnt on the Ej^iftk for the 4th Sunday/;^
3Lent, p. 398.
f Theodoret.«7/4Chryroft. ?>/oc*
B»S
p Faith Explain d 369
But notwichllanding this, there is very good rcafoa <
that Pmh fhould be oppos'd to Works in Juftification,
bccaufe tiio' Faith may be call'd a Work, yec ic is not
- fdch a. one., as the Apoftle means (and it is his meaning
that we niiift be guided by here) when he fpeaks of
IVffrks : For by thefe he generally underftands external
andiriilble Works. But Faith is an internal and un-
feen Operation of the Soul, and on that account may
well be diftinguilVd from, and even fet in oppofitioii
to thofe that are of an other nature. In comparifon of
thofe outward and remarkable Works, Faith may he
laid not to be a Wor k.
Again, tho' Faith confider'd in it felf, be an Act or
Operation, yet we are not jullified by it as it is fach^
that is, we are not juftificd by it as it is abitradly con-
fider'd as a mere A<ft. For this we muft know, that
the fame things may be confidered in a different man-
ner, according to the different refpedls and relations
which they have to other Things. There is no in-
telligent Man will deny this, and therefor^ there is no
reafon why F^h., as well as other Things, may not be
differently confider'd. As 11 hath refped to our Sal-
vation and Happinefs hereafter, it is to be look'd up-
oa as a Religious Aft or Work, without which wc
can'c be Saved : But as it hath refped to our Juftificaa-
on in this Life, we muff: confidcr it under another no-
tion , and as the Scripture hath taught us to do.
Firft, We are to confider it as the inftitnted and ^p-
pointed mcam of Juftification, and not as it is a Work
proceeding from us. For if we look upon it under
this latter confideration, we can no more be juffrficd
by Faith than by Works and Obedience, for this is
impcrfed as well as they. But therefore we are juff i-
fied by Faith alone,' tho' it be iraperfed, becaufe it is
riot look'd upon as an Ad proceeding from us, but as
a thing inff itutcd by God in the Coveaant of Grace. To
' which purpofe thofe Words of Mr. Ttrhm are vei y re-
' •■- B b markable.
^jo The Nature of
mat k^ble. * Q " Left any fhould imagine that the very
" AdofFairh in apprehending Chrili, jiiftifieth, we
" are to underftand that Faith doth not apprehend by
" Power from it felf, but by vertue of the Covenant.
" If a Man believe the Kingdom of France to be his,
" it is not therefore his : Yet if he believe Chrilt and
" the Kingdom of Heaven by Chrifb to be his, it is his
" indeed ; not limply, becauie he believes, but becaufe
*' he believes upon Promife and Commandment j for la
" the tenoar of the Covenant, God promifes to impute
" the Obedience of Chrift to us, if we believe.^ Thus
he. And there is a great deal of weight and folidity
in what he faith, and I commend it to the Reader as
a very choife Faflage, and as that which gives us a fa-
tisfadory account why Faith alone h made ufe of in
Juftification, notwithftanding it is call'd a IVork. Wc
inuft confider that we have no Notions and Apprehen-
fions concerning thefe Things any farther than they
are conveyM to us in Scripture . And there we find (as
I have prov'd before) that God defign'd Faith as an In-
ftrument, Co far as it hath refpeft to juftification. It
hath no right to this Office as it is a mere Work or Du-
ty, but only as 'tis appointed by God as a Means. Ic
is fo in the Inftitution of Chrift, in which one thing
all Reafon and Argument is contained. If God had not
in the Scripture difcover'd this way of Juftification to
ns, we could not have been blamed if we had rejeded
it upon its being propounded to us ^ for our ordinary
Thoughts would not have fuppos'd fuch a manner of
being Juftified. But God in his infinite Wifdom hath
pitch'dupon this way, and hath plainly told us fo, and
therefore we are to be fatisfied with it. We may dif-
pute and wrangle about it, and think we Ihewocr Wic
* In bis True Gain.
and
Faith Explain J, gyi
and Invedtionln doing fo, but we had better fhew our
felves Chdflians by fubmittiog.
" Secondly, We are to confider Faith, in the matter
pf Juftification, not under the notion ot a IVork, but ia
ya ivay of iJfc-fmV;^, which is rather Paffive than Aftive.
t^or this is certain, that Faith hath two Qiialities or
^Properties, the one Receptive, the othev Operative : As
9 Hand hath a double Grace, to take or receive, and to
V>ork. The property of Faith, as it is rvorking, is not
It be conflderM in Juftification, but only the receiving
power or quality of \t. Faith is faid to be the Work of
God, and it v>orks by Love; here Scripture fpeaks of
the operative Power, but it alfo fpeaks of its Receptive
Power, To as many as received him, he gave Power, &c.
JE.ven to them that believe in his Name. Thus we fee
^^tnat this is noScholaftickand nice Diftindion, it is the
"plain Word of God, and the Language of Divine Truth
in the Holy Scriptures. It is not torg'd out of Mans
Brain by Subtilty and Qiiaiiitnefs , but the infalJible
Writings prefent us with it, and therefore it ought to
j?e the more acceptable to us. In Juftification we on-
ly hold forth our Hand, and take and receive the Gift :
■'Wc apply to our felves the Promife of Salvation, ancl
Ihe Righteoufnefs and Merits of Chrift. It is done ia
ah Organical way. Faith is a bare Medium or Inf!;ru-
,ment. It is not Faith, but Chrift received by Faich,
that juflifies us. This, and what hath been before of-
fered, may fuffice in $nfwer to that Objcdlion, that
Faith it felf is a Work, and therefore we may be julli-
pBed by any other Works as well as that.
I will only fubjoin this to what hath been faid , that
the Apoftle oppofes F<«/f^ to Worh, Rom. 4. 5. To him
that worketh not, but believeth on him that jujjifieth the
VngOiUy, ike. And (6 in other Places there is a pbin
Antithefis between Faith and Works, and (ball we then
make them the fame ? Shall we prefume to conlldcr
F^ith as a Work, in that- Senfe and Meaning that th^
B b 2 ApQ-
37^- Tl^^ Nature of
Apoftle takes IForh^ when we fee that the Holy Apo-
llle makes an abfolute Oppolitionof Faich and Works ?
No Man of Reafon and Condderation would be guilty
of fuch Prefumption and Folly.
I am fenfible that it will be Objected by fome that
this Dodrio which I have been vindicating , namely,
Juftification without Works, ^avoars of ji/ttlnomlanifm^
if it be not that very thing it felf. To which I An-
fwer, It is ftrange and altogether incredible, that
thofe who have induftrioufly writ againU the Tenents
of the Antinomiansy ftiould embrace and defend this
Doftrin, if it be a branch of Aminomianifm. And yet
lb it is, Juftification in that manner as I have aflert-
ed it, hath been acknowledged by thofe very Perfons.
who have drawn their Pens againfl: the Amimmims^
Wherefore it is vain and idle to ftigmatize this Do-^
£lrin with the name of Jifitinomiamfm^ unlefs it couldf
be made probable that wife and nnderftanding Meir-^
would confute and contradid themfelves. ^
I AnPvver farther, the OhjeH^ons betray their Igno-lj
ranee, and give proof of their miftaken Apprehenfi-
ons .concerning Anttnomit^.mfm : For if I underfland
any thing of it, as it hath refped to Juftification (and
I think I have been no very negligent perufer of thej
Writings of that Party) the Antinomian Notion is this^-
that Juiiification m?.y be without Fnirh, as well as with^
out W*>iks. A * Chief Man among them tells usi'
that a Man is jujlified by Godj tho* he hath no Faith : And
Faith is of no u[e tn Jftjiijicationy but ofjly to declare to a
Man inwardly that he is Jnfiifisd. And others alTert,
that the Doftrin of Juftification before Faith is not an
Error, but a great and glorious Truth, and that the
unbelieving and impenitent are juftified by Chrift, even
whilft they are Unbelievers and Impenitent, before
* X>r;Crirp, Vol. i. Ssim, 7,
there
Faith Explained, 57^
there is any change in their Wilis, as well as in tlicir
Manners, and that this is the meaning of Gods jnfiifyr^^
- the Vngodly^ namely, whilfb they are in their Sins.
This is right Antinomianifm^ tho' I am verily perfvi'ad-
ed that fome who are reputed and fliled Aminomiaus,
will not give their fufFrage to this. But for my part,
I have not droptone Syllable that tends this way, but
have aflerted that Faith mufl: go along with Jnftificaci^
on, and that it is the great and only Inflrument of it ;
and that Juftification and Sanftificationare fimultaneous
Ads, and that Faith it felf is a change of the Mind,
and that it is naturally and necelTarily produ6ive of
outward Ads of Righteoufoefs and Holinefs. Where-
fore One (whom 1 have often cite^ before) had little
reafon t0^2i'^th^t\ ^Hc conld never yet fee horv Antlnomi'
anifm canfolidly be confuted upon thefe Prlnclflef, that is,
Juftification by Faith alone, and the non-concurrence
of Works to Juftification. He might have feen it, if
he had conlider'd what Antimmi anifm is, and had not
been forward to faften a bad Name on a good Do-
ftrin.
The grand OhjeBion is yet behind, namely, the Dif-
agreemcnt (as is pretended) between St. Paul and St.
5^<iw«/ about Jullification, the one affirming it to be by
Faith only, the other by Works as well as Faith ^ but
this fliall be the Subjed of my Third Undertaking.
^ Vol, 1 2. Serm, 9. /». 260,
Bb 3 CHAP.
57^ The Nature of
CHAP. XIII.
IN the mean time I will- entertain the Reader wkh
fome feafonable RefleEiiens on the Premifej. As
tirfl, I will fhcw what Errors arcf baffled by this im-
portant and weighty Dodrin I have been treating of.
Secondly, I will i»vice aud encourage the Reader to
adert the Truth. Thirdly, I will remind him of AU-
in£ and Living conformably to it.
Firft, By vertue^f the Premifes, the Erroneous Opi-
nions of feveral Parties and Seds of Men are Confuted.
As Fird, The Notions which the Gentile World had,
are hereby baffled. They depended altogether on their
Natural Reafon, and having by help of that attained to
a Senie of a God and of future Rewards and Punifti-
inents, their way to appeafe God, and to avoid thofe
Punifhments, and to obtain thofe Rewards was to offer
Sacrifices , and thOfe in great abundance, to adore
their Gods and their Images, by Superftitioiis and fond
Rites to call down a Biefflng from Heaven , and (as
the better Sort of them thought) to be joft and upright
in their Lives, to be loving and peaceable, to live
temperately and foberly, and carefully to perform all
Moral Aflions. And the Stoicks, above the reft of
them, confided in themfelves, and in their own Ver-
tues. This was the Courfe they took fand it was the
befl they were capable of in their Circumftances, that
is, according to the Light they were guided by) to
^pacify the iacens'd Deity, and to gain his Favour and
good Will. This was their way of being Juftified.
But I have fhevv'd chat this Error is ftruck at by the
Apoftk in the beginning of his Epiftle to the Rowans,
and with very good realon, for if this could have been
fufEcient
Faith Explamd, ^y^
fufficicnt ia it felf for Juftification, the MelHas had ne'
vcr appear'd, and the Chriftian Oeconomy had noc
been on foot in the World. For ro what purpofc
Ihoold there be a Saviour, when Men by their own
jifitural Strength and Abilities can Save themfelves ?
I wilh our modern Delfts .{who arc but a more refin'd
fort of Pagans) would ferioully confider this.
V Secondly, The Principles which i have inllfted up-
on, confute the grofs Opinion of the Jerps, who per-
fwaded thcmfelves that they were to be JufMfied by
the obfervation of the Msfaic-LaWf this being given
them by God himfelf on Mount Sinaiy as the only
Standard of their Anions : And in the flrid and con-
Icientious keeping of this, they doubted not but they
fliould obtain the Pardon of all their Sins, and the
Mercy and Favour of the Great Jehovah. The flifF
■and obftiaate Belief of this made the Jem ^ at that
:time when Chrift appear'd in the World, defpife the
oilers of the Gofpel, and refufe the tenders of Grace
and Salvation by Chrift jefus : For they verily thought
♦ that Mofes would juftity them, and that their Lawwa^
fufficientto prefent them Righteous before God. Tho'
they knew that God himfelf Spoke thus concerning
the Mcflias, By his Knowledge jhall my righteous Servant
*juftifie many, yet they refted on their own Works,
' and not on the Righteoufaefs and Merits of the Mefllas,
ifThis Chrift upbraids them with in Luke \6. 15. Te
''rmre they which jnftlfy your [elves before Men : You think
T^our felves to be fuch ftrict obfervers of the Law, thac
you ftand not in need of anothers Righteoufnefs to
latone for jou -, you are Juft enough of your felves,
cflBfld defire not another to expiate your Guilt. What
bithe Apoftle faith of the Jews in general, was more
^cfpecially true of the Scribes and Pharlfees -, They bewjr
ignorant of God's Righteoufnefs (i. e. of thatRighteoufnefs
which God had appointed for the juftifying of Man-
kind) 4ttd going about to efiablijl} their own Righteoufnefs,
B b 4 have
jy^ ^ \fi>e'^ihture of
have not fnbmitted themfetues to the Right eon fnefs of God^
(Rom. 10. 3.) i. e. they would by no means Jook for
Juftificatjon and Happinefs by the Righteoufnefs of
the M^llias which God had ordaia'd to be the only
Bjeaasof procaring them. They Piay'd, and Fafted,
and did other outward Works of Religion, but they
vt(\^t^ in chem when they had done them. Nay, they
ddpe»<3eyt)not a little even on their Will-Worfhip,
their niperfticioas Ceremonies , and necdlefs Obfer-
vaiices, which were grown very numerous. They
'placed Holiaefs in all their Traditions and ritual CUf
ftoms, ^andac the fame time negleded that which is
•the. only Fonndation of true Righteoufnefs in Men,
•Hartielyi the Righteoufnefs of Ghrift.
i' And lince that time it hath been the conftant pra-
(ftice of that People to boaft of their Works and mo-
ral Performances, as the matter of their Juftification.
Tiie Jewifh Rabins^ in their Writings are not afiiam'd
to tell us, that as God reigns in Heaven, fo every Man
reigns upon Earih, as lie is the abfolute Lord of his
Will, and hadi Power in himfeif to obferve the Law,
and to do all Good. Yea, fo prophane they are as
to fay, * All Things are in the Hands of God, except
cur feaiin^him. This and the like Blafphemous way
of SpCnkf.-g (with which their Writings abound) (hews
that they. a<-e fierce and rigid maintainers of Free-
will, .indrely on their perfeft obfervation of the Di-
: vine Law. This is that very Fault and perverfe Sen-
itimcnt which the Apollle in fome part of his Epiftle to
ihtRomans^zndk in that to the Galations utterly condemns,
and then proves that it is impoffible to be juftified by
the Deeds of the Law^ and that this Honour is given
to F^th only;
* Beracoth/w Talmud.
nnn iiotin lit) 'jji
BelideSj
Faith Explain d. 577
BefideSy this may be faid in confutation of thole
y^wx whotalk ot being Juftified by the obfervation oi
jstxhofeConrimandswhicbA^tf/^j gave them, namely, t'lac
^ibe way of Juftification was the fame to thofe under
jfattit Law, that it is fince to us who live under the Gof-
\f^I, that is, by Faith in the Mefiias, only with this;
\^ifference, that thofe under the Law were to believe
t(|n the MelTias to come, but we under the Gofpel in
-die Meffias already come. But of this I have fpoken
before. I will only add this, that there is this plain
?Demonfl:iation (of the fame nature with that mention'd
^Junder the foregoing Head) that JewSf as Jews^ can'c
be juftified or faved, becaufe if Judaifm had been the
way of Juftification or Salvation , Chrift would noc
have appear'd in the World. If Mofes's Law could
"tiiave given Life, if the Blood of Bulls and Goats could
have been fufficient for this purpofe, it were needkfs
for our Lord to fhed his precious Blood.
ii6 Thirdly, I might take notice of the fond and per-
?i!iicious Miftake of the Mahometans^ vvhp are fo conj-
derable a part of the World as to their Number;,
<and therefore may be mention'd in this Place. Thefe,
Kiio lefs then the Perfons before named, are in a greau
^iError concerning the Dodrin of Juftification. Their
JvReligion is a medley of Heathenifm and Judaifm : in
'fibme things they ape the Gentile World, and in others
-ithey affcd to follow the Rites and Ordinances of A/o/cj.
-iWhatever they are, their Great Prophet, whom tiiey
Otonfide in, and from vvhom they derived their Religion
ffeand Laws, charges them to adhere to them with all
V Refolution and Conftancy, and allures them that by
the ftrid obfcrvance of them, they (hall have all theic
Sins Pardon'd and Blotted out, and they (hall be ac-
cepted of God, and not fail o( Paradife for their Re-
ward. Thus thefe poor deluded Souls doat on their
Alcoran, and the Impoftor who handed it to them,
and place all their truft and confidence in them,, and
jiiiim ia
378 The Nature of
in the mean time are ignorant or neg(e<ftful of the on-
ly way of being accepted by God, which is the Merits
oijefus. Whom indeed they acknowledge to be a
great and notable Prophet, but owning nothing of his
Redemption and Satisfaftion , they neceflarily fall
fhort of Jultification. And tho' they affeftedly aflume
the Title of Mnffdmeny that is, Believers, yet they
have no reafon to lay claim to it, if we more particu*
lirly confider firft, the Author and Founder of their
Religion, who was a Man of a carnal Mind and vitious
Life, as plainly appears from the Laws he made of
Marriage and Divorce: And his own infatiable Lnft
is too well known fcom the certain Relations which
wc hare of it.
Secondly^ The manner of its entrance. It is a
Religion founded on feigned Revelation, for Mahomet
pretended to extraordinary and immediate Converfe
Tvith Heaven. And as for the Alcoran it felf, which
is the Thrks Bible, he made the People believe he had
the Contents of it from the Angel Gabriel. And his
Epilcptick Fits were ufeful to this purpofe, for he
would be thought, as often as he fell into them, to
have Divine Raptures , and to hold Correfpondence
with God. Thus the Turks Religion was founded in
an Impious Cheat, and a Blafphemous Mocking of Hea-
ven. Befides, its entrance was by the Sword, by Rob-
bery, by Violence, Ravage and Murder, as the bed
Hiftorians aflure us. And to this I may add, that the
Ignorance of thofe Times and Places where Mahomet
fet up his Religion, open'd an effedtual Door to it. The
People were barbarous and grofly Stupid, and fo 'tis
no wonder that they fwallowcd down any thing.
* Thirdly^ As it entred fo it was maintaind and kept
tip by Ignorance, Impofture and Blood-fhed. The
jArabians and Saracens blindly embraced his Laws, and
were not follicitous to know any other : thus they pro-
moted the Cheat put upon them, and were in love
rU-sV-^KiWithi.
Faith Explain d. ^y.j
i§iith their Grand DeceiVw^r. But chieflyby Force and
Violence this wielded Caufe profper'd in thofe Eail^rn
Countries. MahQmetifm was and is to this day u^.ndd
by Cruelty and Tyranny. The vvhok Reiigioa u
made up of Military Orders, and relates to Conqu. ft
aad Vidory, to Dominion and Grandeur ia ti;j world.
Fourthly-, Thp Laws and Precepts of ic, are unvvor-
thy of any Good and Wife Man, for fon^e of tiiCia are
grofly Snp€rftitious,and mLx'd with unftiirorable £;-ror5,
wbi(;& could not but be expedied, feeing a ProfelRd
Jew, and * a Renegade Cnriftian help'd him to com-
pqfe the Alcoran. Hence it was a Medley of Jadaical
Cerctaoies and Neftorianifm. Othersof his Lavvs, as
concerning Polygamy or Plurality of Wives fuvour'd
of Carnality, and were ferviceable to promote the Sea-
fijal and Animal life in Men. There are otlier Mabo-
'«?^f/j» Laws that abound wiihabfurd and fooliih opini-
O^ns, and fofler moft ridiculous Pradices. In brief,
the Akoran is full of Non-fenie and Confnllon : and
the Fables and Follies, the Vanities and Fopperies of
this very Book arc enough to difparage ic, and the
yvhole Mahometan K&ligion.
Fifthly, The Rewards which this Religion propounds
to it's Followers are unworthy of fo})er minds, and
ifeew the Caufe to be very vile and bafe. It promi-
fes Senfual Pleafure as a Heaven, and makes Farad ifc a
Brothel- houfe: So that their Heaven and Happinefs
arc like all the reft of their Religion. To conclude,
who can believe that a Man,; who WaS not confirra'd
by any true credible Miracles, nor by any Eminency
of Wifdom or Holinefs, nor by any other Atteftation
from God, ought to be exalted among the Chief of the
Prophets, yea to be leE up as the only Infallible Pro-
phet and Lawgiver? What Prophet .of the Infpir'd
Scripture favours this way? Where are any of his
Er,e/:^pts allow'd of ?^ l^fQ.I conclude that Mahomet is
fit ' 1'l li! ' Jli'rr 1.1(1 ["nv]} ^ ii' .'irj
*, Sergius, a Neftorian Monh
no
•^8o The Nature of
no true Prophet, and that bis Religion is no trae Re-
ligion. We are not beholding to hicn for liis fpeakiog
well of Chrifi: ss to Ibme things, and declaring him to
be a Great Prophet, for his eminentWorth and Autho-
rity exorted that from him : but at the fame time the
Followers of this Impoftor debafe and vilify our Lord,
and reproach us from adhering to one that was Crucified^
cfteeming his Sufferings a blemifh to his undertakings.
Upon thefe accounts and fome others that might have
been nam'd. It is reafonablc to believe there is no
Juftificationtobe had in the way o(Mahometifm.
Sixthly, Some Chriflians have lain under a miftake
as to this Dodrin of Juftification : As firft, fome of the
Antient Writers of the Church ; for tho' feveral of
them do pofitively and exprcflly aflert that we are
juflifi'd by Faith alone, and in many places in their
Writings in dired and plain terms vouch this Dodtrin
(as 1 will fhew after wards)yet Ibme others of the feathers
ifeem to affert the contrary. He that perufes Clement
mi Alexandria (hall find that Faith and Works are join'd
together by him in Juftification, efpecially in his Piece
which is intituled Stremata, there are fome paflages
to ihispurpofe. And I could turn to the places where
St. Cyprien holds the fame, or at jeaft favours that
Opinion. And others have an inclination this way.
Nor truly could it be expeded it (hould be otherwife,
feeing (as is well known) they were Perfbns generally
converted from Paganifm. They had been profefTors
of that Philofophy which was then in ufe ; and it is no
wonder that there remained a Tiniflure of it ftill ; and
that in this ('as in fome other things) they retain'd
fomething of thofe corrupt Principles of Morality
which they had imbib'd ; and that thence they very
warmly difcourfed of Free-will, and good works as
concurring to Juftification. If we may jugdc of fome
of the Fathers according to their Writings, we may
pronounce that they were ftrangers to the true Dodrin
of
Fattb Exflairid. 5 8 1
, of Juflification.^ Unlefs we (hall (ay thi?, and fo brii^g
them fairly ofFCfor I am very forward to maintaia the
reputation of thole goodMenJ that Jajllficatlon is tjkea
by them frequenly for making one juft, and is all one
with Santiification : and that which we call JuflipcatUn
JJ8 called by them Forgivenefs offws. So that the Terms
caufe the difpute and di(ference, as Archbifhop vpier's
judgment is.
Again, thofe of the Ghurh oi Rome do conftanly and
perpetually confound Jujlific4tion and San^iification.
Their Doftrin is that thefe are the fame, and that
there is no difference between them. The exprefs
words of the Council of Trent are, that ^ Juftification is
not barely the forgivenefs of fins, butlikewifethefancli-
fyingand renewing of the inward Man. And in the fame
place thus. "'|- The only formal caufc of J unification
" is that Righceoufnefs of God, not whereby he is
'^ righteous, but wherewith God 'makes us inherently
*' righteous, and with which' being endued we are
" renewed in the Spirit of our mind, and are made
" truly righteous, receiving every Man his own niea-
" fure of Righteoufnefs. And according to their ufual
way, an Anathena is denounced againft thofe that hold
the contrary to this, that is, thofe who, according to
the tenour of St. Vad^s Epiftles, affert that the Formal
Caufe of our Juftification is not our Inherent and Per-
fbna! Righteoufnefs wherewith we are endued by God,
bat the Imputation of Chrift's Righteoufnefs to us ap-
ply'd by Faith. But I leave it to the Reader to judg
whether the Infallible decifion of the Apoftles, or the
deterinination of the Church of Rome is to be credited
and depended upon.
_,__ 't; .q .,
* ^uftijjcatio mn efl foh peatorum remijfio, fed et fanSificMh ^ re-
novatio interjoris hominis. Sect. 6. Cap. 7.
f VfjifA fomnUsCaufaeflfuflitiaJPei, tiou quAipfe jufluseji, fed
ijun vos iujiosficitf {ua videlicet ab eo domti rim'-^imurfvimu mentis
noftrx, &c.
I
^Sl The Nature of
I might alfo note here that there is but one Juflifi-
cation fpoken in the Scripture, that is, one of this kiad
which I'm treating of: but a Firfl and Second Juftifica-
tion are found out by the Roman Dodors. Thus in
every thing they vary from Scripture, and then 'tis no
wonder that their Church fofters fo many Errors, tho'
at the fame time they hold that they can't Err.
The Papifts are folIowM in their Doc^rin of JuftilT-
cation by Works, by fome who difown the Communion
of the Church of Home^ and are commonly known by
the Title of Proteftants. It is well known that the Rc"
monftrants joyn Faith and Works together in the ad
of Juftification, as we may fee in their ylpology. And
it is the Socwian notion that the keeping of the Precepts
oftheGofpel cnjoyn'd us by Chrift is the Fmth that
juftilies. The Qakers heartily agree with the Socinians,
and with the Church of /?(?/we in this. Barclay, who is
the molt confiderable Writer among them, and hath
reprefented their Opinions and Perfwafionsto thebcft
advantage, tells us that * it is by the inward birth of
Chrifi that Man is madsjufi , yet can ws not exclude works
from Jitfiificativn. When a Quaker is pleas'd to be
plain, we hear he fpeaks the language of Rome. Bar*
day and Bcllarmine are of the fame judgment.
And mufl I forbear to add that fome of our own
.Divines fymbolize with all thefe ? If I fiiould forbear^
I fliould do them wrong, for they are willing to have
their judgment known and publilh'd in thefe Points :
and they have proclaim'd it themfelves from the PulpiE
and Pre/p. That they may the better eftablifli their
Opinion, They refolve Faith into Works : they firfl
alfert that Faith includes in it Evangelical Obedience,
and then they hold that we are juftifi'd by that Obedi-
ence, 'f- Dr. Hammond is pofitive that works as well
* Apology, p. 144.
+ Of Fundamentals. Chap. 15.
as
Faith Explain d. 38^
as Faith contribute to our Juftification. ^ Faith jttfiijies
\is it implies Obedience^ faith an Other. '[- We are j(iftifi\i
by believing and obying the Gofpet^ faith a third. ^ H%dt
■ friviiedge hath faith above ether graces in this matter^ ia
the point ot Juftification? faith a fourth, f When Jufti-
fication is promised to Faith in Scripture, faith a fifth,
this way of fpeaking is Metonymical : Faith is not meant,
but the Effects of it,, fo that when Faith is exprefsV,
Werks are intended. It is the Metonymy of the Caiife
.,for the EffeB. A * fixth brands thofe with the name of
'Sotifdians^ and Trefpaffers again fi all Logic and Common
Senfe, that hold the Dodrin of Juftification by Faith:
and he takes upon him to be very Witty on this Theme,
for 'tis the nature of the Writer to deal much in that
i'^;tvay, when he thinks fit ^ and here he feems to exceed
himfelf. But fo far as I apprehend, he doth it without
any bottom of Solidity --, which may caufe his Reader
to fufpe(ft that he flatterd himfelf when he faid, f his
tnofi prevailing difpofition is an inclination to SerioHfuefs,
I can fee nothing of it on this fubjed, but all is Tinfel
and Pageantry. And truly it is remarkable, that our
moft ftaunch Divines are on the merry pin and very
Jocofe when they light on this Subjed, tho' 'tis one of
the moft Serious ones in all Divinity.
I come now to examine what our late Archbifhop
hath deliver'd on this head : He peremptorily aflcrts,
that Juftification is by Good Works as a Condition, and
be faith he chufes this Opinion, becaufe * It is much mors
plainly contain' d in Scripture^ and 'tis a DoElrin more aC"
' i i .'iij igHuu-' ' '
' * Dr. "Eovoler. Part. i.p. 159,
"/f Of the knowledg of Jefus Chrift.
> Dr. C4VC in his Life of St. P4a/.
f Glanvil.
* Mr. /v/ornVs Mifcallanies. p. 169 ^t.-*
\ Mifcellan. p. 135.
^ Vol. 12. Serm. 9. p. 259.
cording
5,84 ^^^ liatun of
corditig to Godlinefs than the ether. But thefe are, no Rea-
ibns here an all why any Man fhould embrace that Dod-
rin, becaufe I have proved that the other is exprefly
contaia'd id Scripture^ and I have fhew'd that Faith,
which is the InHirument of Juftification, is naturally
productive of Godlinefs, and is the great necelTary
root of all Sandity and good Work?, and effeflually pro-
motes HoUnefs of life an:! new Obedience. Yet this
Nyricer licks up the vulgar cavil againfl: this Dodrio
of JuilificaLion by Faith, and tells us that 't- the natural
confeqHtnce of it tends to licentioafnefs and a negUEi of the
frecepts of the Gofpel: to which pitrpofe they (that is, the
Worthy Divines who have been oftliis judgment) have
been fadly ahufed by fever d Libertines in thefe and former-
times^ ever fince L\it[\Qfs days. And he mufl: abnfe them
too himfelf, and charge thera with maintaining aDodtrin
that ad\rauces Licentioufncfs and Libertinijm, tho' I have
made it as a cler as any Demonftation in EncUd that
there is no fiich thing advanced, or fo niuch as favour'd
hf it j and tho' the World is lafficiently convinced that
they who preach up Juflification by Faiih, without
Works, live as well, and do a3 many good woi ks as
thofe that cry up Juftification by Works. But fee how
he agrees with the Romanifis themfelvesin this attempt j
of his. It is the very fame Cavil which the Foplfh \
Writers, * f^af^uer^ -j- Bellarmine, * BecanHS raiferl
againfl the Dodria of Juftification by Faith, namely^
that It is the ground of Licemionfnefs and Dijjclute livings
for Faith is requir'd, and nothing eife \ after Juftifica-
tion a Man may be as wicked a^d ungodly as before:
he need not be concern'd for San6tification, and Repen-
^ Vol. 12. Sertn. ^. p. 260.
*Tom. 2. Difp. 20 2. cap. 4.
\ De Jufticat. lib. 1. cap. i.
* Sum. Theol, Scholrft. Tom, 2 Trai>. 4'
tance,
Faith Explain d, :;S5
tance, and good Works. Tliis is that which they charge
us with, and accordingly they arc pleas'd to give us
the Title of SoUfidians Cas the Gentleman before mcn-
tion'd thought fit to do) as if we were wholly for
Faith, and had no regard to good Works. But herein
they are very Injurious to us, and grofly calumniate us -^
for we afTert that the Righteoufnefs of Chrifir Imputed,
muft be accompanied with a Righteoufnefs that is In-
herent and P^rfonal : Yea, we averr that the Dodriu
of mere Imputative Righteoufnefs and naked Faith, is
a Delofion and Impoftore. It is an Opinion that Ener-
vates the Dodrin of Chrift Jcfus, and deftroys the
great defign of the Gofpel. In all truly regenerate
Perfon's Juftification and SanSification, altlio' really
diftinguilh'd in themfelves, always go together, and
are never feparated. We fee then how little ground
there is for Dr. Tiliotfonh CzvW againft the.Dodrin of
Juftification by Faith alone*, and we fee whence he bor-
row'd his Cavil, to wit, from the Writers of the P.o-
man Church, againft the Protefiants.
And we cannot but take notice, of the wonderful
Strength of his Argument for Juftification by Works,
which is this ^ We muft afTert this Docfirin, he fiith,
thatwemay not beobnoxiousi to theObje<Sion which.
the Papfts make againft us: We muft by all means
hold that we are not juftify'd by Faith alone, but by
Obedience and good Works, ■* that we may be able tj
anfwer the Papijh^ who charge hs with Salifidianijm.
And what if they do charge us with it? Need we
care what they lay of us, when we know that it is
not the firft Inftance wherein thofe Men have pervert-
ed our Doftrins, and mifreprefentcd the Opinions
of Protefiants ? They draw up a larg Enditement a-
gainft us in their Writings, and charge us with Mon-
* Vol. 12. Serm. lo. p. 274.
C c ftrou:
5f&6 v; The Nature of
ftrous Opinions : But na wife Man among us trou*
blcs his Head about: it, much lefs doth he think of
quitting his Opinion, becaufe they mifreprefent it.
What! mufl: we not aflert a plain Truth, which is
vouchM by tbe Writings of the New Teftament^
becaufe the Roman Catholicks make a falfe conflrufti-
on of what we affert ? But is he then fo concern'd to
have the good word of the Papifis ? This is not like
himfelf at other times, and in other places of his
Writings, where he goes on boldly againfl: thefe Men
and never troubles himfelf with that fierce Clamouf
and outcry, which they make againfl: the Protefiant
Dodrins. It is a fign therefore that this his pre-
fent Allegation againlt the Doclrinof Jufl:ification by
Faith alone is very poor and mean. We may guefs
that he had but little to fay for his own Opinion a-
gain{lours,yvhen he flies to fuchforry Arguingasthis.
And I mufl: tell him, we are not to quit a Doclrin
becaufe it is quarrelfd witli, and faid to be theoccafi-
on of Licemioufnefs. It is the very cafe before us r
The Jews cavill'd againfl: the Doclrin of Jufl:ification
by Faith, as if it open'd a door to Evil pradices
and a vicious Life. What jjjall we fay then ^ Jha/l wt
continue in Sin^ that Grace may abound / Rom. 6. t.
It was objeded againfl: this Doclrin, which the Apo-
ftlc had been treating of in the foregoing ChapterSi^
timt it followed thence that Men might continue in Sin,
to inhaunfe the Free Grace of God, in Juflifying them.
So that it feems this was an Old Cavil that this Re*
verend Prelate thought good to revive, and bring
upon the Stage again, becaufe he had no other thing
to alledge againft this Doctrin, which he had no
kindnefs for. But fuch groundlefs Allegations as thefe^.
do the Caufe no Service at all *, for if the finiftef
and perverfe conftrudions of Men, may be an Ar-
gument againft any Dodrin, then moftof the Evan-
gelical Truths muft be laid afide.
Btit
-But is thii Writer in -good earnefi: all this v/hilc,
i^heti he warns us to take heed of the Pajfifis Charge
*fegainfb us? Doth he not mean Himfclf and his Friends,
«!who are ready to charge us with Solifidia»ifm}
f^ This too plainly appears from what he tells us in
tthat place before taken notice of in the Margin, / do
^t fee^ faith he, how this Charge can he avoided^ ur-hfs
^e own Hotinefs and Obedience to he the Condition? s of
■^ lift ifi cat ion > It feems then that his Grace, and the
Papifts are concern'd for one an other, or at laft he
concerns hi mfelf for them^ that they may heanfwer\l^
and that this Charge may he avoided. Vrotcftants fare
the worfe for him, whileft being fb able an Advo-
cate, he takes the Papft^s Part, and Profecutes the
iame Charge againfl: theProteftant Writers that they
do. So that at length the Neceflity of preaching julli-
fication by Works is urged on this account, and
Ihouid have been exprefled thus,rW we may he at?leto an-
fwer •Archhijhop Tillotlbnipfetf charges us with Solijidianifm,
But one would think he might have dropt this Charge
and not have feared os with vih^izAnfwer we fhall make
either to him or the Papifts^ but rather have been Sol-
iicitous, howtoanfwer the Proteftams^ who might juft-,
ly charge him with maintaining a Popi^ Dodtrin, for
fbch was Juftification by Works accounted by our Re-'
formers^ as I (hall fliew afterwards. This worthy Pre-
late, inftead of telling as what the Papifts charge us
with, Ihould himfelf have been afraid of fymbolizing
with thofe of that Communion, who are fuch zealous
promoters of the DoiSrin of Juftification by Works.
And thus far I have fpoken in pcrfuance of the frft
RefteStion I made, on what had been deliver'd in the
foregoing Difcourfe. I have ftiew'd how the DoSrins I
have there maintain'd, are ferviceable for the difcovc-
ring and confuting fome erroneous Piopofiiions which
have found admittance among us.
G^^'i. ' G H A F.
388 Thi Natunof
CHAP. XIV. '"^'■^'
Secondly, we arc invited hence, and I do in a parti- ,
ticular manner call upon ray Readers and invit%;.
them to afTert the Truth which I have fet before thei%)
and which I prefumc they are by this time perfuadedvt
hath both Rcafon and Scripture to back it. I hold ic
my Duty-t6 ftir all Men up to defend this importani^
Doftrin of the Gofpel which I have been treating oi,
Let us not be afliamed of a truly Evangelical Verity,
Let us ever bear it on our Minds, that God the Fa-
ther ^uflrifies us not only by Remiffion of our Sins,
but by the imputing ofChrift's Righteoufnefs 5 that
God the. Son juftifies us, by latisfying for us, by his
Righteoufnefs and Obedience, as well adi,ve as paf-
live-, that God the Holy Ghofl juftifies us by fealing^
ratifying and confirming all this. Or, if we wilt
conceive of jultification, as it may be run thro' the
diftiod Cmfes which Logicians are wont to afllgn^
then we may fet it forth thus : The Ejpcient Caitfe of
it is either Principal or infirmnental ^ the Prificifal.
Efficient Caufe is God, the whole Bleffed Trinity : The
JnftrHmental Efficient Canfe is Faith. Chrill's Satis-
faction or Righteoufnefs is the Material Caufe of it.
The ImpHtation of thefe is the Formal one : And thp
Redemption or Salvation ofxMan isih^Firial,, Hpw* '
ever,thofe who are not acquainted with thefc Terras,
ought to own and acknowledge this ( which is the
Subftanceof all, ) thatChrift's Meritorious Righteouf-
,nefs is imputed to us, and made our Righteoufnefs v
and by this we are Righteous in God's eileera V;
and that the manner of applying this Righteoufnefs
is by Faith. This is the Doclvin of the Bible, this is
the Truth reveai'd by Jefus Chriil: in the. poQpel.
And
Faith Explain d. ^ 89
And that Which may yet further commend it to us, is
this, that it is the profefTed Dodrin of the Church of
England, \ Confult the Prayer after the Covwmnicn^
where there are thefe words, C Mofl; humbly belcc^h-
i-ng thee to grant that by the Merits and Death of
t-hy'Sbn Jefus- Chriit, and r/>ro' Fa/>/? in his Blood, we
afld all thy whole Church, may obtain remiHiou of
oar fins, and all other benefits of his PaOion. G No-
thing elfe on our part is mention'd but F^;f/j, becaufe
by that alone we are juftilied. Confult the Ankles
©four Church, which are the. Standard of the Dochiii
which fhe owns, and a true Tell of her Genuine Sous,
and there you will find her thus fpeaking, We are ac-
counted RifhteoHs before God^ only for tl{e A4trit of oar
Lord and Saviour JeJHS Ckrifi by Faith^ and not for our
own Works or def^rvings. Wherefore that we are jufrl-
fied by Faith only^ is a mofl wholejom Dotlrin^ arfd ve-
ry full of comfort. Article nth. Obferve what our
Ghnrch faith, it declares this to be a mofi wholfoms
E)6drin: Wherefore according to her judgment thofe
Who affert and defend the contrary are uufonnd. He
is no Orthodox Son of the Church of EnoUud who
difients from her Articles^ and particularly this con-
cerning Juflifcation. Again, confult her tJomlUes^
which likewile acquaint us what is her fix'd fentiment
and perfuafion concerning this important Point, and
what appertains to it. We are told by the Reverend
Author * oi the Hiftory of the Reformat ion ^t\)d.t Bonner
and Gardiner diflik'd the Homilies of King Edward^ and
that the latter of thofe Men excepted againitoneoftheni
becaufe it excluded Charity and good Works ixom fnfii-.
fying Men. And the fame Author tells us that Arch-
billiop Cranmer zxi.^ Other Bifhops, maintain'd^ J/^/i/-
fication by Faith alorie^ againlt Gardiner in a Conterence
* Part. 2. Book, i, > >^:J im~'l ,•
C c 3 with
f}^ The 'Nature of''
:TPitfi bSp^ and prg'd for that purpofe what St. Pattl
iaith, thaf^^ are jufiify^d by Faith withoHt the Works
fif the Litw. It is evident hence what was the Senfe
of our Church and her Homilies. vd r -- ■ '
More efpccially I commend to the Reader that ex-
cellent paflage in the fir fl pan of the Homily of Sal^-
•vation^ which is as follows, Faith doth not (Jutt &ut Re-
fcMancc^ Hope^ Love^ Dread and Fear of God^ to be
j^y»d With Faith in every Man that is jii^ify^d ; but
it jhiu-teth them out from the Office of juBifying,
And in the Second Part of this //'7wz7^ we Iravethefe
words, Tljat Faith only JuJHfies^ fpeak all the Anciem
Authors^ Greek and Latin. And then immediately are
mentioa'd the particular Fathers of the Greek and La-
tin Churches. And in the fame Homily the Doctria
of Juftification by Faith only, for the Merits of Chrift,
is thus fextoird, This Faith the Holy Scripture teacheth
Hs V this is the fhrong Rock and Foundation of the Chrifti"
an Religion: This Doc^rin, all old and ancient Au-
thors of Chrift's Church do approve: This Doft-
trin advanceth and fetteth forth the true Glory of
ChrifJ-^ and beateth down the vain Glory of Man. Ihis
whofoever denieth^ is not to be accounted for a Chrifiian
Man^ nor for a fetter forth of ChrijFs Glory^ but for
an adverfary to Chrift and his Gofpel^ and for a fetter
forth of Men^s vain Glory. I dedre that thefe excel-
lent Words may be calmly confider'd by all thofc who
own the Church of England for their Mother.
And let it be remem.bred W^-o they were thattrafn-
mitted thefe Homilies and Articles of Religion to US.
Hath it not been a Thoiifand times faid, in defence of
the Publick Prayers and Liturgy of our Church, that
they were compiled by Holy and Pious Men, fuch
as fuifer'd for the Caufe of Chrift ^ yea, that fome of
them were Martyrs, and laid down their Lives
.lor the Truth i and therefore we ought to reverence
biir. ' 'y V their
Faith Explain d. 391
their Names and Memories, and to have a high elteem
of thefe Forms of Prayer, and other directions, ei-
ther for Devotion or Difcipline, which were frani'd and
order'd by them? The fame thing I fay in the prcfent
Cafe : Thefe Articles of Religion,vv hereof this oijitfii-
fication is one of the chief, were drawn up by our
firft Pious Reformers, Men of fmgular Integrity, as
well as of great Knowlede and Learning: Yea, feme
of them fealed the Truth with their Blood, and were
'Itonour'd with a Crown of Martyrdom. From thefe
worthy Saints we receiv'd this Form of found Words,
this Platform of Orthodox Dodrin •, and if we bear
V-tiny Reverence to thefe their Godly endeavours for the
■good of the Church, we cannot but alTert and defend
them, and the rather becaufe they were the produft
of ib much Zeal and Piety, and are tranfmitrcd to
'us,from Perfbns of fo extraordinary Worth and Emi-
nency in the Church of God. And confider alfo roho
have been the Patrons and Advocates of this Caufe
ever fince the Reformation^ namely, the Bifliops and
Oodors of our Church, our PredecefTors in the Uni-
Tcrfities, and the whole Body of the Clergy (exce]>
ting a few ) till King Charles the Firft's time. Conli-
der this, and degenerate not from thofe great Wor-
thies. Let all who reverence and admire the Judici-
ous Hooker^ whileft he defends th^ Polity and Dlfci-
fUne of our Church, pay the like regard to him when
he manfully alTerts this Evangelical Dodfrin of Jnfil-
jicatiofi^ which we find at the end of his Polity. Faith^
faith he, is the only hand which puteth on Chrifi ta
Jufiification.
And confider further that the Point of Juftifica-
tion by Faith alone, was one of thofe, in which
the Protefiants^ particularly thofe of our own Church,
difFer'd heretofore from the PapiBs^ as their Wri-
tings make appear. See this in Jewel agaiafl Harding^
C c 4 and
392 yh^ii^turct^f
% Wonks,^ atn6ng the falf^^^d wicked DonHm ofPo-
PP'_<^^^^^^Tnt(i Doaor F-fr», notjoug fince Mafler
ot^lrJmty^ College in Cambridge, and afterwards
bllhop ot C*/?y?r,^, pnts ^ Juflification hy Works, and
fA;e ^f»y,^^ the JrnpHtation of Chrifs R'lghteoHft^efs in-
to the Catalogue of the i?<7w^^; Doarins, and confutes
theip as fnch. UtoWn^'^the fwgular Ejjicacy and
property %vhich faith hkth'BiOve' all other Graces in the
(i^prthetfdwg and receiving Chrifland hi s Right eottTnefs,Nif^
cfherwork and aU; of the 5^///,he faich, hattthat capacity.
It IS the InfirHmentr x>f receiving or a^pr eh en ding, for which
reajon Jnfltf cation Is fpeciatly afcrih'd to Faith. He
adds, the formal Canfe of Juflifcation can he no other
toan the Right coufncfs of Chrift as Imputed^ and by Faith
apprehended, and made ours. Again, f A rV F^if^, faith
be, that hath a proper Effcacy in laying held upon, and
hrmgxng in its hand as it were the Meritorious Caufe
for jHJfification-.And fo that only and properly an our part
ts fAid to jumfy. Thus this excellent Man, this So-
lid, and Judicious Divine had not learnt to corrupti
the Dodnn of the Church he was Member of, but
lledfaftly afTerted the Ancient Dodrin of Juflifica-r
tion by Faith alone. Yea, at this^ very Day, foqq,
of us, when we plead againft the Papins, are coa^7
rent to own this Truth, whatever wc do at an Q*t
ther time. Then we declare that ^ it is a plain anl^
eajy Truth that Faith alone (having in it a pitrpafe oL
weilrdowg ) enters us into the Bate of jHsrification, be^
i ore we have done what we purpofe. Thus fbrae of US,
arc very Orthodox People, when we are to grapple!,
1 l i O >o^ oififiUtmtri . ^iH f?fi , t^ ti
»
. Survey of Popery. Chap. 4: ^^
4* ^nfwer to .'Mr. S. p. 94. &c. '-'^
* P- 321. 354..^. 94,95-
* Avfmr to A Boo)!, emitiildt The Touchftoae, p. 131. i3|«yiU
with
1»^h' rfi^^''^|>//?-V,'t;Jien acknowledge that we ar^
r^eiy'd ' Mtq 'God's ' Favauc, aad accepted of him,
upon- oiir hearty Belief: Theij to Hop their Mouths,
we confefs that W^;k| iiavc not any thing to do in.
oaFjuftificationi^''^V^-.; .0 v. -v> •
>^But this was the jfree and fincere acknowledgment,
and pcrfaafion of all the Divines of the Church of
£«^/^«i heretofore^ In their folemn Difputationsa-
gainft the Pafists^ they held Jullification by Faith a-
Idne, without the, concurrence of any good Works
whatfoever. And this Doftrin was always made
oncMarkof difcrimination between us and the Romr.-
n0s •, And why it fhould not be fo now, I know no
reafon, unlefs you will lay we are not the fame Pra-
te ft ants that we were. And yet we Talk and Write
againft Rome^ as heretofore. How then comes it to
be the general Doclrin among us, that we are jufli-
fy'd by Faith and good Works together ? I befccch
}X).iT, my Brethren of the Clergy, be not inconfiftent
with yourfelves, but be perfuaded, as you are pro-
feffed Adverfaries to the Roman Church ; as you have
relation to this Excellent Church, into which you
were admitted i as you own her Articles and Ho-
milies, as you reverence her Prelates and learned
Writers, as you defire not to be numbrcd among
thofe who have ap6ftatiz'd from the Primitive Trutli^
be perfuaded, I fay, to ftand fait in the Defence and
profeffion of fuch found Propofitions as thefe. That
by Faith in Chrift Jefus we are juftified before God,
without all manner of Works j That no Man can
be juftified by an Inherent Righteoufnefs, but only
by the Righteoufnefs of Chrift-, that this Righteouf-
nefs is freely imputed to us by God, and that it is
to be apprehended by Faith alone.
And you are invited and encouraged to be of this
Perfuafion, not only becaufe it is back'd by the Wri-
tings of the Apoftles, (zs I have prov'd in the prc-
-40^ '* ~ ceeding
294t "^^^ Naturt of
ceediag Papers ) and by our Pious Reformers, and
thofe that immediately fuccecded them, and by the
declaration of our Church in Writing, but alfo be-»
caufe it is abetted and confirmed by the Primitive
Fathers of the Chrillian Church. For tho' ( as wai
before obfervM ) fbme of them feem'd to be no fa-
vourers of thefe Dodrins, yet it muft be acknow-
ledge that a great number of them exprefly bear
Witnefs to them. Origen on the Epiflle to the Ro-
mans^ Chap. 3- 2.7 & 28 Verfes, to prove that Faith
alone is fufficient to juftify a Man, alledges the ex-
ample of the Thief on the Crofs, who had no good
Works to juftify him, but was accepted for his
Faith alone in Chrifl Jefus. He inftances in the Wo-
man mentioned in Luke 7. 37. &c. And he alledges.
St. PauPs words, God forbid that I Jlionld Glory ^ fave
in the Crofs of Christy &c. On which he thus glofles :
*' You fee, faith he, that the Apoflle doth not glory
•' in his Righteoufnefs, nor in his Chaftity, nor in.
?^ his Wifdora, nor in his other Virtues and Adions»'i
" And fo thejudaical Glorying is exclud€d,not by the
" LaviT of Works, but by the Law of Faith, which
" is in Chrift Jefus, in whofe Crofs the Apoftle Glo-
ries. Here this Ancient and Learned Father declares^
his judgment concerning this great Point, and lets us^
know that by the works of the Law^ are meant not
only Mofaical, but all moral Works, as Righteoufnefs^
Chafiity &c. as I prov'd before, and that the Dodrin of
Juftification by Faith alone, excludes all Glorying andt
Boafting. St. Tanly faith he, faith that the jHsi-ifica-i
en of Faith alone doth fitjfce : So that if a Man only be-^
lieve^ he is j^fiifTd tho'* nothing of Works be done by him,
Bafil the Great, gives us his fuffrage here, * This is
our verfeEh and compleat Glorying in God^ laith he, when
Homil. 22. f(, is Iimilims»^
we
Faith Explain^. ^^^
'Wt are not Ufted h^ hecanfe of our own Rl^hteonfnep^
but acJino-whdges that we are deftitute of true Right eonf^
nefi^ and that we are jitSlrify'd by Faith alo/ie in Jcfns
iOJti^iiu rAnd then he adds, St. Pfinl makes this the
matter 'Of his glorying^ that he vilifies his own Rio-bteoaf-'
nefs^ and feeks after the Right eoufnefs which i7 of cfod
by faith. And more to the fame purpofe that Pious
Fath'er faith in the fame place.
St. Chryfofiom was partly quoted before, but now I
will give him at large. ^ Tou can't prove^ fiith he, that
Man to he alive (that is to be fpif itually ali^e) who doth
(he Works ofRighteoufnefs without Faith 5 but I can de-
^bnfirate f^at a believer without Works is alive^ and
hath arrivd to the Kingdom of Heaven. No Man
hath Life without Faith '^ but the Thief had Faith only^
aftd was thereby juftified. Do not tell me here that h^
had net tirhe to live righteoufly^ and to do good Works •
fhr I do not contend abut this^ but this is that which
P have evinced^ that Faith of itfelf alone faves a A'/a??^
hnt Works by themfelves nevey jufi-iffd any Man. And
we have almofl: the very fame Words in his fifth Ser-
ihon on the id. Chapter of the Epiftleto the Ephefl^
4»;^i^-' This palfage is alfo quoted and approv'd of by
our Church, in the fecon<i part of her Homily of good
Works. This Father's word's are remarkable in his
3d. Homily on Titus^ ff thou behevefi by Faith^ why
dofi thou ■ bring any thing elfe^ as if Faith alone were
not fufficiem to JuBify? But he expreffes his fenfe of
this Dotl:rin moft frequently in his Homilies on the
Epiflle to the Romans, f We are delivered by no other
thing than by Faith. ' And in the fame place, Thou cb-
tatnefh Righteonfnefs not by thy own labour^ bitt by Gift
from abovCy bringivE, one thing. only from within y name-
* HomiU Zg-fc, de Fide &c.
•\ Horn. 2. in i cuf, ad B^m,
' ly
396 Themt^e)f'
ly Faith: Agaih:,-^ As foon as a, Man believes^ he is W\JMl^
pime time juftified. Farther, ']■ God jnfhifies iir^ nsH
Sranding in tieedofWo-rks^ but requires of its Faith bri'
fyi-' And atanother time he fpeaks thus, * The Righ'
i^ihtfiTejV hf Xjpd-^Hryhat which is ofFaith^ forafmiichad-
if iS wHolty from thai grate which Is from aboi'e^ ^here- "
by toe are jUftify^d not by onr Works^ b:tt by the free
Gift of God. ' •>*
^ O^tx Greek Fathers might be quoted, as Theodoretf
who affirms that 'f* by Faith alone -we recei'ue the re-
mijfion of our Sins^ and obtain all f^iritual blcffmgs,
Gregory Naz.ianz.en is concife, but full, "^ Only to be--
lieve^ faith he, is Right eoufnefs. By Theo^hyUH- i^e
are told that '''^ God himfelf ordain d that xve Jhoitld be
jufiify^d by Faith only : And Faith only hath the fower
^itfelf of jnBifying. And an Antienter Father than
?ny of thofe that I have nam'd, may be alledg'd, *
The faithful is made P erf eft by Faith only^ faith St.
0ement of Alexandria^ tho' tis true, in fomc other
places, ( as was granted ) he deviates from this. Yea,
an other Clement^ antienter than all thefe, gives his
full fuffrage to this Doftrin, We, fliith he, who are
culled by Cod's Will thro' Chrift Jefus -j- are not jiiffi"
fy^d by ourfelves^ our. own W^fdom, our 'Under Handings
or Wfirk's that we have done with Ho line fs of Heart, hut
* Horn. 7. in 3 ctp.
\ Bom. 7.
* Horn. 17. in 10. cap. . , ■ '
\ In cup. 3. ad ^min. De Curat, Grac JffeU, Serm. 7. Ve St^
crifc, I. 7.
* Orat. d& CMoL in Difput.
+ In ELom. 9. and Gal. 3. . ^
* Strom. Vib. 7.
+ 'Ov cT/ icwTeov J^iKffj^y.i^ety JeTs J^ja 7ni tmiTi^ecf cs^piAf., n
^ioi ihKOAuviv, Epift. ad Corinth,
h
Faitif^EzplaLkd. 597
^yfOflithy rohereby tbtti-^lmighty. .God hath JKftijyd aH
frjim the heginn'wg of the iVorld.
..,^Qir.,.4o, the L^f/« Fathers diflent from the GrccJi
oue^A h^\ Amhrofe isi, very plain auci politive ia this
Eoint in feveral places of his Writings , I will mca-
tWa only one *. ^ Jt is ordained of God that he whit
believes in ChriFlj fiall. be faved without IVvrhs^ by Faith
alone^ he freely receiving remijfion of Sins. St. jingH-
i?*«« .often expatiates , on this fubjed : It may fuffice
to, produce only twQ paiTages. -j- Horo^ faith he, ts
A Xfii^i jnftify^d. by Faith , wiwont the VtCorksofthc Law ?
Brethren^ mark how ^tjw *f ,*> the safe of the Clinicks-
T^^p Man believes^ and receives the Sacraments of Fa'nh^
(Ijthat is, Baptifm and the Lprd's Supper, for they
^£re adminiftred together fbraetimes in the Aaci-
eat Churches j on his Death Be d^ and hath no thne
iffdo ^oodiVorks.What.f jallwe fay ? that he his not jnftfy^d?
Xf^y fl^if^ly we fay that he is Jiiftify^d^ believing in him
tl^l; jitfiifes the nngodly. So he is truly and rightly j ufii-
f^yd^ but 4i4i na good Works : And thus the frying of
thf.uifojile is fulfilPd C We reckon that a Maa is juHi-
fy'd by Faith without the Works of the Law. j Aft
example of this we have in the Thief who was Crncify'd
with OHrLord\ he believ''d with his Heart unto Right eoi.f-
nefsy and made confeffion with his Month to Salvatio?;.
The other pafTage is this, "^ If any Man^ when he
hath believ^dy frefently departs this Life\ , the Juslifica^
tion of Faith remains with him j no good works prt-
cee dingy becaufe he came to ity not by Merit but: by
Grace ^ nor any good Works following^ becaufe he was
not fnffred to remain in this Life. From whence is mani-
fejt what the Apoftle faithy tWe conclude a Man i^
* In dp. I, Ep//?. (ZiRom.
\ Serm. 71. de Tempore,
* Lib. Qiixft. 83. qu,
' ^ jofrlA'd
59^ The NatUi^ of
iuflify'd by Faith, without Works.3 St ye->em\ti fun-
dry places aflerts Faith without Works in Jultifica-
On^ ^ Godhathdetermiri'd^ faith he, to forgive Sins freely
Mhro" Faith only. And in anfwer to thatQueftion, Whe*-
ther Faith alone be fuffcient for a Chnftian^ he faith^
'|- Faith availeth thus far^ that in the beginning of be-
iieving it juftifies thofc that come unto God^ if afterward
they abide in jnftification. And the fame Writer On
thofe Words, By the Works of the Law Jhall no fief} be
'JHftiffd^ declares it to be his Judgment, that * this
is ftoken not only concerning the Works of the Mofaick
Law^ but concerning all the Divine commands ^ and he
proves it from the acception of the WordZ^^n? in that
Text of the fame Apoftle, / confent to the Law of God,
And many things to the fame purpofe might be pro-
duced not only out of this Father, but others, as
Cyprian^ Hilary^ Tr offer gjc. From the feveral Citati-
ons put together we fee how groundlefs an AiTertion
it is that obtains among fome Men, That all the Fa-
thers before St. jiugHJtine held Juftification by Faith
and Works together j and we fee how largely the
Dodrin of Juftification by Faith alone is attefted, by
the generality of the Antients. Hence 'tis that a
Learned Man of our Church, who was well skiil'd in
the F^f^^A Writings exprefly owns that -t' the Fathers
are free in acknowledging with St. Paul Juftification by
Faith alone. They all vouch this Dodrin, whatever
one lately hath fuggefted to the contrary. And tru-
ly it can't but create a Smile, to fee one appealing
to the Writings of the "^ Ancient Fathers of the Churchy
about this matter, and making them the Judges in the
' 0.1
, -T-.
* Comment, in 4 cap, ad I^m.
+ Jn Gal. 3. -io»
* Jd Ctefiphotu comr, FeUg.
+ Mr. Thorndike's Epilog. B. 2, Ch. 9i
* Vol. i2.Serm. j.p. 277.
Con*
#:
^Faith Explain d. 599
Cqn|^|"0,y:€rfie of Juftificatioa by Faith, when 'tis well
kiTpw^fJl that he as lit^ regarded thofe Writings, as
'^ ' convcrs'd with thcffl;
,,v ^o . <X)nclude this Refleclion, I will obfervc that
this is To great a Truth, fo certain and undeniable an
.Article of Chriftianity, that I have been difcourfing
ipf, that even the Adverfaries of it have fometimes
acknowledg'd it, whether they would or no. An emi-
nent Cardinal of the ^<?w2^;z Church hath thefe remark-
able words, ^ " I do verily think, faith he, that it
Xv.may be Pioully and Chriftianly faid that we ought
fi to lean and rely on Chrift's Righteoufnefs as a fure
tjffiian.d liable thing, and that which will certainly up-
r hold us,and not on our own Holinefs,and the Grace
^v which is inherent in us. Thus he. For the Roman.
Writers do fometimes, thro' the Force of Truth,
|)reak forth into the confeflion of it. So an other Car-
dinal of that Church, who had perverted the Dodria
of Juftification as much as any Man, yet concluded
j:hus at laft, -f '' Becaufe of the uncertainty of our
^*f^ own Righteoufnefs, and the danger of Vain Glory,
vh it is the raoft advifable and fafell courfc to place
p (Wjr whole confidence in the alone mercy and bounty
*' of God, namely, thro' the Merits of Chrifl: Jefus.
/Thus Truth makes its way thro' all Oppolition : And
,the very Patrons of Errour fhall one time or other
defend it \ its fworn Adverfaries fliall take its part.
.Thus PighyHSy who was a ftrid Papift, and efpecially in
4he Article of Juftification, and therefore refolv'd to
|>erufe Calvin'' s Jnftitutions on purpofe to confute him
m that Point, by leading that Book was brought over
to CalvirPs Opinion, and heartily embraced the Do-
ftrin which that worthy Man and other reforra'd Di-
* Comaren. TraS. de ^uflificau
f £>( fujiifcau lib, 5. cap. 7.
. , < vines
t
400 • The f^afure of
vines nijaintaia'd coacerniiig Jufdncation. Aijd I hop*
there wiirbe tliejli^e effed on thofe Readers (Tf tfee
be any. fuch,^ who ligl^t on t^"> 'rT'{I:oiirle ) who are
averfe tp this l5>o^rin» or dc r : 1 hope it will
throug'b tlie_t>inne hclp,"briiig tnem to a firm perf
fualion conceririg the' Truth ahd certainty of it. ' "^"^
C HAP. XV.
THirdly, andlaftly •, We fiioiild take care that the
Influence and Efficacy of the Doctrinof Juftifi-
on, C as I have reprefented it ) be plainly difcern'd
in: our Lives and Pradices. All our inquiry into this
matter, and difcufiing of it will be of little ufeand
value without this. Therefore let us mind this chiefly,
let us Ad agreeably to this Dodrin. That is, firft,
let us make ufe of it fo as to derive thence the
greateft Solace imaginable. For what can yield
lis matter of a more iblid Con folation, in the whole
Tenoiir of our Lives, and at the approach of Death,
than our ferious meditating on this, that Chrift'*s
Righteoufiiefs and Merits are ours by Imputation,
and that reciprocally our Sins are imputed to ChriH,
and therefore cannot be charg'd upon us? l^his con-
vinces us of the Truth of what Our Church faith,
that this h ^ a DoiJrm very jull of comfort. Now,
it is our bufinefs to Ihew this in our Lives and Be-
haviour.
* And. II.
Secondly,
^"^Faith Explain J. 4 o 1
Secoudly, We are taught Humility by the Doctrin
6£ Juftification in that manner as I have proponiid'
edit. This wholly excludes Boalling, becaufc hcrc-
Vy.our Sialvation and Happinefsarc eitablifli'd on free
Grace and Mercy. And all Pride and Haiif^htincfs,
which might be foftred by an opinion of our being
juftifi'd by our Works and Performances, are taken
away. There is no room for Oftentation and Glorv-
iag, when we are made Righteous by Imputation,'
when we are juftify'd not by our own, but an others
Obedience and Merits. If we be throughly perfuad-
ed of this, we mull needs banifh all Pride and Self-
conceit, all Haughtinefs and Arrogance of Spirit.
Thirdly, Let us give God the Glory of his Mercy
and Good nefs in this excellent way of Juftificatioii.'
We are hereby powerfully invited to praife and mag-
nify the Author of our Salvation. Our Englifti Hilfo-
ry tells us that King Canute took off the Crown from
his own Head, and fet it on the Crucifix at Wtftmiri-^
fter. What he fuperftitioully did to the Image of
Chrift, we may pioully and foberly do to Chrift him-
iclf.; nay, we ought to do it, that is, lay down oirr
Crowns firll at the Feet of Jefus, and then advance
them to his Head, attributing all to his Merits, Righ-
teoufnefs andSatisfadion, and placing our whole«Co-^-
fidencein thefc alone. This is our Duty, and we ate
neccflTarily prompted to it by what I have fuggeded
on this Fundamental Article of the Chiillian Religi-
on. ' f'i3' i Oj. t
Fourthly, and Laftly, Let us by the practice of all
Evangelical duties, and a ftrid obfervance of al! the
La\fr& of jefus, make it evident to ourfelves and others
that we are truly juflify'd Perfbns. it is in vain to
perfuade them and ourfelves that we have faith, when
we difcover nothing of Of^od Works in our Lives. It
is idle and fallacious to pretend that Chrift's iilgh-
D d tcoufiKls
4^^ W TM Nature ~of
tepuCiefs is oufx, when we give no proof of our ha^v"*
ing a Perfonal and Inherent own of our own. It can't
be known to ourfelves or any body elfe that we ar©
juftify d, unlefs' we be Sandify'd, tho' our Juftifica-*
pan depends not on our Saclification ; y6a, thoMt
may be,fdid to be before it. And now having men-
iioii'd this, it yvill be requifite hereto give a true
and impartial account of this matter, which will con-
duce very much to the right underflanding, not on-
iy the Nature of Juftification, which I have been dif-
. /cpurlin^ ofi, but will dired us as toour Pradtice, which
-1^ the thing I am at prefent concerned in. If it be
ask'd which of thefe two, Jafiification and SanStifica^
on^ hath the Priority, I conceive that the true Refblu-
tion of that Queilion is contain'd in thele enfuing par^
ticulars.
Fir ft ^ it is certain that J, unification, if you refpecl
^he Decree of God, was from Eternity, and lb like-
wife was Sandification: And therefore neither of them
were.firft or fecond, before or after one another, for
-.there is no fuch thing in Eternity. Thus it is, if
'ijlye fpeak of them as confider'd m the Divine De-
frees.
But Secondly^ we are to confider juftifi cation and
Sadification as they are brought to pafs in Time :
And thus confidering them, you will find that the
Priority of one or the other is not duly obferv'd in
Scripture. Sometimes juftification is put before San-
tification, as when 'tis (aid that Chrift is made unto us
^ighteoufnefs and San^ificatton^ i Cor. 1.30. That is,
whereas we are both Guilty and Defiled, Chrift Jefus
• takes away our Guilt, and our Defilement, and fo
we are Juftify'd and Sandify'd : But Juftification is
placed firft. And fo it is in Col. i. 22. Tou who were
Jometimes alienated^ yet now hath he reconciled in the Bo-
dy of his Fie (h thro'' Deafkttfk^t he might jrefem ygtt Ho-
" Faith ^Exflain^d 40 5
Ijt and'U>2hiayn4blf>i and Uftfe^rovdble ifi his fght. Rc-
j conciliation thro' Chrift's Death is firlt, dncl'then Ho^
^'linefs^and Purity. But in other places Satiftification is
"iiet before Juftificatioh, as in that Noted Text Rom.
3iB;.'30. IVhotnhv fredeJHfjatedy them he alfo called ; a-nd
*-iynp^Ofn he called^ them he aljo juflifyd. JUiflificatioii is
pib^vts^^^ P^»tation^ by which 4s meant Gonverfion and
■^- San<ftificati6n. So in i Cor. ^. 1 1. Bnt ye nre fiintii-
-vfy'dyhut^ye are juftiffd •,. and in other places likcwifc
AiSandifiCationprecceds juftification. Nay, in one place,
fl according to the meaning which I apprehend it bears,
sdand which with fubmiflion I propound to the Reader,
♦•tSanftification is placed both before and after Juftifica-
" tion, as in Joh. I5. 8. When he^ that is^ the Sp/yit, is
tome^ he wiil reprove or convlnu the World of 5/;?, a?id
of Right enufnefnefs^ ayid of Judgment. ifi. The Holy
f Spirit is to convince Men of Sin ^ of the defilement of
-3their Nature and the obliquity of their Lives, but
fi cfpecially of Unbelief, which is hereEmphatically cal-
1' led S/«, hecaufe it is one of the greateit Siiis^, and
ii is the root of all Sins, and therefore it is added, he-
-' CMufe they- believe «<«• on me. idly. The Spirit convin-
ces of Rtghteoufnefs^ that Chrift is the Lord our Righ-
i^/teouinefs, that he hath fulfill'd the Law, and by his
• -perfecft Obedience fatisfy'd God's Juftice, andisacom-
^ ';^leat Saviour and Rede&mer: Which is demonftrated
f'iby this that he went to his Father^ ( as it follows here )
"ithat he Gonquer'd Death and rofe from the Grave,
'•'and afcended into Heaven, and there fittcth at the
t^iright Hand of his Father, ^dly. The Spirit convinces
'e\j»f Jndgmem^ namely, on the Devil, as 'tis explained
cohere, The Prince of this World is jiulg'd^ that is, Sa-
^' tan's Power and Kingdom are weak acd in the Hearts
and Lives of Men ^ and tl^y ihill experience it to
-be fo, by the Renewing and San(f\ifying vertueof the
HolyGholt, which immediately follows Jultificatioa,
D d 2 by
404 VsTA^ Nature^ of\
J)y the Righteoufnefs of Chrift. Thus, acccotdLng. to
-the order and method of the Spirit^ s C(^ivi3-i^n here
fct down, Sanctification is reprefentcd as the forerun-
ner of Jultifieation, and likevvifeas theconfequent of
it. So thatVe fee thefe two are promifcuoufly plac'd
in Scripture. ,r :
Thirdly then, Let us not look at the placing of thefe
there (for that admits of Variety) but let us confix
der them as they really are in themfeives j and fo let
us examine which of thefe is firfb. To fpeak then ac-
curately, there is a Priority of Nature^ and there is
a Priority of TiV/f. One thing may be fa id to hehe^
fore another, in refpcd of a Natural Precedency^ and
Phyfical Order j or elfe in refpefl of the Meafures
and Diflauces of Time. I aflert then this for a Truth,
that Juftificatioa in order of Nature, and .of our
Conceptions of the Works of God is before Sandifi-
cation. God firft of all receives a Sinner to Favouiii
hatha Love and Kindncfs for him, thinks Thoughts
of Mercy towards him , and is reconcifd uu^
to him purely for the Merits of his Son Chrift Jefns^
who was made a Sacrifice for Sin. God looks upon
the Sinner as Righteous, for the fike of the Jnfi one,-
Thus we apprehend Jultifieation to be the Forerunner,
of Sanc^ification : Our manner of Conceiving it jls
fuch. And the Reafon of the Thing itfelf didatcsifi
to US', for Holinefs is the Purchafeof the Reconcilia-
tion made by the Redeemer- After we are Recon-
ciled to God, he fends his Spirit. to landlify the^ Soql,
and not before. For true Holinefs, and Newijefs of
Life could not be wrought in us, till we were julli-
fy'd by Chrift's Death and Merits. It is moll reafo-
nable therefore to conclude, that Juftification is an
Ad of God that precedes Sandlification. This was
.the
Faith 'Explain d, 405
^l!l^Sife|&-W St- *'^//^^/rWi and it isalfo that of our
Gfetirch^'jn^ her iitHi Article of Religion^ where flic
h^th'tft'efe'very 'Wor^i:,^ Works are the Frktts of F^ith^
'ttndfoWw after Juflificatihn. This is the found and
Ot-thodoy Doc^rin of the Church of EngUtjd. I could
wifli that all who call themfelves her 5o«r, did fpeak
the Language of their Mother in this Particular.
Juftificatibtl doth not come after, but goes before
Works of Hoi incfs in Priority of Nature^ and that
Ordfe^Hand-'Proccdure which we conceive of God's
Aas.-^' '^'^ ■ '-'■'■ ^ ■■■
" But then^'I mnft add, that tho' Juftification be firffc
/ (^ -AT^^r^V Vet, if we refpecl the Priority ofTlwr, it
is' riot lb", but J'uftificatioii andSandification are both
together; -For as fbon a's God accepts a Sinner for
Chrift's Mcrit-s, he gives the" Spirit of Holioefs to him.
There is no Interval of Time between God's juflify-
•jng a sinner and his Sanctifying him- At the fame
time that God imputes Ghrift's Righteoufnefs to him,
he infules inh'trent Righteoufnefs into him. God jh~
tifieth pheVngodlyy SiS the'Apoftle faith, Rom. 4. 5.
Thus he juftify'd Abrahdin who was an Idolater *, but
at the very fame Inftant that he took him into Fa-
vour and accepted of him, he alfo, by the Operation
of his Holy Spirit, infus*d Grace and Flolinefs into
him.'-So'that when God juftify'd him, he niade him
of an Vngodly Mm^ a Godly and Holy Verjon. And
this mufl needs be, bccaufe there is no Pardon and
Forgivenefs of Sin without Repentance and turning^
from it. This we are taught by the Connexion of
thofe Word* in AB. 3. 19. Repent and be converted^
thai yoHt^^iAs may be blotted D«r, i. e. that you may be
li Vifj ' tJirTvi' 'j.'iu.'i fijjit! tix% f ^ fub.' • ' ■■" • ^ i '
* Bona opera non praeccdunt juftificandum, fed fequuatur jufti-
, . :- D d 3 tFor-
4Q6 Tk^t^.J^i^ture 6f^
Forgiv^n^, and. then you may be accepted of.Qod;> that
yoUimay,..he*juftify'd b/ Chrifi's Righteoufnefs.' T^e
whole of. Sacred Scripture afiures us that God will uot \
pardon the. Impenitent, will not juftify Siaaer$> fo r
long as tbcy continue in their Sins, and havexiQt their
Nature?'chaiigM, and their Hearts Hindify'd by his
Holy Spirit.
- %viX to clofe this Poipt, and to give yoq an irrefra- ij
gable Argument that Juftification and.$a(niiification f
are rof w^^^y jand that the one can't be before the o^
ther, I mean as to Time^ I prove it thus: li Faith be v
a part 'o(Sa»^ificaiio-ft^ it muft needs follow^ that Jufti-.i
ficationand Sani^ification are together. But Faith lilrlj;
a p^rt of Sanclification ; therefore Juflification and vt
Sandification are together at the very fame time, t
None can deny the Minor Propofition, viz.. that Faith 7
is a part ofSandification, or that Faith fandifies ws^-, '
for this is pro v'd from the exprefs Words of Scrips
ture>, j46t. 16. 18. where we are faid tohe fanEliffd ^
by F^ith that; is in Chrif}. The Major Propoiition, ;
f/tjt^.that if Faith be a part of Sandification^ thenn
JiTftification and Sandification muft needs be together, ^
is pvov'd thus. Faith is requir'd to J unification, as I
ha^e already prov'd 5 and it is part of Sandification, i
as i juft now evinc'd, and confequently we are in iomQ
meafure juftify'd and fanctify'd by Faith •, whence it
necellarily follows that Juftification and Sandificatioii
are together. All that are juftify'd by Chrift's Righ^ . .
Tcoufflefs, are fandtify'd at the fime time by his Spi- ^
rit. In brief, tho' jruftification is conceiv'd by us as
firft in Nature, yet both it and Sandification are
Contemporary, and as foon as one is, the other is.
This is the true Account of the matter, and (as I
faid before) it will conduct to a right Underftanding
of this great and v/eighty Point, and likevvife afcer-
tain us of the Neceflity of the thing I am now urging,
-n. , !; -4 namely.
Faith Explained, 407
namely^ 'that; we mtifl: take care to evidence our Jufti-
fication by our San<^ification. We ought to mind the
A poftle's Advice, To add to our Faith rirtue^ and not
to amufeand deceive our felves with the idle Preten-
ces of the one, when the other is wanting- I am kn-
(Mt that there is a very great Millake here ^ fome
.Men perhaps depend as much upon K^/W?, as others
do upon Works. L.et me tell fuch Perfons, there is a
kind of Pofery in this extraordinary extolling of Faith,
and refting in it^ for thefe Men are equally guilty
with, the Papifis^ who reft on their Works*, for this
Faiih'is of the fame kind, that is, a relying on fomc-
thing of our own in the point of Juflification. Wherer
fore let us underfti^nd our felves aright, and know
this, that Faith being only the Means and Organ
which God hath appointed to be made ufe of in Julli-
fication^ we ate to confide in it no more than in
Wilt ks^K And -as for Works we are to know this,
thkt'tHb' they' Irnve nothing to doin Juftificacion, yet
they are neceflary in order to Salvation and Happi-
ne^'V yea? they are nccelFary Concomitants of Jufti-
fication, when Perions are in a Capacity to perform
them. We are thufe capable, and therefore we can't
beexcus'd from A(f^ual Obedience, and a Holy and
Godly Life .- And all our Pretences to Faith will Sig-
nify nothing without this.
It is obfervable, that in the very mldfl; of the Apo-
ftle's Dilcourfe about Jnlfification by Faitb, he infercs
the Ncceflity of /iWiwf/} and Good Works^ Rom. 6.
I, a. What jimll voe fay thcn^ jhaH we cominne in Sin
that'Grace may akoH?jd ? Cod forbid. How (Im'I we that
are dvad to Sin live any longer therein ? He here ob-
viates an Obje<^ion which might be made againlt J«-
fiffScation^ as if it were againit Sanftity of Life. Far
belt from me, faith he, that I fhould think or teach
foc.i' i^o'; Eaith excludes not Holinefs, JulUficatioa
, ilarafia D d 4 eva,-
iT^^acufiieir/^oKJ^TrSirfftf ficdtionl ^ And ' this he proves
*nhroughc«it the wh(At Cliapter,' aind fervently exhorts
^hem to live Holily, ^nd not to fervc Sin any longer.
i^iAnd not only hrthe midft ofthe Epiftle he dorh this,
bnt the Four or' Five laft Chapters of it iire altogether
ipeat in. Exhortation to all manner of Virtuous Acti-
ons.^ So that Mr.: C^/V/Zw^TPor//? might have fpared his
Wifh, which was this, that it might be fo order'd i^y
Authority that the Chapters of St. Paul which treat of
Juftification by Faith without Works, might never
be read in the Churches but when the Thirteenth of
the Firft; Epiiile to the Corinthians, concerning the
abfolute neceffity of C/7^m^', was read together with
them. There is no need of this, fince fomeof the
very fame Chapters which treat of Juftification by
Taith alone, aflcrtalfothe necefiityof Good Works.
And the Apoftle, who in Eleven Chapters fpeaks of
Juftification without Works, fubjoyns in the follow-
ing ones particular Precepts of a Holy Life. By this
means he wifely cautions againft all Miftakes, and
fuffers us not to entertain undue Appreheiifions con-
cerning his Do(ftrin.
But if he had not done this in his Epiftle to the Ro-
mans, yet it, was fufhcient that many PafTages in his
other Epiftles might ferve to give us a right Under-
ftanding of what he had faid. I will mention only
that one Place, Col. 2.5, 7. j4s yc have therefore re-
ceived Chrij} Jefm the Lord, fo walk ye in him, rooted
and hnilt up in him, and fiahlijhed in the Faith^ &:c.
Obferve it. Receiving Chrifi, and Walking in httn,
thefe two comprehend the whole Duty of a Chriftian.
Not only to receive the Do(ftrin of Chrift, and to af-
fefit to it, but to receive Chrift himfelf for our Savi-
our and Lord ; this is Jn^ifyirig Faith, Upon this
fallow Repentance and Good Works, -walking in Chrifi-j
which denotes a Holy Life, becoming all thofe that
have accepted of Chrifi for theirs. Let
Faith Explained. ^09
Let us then by our Pradice of Righteoufnefs flicvv
that we are juftify'd Perfons, aad let us thereby con*
fate thofe Cenforious Men, who fay, we place all
our Rdigion in Faith, and will not fuff'cr Charity and
other good Works to be Ingredients in it. In a word,
tho' we are afTur'd that Faith alone is requilite on our
2part in order to Juiliftcation, yet let us be as careful
^®f domg all Good Works, 4s if wc expected to be ju-
■'ftify'd by them-
v^n ifi'jifn ,??i-joW juodu v.
,,,-'— IrlT pd.i narlv/ ■'■' '
srij lo ofiio,. . j^].' ..
X<f noiJcDfliflo r|' rfpirf-A
.2iioV7 BooO 10 Y3i{lo:)on ^rl-'
■twoildlsd:} ni '•nvoHi/j ,?Aio'^^J
iW^^ ,oii:.ivio[J>rWp- — ~ — — '
bfTB ,>29->^e>1i[/l Iff; -Onir:-'
oo ^n6i)if!)rf^qq
.A3rf)ot3(fhqa?if{ ,
-labnU i[\^i f; ?'•' ■■ •
t VU PART
oj b^j; fii*
.nt3rf3 TO'l
?^'?i*^;f'y*t''' tM j'.
Hi
.,ii^ :Q
\ i^jA
IT
o
)
PA R T III
St. Paul, .and St, James
Reconciled.
C jtf A p. I.
HERE fliould have been the Period of my
Diftourfes on this Subjeft of Faith^ but
that I find it neceflary to give Satisfaction
to a great Difficulty arifing from that feem-
ing Difagreement which is between St. Pad and St.
James., about this Dodrin that I have been treating
of. If we confult the Third Chapter to the Roman s.^
(where St. Paul purpofcly difcourfes concerning Jufti-
fication only) we fhall fee that from his Premifes he
makes this peremptory Inference, v. 28. Therefore
we conchtde that a Man is jupiffd by Faith withont the
■ ''^'\ Deeds
/fW^. The Nature of\
J)eeds of the Law. And the fame he afierts ia(7.«/> 2.
1 6. Knowing that a Man is mtjuiiify'd by the Works of
the LaWy hut: hy the Faith ofjeffij. And in feveral
Other places fie maintains this Dodrin, that Works
are no ingredient of Jnftification, but that they are
wholly excluded from it, and that nothing befides'
Faith is made ule of in this wonderful Tranlaclion of^
the Gofpel. Now, if we read the Second Chapter
of St. James^ we fhall at firft be indue'd to believe
that he is clearly of another Judgment ^ for from th©
Premifes which he lays down he makes this Conclafi-*^
Oil, ^'. 24. Te fee thetf how that by Works a Man is ^f^
tify*d^ aud not by Faith only.^ The Apoftle Vani is■e'!^^
prefsin the Affirmative, that a Man is juftify'd by.
Faith without Works : .St. J^nies is as exprefs in thfff
Negative, that a Man is not juftify'd by Faith with-
out Works. The one faith a Man is juftify'd by
Faith alone \ the other faith a Man is not jaftify'd by
Faith alone ^ which is a flat Contradiciioiv. asofle^
would think. • ^^/oilflifi -,r'i t^m; ,■ ((ni'.aQ
And yet we may obferye (which may feem to be
the ftrangeft thing of a|l) that Sit. "^ames demonftrates
^;j^Dodrin by the vtvy fame Example which St. Paul
makes ufe of to prove his •, for he makes good his
Alfertion by the Example of j4braham^ the Father of.
the Faithful, Rom. /\. ^. What faith the Scrip urt)'^
Abraham believed God^ and it was counted to him for
Right eoufnefs. And the Other Apoftle makes iifc of
the fame Inftance to confirm the Doctrin which hr ,
had laid down, Chaf. 4. z/. 21. &c. Was not Abraham-
our Father }ufiiffd hy Works^ivhen he had offered Ifaac, his
Son upon the Altar f Seefi thou, how Faith wrought with'
his Works f And by Works was Faith made perfetF^^,
And the Scripture was fulfilled^ which faith, Abrabanii
belie'ved God, and it was imputed unto'him for Rightc-'^
cujnefs* Thus we fee that St. James endeavours to
prove
Fmthy)]^i^plaind. 4. r >
Prove t\KLt Abraham was juftify'd not by Faith only,
butby Works added to it ^ wher'cas St. Paul mentions
oidfyihraham's BcLu'^'mg^^Sii the great Inftrument of
his Juftification. ^ : - vi ,<2iftJ iiuv • ..
i.i-'And according'to tdefe difierent Determinations
o£the two Apoities, we find Theological Writers
differing among themfeives. It happens here as in the
great Mutiny and Tumult at Ephefus-^ Some cry one
things and fome another. Yea, and the fame happens
in itbe undertaking to appeafe and compofe this Dif-
ference between ine A poftleS: One doth it after this
way, and another after that. But 1 can by no means
approve of Lutker\ way of (ilencing this Controverfy-
foche, inftead of reconciling both the Apoftles, dif-
parages and reproaches one of them. St. Jameses
Epiftle with him is dry and worthlefsi^and in imita-
tion of this Great Man the Centuriators of Mngdeburg
asre bold to fay, '|- That St. Jamesh Epiftle fwerves
IniE great meafure from the Analogy of Apoftolick
Dodtrin ^ and they difallow of this Epiftle, and rec-
kon it as Apocryphal. But this muft be added, that
it is probable thefe Learned Men were of another
Mind afterwards: And oi Luther himfelf, we are af-
furid ';^;,that being more cnlightncd, he retraced
his rafliCenfure, as appears in the latter Editions of
the German Bible. Andreas Althamerus^ a rigid Lh*
theran,^ goes further than Luther^ and the Magdehur"
gen[es^ and tells us in plain, but impious Terms, that
Jjtmesdies\ and thus vilifying this Epiftle, and the
Author of it,' be thinks he fufficiently confutes his
Doctrin' coaccrning 7/////jc<«r/o;7.
\ €inxur.\, t. Lib. 2; cap. 4.'& lo.
* ]B.iiJtt^ii Visiiif/x yerf^ Germ. Lutheri.
^o^^, But
4 1 4 V 3 The Nature x>f
,j But this way of folving the Difficulty is -rtob to he
.tolerated i for by this n>eans the Authority of the
Holy Scriptures is call'd into queftion*, that Sacred
Si Volume is flighted and abufed. And if we go this
way to work, the Number of the Canonical Books will
become uncertain and difputable, and in a fhorttime
.it will not be agreed which of them are Authentick
, :.^nd True. This then is not the right Method of
..proceeding. The Canon of Scripture muft remain
entire and untouch'd, and particularly the Credit of
this Epiltle of St. James ought to be inviolable. For
tho' for fome time it was call'd in queftion, as Enfe-
bins and Jerom tell us,yet they let us know that its Au-
thority was foon after clear'd up, own'd, and folemn-
ly acknowledg'd by the.Catholick Church, and it was
, receiv'd as that Apoftle's Genuine Epiftle^ fo that that
' very queftioning of it contributed to the eftablifhing
and fixing its Authority. Wherefore, whatever we
do, we muft not blafphemoufly derogate from this.
But the true way which we are to take is this, name-
ly, to endeavour an Accordance between St. Paul and
St. James ^ by ftiewing that they do not really, but
feemingly only oppofe each other. Here then I will
make it manifeft, that the Apoftles do not contradict
oneanother,becaufe they do not both fpeak of the fame
thing. A Contradidion is always ad idem ; the Parts
of it tend to one and the fame thing, or elfe it is not
a Contradiftion. Now, I will prove that the Apo-
ftles can't be faid to fpeak Contradidlions on this
account, becaufe they do not treat of the fame, but
of different things.
The PafijisznA^omc Protestants hold that thefe Apo-
ftles fpeak neither of the fame Faith^ nor of the fame
Works^ nor of the fame Jitfi:fication. This pafles, I
perceive, among feveral Writers, as a good Refolu-
tion of the difliculty. But, if we confider things a-
light.
Faub£xplmn*d, ^ 1 5
ViyighliyrtV7£ fhaii finid.it iothemif^, for t¥is t^tfohmon
t-.m p&rtly true, and partly falft^.ilt is true that St-
li^n^i aad St. Jamej^ fpeak not of thefame Juflification
eifbue it is not true, that they f})eak not of the famt Works
IhZfidfii'the/ame Faith. They that hold the contrary to
3ffriHsiatter tell us that ^u Jamas fpeaks of an inefFediial
;^-^d Faith, abftrafted altogether from Works, but St.
*^^PaHl fpeak&cxf a Living and Effedual Faith, working hv
Love. The former Apoftie (fay they; takes Faith emii-
^owcally and improperly, thatis, either for an external
Toprofellion of Faith, or an Hypocritical boafting of it,
'«r a naked Aflent to the Criitian Dodrin, fuch as is
^fifcund even in Devils. * Cahin is of this opinion,
iiiAmong the Reform'd there are fome others that re*
esmovethe feeming Contradiftion between the A potties
^ -after the fame manner, by diftinguifliing between a
living and a dead Faith. The former, they hold
;, /is. meant by St. Panl^ the latter by St James: And
^i^onfequentiy they fpeak not of the Jame Faith. This
^^m the Interpretation of a f late Learned Writer of
bf»ur own.
jud But I crave leave to diflent from this Opinion, and
5!i.lO aflert that the fame Faith, that is, a true and live-
Pjily Faith is fpoken of by both thefe Apoftles, My rea-
?nfofl is this, becaufe St. Jafnes grants that we are jufti-
?T-i^'ti by Faith, as well as St. Patil-^ for he faith, a Man
jQ9S jftfiijy^ h Works^ and not by Faith only. If not by
o^Jtith only, then by Faith. That is a plain and
-•irfclear confequence, and no Man can deny it. And
'f%bo can think that this Faith by which we are
juftify'd, is not true Faith? Now, it is likely
o^mc had miftaken St. P^«/ about Faith-, they did
I ^Hq M.! I — 'Jt^^». ' ii\i^vir^3^i;v ! ' ' ;,v
.-rjfo> Itifiimt. lib. ? . cap. 2 & V7.' " * "^ • -^ '\
not
4^6 \ The Nature of
not apprehend him aright when he faidj 4 Man in
iufify'^d by Faith only.: But if St. James ( as Wc fup-*
pofe ) (hould come afterwards, and correct their
iniftakes about it, and yet at the fame time fpeak not;
oi the fame^ but an Other Faith, who would not think
this to be very impertinent and abfurd ? Would St*
James handfe St. Faul\ Pofition about Juftification
by Faith) that is, a true and lively Faith, and yet
himfelf talk of a faife and Counterfeit Faith ? This
were to fay nothing to the purpofe. Thus the Sub-
ject of the Queftion v;ould be quite taken away. It
IS evident therefore that both the Apoftlcs fpeak of*-
the fame Faith. It muft needs be fo, becaufe one olii
them faith we are juftify'd by a true Faith, and the-
other doth not deny that we are juftify'd by the fiime ,
only he adds that this Faith, being internal and
invilible, is to be declared and manifefled unto o-
thers by good Works. Thus it appears that they^w^
Faith is meant by St. Paul and St. James.
Only here is the difference between them ( if it
may becaifd a d|/lerence) that tho'thcy both fpeak of
the fame Faith, yet St. James chiefly refers to one par-
ticular Acl of Faith, and St. Paul to the other Ads
of it. I have fhcw'd before what are the Integral
Parts, or, ( which is ail one) the Elfeatial Acis of
true Faith, Namely,- aa yiffent to ti)e Truths of the
Gofpel, and an approving of the Terms of Sakation,
propoui-f^ed by Jefus Chrift, and likewife a trnj}in^
3.11^ relying on h\m^ with a particular applying of his
Merits and Righteoufnefs. 1 repeat tliefe, that I may
make ufe of them to our prefcnt purpofe, as thus ■,
St. James principally fpeaks of the Firil Ad oi Faith^
or Faith confider'd as AlTent and Perfualion, which
is an introduction to the other Ads, I f^y, principally
he fpeaks of this, but not excluding the other Ads :
hut St. Panl feeras to cojifinc hinifclf to thofe other
Exert-
Faitfr -Explain V. zj 1 7
E\:ertmeats of Faith^ Namely a^frovwg^'bxM xwor^
efpecially FidntUl Trufi and' Applicaticn^' v/hid\ are
more peculiarly made ufe of in Juflification: An4
iherefore here in a more emirtent manner they have
th€ deiiomination of Faith. This I take to be the
tptie decition of this part of the Controverfy. And
thus hitlrerto we fee there is no real Oppoiitioa or
Gontra'di^ibn between thofe Holy Penmen of Scrip-
ture; ' ' " .
Afxia, it is fiid by many that St. Jamef and St.
Paul fpcak not of the fame Works. And they fcein
to have taken this from * %t. AMgiifiitje^ who thought
that Sc. J<iwei fpoke of Works that go before Faith,
and St PauLoitho^t that follow it. "Efpecially thofe
bf the Papal Commnnioa diftinguifh of Worjcs,
and tell us that St. P<!?a</ fpeaks or fiich ss are void
of Faith, and are perfort^fd without the Grace of God:
hm,St..yfimes is to be uhderftood of Works that are
"wrought by the Grace of Ocd, and fpring from Faith;
But the ex&cl Truth is this," the former Apoftlc
fpeaks oi all works whatfoeper.,' but the latter doth fiot.:,
But yet this latter ApcAllfe fpeaks ot fame ^f^orZ-x which,
the other fpeaks of The true and 'accurate account then
of this part of the Controverfy is, that the two Apo-
Hies fpcak of tht fan^-f Works^^'z^A yet they do not,
mean all the fame Works : 'For St. James fpeaks of
Moral and E^^anp,clical Works only, but St. l?aitt is_
to be underltood not only of thefe, bqt of all others^
befides, aad he excludes them from Jullification. A
Man is ?wt JMflify'*d by Works^ faith he, that is, he is
not juilify'd by'the Covenant of Works, nor by Na-
tural or Moral Works, nor \)f Judaical or Legal, no
nor by thofe that are Evangelical, as 1 haVe atrca-
Tom, 4. Quxfi^ulu
E c dy
4*? The^Nature of
dy prov'd. Thus far then we have proceiE(|ed^ jth^
the Apoflles difcourfe of the fame Faith, tho'notpf
the fame Ads of Faith j and again, that Si.Panl means
Jihofe works which St. James doth, but he fpeaks a)lfe>
pf others bciides.This is the true account of t;he matter.
■ Now, in the next place let us fee whetheiri:hcfq, A-
pollles fpeaic of the fame ynHificatlon. Aqd l^ere in-
deed it is agreed on all hands that they fpeak not
of the fame. But ftill it is not univerlally determi-
ned what J hflifii at i an it is that they difcourije of. I
yyil} mention two Opinions, and add a third, as the
^pfl: foiid a lid fatistadVory.
The fiiil is that of the Writers, of tlie Ko man Coiw-
rnunioii, who hold that St. Paid fpeaks of the Fhfi
Jdfiifiunian, of a Sinner, to wit, upon his fincere be-r *
^ie^iu^iiLXkrllL before the confirmatioa^of . that
Faith by his works : But St. James is to be under-
ilood concerning the Second or continued State of
^iijiificaiion. Or take it in the words of the Coun-
cil of Trenty wlio thus reconcile the Contrail between
thefe two Apoftles about JiUiification, ^ " St. Paul,
" when he affirms we are juftify'd by Faith without
** works,. muil be undeiftood of the firll:, Juftificjati-
^* on, whereby we receive Grace without a^iy worth
" preceding. St. J^^ncs^ when he faith we are jufli-
"- fv'd by Works, and not by Faith alone, implies
'' the incrcufc of Grace or Righteoufnefs in the
" ?,cd.ly, which is a Second JuHihcation. Thus they.
But wlo fees not that this is a mcie Fetch of toiir
own, to evade the Doc\iin 1 have been defending?
I grrint that there is a double ] unification in this
feuie, that one is from eternity^ that is, God decreed
and determined the Justifying of fuch ai]^ fuch .PjCr-
■^ Se(f. 6. ci. 8. is lo.
Tons;
,_,,^ ^ ^^^^<^er kin'titne^ which is the Juftifi-
^ti^n^r *Iiave been difcoiirfing d^^ Namely, whea
"Qfn^ abfalves finners frSin their Sin and Guilt in this
Life, and reckons them as Jult and Righteous for
Chnft^s lake And this being c»ce done, is ever
done, and fb there can't be a Stfcfl«</ Juftification, and
T<^nfequcflly there is no ground for that donbU Jnfti-
'pcation which the RomaniBs talk of. And indeed
after that rate, they might make three or four Jnili-
'fications, to the gradual increafe of Grace and Righ-
iteoufnefs in the Godly. Therefore we may juftly look
upon this as a Faction of the Popilh Doctors, and ac-
;fe)rdingly I pafs it by.
l^
jy m ~ ^i »' •
h
CHAP. 11.
WnpHE Second Opinion which I (hall offer is that
'f'^iJL of Afchbilhop t;j&^>-, who tells us, that St. Panl
^^eaks of Joftification properly fo call'd, but Sc. James
'pf Jafiification means Sankification ', and when he faich
that by Works a Man is jufttfiedy his meaning is thac
he is made Holy and Righteous. Tho' this worihY
Perfon doth not hold a double Juftification in that
j-Scnfe of the Papifts before fpecified, yet he alter ts ic
;fel this Acception, that there is one Juftification by
•V^lbpnted Righ;eoufnefs, and another by Righteoufnefs
"hiherent : And he main taini that Sc. V^d fpeaks of the
firft, to wit, cor" beltrg" 'acquitted and juftify'd
by CbriftV -Righteoufnels, and St. James -of the fe-
cond, to wit, our being Sandified, or endued with
Righteoufoefs of our own. To prove this Interpre-
E c 2 tatioa
tau6n^ ht n!Icdgcsvfoipe PJ^ces 6f Scrifitbr''^; *)^l(i^^,
is h^ .tHIthks, Jnfl-ipationh taken (c^ S4^H0carie;i., 6t-
Wak}ngvne'-Jrifi\ &%\\y D^ri. \2. 3. -Tfc^^ ikHejufiiiyrna^
iiy^ accordHlg to the 'S't^uiagim : A rid he fecehc^ in that
,!Apocry pKa!' T^xt,' £^tVv i Sv- 2 2. i>^irr mp- Until Death
te> t<r jKJfifed. An^-tHh N>ti) Tefitirffem fetAto affoirA
forne .Teiit'"? t<J; th'W-^ttiipcvftV as: RhH^ 6*^7, t^e that h
Dea^ti fte;d (in tti€ -'G*-^*^^, Julf^fied^- pdm «5/». 1R)
"be JoRlfiedfrom Sin, ik ro' beSati-^j^fied. rSoin t Coi*.
6. \\,Tt are ^Va^h^dyyet-Ht^ Satjfi-*pii/fe-^yr''^fi,fie(i,
y'lT. (Jas it follow*) ^^y the Spirit- t>i ottrXUd^ i'ivht f^pWilu
fenf'\v^\4 toSaiifi--i(y.^--Thdl >Pla<:e;aifoi ii aHedgJd,
Tit. 3.5 &C. According to his A^cy-he'fifTiedW' hyilfe
rvajhi?i£ of RegenerAtion^' ay>d renewing of the Holy Ghoft^
which he jhedoffus abundantly ^ thro' Jefns Chrij} onr Sa^
%aour '• ■ th.n beingjrrfH-ftii'lfyhtf^yrace^ ^ejhmld he made
Heirs accordirig to the hope of eternal Life. Where he-
ing Jtijiified is thought ^^ be no orhcT than heir^g made
Juflrj by Inherert^; Rf^htecwjfnc^s. - Laftly , Thole
Words in, Kev. 22. 11. are made ufc of to this pur-
"pofe^ Let him that is Righteous^ be Righteous fiill^ dr
accfofdiiig'"to the Grbei^, Jitfiify'd 'ftfU.' Morcov'er, ic
*trtight be added, that the Fathers generally call tliac
Jufi.'fe'utidn which we lliie Sa^iiitfication. ■ It is evident
that St.\Anguftine in particular ufed the Word J«j^-
jication freqoentiy for perfonal Righteonfacfs or Hoii-
n eft', be adhering to the Etymology otiihc Wordjwhkh
^tnoitS making Righteous. ' .,! ;, 'j:|
-- But liotwithftanding all this, I have tliefe two inl-
'ipbrrant Things to fuggcfc by way of Reply to swhic
'hath been faid. Firft, rtioft, if not ^11 thofe Texts
before allcdg'd , are miliiuerpretcd. Any unprejii-
•diccd Eye may difcern, tb;|t there is no neccffity of ap-
plyii7g then) to Sandtification, but that without aoy
• ftraimng of them they may b^ UhderfLOod of juftiti-
cation. Thus to juftify m^^^, is 10 help maQV to.bG
jiiflitVd.
"^Fhitb- -Eg: plain* (L 4 1 1
}v&}^d.,z^^l'}^^fernfti:.untfi'i^^ be Jjiftifiu-lj is to
cio yyiia<*we'CaQi and thai v(rF3^^piediIy, oiii onv pai^s
6Qward^Jitft'ifiu3Kon.So jn the AV^Pt/>/<*#y^;,7,.v!,xa we
arfe CaidioAeJ^ffififd by the Spifft ej atr C0J3 k J> iiJCJiiC
^..Jtifcification piopcrly fo Cfilrj^ tor I h^^-'c proved
Wore tJociiie- whole Sacred Triijiry are Joyjit'CaufcS
of Juitifissationt and confeqiKady the fJ^ly Splnt is oae.-
And ill that ocher place .ailfdged wheie the Ap'Oflle
,%eaks ot Che Vajhw/^ of regeneration 2i^^heiri,g ji^fi>jy d by
intGnace^hci^ fo far Uom cOtfliounding,xhei>c,,twp,5^v^li-
ficatio»,aad Jufitficatior/y thart he mtikejia plaiuipiiti.jdi-
0a,becwQeri.-tht?m., aajd gives, us j to ijudei ftand chan
they arerealjydifferenc things. . \p,d then as to rhac
pjjice, i»c/ him that\is RighitoHf be, ji*ji.ify^ d fiilly the plain
Bjeaniflg-otic i5,»,.4ec him (lwus.a4«itifiM Peribn, coa-
tiaae-ftiil fodive and ad-iil^^i Cytii.^ oue. Thus ic is
iHanil^(h;'^ba.c.chcfe Tfxcs,-pf,Spipture, are mini nder-
ll<iod,;.a«!d oliftC ft9n(e>oif.th?m,/peal^:,of Sanctificauon or
lofufed Graee,biic of being iTiiide Righteous by^an oc!i. rs
RighCfQufnefs : Efpqcially the places^Iledged "cue of the
iNevV'Teftansiertt are to beifiterpreted thas.
U' There re-mains only one -Text more to be taken no-
Urtp of, and -that is. He that is Dead is jajK/y^d from
Sin (to render i^ej^a^ly afrer-the Greek.) Buc it is evi-
dent thatthis^.is nothing, to t.hc-purpofe for which ic
was aHedg,'d 3 for tiic vyord ^^stlfylng feeir.5 not to be
meant here* in; thadrid Theological, fenfe, but in a
larger one, and therefore is we.iirci^dredin the £ngl>pj
by freeing. He that i^ detdn i.^e* ,X0 fin^ is freed Jrotn
ity he is deliver'd from the.donunion of it, he is no
lowgQv ^Ser"j^nt to it, as the Apoflle fpeaks ia that
Chapter. Or if you think good, you may undcrlland
ihe wprd here ilridtly and proper! y,.b£Ga^^y' whofoevcr
vis fpirituaDy dead, i.e. dead to his fins,,'arriveth to
this great; privilege by 3W^.^f^f/off, that is, by the
Grace of God ia CbriAMus yvher^t^y;fe§ius ai.e Par-
E e 3 don 4
/pV ^^ ^ ThiliatUfe^
doatd, aivd Faith is imputed uato him Ydr'Rfg;ft¥c<fel!^
nefs. Thus we fee tbefefeveral Texts h'avebtitdtflfl
torted to, Patronize a Caufe which they 'hbvd ri6t thi^
lealL refereace to. And to fay tliat fome 6f the An-
ticnt Fwit^trj; underfllood thbfe Texts in that manner|
is not conficierable, for 'tis wcllknown that they wer^
fiibjed to miHrakes : And perhaps frooi them the Pa-
trons of this Error deceived their Opinion.
•. Secondly^ If we fto'jld grant that one or two of thcfS
Texts are not mifinterpretcd, but that they are right-
ly undcrftood, and that the word Jttftifyifig fignifie*
that real change whereby, a Man is made Holy and
KigbfCQUS ; M^nd if we (houid grant that fome of t\\6
Writers of the Church underftood it in this fenfe, y«c
it doth not follow hence that St. 'jame*% Jufiification is
to be interpreted of Inherent Holinels or Righteouf-
neft. For I have before own'd that the word Jtifiifyhg
JQ ufed ia a difierent fcnfe in Scripture, and per%
haps in a place or two it may denote Sandification,
But when the Scripture Deftgnedly treats of Jftfiification
StriUly and Proper/^ fo cali'd, and as it is really diftin-
guifli'd from Sandification, then it would be the greac-
^ folly imaginable to uaderftand JuHification of Sancfti-
liciaiioa.-And this is the Cafe at prefent, as I ihall make
itappei^r. For in thofe days when St. PWand St. James
Wrote ciieir Epiftles, the Point of Jujiification was be-
come a famous Controverfy. it was a grand thing in
difpute between the Chriftians and other Parties of
Men, and even between the Chriftians themfelves, that
is, thofe who were converted from Gentilifm, and
thofe that forfook Jitdaifm and embraced the Chriftiaa
Religion. This was the Peculiar Subject that was aS
that time in debate. So that we muft look upon St. Paul
and St. James as Purjofdy and Defgnedly treating of the
Vo&r'm of Jujtificatiot?^ as it was a Diftind Point from
all others: and therefore it would be irrational and abr
^^^^fJ^^^^t^^^^S}., James at the very fame tirr.e
ixtAl'xJCi^jMdifcntUnk^'SanBificatiori^ and that when
i|e faith WQj^e jftfitjyd hyworks^ he means that we arc
made Holy and Right ^guf by them. This chooglit can't
pptDbly eater into that Mans Head who confiders what
is^s the greai; Controverfy at that time, Namelv, On
what account it is that Mcq have their fins forgiven
them, and arc accepted of God and are accounted
ri&htciousv whether it is on confideration of their
\^orks» .pr of the Righteonfaefs of Ghrill imputed to
|Ketti,"0i}d applied by Faith.
k Aud I'might argne likewifc from particular places
iaSt.j4w«, gnd fhew that he could not mean Sactifi-
catiou byJuIliGcatiOn. I will only mention that pafTagc ia
Chap. z. ier. 2 1 . Was not Abraham our Father jnftify'd by
r^Qrhylspherihehadojferld I faac his Son upon th e y4 h ar ? lask,
15 it BOtiaiproper to intcrpi-ct the words thus, He was
lariftify dor. made holy by his Works, and particular-
ly, by that of offering his Son? Was he not holy be-
iore, or is Faith no Holinels? for we read that hy
^aith he. offered up Ifaac, Heb. ii. 17. And before
jChis noble iindertaking, we find that he was accepted
m^W^M^ ,^ ^/:^f ma Perfon, ^Gen. 1 5.6.
jjb}ut^wf,^ajrt ifjagme tn1it this Right ccHfnejs was fe-
Saratedtfroni perfonal Holinefs. Therefore, feeing
e was a '//<?/yp€rfoa already, wo can't interpret this
\Jis\"i,J'^P^^y'^ h ^^^^'''^^ concerning his bet»g mad§
Jeecw ndt f iv «idT
WlJ2no- ^tf4 MsbiiJ^^S.^):?-
rdcl
cn A p. HI.
BUT it wilt bfe'^'fa^d, How then was Abraham
j:ijl!*y^d \t\ x\]t fl:ri(!tfenre cf the tfoydi^tfs f
have, explained it? Hoiv'was he jnfllfYd by work}}
To arif^yer this, and at the Time tirne to give a
■pjaiii'and' tt-ue Solution 'of the v^hole Controverfy,
'and fully to reconcile our Apoilles, of whom one is
■for JiiH^^iiiCition by Faith, and the other for Juftifi-
cation ty Works joyn'd with Faith, 1 offer this Third
^0/>.V/(?;7 as' wbrthy of our acceptation, Namely, that
^St. F4ul- rpeaks of Jafitficathn- before God:; but St.
'*^amesbf -Jnji-ificatiDn before Men. The former con-
lift's in God's forgiving and accepting nsthro' the iifi-
■putation of ChrUVs RighteouiTiefs, the latter in the
'oeclating and evidencing it to others that we are for-
given a-hd accepted. Thi'^ is but the Maaifeftatioh
'Sf that. 'There is the Juilification of the Perfon,'
'"i^nd there is the Declaration of the Perfon's being
Juliify'd. "The former is by faithi^the latter h'j
''WoVks joyrl'd with Faith. ' Of the on?St. Paul fpeaks,
^fef' the' ether St.' J^mes. Faith being a thing Inward
and IriVijible tnuflrbe attelVcd and manifefted by
fome thing that is Outward and Vilible, Namely,
Good Works, Obedience and Holinefs of Life. This
•'B, ifl rnay fay fo, the JuHifying of our Juifificati-
'on. This Opinion then maiii tains that the two Apo-
illes fpCdk^flf of the fame JuFlrijicaticr}^ tho' they
fpcak of the fame Faith, ( whTch by the way fhew$
. that Cahin who efpoufes this Opinion, clafhes with
^himfelf ; for he ho!ds that the "la me Faith is not fpo-
ken of by both thcfe Apoilles j for the 'DifcouiTe
of one of them proceeds wholly on that Juftificatioa
which
jvhich is before God^ but what the other faith, relates
to Jilllific.ltion before Men,
ThisDiilindbr) is groundpd on phisi Texts of Scrip-
ture,, as Rom. 4. 2. If Abraham was JHstfy'd by IV-ks,
he had tvhereof to Glory^ but not before God,. Tho' he
\y,as. rbQt juftify'dbyVVorks ,^<?/V< God^ ,yet it i^-hji-
.jplicd thit bifare Men he was. And To in Kom. 3. 20.
S^y tAe (feeds of the Larv. there. (J}.all no Blejh he pfli.y'd
^n^h':^ j^ht:W)ntxe It h'miimdit(i<\ th^t there is a
Juftificaiioa in thf fight ofGod^ aad a juitificatioa in
?jhe.,fi^ht of Aien. Andhovv can this be but in tliat
' ^;^:ay , v/hich I have meation'd. Namely, that we are
y^uiiify^d- by Works before Men, but by^ Faith before
•j^od^M A^d-that we may take notice that what is faid
by the Apo lie, was not fpoken by the by, and ia a
fuperficial and curfory way, he repeats this very
thiiig^ third time, as we may fee iu ; Gal. 3. 11.
that na^ian is'^jitstiffdf by the Ltm i>2 the figh' of God^
it is, evident. Here he again makes mention or'a Juili-
ficatiqa if^, Cod''} fight-^ to which is oppofed a Jufti-
,j5^atipn>'i« the fight of Man. .And this latter is ex-
■■Dprcfly. mentioned inl.uk. \6. 15. Te acre they thai jujti-
^ ti^emf jives befoYQ Men , but God knoxoeth your Hca-ts^
/Jj^KJ-M^f^V^^ick is highly ffteem'^d amovg M^^n^ is ahomi-
\^^tit^^ in fhe fight of G od^. That is, by publiihing
and proclaipiog ypur own deeds of Riglueoufnefs
and Cliarity, you think . you have artain'd to 3mi-
fic^tion: be jyicn : Aad it is true you h^ve done io,
for fofar as Men can judge ^nd difcern, you are Jult
and Kig^h.teous Pcrfons. But there is an other Julli-
fication which you neglec% and ate not at ail con-
cern'd for, and that is the Juftification before God^
vvhich is by Faith, and that is an inward frame and
difpqiitioa of the //f^r/-, which is known to God a-
. lone. " ; ■
ThefQ
4. 1 6 The. Nature of ^
. Thefc two Z^^f<^^^ God'] and \ihJhrf-(Me;j,^
are diiliriftly mentionM in other places- of .S^ripr
tare : The former in Luk. i. 6. Righteom'^ before'
OW.vRomv 2. 13. Juj} before God; C'9i.\li\ %^,
ttnreprezeajle in his fight', i Tim. 2. 3. good and^ie-'.
cef table in the fight of God; Heb. 13. 2i^ 'Tip4i;
rtfhich is well pleafif.g in his fight : Rev., 3.- 12.
Works perfect before God : the latter in Mat. 5. l5.
6. lOf Worb before Men^ and in other placq$. And
both are niention'd together in 2 Cor. 8. i\,.^r.crQi^-.
di;-7g for honcft things net onLv injhf (i^ht of the J^am^*
but aifo in the fight of Men, This yields foundalloa-j^.
the Diflindion between J^iftificatlon before God tin4^
before Mtn.^ which Fm fp-eaking of. And there Is^
the like Lang'iiag,e in the O/^ 7'*^j^^/«f»/-, Enter, ti ft in^^
to Judgment with thy Servant^ for in thy fghtifli^i/l »w
Man hving be jn-ftiy'd. PC 143. 2. Tho' in the (igt\$;
of Men we may be juftifvVi, that h to fiy, by tl^,
good and holy Actions which aic viable in our Lives;.
yet we can't be abfolv d by God from our linfulnels
?nd guilt, and be accepted as Righteous before him
on the account of our good deeds. This is a fuffi-'
cient ground for the diftinction which I have lay'd
down, for the reconciling St. Taul and St. 'james^
Namely, that whereas St. ^'^W denies that we are
juftify'd by Works ^(^/cr*? God^ and yet holds that
we are juftify'd by Faith belore him ; St. James in
his Epiftle denies not that we are juftify'd by Faith
before God^ but he holds that we are juftify'd by
Works before Men.
And we may obferve that according to thefe diffe-»
rent acccptions of Juftification^ the Patriarch Abra'
ham is faid to be inftify'd by faith by St. Faul^ but
hy IVorkt by St. James. He Was juftify'd by his
piere Faith in the fight of God. It was his imlha-f
kerj Belief oi and R^Uaage on tjie pro^iifes concern-
ing
Faith ExfhiniL = ^ i j
iag^^blcffed Seed ftho' th6rewere very great and
forcihTe Temptations to Unbelief) that -was implied
ti> him by God for Right eonfnef^^ Rom. 4. 22. And to
this Belief alone doth the Apoftle St. /<?«/ refer ia
all that he laith concerning Abraham in the fourth
Chapter of the Epiftie to the Romans ^ where we may
fatisfy ourfelves that the Apoftie fpeaks only of what
happen'd before Jfaac was born, and coafequently
before Ahraham\ offering him on the Altar. The
plain fenfe then of St. Pad is, this, that the Faith of
Abraham^ even abftracted from Works, was that
whereby he was juftify'd before God. It muft need?
be io^ becanle all that the Apoftie faith concerning
the Jufcification oi Abraham hath relation to ];i^ be-
ieving the Promife that he jhould be the heir of the
World notwithftanding the deadnefs of his ovon Body^
and that 0/ Sarah's Womb^ as we read in the fbrenaai'd
Chapter. But on the other fide we may obierve that
St. James refers only to that inftance of Offering his
Son Ifaac^ Jam. 2. 21. which was a Vifible Adion or
Work: And in refpect of this Abraham is faid by
^his Apoftie to be j'^fiiff'^', that is, before Men. He
Was declared and known to be a Jufc and Righteous
Perfbn by this undertaking of his. That is the meanr
ing of thofe words in the forecited place, Was not A-
hraham our Father jftfiify^d by Works^ when he had
djfer'*d lia.'^c his Son upon the Altar ? So then the true
account is this, Abraham was juftsfy'd before God by
Faith ^lone, but befides that, he was juftify'd before
Men by his Works, that is, he was declared and
ktitiwn to be a Juft and Righteous Man by his out-
wifd Atf^ibns, by his offering up his Son. And St.
B^itbrV urges that this latter kind of Juftification, in
^it thofe that are juftify'd, is as requifite as the for-
Ite' ort^, and that \vh<5foever pretends ta the. one
^Wttio^ttheother^i^X4^ifl!«!>ftor.' ^^n^^ 10 '\v>v.f^->. >^
418 The Natare\of
,^But Come will fay, How could ^j4braham hci;)u{\M '(
fy'd by Works hefore Men^ when- he offer'd op- his .'
Son? Surely this was, but a bad Juftifying^ hinv bfe* -
fore them : For tho' this might be acceptable to God^'
who commanded it) yet to Kill his Son, and his oni-
ly Son, could not juftify him in the fight of Men. I
anfvver, This was no ill way of Juflifying him even
before Men, becaufe he could nor have given a great*-
e|i-iind more illuilrious Evidence of his Obedience/"
and Self-denial. He refolv d to do whatever -God ;
cnjoyn\l him ^ hewasfix'din his purpofe to pleafe
him, tho' the thing commanded was fo repugnant t6'
his own Inclinations. This certainly, to all under-'
ftandiag Men, could not but be an undeniable Argo« r
ment and Demon (1 ration of his ftrong Faitli aad
truf^iag in the Almighty, and confequently. was a^
proper Aci or Work to declare thefe to the Wi&rld-f .
^i)ich is here call'd J/fSlifyin^^. ■'. 1
V- Notwirhilranding then this plaufible and fhrewd Ob-r :
jeUion (as 'tis counted by fomej we have reafon to
fcfume our former Aflertion, That St. PW fpeaks
of the Juftification of a Believer in the fight of ■God'] \
and that St. Jameses meaning is that True Faith
jullifics itfeJf by Good Works before A^en, Gr, if
you willj-thus v the former Apoflle tells us how we
are'juftified, the latter how we may be Awow;? to be
jnftified. I'hus ^hraham (who both the Apoltles
ii^jlaHce in^ was; juftilTed hfore. G-od hj Believing
and Relying on his Word and Promifes^ but he
was juilinQd before Men by obeying God's Commands,
and doin^ what heenjoyn'd. No^v as^^r^^^ra, the
Father 'Ol the Faithful, was juililied, fo are all his.
Children, all Believers to the end of the World;
in the light of Heaven their Faith paflls for Righte-
oufnefs, tho' before Men it isncccllary that there be
Good Works and External Obedience to teftify that,
Righte-»
Ri^ht:€6ufne'S.H^e'7i^»i«^%aks of this latter, that
is, tb6 DecUmtiV^' Jiifbification, as is dear from the
i8th'.« Vcrfe of th^fdre-fiaillM Chapter, Shnv me thy
pa^ 'Without thy'^W^ttrks^ (%hhi h, if thou canft do it,
A6^\ %\M that:, t tell t'hee, is impolTible to do) ^lud
J will'^jhew th^e mf-F4ith hy inj^-Works-j I will do that
whicbis plain add dorivincinf; Iwillj^^tp, I will ^f^-
t?/4^iTn.Vl^tiith,";»hd^theTruth1nd Sincerity of it by
my:Wwte. BeiiGe Wfc rationally gather that St.
pahJet^ \Vov4s ate to be under (lood of this Jhew:/?^
the"Truth of FaitH and Jultificatioa by outward
Works. o^TiX'i^-
.' ' And we cartrlot- but grant that J^//5''^'<i ^^ takcji
ik.Scr\ptwxt'i)T aDeclitrati'V9jHj}pjying^ as in Lfke 7.
■q^vWlftiamiiry-jfifiifie^^ 'tl^t'isy declar'd to be Juft,
andReaforfable.''' And in Ro'm. 3; 4. That thcu m^ycnr
ipeywff'ificd byihy Sisyings^ is the fame with, that thou
mayeft be declar'd and manifcfted to be Juft, True
and faithful. In the fame manner we are faid to be
yullified tn H'u>rks, becaufe thefe do outwardly declare
' ils-to be juftified- So that when St. James faith, By
; Works a Man is jujlijied^ it is as much as if he had
• feid^ neither »we nor others can know that^e are in
a it ate of Jufiification, unlefs we be given to good
Works, unlefs we openly -declare ourfeives in the
iic^ht of the World to be Righteous and Holy. This
iscaird by St. James the jerfecHvg of Fait h^ v. 2 2.
where fpeaking of ^brahanty he faith, By IVorks was
■ his Faith rnadr 'perfect^ that is, by that vifible De-
• iTionftration of it^ his obeying the Divine Command,
^ (he did as it were cvnfiimmate and fi'i^iji^ his faith,
which otherwife might be fud to be Imperfedi and
Deficient, becaufeit did not openly (hew itfelf Thus
wc il-e that the Apoftle explain"*s himfelf, and tom-
'irieflis i>ii his owa Texii > —
;fifl3 ylifivj a) :.i:./r.j;!x>dO'l££ntJ3Jui
•^jrigi/I To
4 go .1' The Nature of
To give the -Reader yet a further Atcoiirit of th?s
matter, or rather to clear that which I have faid al-
ready, we ought to know the Occafion of thofe Words
of St. Jdmcs^ A Mxn t$ juj^^ed by Works^ and not by
Faith only. We are to remember that this Apoftle
writ his Epidle fas St. Peter did his Second Epiftle)
againfi: thofe who milinterpreted St. Paid\ Epiftles.
This * St. Auouftin^nA other Antient Fathers affirm,
and make it a Key for the opening and explaining of
feveral Paflages in thofe Sacred Writings. And St.
James wrote particularly the Second Chapter of his
Epiftle againft thole who had perverted and falfly in-
terpreted St.?*?«/'s Words in his Epiftle to thcRcma^s^
and in that to the6"4/-^f/rt;;'j concerning Juftification by
Faith. There were a fort of Prophane and Prefump-
tuous Fiduciaries in thofe Days, who took occafion
from St, Fjurs Words to renounce all Good Works,
and to cry up an empty Faith only, and to depend
folely on that. Whereupon St* James endeavours
to correft the Miftake which they made of his Bro-
ther PaaFs, Dodrin : He tells them that they muft be
jullified by Good Works and Evangelical Obedience,
as well as by Faith *, but he lets them know how this
is done, namely, that tho' >> the fight of God they ate
^uftify'd by this latter only, yet that in the fight of
Men the former arc requifite. Thus the Occafion of
St. j*z;7;^j's Writing being underftood, we are let in-*
-to the Knowledge of this Difficulty which hath puz-
zled ^o many. Now we cannot but fee that Ju-y } <«-
tion in St. PanP'!, Senfe is Goal's declaring of us Ri f ,-
teous, and in St. Jamcs'^s, Senfe is our awn declaring of
our fcl.ves to be fuch ; for this latter Apoftle fpeaks
of Works as the neccjjhry Adjuncts., and ccrtaift
* Lih, de Fide t^ Opirih
frnits
' Faith Explain d, 451
l>i»/^ft dfiijullifying Faith -9 ' not that they are rc-
quifitBJtD-tHe Adi of Juftification, as Faith is. He
only^fatgcs upon all Chriftians the Pradice of Good
Works^i' that thereby they may attes} and declare
thdr, Faith.
iThus we may perceive that the Contrariety of the
Opinions of fome Chriftians in thofe Days concern-
ing juftification, caufes this Seeming Contrariety
of the two Apoftles Doclrins. St. P^/^'/ dealt with
the High-flown, Confident and Conceited Legalilh,
or J II fti claries, who refted on their Works, and
boa ft ed of their Deeds and Performances. But St.
James engages againft the Error of the Frophane Lr-
licrtines, who rely'd only on their pretence of F^xjt^^
and perfuaded themfelves that there was nothing
more in Chriftianity but this. Thefe two forts of
Men were to be differently dealt with. Different
Mc-vners of Speaking were to be us'd by the Apoftles ;
and hence it is that St. Paul and St. James feem'd to
disagree, and thwart one another, when it is certain
-that they only accommodate themfelves to the diffe-
rent way which they obferv'd was among fome Men^
that hereby they might baffle thofe Erroneous Ex-
.tremes which had incroach'd upon the Truth.
And thus our Apoftles, who like two profefs'c!
Adverfaries, feem'd at firfl: to ftand at a diftance
from each other, and to bid mutual Defiance, may
now be feen to come near, and joyn Hands, and be
perfeftly Reconciled. Both of them fpeak the Truth
-(and indeed, fpeaking by the fame Spirit, they cannot
-do otherwife> nd they fpeak the fame Truthj but the
-S^ope and Defign of them was not the fame, and the
iPerfons they had to do with were different ^ where-
fore they were forcM to Speak and Write after a dif-
„. _ , ferent
4^t ihe Kature of
ferent manner. But'there are no Contradictions ana
Repugnances in their AfTertions.
As for this pai'ticular way which I have pro-
pounded oi fol^irjg the Difficulty ariling, from
comparing, St. FhhI'^ and St. Jameses VVords together,
1 conceive it is very fatisf(tdory, and mnch to be
preferM to any of the other ways of Solution made
life of by Writers on this Subjecl. It is obit—"'''-,
that thofe v^ho fwewe from this Intcrpr.
whioh I have offered, fall out among thernfclves,
and ftrangely run Dfvifions, andpiocced upon con-
trary Priijciples and Notions. This is a fiirewd
Prefumpti' ' -'t them, v^z.. that they cant a^^ree
amonv^, the . One Set of Writers holds that
the Emphaffslics in the \wo\x]Jn/Hjjcatton^ another
iarRely defcants on the word fairh^ and others ori
Works: And here they amufe us with a wonderful
plenty o^ D:(rinB:ons about everyone of thefe, to
make way tor their beloved Opinion. Thus there is
ail this Shuffling, rather than they will acqui^fce ia
a plain Decilion of the Controverfy. Which itiay
be ferviceabie to confirm any coafidcrate Man ia the
luEerpretation which I have pitch'd upon.
CHAP.
^aith Explain d. ^ :5 j
CHAP. IV.
IWill only take notice of what one hath lately
advanced on the other fide, and then I will ihut
wp all. His way of deciding the Controverfy is this •,
St. Paul Cfaith he) * fpeaks of the firfi Jaftijication^
which is difpens^d to us at Baptifm, for then our past
Sins are forgiven us^ we being then received into a Cove-
nant of Grace and Pardon, But St. James fpeaks of
the fecond and final Jn^ification at the lafi Day^,wlxn
we fiiall for ever be acquitted from the Guilt of oar Sins,
And thus he thinks he hath reconcird St. Paul and
St. James^ by his Diftinction of Baptifmai and Fi-
nal Juftification (which he feems to have borrow 'd
from the Reverend Author of the * Anfwer to the
ToMch'ftone, who tells us. That if any Man fmcerely
profefs the Christian Faith, and he BaptizJd^ he is jiif-
tified^ p. 129. And another hath borrowed this
Notion from them both, telling us. That there is a
'I* Juftification at Baptifm, bejore Men believe, and
another ^.afterwards, at the Day of Judgment. But
if we confider the Matter well, we .(hall be convinc d
that this Diftindion itfelf is a meer Fidion \ but ef-
pecially as it is apply'd to the prefent Bufinefs, it is
nnaccouatable and groundlefs. For any Man fees,
that if St. Paul, who fo often fpeaks ot Jujiification,
* Dr.'bhckhiWs SermotJ at the Commrvcement, p. 12, 13.
4. Dr. Stanhope on the Epifilefor ths i^th. Sund. After Trinity.
* Avi Qu the Mpift, for the 4th. Sund. in Lent.
F f had
454- The Nature of
had meant it of being entred into into Church of
Chrift by Saptlfm^ he would at one time or other,
or in one place or other have intimated fo much.
Among all thofe PafTa^jes in his Epiflles that refer to
Judification, it is probib'e he would have dropt fome
one Expreflion or Word to fignify that he meant by it
no other thing than the idmiaiftting the Sacrament
of Baptifm. But there is not one Syllable concern-
ing this, which fhevvs tbeVuiity of the Diftindion.
but as the Apoftle faith nothing in all that diverfity
of Texts to favour fuch a Meaning, fo on the other
hand he fiith many things, which plainly fhew a con^
trary Meaning, and make it appear that it can't be
imderftood of the Profefllon of Chriilianity at Bap-
tifm. For it is fa id all along, we are jufiifiedy it is
exprefsM in the Prefent Time •, whereas, if it were
to be under flood of what was dpne at Baptifm, it
fliould rather be fpoken in the Pail Time \ as we
may obferve, when the Apoftle fpeaks of Baptifoif
he exprcfTes in it that Tenfe.
Which this Writer endeavours to evade by qua^
tAUgRom. 5. I. Being JHfl i fie d by Faith ^ -wc have Peace
with God. Which is a plain Text agaioft him ^ for
vpe have limits it to the Prefent i tho' he* to briag
the Text to his own purpofe, tranllates l;^d^sj» tp<?
had. So that other Text is ftrain'd, i Ccr, 6. 11.
Such were fome of you^ but %e are irajjjedy hut ye, are
fanStified^ but ye are jnfiified : Whence he infers,
LThey were ju.'afied it fcems at the fame time that
they were wafhed, that is, at their Baptifm,] p. 14.
But there is no Ground at all for fuch an Inference,
it we duly fcan the Words, and penetrate into the
true import of them-, for then we fhall find that
here are thre diilinft Things propounded concern-
in, the Cerinthiaa Converts: Firft, they are wajhed^
ifcat is, they have abandoned their former ,$iijs and
evil
Faith Explain d. 455
evil Pra<f^ices, which in another place he expreflcs by
ftnting ojfthe Old Mm : Then 'tis faid, that they me
[anUi^ed^ that is, they have not only put off the Old
Man, but they have fut on the Nexv^ they live Sober,
Righteous and Godly Lives : And further it is added,
thsLt they are JHfiifiedy that is, their Guilt, as well as
Sin, is remov'd, and they are reputed Rightcoi;s in
thefight of God, thro' the Merits of Jcfus. This is
a plain Account of the blelTed Change which was
wrought in them : And as for the Word wajhed^
there is no neceflity of interpreting it here con-
cerning Baptifna •, for often in the Scripture Style the
Word is apply'd to a Moral Cleanfing and Purifying,
and particularly in the New Tcflament to that which
is Evangelical, Rev. 1.5. 7. 14.
But further to explain the forc-mention'd Text,
which in the Original is exprefs'd in the Paft Time,
we are to know that there is here (as in many other
places of Scripture) a plain EnalUge of Time : And
becaufe'tis not enough to aflert this without giving
fome Proof of it, it will be fufficient only to confulc
the immediately fore-going Claufe, Such were fame of
you^ that is, as appears from the preceding Verfe,
you were Vrunkards, Revllers^ Extortioners^ &:c.
Such you vpere^ this was your Condition heretofore *,
hilt ye are vpajhcd^ &c. that is, won? the Cafe is altered,
in Head of being Unrighteous and Wicked, ye are
at prefent Holy and Righteous, and all your Sins
are forgiven, and you are accepted of God for thq
fake of the Lord Jefus. So that we fee there is 3,
plain Afitithefis in thefe V/ords, the latter Claufe is
opposM to the former one, ye were, &c. I^»t now ye
are^ 6(C. Or if Ibme will needs have iJ^tnAiu^uli
trantlated ye have been jiijf-ifed, it only expreires
their continued Jitjtif cation, even from their fir ft
Gonverfion to this time. They were, and they
'i^--- F f 1 arc,
l^^(> The Nature of
are, and they (hall be juftified to the End of their
Lives.
But to confirm his Opinion, he offers to produce
fome Texts, in which Jultification and Baptifm are
joyn'd together : He quotes Tir. 3. 5, 7. where he
refers being Jkftify^d by his Grace to the wajhittg of Re-
generation '^ but he miftakes the true Reverence, for
being jn ft ifyd by his Grace relates to all that was
faid in the four preceding Verfes, where the Apo-
ftle reminds the Cretian Converts of their former
wicked Praftices, and then of their happy Delive-
rance from their linful State, and their being brought
into a Hate of Salvation thro' the free and unde-
ferv'd Mercy of God, whereby they are cleanfed
from the Defilement of Sin (of which Baptifm is a
Sign and Seal ) and renew'd by the Holy Ghoft,
and at the fame time have their former Sins par-
don'd, and their Peifons accepted, and accounted
Righteous before God •, that fo being jnftify'd by his
Crace^ they might be made Heirs of Eternal Life,
This is the plain and fimple Expofition of the
Words, and is no other than what the Apoftle faith
in Rom. 8. 30. Whom he call'dj them he alfo juftified :
and whom he juftified^ them he alfo glorify' d. It is a
Miftake therefore of Dr. Bl, that St. Pml by jHftt-
fication me^ns here, or any where elfe, the ProfefTi-
on of Faith in B-.vtifm. And it is clear, that that
other Perlbn v\as in the v/rong, when he faid, V^on
en^jniry it will be tonnd that Jujtification by Faith al-
vnays reUte^ to the Baptifmal Juftification. Which is
as precaiious as what he aderts in the fame place,
That there is a Jajtifiiaaon at Baptifm, and a Jnfti-
* Dr, Sherlock Frsa^Lif,, ofD. p. 308. ^r. fcriJ?
> V J ^cation
Faith Explain d, ^:iy
fie ati on after B apt ifm'^ we are juft^fied by Fjith al-. e
in the former^ but by Works and Fa.th in the Ia:^
-■Our late Divines fcem to be much in Love with
this fine Diftindion, tho' it hath p:ilpab!e Abftirdi-
ties contain'd in it. As i. According to this \oti-
on none arc juftify'd in this Life, but thofe that are
Baptiz'd. 2. All that have receiv'd Baptifin have
faving Faith, and are juftify'd. 3. How can this be
apply'd to Baptiz'd Infants, who have no PeiTonal
Faith, which accompanies Juftification ? 4. How
are the Baptiz'd juftificd by Faith at Baptifm, and
yet this Juftification is before they believe ? 5.
Tho' the Apoftle difcourfes fo largely of the JuRi-
fication of Adult Perfons, yet there is no fuch thing
till the Day of Judgment. And other ftrong Con-
clufions arife from the fore-faid Diftinftion, which
fhews that it is very idle and precarious, and that
it was invented meerly to fhift off St. Paidh true
Meaning, when he fo often tells us that we are jufti-
fy'd by Faith, and not by Works.
Having thus obferv'd what ill Succefs Dr. Bl. hath
had with the Texts that he hath produc'd in favour
of hisCaufe, and with the Diflindion he hath dart-
ed, I will in the next place fhevv how he deftroys
his own Notion and Interpretation, and pulls it
down with his own Hands. He tells us that St.
Paul in his Epiftles fpeaks of the firft Juffification
which is at Baptifni, and he often declares that all
the Faith rcquir'd by the Apoflle to this firft Juftifi-
cation, is only an Ajfent to the Ttuths of the Gofpel^
a firm believing the Chriftian Religion^ p. I2. a taking
Hp the Profejfion of the thrift ian Faith j before the fin-
verity of Faith be aEinally tried by Obedience, p. 15.
and as rit is wholly exclufive at the prefent, offtand-
ingto^ and performing the Terms of Reconciliation^ p.
4j8 The Nature of
15. a bare Belief and entertaivh.'g of G off el Trnth^
without a Life led anfvoerable to Juch a Belief p. i -j^
18. Thus be defcribes the Faith which belongs to
the firft Juftification which he fancies, and which
he fdith is the Faith that St. Paul treats of. And
yetwc may obferve that afterwards, when he pro-
ceeds to his Second Head, namely, of the Signifi-
cation of the word Faith^ he in exprefs Terms af*
i€rts, that the Faith which St. Paul fpeaks of, is
not only an AlTent to the Truths of the Gofpel,
but a Holy Life anfwerable to that A (Tent. In this
large comprehenjive Senfe it is clearly evident St. Paul
doth ufe the IVord^ efpecially where he treats ofJuBi-
fication by FaUh^ p. 18. And prefently after he
labours to prove this from fome places of St. Paul
which he ailed ges, where he faith, The jipojile
meit clearly explains his own Meanirg ts he^ to irt-
elude and cornvrehend Obedience in the word Faith,
vphencver he attributes J ufti fication to it^ p, 18, 19.
Thus we fee Dr. BlackhalCs Notion of Juftifi-
cation and Faith is dedroy'd by himftlf^ and
perhaps it could not have been done by any one
better.
Again, it were eafy to Ihew that many things
which are fiid by St. Paid of Juilification by Faith,
can't be apply'd to the Faith only of thofe that
are Baptiz'd. I believe the Reader doth not ex-
pect I Ihould enlarge upon this, it being a Mat-»
ter fb obvious and manikfl.
And more particularly wh^t Dr. 5/. faith, That our
being put into a jufi.fied State by Bapifm^ may in the
event be of no Advantage to «/, br.t rather' only in-
creafe our Condemnation^ p. 13. doth not agree with
that Juftification which St. Paul fpeaks of; no,
nor with the bare Notion of Juilification^ for
this and Condemnation ^rc iflconfiftent. Which
proves
Faith Explain d. 459
proves the Dr's. way of Argninj^ to be .gronndlefs,
and his Invention of a Bavt fnal and f;'? ?/ Inil fi-
cation to be fo too^ not much unlike the !^i' i.iai-
on among the Pomjh Writers of the F:y(r a'v\ Sc-^
cond Jujllfiiation^ coin'd on purpofe to uphold rhcir
Erroneous Aflertions
Thus 1 have fpent this brief Difcou' fc in tliis ^ne
thing, to ihew how St. Paul and St. J.imcs'?, Vv'or cis
about Juftification are to be underwood, and ri v l-
ly adjuflcd. And I hope it will give lig'it to r» >'c-
ral PafTages which we meet with in rcadi.iz St.
PaMps Epiftle'^i and I queflion not but it vvi!i con-
firm us in this important Article of the Chii; i.ni
Religion, which I have been handling, Jnllificatioa
by Faith alone.
It is the general Complaint of thofe that favour
Dot this Do(flrin, and particularly of him whom
I laft mention'd. That the places m St. Paul'/ i-/;^-
files where he treats of Jnflijication by Faith orAy^
0re not clear and flain^ but dijficHlt and intricate :
Bht St» James is not fo^ he is very plain and eajy to
he Hndersiood \ and thence he infers, That it is «;;-
reafohable ta interpret St. James hy St. Paul, that is^
a plain place by an obfcure one^ p. 4, 5. But this is
iaid only to JTerve an Opinion ^ and he and fome
others purpofely reprefqnt St. PauPs Texts of Jnf-
tification by Faith only to be obfcnre and dark^ that
they may fay what they pleafe of them, and in-
terpret them in their own way, and according to
their own Hypothefis, as Julian and Porphyrie of
old cry'd out againft the Writings of the New
Teftamenty as Perplex'd and Ambiguous, and in
fome things Contradictious , that thereby they
inight ftrike at them with the greater Advantage.
But fee how Prejudice will blind Mens Eyes, and
pervert their Senfes, and make them dream of
^ F f 4 ^^f
4.4.0 The Nature of
Difficulties and Ohfcurities where there were none !
Doth not any Impartial Man take notice that St.
Paul define dly^ and on furpofe difcourfes of Juftifi-
cation, and that St. James only occaftonaUyy and hy
the Bye? St. Paul treats of this Subjed in five
Chapters together in his Epiftle to the Romans^ and
Jn a good part of his Epiftle to the Galatians ^ but
fSt. James is brief, and faith but little of the Mat-
• ter. And yet this Gentlemaa would have St. Paul
interpreted by St. James.
But he is to be told that St. Paul^ the' he be
profound, is Intelligible ^ and the way of recon-
ciling him and the other Apoftles is plain and eafy.
For what is more plain and eafy to be underftood
than this, that St. Paul fpeaks of Juftification be^
fore God, and St. James of Juftification before Men .«•
What is more intelligible than this, that Faith is
the great and only Inftrument of Juftification ap-
pointed by God i but Good Works are neceflary
to juftify our Faith, to evidence the Truth and
Reality of it ? And fo Good Works are rightly
fdid to juftify us Declaratively, they are a Mani-
feftation to our felves and others that we are"j\ifti-
fy'd. Or, in brief thus : By Faith alone we are
abfolv'd and juftify'd in the Court of Heaven, by
Works in the Court of Men on Earth. This makes
a perfed Agreement between the two Apoftles.
And tho' his late Grace of Canterbnry * Jhews him-
felf very An^yy at the mentioning of this, and will
by no means allow of it, yet this way of refblv-
iog the Controverfy hath found Acceptance with
the moft Learned Divines Abroad, as Cahin^ Bezjt^
• Vol. i«. Serm. 9. p. 252,
LtidfiT
Faith Explain d. j^.^i
LndovicHS de Diett ; and hath the Patronage o^
fome of the moft Judicious at Home, as Mr. Pcr-
hitiSj and Dr. Jack/on, and other Proteftant Wri-
ters^ and even of * Dr. Hammond himfelf, who
thus reconciles St. James and St. Panl^ QSt. James
faith, Abraham was juftify'd by Works, that is, his
Faith did approve itfelf by faithful Adions, par-
ticularly by offering up his Son.]
* Prdl, atecb. Book. I. Seft. 3.
FINIS.
r-!\\
Mr. HERBERTS
Divine Poem
O F
FAITH,
Difplaying the VIRTUE,
And EFFICACY of it.
LORD, how could ft thou fo much ap-
(peafc
Thy Wrath for Sin, as when Man's
(Sight was dim
And could fee little, to regard his Eafe,
And bring by FAtth all Things to him ?
Hungry I was, and had no Meat ;
I did conceit a moft delicious Feaft:
I had it ftraight, and did as truly Eat
As ever did a welcome Gueft*
There
444- -^ Divine Poem.
There is a rare Outlandiili Root,
Which when I could not get, I thought it here;
That Apprehenfion cur'd ib well my Foot,
That I could walk to Heaven well near.
I ow'd Thoufards, and much more :
I did believe that I did nothing owe,
And liv'd accordingly ; my Creditor
Believes fo too, and lets me go.
Faith makes me any thing, or all
That I believe is in the Sacred Story ;
And when Sin placeth me in Jdam^s [Fall,
Faith fets me higher in his Glory.
If I go lower in the Book,
What can be lower than the common Manger?
Faith puts me there with him, who fweetly took
Our Flefh and Frailty, Death and Danger.
If Blifs had lain in Art or Strength,
None but the Wife or Strong had gam'd it :
Where now by faith all Arms are of a Length;
One Size doth all Conditions fit,
A Peafant may beheve as much
A^ a great Clerk, and reach the higheft Stature.
Thus doft t;liou make proud Knowledge bend
^ ^ ^ \ ' (and crouch,
While Grace fills up un-even Nature.
Whefl
A Divine Voem, 4.^5
When Creatures had no real Light
Inherent in them, thou didftmake the Sun
"^ Impu<-e a Luftre, and allow them bright,
And in this fliew what Chrift hath done.
That which before was darken'd clean
With bufhy Groves, pricking the Looker's Eye,
Vanifli'd away,when Faith did change the Scene:
And then appeared a glorious Sky.
What tho' my Body run to DufI: ?
Faith cleaves unto it, counting every Grain,
With an exa£l and moft particular Trull,
Referving all for Flefli again.
* Jmpuution ofCbrift's J(jgbteoufneJs,
E R R A-
4.)i- .^
ERRATA.
■pAgc 7. line I. in the Utter times &c with what follows in tht
3 next verfes is to be left out, or reduc'd top. 6, 1- 15. p. 15. 1.
'^.tkus (hould be in Roman letters, and o/"iinmediately following ic
muft be omitted, p. 32. 1. 6. for imto r. to. p. 36. 1. 22. r.hibitabk.
p. 38.1. 21. for covfi ft r- cotifefs. p. 39. 1. 16. for this r. their, p. 46.
Siarg. for ergo r. f^o. p. 48. 1. 1 2. r. Libmius. p. 52. 1. 26 r. derive.
j). 63. 1.2 5" for ^f//>TC r. be. p. 65. Marg. r. i^ier^tti. p. 82. 1.
S- for revoirds r. W(jrJi. p 87. 1. 1 , ^ . 3 ftcr Spiritual infert Senfxiion.
p. 89. 1. 17. after t^.u infert /r. p. 97 Marg. /*//gr//n, and then a
fuUftop. p. lie* l.laft fortor of. p. 1 11. 1. 21. after t/ot/' infert wor.
p. 1 18. 1. 1 1* before i{eaier infert Able. p. 129. laft 1. but two, be-
fore confide infert to. p. 140 1. 13. for rohit r. tt^/VA. p. 142. 1,4.
firomthe bottom, before rWrg^ Mtxt fome other, p. 181. 1. 7. for
£nU r. 4^. p. 187 1 19. leave out r/. p. 189. 1. 18 after Brorilly
make a<ro»irwi. p. 199. 1. 10. r. endued, p. 210. 1. 4. for in. j. of.
p. 212. 1. 9- blot outer reducing to atome. p. 214. 1. 7 after joy.t in-
fert were. p. 218 1. 2. r. bigkefl. p 222. 1. 22. &c. takeaway the
Terembefts.p 223. 1. 3.from the bottom, hdoxe are '\akrt amongthofe
that. p. 235.1. 9. for that r. thus. p. ^42. 1. 2. x.guihinefs. p. 248*
1. 25. after t^-f infert /aTwe of. p. 259. 1. 11. zkcc fight infert of Cod,
p. 277. 1. 6. (or fowl r. i"o«/. p. 299 for chap. 7. r. chap. 6. and fo
afterwards in the begining of the other chapters correft theFigures.
p.299. 1 14 for Tvere r. are. p. 300. I 8. r. voarravtable. p.338. 1. 4.
from the bottom, before to infert ^i.p. 3 53. 1. 24. for infinite v. parti'
Jar. p. 372. 1. 20. r. Ob']eB.ors. p. 379. 1. laft for here r. hence, p. 380.
I. 12. (ocfirtkly r. fourthly, p. 387. 1. 10. fbr/i/? r. left. p. 402. 1. 1.
for OTon r. one. p. 419. 1. 10. before to infert according. 1. 1 2.r. fBion*
p. 422. 1. 8. r, received p. 423. 1. the laft. After holy infert but {us
ioufhallhcar anon) concerning hi* beirg declared holy. p. 425. 1. 8. from
the bottom for be r. before, p. 429. 1. 20. for in r. by. p. 434. 1. 1. for
into r. the. p. 436 1. 7. r. reference.
The Co»i»i4*i»n4 PwwMcall for Correflion in feveral places.
Mi.*'" •
Books lately Puhlifh''d by Dr, John Edwards.
THe Preacher. A difcourfe fhewing what arc the
Particular Offices and Employments of thofc of
that Charafter in the Church ^ with a Free Ccnfure
of the moft Common Failings and Mifcarriagcs of Per-
Ibns in that Sacred Employment. To which is added
a Catalogue of fome Authors who may be Beneficial
to young Preachers and Students in Divinity. In 2.
volumes 8vo. To which isaddtdthe Hearer, &c.
Verixas Rednx. Evangelical Truths Reftored :
Namely thofe concerning God s Eternal Decrees, the
Lliberty of Man's Wil1,Grace and Converlion,tbe Ex-
tent and Efficacy of Chrift's Redemption and Perfe-
verance in Grace. All briefly and plainly Stated
and Determined according to the Holy Scriptures, the
Antient Fathers, and the Senfe of the Church of -E-v^-
Und^ with a full and fatisfadory Anfvver to all the
Arguments, Objedions and Cavills that have been
made ufe of by anyWriters againft the faid Doc'lrines,
Being the FirflPart of theTheological Treatifes which
are to Compofe a large Body of Divinity.
The HeinouTnefs oi England's, Sins, Reprefented by
that of Jertifalem's ; or in what Refpefts a Nation
may be faid to Sin grievioully. A Sermon for the Day
of Publick Falling and Humiliation appointed by her
Majefty on ^pril the 9th 1707. Recommended to the
Societies for Reformation of Manners.
One Nation and one King. A difcourfe on Ezck.
37. 22. Occafioned by the happy Union of EngLtnd and
Scotland^ which Commenc'd on May the i ft 1 707.
The fureft way of Profpering in our Military Affairs
the enfuing Campaigns, and thereby of putting a
fpeedv ConcluHon to the Bloody and ExpenfiveWars,
which at Prefent we are involved in. For the ufe of
all herMajefty'sSubjeds,efpecially thofe in her Armies.
1
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