A Glass of Justification, OR THE WORK OF FAITH WITH POWER. Wherein the Apostles Doctrine touching Justification without the Deeds of the Law, is opened; and the sense in which Gospel-obedience, as well as Faith, is necessary to Justification, is stated. Wherein also the nature of that dead Faith is detected, by which multitudes that hope for Salvation are (as is to be feared) deceived; and the true nature and distinguishing properties of the Faith of God's Elect, is handled. Finally, the Doctrine of the imputation of Faith for Righteousness is herein also briefly discussed; and the great wisdom and folly of men about the proof of their Faith, touched. Published on purpose to rectify some dangerous, and other damning mistakes of Men about their Faith, and expectation of Justification thereby; and to awaken and quicken all to the Work of Faith with Power. By William Allen, a poor Servant to the Lord Jesus.  What doth it profit, my Brethren, though a man say he hath Faith, and have not Works? Can faith save him? James 2.14. 
LONDON, Printed by G. Dawson, for Francis Smith, and are to be sold at his Shop, in Flying Horse Court in Fleetstreet, near Chancery-Lane end. 1658.   

To that small Remnant of Christ's Little Flock which are wont to wait on him in his PUBLIC WORSHIP, at their place of Assembly in Loathbury, London. The Author truly desireth a being filled with all the fullness of God: As he does also to all the Churches of like constitution, for whose use this Address is secondarily intended.  
Dear Beloved Brethren,  
Sect. 1 I May truly say, that if any others besides yourselves shall receive any benefit by the publication of the following Discourse, they will be in good part debtors unto you for it: for that it was never like to have come abroad, had not your Desires and Requests, prepared its way. What sense you had of the usefulness of these Sermons to yourselves, and what desires and hopes you had of their producing the like effect in others by this publication, you yourselves best know: but this I may say, that it was your professed experience of the former, and your good persuasion of the latter, that induced me to undertake a Work of this nature, which (circumstances considered in my case,) I foresaw as since I have found, would be to me a business of no small difficulty.  
You that have had so great a desire hereby to promote the good of others, will I hope, and am persuaded, be very careful to improve this new opportunity of a further enriching yourselves with the knowledge, sense, and savour of the Doctrine contained in this Book, as a thing then which I know not wherein you are more concerned. But Experience shows, that it is not an overly hearing or cursory reading though of things of highest import to the Soul; such as are the way, means, method and terms of man's Justification before God, and of the apparent danger that men are in of being mistaken hereabout; and through this mistake, of missing Justification itself: I say it is not a perfunctory doing of these matters, that will fill the soul with any due sense of these things. For how many are there that frequently hear, and sometimes read things that for the nature of them make the spirits of others to burn and boil within them, and yet they themselves hardly at all moved thereby? or if they do for the present, just while they are under the immediate force of them, work some little relent and faint wishes that things were better with them, yet such motions soon vanish like a dream when a man awaketh, which while he was dreaming of it, did somewhat affect him. If then you would have this labour of mine (which yet is not so much mine as Gods, by whose help you have it) truly to serve you, not only by informing you more perfectly about the terms of your Justification, but also in quickening you to more abundant care and diligence about the making good your title to the promise of Justification itself; Then in reading hereof let your mind be as much upon the temper of your heart and tenor of your life, as your eye is upon the Book; and compare the Work of the one, with the Doctrine of the other. And be often making a pause, and putting the question to your Conscience; are things so and so with me? or does my Faith work thus and thus as there you will find in the discovery of the living and dead Faith. The effect of which carriage of yours according to this counsel of mine, you will find through the blessing of God to be, that when you find the evidence of your faith (which is your title to life) not to be so clear, nor of so perfect an appearance in this and that, as in a matter of that consequence were to be desired, you will thereby be stirred up to give all diligence to make your calling and election sure, by amending what is amiss about the proof of your faith, and by adding what is lacking to it.  
And when you shall feel the lively impressions, which it may be a close consideration of the Doctrine of this Treatise hath wrought in you in the hearing of it, or shall work in you by the reading of it; I say when these impressions decay and want reparation, your wisdom then will be, to get close to that fire again where you had your former heat, and that will warm you again: stand by those words of eternal life, and hear them talk to you a while, (Prov. 6.22.) When thou awakest, it shall talk with thee) and they speaking with fiery tongues, will kindle upon you, and put you into a flame, Luke 24.32. Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? And this do as oft as there is need, by calling to mind what you have heard, or what you shall have here read in this kind: for as the often rubbing of one hand against another, will keep them warm in cold weather; So the frequent exercising of the mind with this holy and heavenly Doctrine, will preserve the spirit from growing i'll, and more especially from freezing. And if the particulars of matter which have, or which shall have affected you in this kind, shall at any time escape your memory, as Nebuchadnezars dream did his, with which he had been so much affected, (Dan. 2.5.) you have here put into your hand that which will be a present help to you at such a pinch: So that God hath one way or other abundantly provided you with means for your furtherance in grace in reference both to the information of your judgements, quickening of your wills and affections, and the helping of your memories, and all in order to your godly conversation and Saintly walk.  
Sect. 2 It remains therefore that I as one (though but a poor one God knows) of the dressers of this little Vineyard of the Lord, in which every one of you particularly profess yourselves to be of the planting of the Lord; I say it remains now that I in my Heavenly Lord and Master's name do call for, and demand fruit of every one of you, both of this and all other the labours, cost and pains which have through the Lords secure and assistance, been bestowed upon you both by myself, and by him who hath served with me in the same Work; with what love and Faithfulness to you, the Lord best knows, and your Consciences I trust in part can witness, It is true, we have an account to give of your Souls; (and O the weight of such a burden and care of such a charge! little does he know it whose Conscience does not feel it,) but then know ye and consider it, that you have an account also to give of all the Heart-affecting care, Godly jealousy and fear, painful study and labour in the Word and Doctrine, which God knows is sustained and used in discharge of our trust towards you. And O that our mutual care in discharge of our duties towards each other may be found such as that both you and we may give up our accounts together to Jesus the chief Shepherd of the Sheep, with joy and not with grief! In respect of our own persons, alas how little is expected from you! We can, and you know we can truly say, We seek not yours but you, (2 Cor. 12.14.) But that which puts you under the greater obligation to us-ward in respect of Office, is that relation in which we stand between the Lord and you, as being those vessels, earthen ones indeed, by which Jesus Christ is sending and ministering to you from time to time, nourishment and Food for your Souls. And what ever gifts we have, or what ever labour we bestow among you, they are not so much ours, as the Lords, it is not so much from us, as from the Lord from whom we receive all, and by whom we are enabled to do all: and it is his care and love towards you to furnish you with any that have a mind carefully to watch for your souls. From whence it is that the Lord expects fruit from you as due to him upon account of our labour and service among you: and for the same reason it is that in his name I demand it of you: and upon the same account that saying of the Apostle will take place, 1 Thes. 4.8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit.  
But that which may well render this demand of mine as acceptable unto you as it is reasonable in itself, is this; that though I demand Fruit, yet I demand fruit that may abound to your account, Phil. 4.17. For however the Lord by your yielding fruit will be well pleased, and his holy name and truth glorified, and you shall thereby become to us also a Joy for the present, and a crown of rejoicing in the presence of our Lord Jesus Christ at his coming (1 Thes. 2.19.) yet in the issue, all the glory you shall bring to God, and all the good you shall procure to men by rendering unto the Lord fruit in season, will return into your own bosom; you shall eat of the fruit of your doing: if you have your fruit unto holiness, the end will be to you everlasting life: (Rom. 6.22.) and the more fruit in holiness now, the more fruit in happiness then when you shall be rewarded by him who will render to every one according to their works, both for kind and degree: if thou be wise thou shalt be wise for thyself, Pro 9.12.  
Sect. 3 Brethren, I beseech you hear me: if you shall but lay this thing to heart, if the sense of what the Lord hath done and is doing for you to make you fruitful, shall but procure from you an earnest desire and care to answer the Lords expectation herein, and to yield him a crop of the seed which he hath sown; you shall thereby secure unto yourselves the Lords constant care of you, and prepare the way of a gracious multiplication and increase of prosperous and thriving applications of the Lord to you. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit, saith Christ the true Vine, John 15.2. It encourageth a man to bestow more and more cost upon his Vineyard, or upon his land when he finds it to quit his cost in an answerable return of fruit. And so will the Lord rejoice over you to continue and increase the means of your growth, & to prosper them more & more for your increase in grace, if you be but found fruitbearing branches. As he will then delight to go down into his garden to gather fruit among you, so he will blow upon his garden too with a heavenly breath to cause the spices thereof to flow out, and your savour shall be as the smell of a field which the Lord hath blessed.  
Sect. 4 And as the Lord in this case will spare for no cost that you may yield him more of that fruit, which his Soul so loves, so to be sure there shall be no care wanting to fence you, that no wild beasts break in upon you to make havoc and spoil. There's no man but takes most care of those trees that yield the best and most fruit; and it's most certain that the eye of the Lord is chief upon those plants which yield him the best increase both for quantity and kind. Such a vineyard is indeed regularly capable of that care, protection, and tendence of which the Lord speaketh, saying, I the Lord do keep it, I will water it every moment; lest any hurt it, I will keep it night and day, Isa. 27.3. And I hope you are sensible that it's no small privilege for you to have God to set a hedge about you, and to watch over you in times of such spiritual danger as these are in which you live.  
You know there are beasts of prey that are seeking to break in here, and to creep in there; Foxes, little Foxes that seek to spoil the Vines that bear tender Grapes, Cant. 2.15. Among which the Quaker is not the least active, who under a pretence of singular holiness, and with two faces under one hood, have overthrown the faith of some, touching the excellency and necessity of the holy Scriptures, touching the Resurrection of the body of our Lord, and his personal session at God's right hand, and his coming again in person at the end of this world to judge the quick and the dead, & in many other things: this you or at least some of you have proved and found though their equivocations, subtle evasions, and reservations of their particular and punctual opinions, hereabout under general expressions have rendered their heretical deceit herein of a harder preception and a more difficult discerning: which many unstable souls abroad in the world, not having been able to discover, have taken the hook, while it hath been covered with a tempting bait of some deceivable appearance.  
And if I am not much mistaken in scriptural prophecies, and predictions touching the events of these last times, the Churches of Christ are like to be tried with more and more subtle, refined, soul-insnaring temptations, such as if it were possible should deceive the very elect. For as the devil's policy by longer experience, is and will be more and more improved, so his snares, stratagems, and methods of deceving, will be carried on with more art and plausible appearances: his former wiles having by experience been pretty well discovered and laid open, he will come forth with new devices and cunning fetches, and tricks of deceiving more sublime and spiritual: so that he must have a good eye, that shall not take him for an angel of light, and his Ministers for Ministers of righteousness, 2 Cor. 11.14, 15. we see already that he does frequently & familiarly cheat men and women of their faith, & in exchange for it gives them some new devised forms of notion, expression, and action, by which they fancy themselves to have attained the end of their faith, and to be now in the resurrection and to have passed the Judgement, and to be now in the actual possession of eternal life. And to make his counterfeit coin the more passable, what does he but mix it with some currant money? (allows, yea prompts his deceived ones, in their conversation among men in some things to wear the sheep's clothing) that whilst men's eye is upon that he may secretly insinuate to them that all the rest is of the same stamp and metal, which many that are easy of belief, thereupon take by content, and so are cheated. And he finely covers over all with Scripture expression, as if he were a Friend to Christ, and would build with him, whilst he teaches unlearned and unstable souls to wrest those Scriptures to their own destruction, and to carry them quite from the mark at which they aim. And as he finds his time of deceiving and doing mischief to grow shorter and shorter, so you may accordingly expect to be put so much the more to it, by all and all manner of temptations and assaults, which either his policy or restless rage can set on Foot, Rev. 12.12.  
Sect. 5 These things being so, of which I desire faithfully, and in the fear of God to warn you, and if it were possible, the whole Church of God; believe me it concerns you to seek by all means to interess yourselves in the defence of the Almighty, and to carry it so, that you may always be under his watchful eye and care. I hope you are all sensible that it is the Lord that keepeth the feet of his Saints, and that by his own strength no man shall prevail: (1 Sam. 2.9.) and I hope you can truly say, My defence is of God which saveth the upright in heart, Psalm 7.10. He that is strongest among you, and most like a Champion of the Lord to fight his Battles, would soon become weak as a Child in the hand of strong Temptations if God should but a little leave him. Remember Hezekiah, who though for the general bend of his heart it was said of him, That he trusted in the Lord God of Israel, so that after him was none like him among all the Kings of Judah, nor any that were before him, (2 King. 18.5.) yet at one turn when God did but leave him to try him, that he might know all that was in his heart, he fell till God helped him up again, 2 Chron. 32.25, 31. And when that servant of God, Psal. 73.2. says, But as for me, my feet were almost gone; my steps had well nigh slipped: what was the reason I pray you why his feet were not altogether gone, and why his steps did not wholly slide? He gives you the reason, vers. 23. in these words, Nevertheless I am with thee: thou hast holden me by my right hand: God held him by the hand, and therefore though he slipped, yet he did not fall.  
Sirs, Would you then be such a People which the Lord your God careth for, and upon whom he sets his eyes from the beginning of the year, even unto the end of the year? (Deut. 11.12.) Would you have neither the Boar of the Wood to waste you, nor the wild Beast of the field to devour you? Would every one of you be as a Branch which the Lord hath made strong for himself, (Psal. 80.15.) by fencing it for his own peculiar use and delight? then be sure you bring forth fruit unto God answerable to that cost and care which he hath bestowed upon you; like the Earth that drinking in the rain that cometh oft upon it, bringeth forth Herbs meet for them by whom it is dressed, and so receiveth blessing from God? Heb. 6.7. This is the way, and there is not another without this to be kept from being preyed upon, either by those lying Spirits that are gone out into the world to deceive, and which are like to go out, or by some fleshly or worldly lust or other, (for one lust, as one Soldier, may take a man Prisoner as well as a whole Army) unto one or more of which God hath been wont to deliver those that have not liked to have God (in respect of what he hath graciously bestowed upon them) in due acknowledgement, Rom. 1.28, 29. 2 Thes. 2.11, 12. Psal. 81.11, 12. Do you but remember to keep the word of the Lords patience, and he will not forget to keep you in or from the hour of temptation that shall come upon all the world to try them, Rev. 3.10.  
Sect. 6 But contrariwise, if you (and what I say unto you herein I say unto all the Churches: but if you) notwithstanding all that God hath done for you to make you fruitful, shall be found to be, or shall at any time become like the vineyard of the Lord of Hosts that brought forth wild Grapes, (Isa. 5.) or an empty Vine like Ephraim, bringing forth Fruit unto yourselves, (Hos. 10.1.) or like the barren figtree (Luke 13.6. Matth. 21.19.) bearing only the fair green leaves of Form and Profession without the savoury Fruit of Righteousness and power of Godliness, such as the Lord looks for and loves, I say if thus it should be; by that light which God hath given me from the Scripture, I cannot but Prophesy sad things unto you, such as are the withholding of those spiritual showers which you have had to make you fruitful, and the plucking up your hedge, and breaking down your wall of Defence, and the cutting of you down from being any Church that Jesus Christ will own.  
God's severity against the Old Testament Church upon this account, happened unto them by way of type or example unto the New Testament Churches, for whose admonition his severe proceed in this kind are written and recorded, 1 Cor. 10.6.11. Rom. 11.22. And we see that when God had first planted the house of Israel and men of Judah a choice Vine and pleasant Plant, and had built a Wall of partion about them, viz. his Ordinances, to distinguish them from the Nations of the Gentiles, and to make them as a Garden enclosed; and had also set a Hedge of his special Providence and Protection about them, and had watered them with Rain from Heaven in the Doctrine of the Law and Prophets, whose Doctrine did drop as the Rain, and whose speech did distil as the dew; and then according to his cost, looking for the good Grapes of Judgement and Righteousness, yet instead thereof meeting with the unsavoury and wild Grapes of Oppression and Crying, what does he do with his Vineyard in this case? What? He commands the Clouds that they rain no rain upon it, (Isa. 5.6.) So that the Complaint was, The Law is no more, her Prophets also find no Vision from the Lord, Lam. 2.9. Whereupon followed a Famine, not of Bread, nor thirst for Water, but of Hearing the Words of the Lord, Amos 8.11. The partition Wall also, to wit, the Law of Commandments contained in Ordinances (Ephes. 2.14, 15.) he broke down; upon which this Lamentation was taken up, saying, He hath violently taken away his Tabernacle, as if it were of a Garden, he hath destroyed his places of the Assembly: the Lord hath caused the solemn Feasts and Sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the King and the Priest. The Lord hath cast off his Altar: he hath abhorred his Sanctuary, etc. Lam. 2.6, 7. Finally, The Lord plucked up and broke down the Hedge of his Protection which had been a Defence to them in their enjoyment and solemnisation of his Public worship, & exposed them unto the grievous molestation and oppression of the enemy: upon which followed that doleful Complaint, Psal. 80.12, 13. Why hast thou broken down her Hedges; so that all they that pass by the way, do pluck her? The Boar out of the Wood doth waste it; and the wild Beast of the Field doth devour it.  
Behold here you have a taste of God's sore displeasure against his own and only Vineyard of old when unfruitful, after sufficient cost and care bestowed on it to make it fertile. And if God spared not the natural Branches, take heed lest he also spare not thee, was the Watchword of the great Apostle of the Gentiles to a Gentile Church at Rome, Rom. 11.21. And I beseech you Brethren let his Admonition sink down into your ears, and take warning betimes. For where are now I pray you those once famous and flourishing Churches of Corinth, Galatia, Philippi, Colosse, Thessalonica, the seven Churches of Asia, yea, and of Rome itself, which were planted and watered too by the Apostles themselves? Are not those golden Candlesticks removed out of their place? Are not those Vineyards laid waste? Are not those Figtrees cut down as cumbering the ground? And what's the reason of all this? Of a truth unfruitfulness hath been the cause of all, and the true reason why the Lord hath let forth his Vineyard to other Husbandmen, to see if they will render him fruits in their season, Matth. 21.41. And you my Friends, among others, are those other Husbandmen unto whom the Lord hath how for the present let forth his Vineyards, expecting that Fruit from you which those other Churches, now desolate, withheld from him. He is now proving you by frequent dress, prune, waterings, raining upon, and watch over, to see if you will bring him forth fruits meet for Repentance, and worthy amendment of life. And if not; remember that word; And now also is the Axe laid to the root of the trees: Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire, Matth. 3.10. And again, Every branch in me that beareth not fruit, he taketh away, Joh. 15.2. And a third time also, Luke 13.7. Then said he unto the Dresser of his Vineyard, Behold, these three years I come seeking fruit on this figtree, and find none: cut it down, why cumbereth it the ground? Upon how many Churches have these words taken hold, since they first came forth from the Lord? And the edge of them is not at all blunted with cutting down so many, but is as keen and as ready to do execution now as at the first; and will first or last cut down all unfruitful Churches, and take away all unfruitful branches. And therefore it exceeding nearly concerns you (my dearly beloved) and so it does all the Churches, to take special care that you bring forth fruit, and that your fruit may remain, according to Christ's word, John 15.16.  
Sect. 7 For it is not enough if you have run well hitherto, and brought forth fruits until now, except your fruit remain, except you be as a tree planted by the waters, which shall not cease from yielding fruit, Jer. 17.8. For how did the Apostles many times glory over those first Churches that were planted by them, because of the first fruits of their Faith, love, and patience, wherein they did for a time richly abound? Rom. 1.8. 2 Cor. 9.2. 2 Thes. 1.4. and yet how soon was the glory departed? especially from among some of them, as if their goodness like Ephraim's had been but as a morning cloud, or as an early dew that goeth away, (Hos. 6.4.) And the Apostles even while they were yet among them, had too much cause to change their voice concerning them, Gal. 4.20. For many there were then while the Apostles had the dressing of them, who lead the way of that dreadful decay first, and apostasy after, in which the Churches themselves (as the event gives cause to fear) following in time, came to utter desolation. They were as Judas describes them, Trees whose fruit withered, without fruit, twice dead, plucked up by the roots, Judas 12. The foundation of their utter eradication and final desolation was laid we see in the withering of their fruit, first: I I pray you observe it and fear. It should seem at the first they were not altogether without fruit, but their misery was, they fell into spiritual decays, their Fruit withered, grew harsh and unkindly, thin, shrivelled and blasted. And that which in a short time followed this was, their total barrenness, being without fruit, by which it being manifest they were stark dead, and so no hope left of their bearing Fruit any more, the sad conclusion was, plucking up by the roots.  
There were at the first, excellent good things found in the Church of Ephesus, for which Christ commended her, Rev. 2.2, 3. but having lost her first love, and fallen into some decay, he threatens her, that except she were made sensible of her sinking condition, remembered from whence she was fallen, and so repent, and did her first works, and recovered herself again, he would come unto her quickly, and remove her Candlestick out of its place, which since hath come to pass.  
Behold then my Brethren, and be astonished and fear, lest you at any time expose yourselves to like danger by like declinings: Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward, 2 Jo. 8. Do not bear upon what you have been, and what you have done, but forgetting those things which are behind, be reaching forth to those things which are before, and pressing on toward the mark for the price of your high calling, Phil. 3.13, 14. Remember that better is the end of a thing, than the beginning of it, Eccles. 7.8. For that dissolution and death which is come upon those Churches, recorded both in Old Testament and New; which at the first, and for some time were so promising, and so flourishing, plainly evinceth it to be a far harder matter to hold on well, and so to make a good conclusion, than it is to set out well, and to make a good beginning. What not one of those Churches but miscarried first or last! good Lord what Church, what Christian shall not tremble at the consideration of it! Sirs, you have begun in the Spirit, I beseech you take heed of ending in the flesh: let that never be said to you which Paul spoke to a people to whom the Gospel was so precious at the first, as that for the sake of it they received him as an Angel of God, yea even as Christ Jesus, and could have plucked out their eyes to do him good: Ye did run well, who did hinder you, that ye should not obey the truth? Gal. 4.14, 15 and 5.7. If the Scripture had said nothing to inform you touching your danger of cooling and declining, yet this present age in which we live hath furnished you with so many sad precedents and examples of the withering of such whose hopeful beginnings in Christianity promised very much, as may sufficiently admonish you to take heed of the like miscarriage. Yea the general decay of that spirit of tenderness, sobriety, and close engagement of Soul to God, which was found in Christians twenty or thirty years ago, when there was less light, and more heat, may well inspire you with a spirit of fear, lest you should be infected with the epidemical disease of this Age.  
Sect. 8 There is a danger it's true, of returning back again to those corruptions in Worship, Discipline, and Administation of Holy Ordinances, wherewith many good people that had not the sense of it, were formerly defiled, and from which the light that now shines hath delivered you. And truly I could hearty wish that the miscarriage of too many, whose zeal hath run out more for the Form than Power of Godliness, were not so pressing a temptation as it is upon many, to have a far more light and low esteem of the form and fashion of God's house, then in truth of right belongs to it. But that which I esteem the greater danger by far, and of which in love and tenderness I warn you, is the placing of Religion chief in Form, and men's valuing the goodness of their condition by that, though a lively and fresh savour of the greater things of the Gospel, such as are the daily work of mortification, self-denial, living by Faith, humbleness of mind, sweetness of behaviour, secret and close communion with God, fear of grieving the Spirit, Righteousness, Mercy, Love and Bounty, be wanting. For at this door as may be conceived, destruction entered upon the former Churches; and I pray God it prove not the bane of many now in being.  
At that very time when God by his Prophet Esaiah threatened his Vineyard, saying, I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. And I will lay it waste: it shall not be pruned, nor digged, but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it, (Isai. 5.5, 6.) I say at this very time when God thus threatened that Congregation and chosen people of his for their unfruitfulness, they did abound in the form, and placed much confidence therein. They had a multitude of Sacrifices, and did abound in Oblations, Incense, New-Moons and Sabbaths: they frequently called Assemblies and solemn Meetings, yea they spread forth their hands, and made many prayers, Isai. 1.11, to 15. The Lord as he says, Psal. 50.8. would not reprove them for their Sacrifices and Offerings, for he did acknowledge them to have been continually before him, and says that he was full of them, Isa. 1.11, to 15. Yea they did seek God daily, and had a delight to know his ways as a Nation that did righteousness, and forsook not the ordinances of their God, and took delight in approaching to God, Isai. 58.2. And such was their confidence of their acceptation with God upon this account, and for that they added unto all the rest Fasting, as that they wondered that God should not hear them, and readily help them. And therefore they are brought in expostulating the matter with God thus, Isa. 58.3. Wherefore have we fasted, and thou seest not? wherefore have we afflicted our Soul, and thou takest no knowledge? They were otherwise unworthy in their ways, as touching Judgement, Mercy, and the love of God, and yet verily thought themselves to be the only people of God, and in Covenant with him, and his promises to be theirs, because of that Form of God's Worship and service which was amongst them. Which way of waiting upon God, and worshipping him, though of his own appointment, when found in company and conjunction with a carnal and unholy life otherwise, is mentioned by God as if it were every whit as provoking to him as the great abominations condemned by his Law. And therefore he does not only say that it was iniquity indifinitely, and that he could not away with their devotions, and that his soul hated them, and that they were a trouble to him, and that he was weary to hear them, (Isa. 1.13, 14.) but compares them with the most provoking sins, Idolatry and Murder: He that killeth an Ox, is as if he slew a man: he that burneth Incense, as if he blessed an Idol? and why? they have chosen their own ways, and their Soul delighteth in their abominations, Isai. 66.3. Just as if God should now compare Preaching, Hearing, Baptism, Prayer, Breaking of Bread, and the holding all the principles of the Doctrine of Christ in opinion and notion, with worshipping of false gods, and murdering of men, while used, held and practised, by men whose conversation is of a carnal and unholy cast. And therefore no marvel if Church's Formality in Religion hastens their destruction; their being Spewed out of the mouth of Christ.  
Sect. 9 The Law (saith the Apostle) is good if a man use it lawfully, 1 Tim. 1.8.) and so I say of all the Ordinances of God's House from the greatest to the least of them, they are all good, i. e. a means of good to you, if duly used and kept within their own bounds, there is a blessing in every one of them; and therefore to lose any of them, is to lose so much of the blessing of God as he hath put into them for your good, and to slight any of them, is to reproach the wisdom and goodness of God which contrived them for your benefit. But if you shall invert the proper order and use of them, if when God hath made them servants as it were to the life of holiness and power of godliness, if you now shall cause these to sit above, and the other to stand below in your hearts; if your heart be more upon them, if your care be more to promote these, if more of your zeal be spent about these then about your own and other men's conformity to Jesus Christ in the inward frame and heavenly temper of the mind, and lowly and lovely deportment in life, for the sake whereof all the Ordinances were ordained: or if you shall value yourselves by what you are in these rather than by what you are in that which is the end to which these tend, then shall you put a bar to your spiritual growth in grace and holiness by them, and lose the end for which they are designed by God, and render yourselves such as in whom his soul, his spirit will take no pleasure. Circumcision verily profiteth if a man keep the Law, to wit, conscionably in all other things: (Rom. 2.25.) and so Baptism verily profiteth if a man keep the Gospel faithfully in all other the holy enjunctions of it to which his Baptism obligeth him; but if thou be a breaker of the Law, thy Circumcision is made uncircumcision: if you be breakers of the Gospel, the Statutes of Jesus, your Baptism shall be made no Baptism to you: and as the Children of Israel were counted but as Ethiopians unto God, for all their Circumcision, so shall you be as Indians unto him, for all your Baptism, Amos. 9.7. You know of what it was a sign in the Scribes and Pharisees, to be more zealous of the lesser matters of the Law, than of the greater, Mat. 23.23. And truly I can judge it no better a sign for men to be exact, strict, and punctual in matters of Form, and to be indulgent to ways and things, which entrench upon the power of Godliness, like them which strain at Gnats, and swallow Camels, keeping a stir about that which costs them little, but favouring themselves in what would try their Christianity indeed.  
These things I say, not to teach you in the least, to have a slight opinion of any of the Ordinances of the Lord Jesus; no let my tongue rather cleave to the roof of my mouth, than that I should move it or my pen to the disparagement, or against the honour of any of the sacred Ordinances of the New-Testament. But as it is no disparagement to the Female Sex to say, that the Man was not created for the Woman, but the Woman for the Man, (1 Cor. 11.9.) so is it no dishonour to the external Form of the Christian Religion and Worship to affirm it to be made for the Power sake: howbeit this I say also, that as the Man is not without the Woman, nor the woman without the man, in the Lord; so neither is the power of Godliness without the Form, nor the Form without the Power, in the Lord, but both mutually helpful one to another, 1 Cor. 11.11.  
My aim and scope than is, to arm you against degenerating into mere Form and Carcase in Religion, without the spirit of life and power, as that which will betray you should you be guilty of it, into the same, or as bad a condition as befell the Apostolical Churches, whose glory was long since laid in the dust. For as this very thing was that which prepared the Congregation of Israel for casting out of God's sight, as a dead and unsavoury Carcase, (as I shown before) so without question it was the same thing which brought the Primitive Churches themselves to nothing. Take the Church of Sardis for an instance, who while she was in the Wane, and her Sun going down, but not quite set, received a rousing admonition from Christ, as you may see Rev. 3.2, 3. But what was her Fault, and what was her charge? verify it was this; Thou hast a name that thou livest, and art dead, verse 1. Her Fault was not that she had a name to live, but that she had the name without the thing. And what was it that gave her the name to live, or to be alive, but the Form? And what was it that denominated her to be dead, notwithstanding the name she had to live, but the want of spiriritiul life and power to inspire her?  
And truly Friends we had need the best of us all to set these cautioning, wakening, quickening considerations before our eyes, seeing the danger specified is so great, that few of the ancient Churches have been able to hold out and bear up against it; and how far prevalent upon the present Churches, I leave to you and to themselves to judge, and seriously to lay to heart: And O that there were not too much cause of lamentation and sorrow on this account! But whosoever under our Form and Way of Profession, shall be found tardy herein, hath the greater sin.  
Sect. 10 For you being brought nearer to God in some part of the Form of his Worship, than those that differ from you be (as I know you believe you are,) you are in that respect if all other things concur, under the richer advantage of living more up to the life and power of Godliness than they, by how much the pure wisdom of God is more conducible to such an end than that is which hath a mixture of man's. Besides, your withdrawing from the National way and Form, that you might have more close communion with God, bespeaks men to expect some singular thing from you above the rate of all others from whom you withdraw. And therefore if you shall not mightily endeavour to be exemplary in all worthiness of behaviour in life and conversation, you will not answer the light and opportunity which in some things you profess to enjoy above others, nor honour that Form and Way of yours wherein you differ from other men; but if you be found but like, or it may be worse than many of them, shall you not take a course to expose yourselves if not your way too to the scorn and laughter of other men? And O how much have they to answer for do you think, who through their fruitless and scandalous walking, have been a scab and scandal to our way, and have laid a stumbling-block of their haughtiness, disdain, presumption and rashness, and sometimes of looseness too, in the way of other men? By which they as once Elie's Sons, have caused the way of God to be abhorred by some, to be vilified and set at nought by the tongues and pens of others, and the light and beauty of it to be hid and covered from many who otherwise would I am confident have seen and embraced it. And by which also they have filled their faces with shame, and souls with sorrow, who have designed nothing but peculiarity of Honour to the Gospel, and edification to men by engaging in that profession: after the same manner as some in the Church of Corinth, were sometime an humbling to holy Paul, by their Debates, Envyings, Wraths, Strifes, Backbitings, Whisper, Swell, Tumults, and other enormities that were among them, 2 Cor. 12.20, 21. I writ not these things to shame you, but as my beloved Brethren I warn you, (1 Cor. 4.14.) lest any of you should cause the way of truth to be evil spoken of, as some others have done.  
But ye Beloved, if ye have any mind to lift up the head of your way, which the weakness of some, and wickedness of others in it have caused to hang down, and to complain of being fallen into too many ill hands: if you have any desire to open men's eyes to see that which you say you see, and to commend your cause to their Consciences as that which is of God, then labour to outstrip and excel all that dwell about you, in humility, sobriety, meekness, patience, longsufferance, gentleness, goodness, injustness and fairness of dealing, in love, mercy, and bounty, and in your readiness to every good work. For the most of men are sooner persuaded to think well of this or that way which comes forth in the Name of God, by the goodness of their behaviour that profess it, than by the strength of their Arguments by which they assert it; and better understand the plain language of a good life, than the subtleties of Disputation. Men may talk over their way long enough before they get any ground of men, unless the goodness of their cause be made to shine through the goodness of their conversations. I nothing doubt but that if the Argument from Life in the Anabaptists (as they will needs call us) did but as far excel those that are contrary minded, as their Argument from Scripture for their way, does excel theirs for their way that oppose them, there would be but few that truly fear the Lord, would be able to hold it out against them. But the unhappiness is, there is some unlovely thing or other, which some that are weak, and others that are unworthy, lay as a stumbling-block in their way, and their eye is so much upon this, as that it causes them to suspect there's somethng worse in the Argument for our way, than they can see.  
Sect. 11 Though in the mean while, there is not that Christian Candour and Fairness which might well be expected from those who will needs burden the way of our profession itself, with the unworthiness and wickedness of some of our profession, who are indeed a greater burden unto us, than they are an eyesore unto them. Nor do they in this play the part of judicious men, as from the strange judgements which have (as they say) befallen many of our profession, to argue the naughtiness of the way and profession itself.  
For would it at all follow, that because the sins and abominations that were found among the children of Israel, were more and greater than those in Sodom and Samaria, (Ezek. 16.47, 48, 51.) that therefore the external Form of Worship amongst them, and professed by them, was not of God? Or that because in the Apostles time there was such Wickedness among the Christians, as was not so much as named among the Heathen, and many walking in pernicious ways, (1 Cor. 5.1. 2 Pet. 2.2.) that therefore the Christian Religion and Profession was but a delusion? Or might they not as well conclude, that because such strange and fearful judgements, one in the neck of another pursued the Congregation of Israel first and the several primitive Churches after, as broke both the one and the other in pieces, and left them at last dreadful spectacles of the Lords sore displeasure, that therefore the Form of Religion and Worship amongst the one people or the other, was not in their respective times and seasons of God, but the contrivement of men? Would it be worthy wise men thus to argue? Or is their arguing against our way from the aforesaid premises, of any better import? I would pray them to judge.  
I will not deny but that possibly the Judgements of God may have at times pursued many under our Form, both particular persons and whole Churches, when they have corrupted their ways, and turned Religion into mere Form and prided themselves in the Form, as if this of itself would exalt them above all others in God's favour: and this is nothing but what I have now been foretelling from Scripture grounds, shall yet befall more of them, if they bring forth no other fruit to God but leaves. But this severity of God against particular persons, or Churches that have been under our Form upon the account before specified, is so far from being an argument that our Form is not of God, that it rather turns to an excellent testimony, and amounts to a kind of demonstration, that it is of God.  
For by how much the nearer any fort of men have been wont to draw unto God in the Form of his Worship, and yet have been tardy in some extravagances or other that have profaned or brought disgrace upon the way of God professed by them, by so much the severer hath the Lord still been found in the way of his proceeding against them. When the Lord in an unusual way of Judgement smote Nadab and Abihu, Priests of the Lord, for their unworthy act, this was the account of it, Levit. 10.3. This is it that the Lord spoke, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. Upon which account, above fifty thousand of the men of Bethshemesh and Uzza also, were handled more roughly for being so bold with the Ark, than the Philistines were, 1 Sam. 6. 1 Chron. 13. And it's very probable that Annanias and Saphira, had never fallen in this world by so severe a stroke as they did for telling a lie, had they not made their approach so near to God as they did, in the Form of their Profession, Acts 5. And in that the Lord was more quick in his Judgements inflicted on Israel, and sometimes more severe, than he was in his proceed against the heathen round about, it was because their sins were so much the more provoking, by how much they were a people nearer to God in Form of Profession, and by special obligation, than others were, Amos 3.2. And when the Lord Christ threatens to spew the Church of Laodicea out of his mouth, for her lukewarmness, Revel. 3.16. he presently adds; as many as I love, I rebuke and chasten, be Zealous therefore and repent, vers. 19 the nearness of relation hastens the rod. Is it any argument that the Church of Rome is the true Church of Christ, Or that the Form of her Worship, is of the best kind, because she sits so long as a Queen and sees no mourning, Or because it is so long before her desolation comes? Surely no. For the tenor of Christ's threaten against Churches under the true Form when once they grew Formal and carnal, run thus; I will come unto thee QUICKLY and will remove thy Candlestick out of his place, except thou repent, Rev. 2.5. Repent or else I will come unto thee QUICKLY, and will fight against them with the sword of my mouth, Rev. 2.16. In that God therefore is wont to be so swift a witness against a people under the right Form of professing his name when provoked by unsuitable walking, and yet is so slow as experience proves to take vengeance of the Harlot Church who hath broken the everlasting Covenant, and changed the Ordinances, (the Church of Rome I mean which hath now stood undemolished for many ages,) well may the examples of God's severity against some of your Profession, be a rousing admonition to you my brethren to fear and tremble before the Lord, and to take heed of Formality in Religion, of unfruitfulness in your way, of scandalous walking, and of espousing any tenant or practice dishonourable to the Gospel or prejudicial to the glorious propagation thereof, the usual forerunners of Church Desolation, but may not as I conceive, by any means be received as any valid argument against that part of the Form of your Profession itself, wherein you differ from other Christians; I mean of Baptising after profession of Repentance and Faith, as the only Scriptural way of entering and admitting persons into visible Communion with the Church, but rather as a proof of the divine original of it.  
Sect. 12 But though (as I am very sensible) the many taunts, and reproaches, vilifyings, odious representations, and upbraid of your Profession itself, with the miscarriages of some Professors, and God's displeasure following such; by which some seek to render both you and your way odious, is very apt to provoke, and the flesh would fain gain an advantage thereby to pay such in their own coin, and to render evil for evil, reviling for reviling, and to take all advantages to lay open their weaknesses, and to set them in the very eye of all men, as their manner is towards those of your way, yet as I hereby beseech all other our Brethren to refrain herefrom, so I am bold towards you by virtue of my charge to enjoin you in the name of the Lord, and by authority from his word, to do no such thing. For behold I will set before you a better pattern, and that is, of him who when he was reviled, reviled not again, when he suffered he threatened not: (1 Pet. 2.23. and of them who when they were defamed, entreated, (1 Cor. 4.13.) and when they had mischievous things spoken against them, were as a deaf man that heareth not, and as a dumb man that openeth not his mouth, and in whose lips are no reproofs, Psal. 38.12, 13, 14. And the injunction is strong upon you, 1 Thes. 5.15. See that none render evil for evil unto any man: and again, be not overcome of evil, but overcome evil with good, Rom. 12.21. And I must needs warn you against the use of those unhandsome reflections and that broad language which I find some too apt to use towards their antagonists in their controversal writings, which I utterly dislike, and bear my witness against, as that which is unbeseeming the sobriety and humility of Saints, and which doth greatly wrong and prejudice the cause they plead, in the minds of sober people. It's no matter how sharp and cutting your arguments be, but let them always be wrapped up in soft words. And if ever you would have truth to gain upon men by your mannagement of it, let the manifestation of love and goodwill to the men themselves, prepare them to consider and receive what you have to offer. And let it be, and be made appear to be matter of real grief to you that darkness on either side should make you and other good men to differ. Avoid as muuh as in you lies both heights and heats of spirit and language. Speak evil of no man, but be gentle, showing all meekness unto all men, Tit. 3.2. and remember that the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented, in meekness instructing those that oppose themselves, 2 Tim. 2.26, 25.  
Sect. 13 And when you have done your best to make others of your mind, but cannot; take heed, if you have no better ground than that, of questioning their integrity. Remember how that the Apostles of our Lord heard from Christ but understood not, a Doctrine as great as that of Baptism, and declared with as much plainness and expresness of words as ever that of Baptism was; and that was the Doctrine of Christ's Suffering and Resurrection: see the place Luke 18.31, 32, 33, 34. Then he took unto him the twelve, and said unto them, behold, we go up to Jerusalem, and all things that are written concerning the Son of Man shall be accomplished. For he shall be delivered to the Gentiles, and shall be mocked, and spitefully entreated and spitted on: and they shall scourge him, and put him to death, and the Third day he shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. Why did they understand none of these things? Was it because the Doctrine was obscurely delivered? certainly no; for neither that nor any other Doctrine could lightly be more plainly delivered than it was. Or did they wilfully shut their eyes against a plain truth? that I suppose no Christian can imagine. But the true reason doubtless was, because they were prepossessed with a contrary notion and opinion, as their Brethren the Jews amongst whom they lived, and with whom they had been trained up in the tradition of their Fathers, generally were, and that was, that the Messiah should not die, and consequently not Rise again, as you may see John 12.34. and 20.9. And therefore while this was rooted in their minds, and their thoughts ran strongly upon it, the plainest words of a contrary import, could not enter into their Soul. And wherefore do I present you with this? but to let you know, that it's not only possible, but greatly propable, and to me unquestionable, that the disagreement of many in Judgement with you, proceeds from the like cause of a preintanglement of mind; and that the true reason why many who do truly fear the Lord (as the Disciples under the foresaid mistake did) do not receive your Allegations and grounds for your way, in opposition to Infant Baptism, nor can understand them to be of God, though as we think plainly enough built upon the Scripture, is, because they are deeply prepossessed with the contrary opinion, which they have drunk in under the approbation and authority of an ancient Tradition, and recommended to them, not only as a common custom of the most that profess Christianity, but also by the concurrent consent of many both learned and godly men, both heretofore, and now pleading its cause; which may as well make your Doctrine touching your way, as inaccessible to their Judgements, and as incredible to their minds, as Christ's Doctrine touching his Death and Resurrection was to his Disciples, while forestalled with a deep impression of a contrary opinion, ushered into the mind, and riveted in the Soul, by the seeming authority of the Tradition of the Elders. The zeal to which Traditions, was such a block in Paul's way, as (Gal. 1.13, 14.) though he served God with a pure conscience from his forefathers, as he himself testifies, (2 Tim. 1 3) and so had a zealous mind both to know and do the will of God, profiting in his Religion above his equals, yet his mind being swallowed up with zeal of those traditions that were contrary to the main Principles of the Gospel, touching the Death and Resurrection of Christ, John 12.34.) he could not by all that light which shone in the Doctrine and Miracles of the Apostles, see the truth to be the truth, till an unusual light from Heaven which shone to him in the way to Damascus, delivered him from being any longer captive to those Traditions. And that which hath been the case of some, may be, and doubtless is the case of others; For the thing that hath been, (as the Wiseman saith, Eccles. 1.9.) It is that which shall be, and there is no new thing under the Sun.  
And therefore you see there may be reason and cause enough for you to fix men's dissenting from you, upon, another ground than want of integrity, and truness' of love to the Truth, so far as discerned. And truly Sirs, where there is a better Foundation for you to fix their dissenting from you on, the Law of Charity forbids you to seek a worse. And I nothing doubt, but that there are many, concerning whom you have sufficient cause to judge, that if they saw as you see, would readily do as you do, in that wherein you do worthily. Do you not remember that your hearts, (for many of you) were sincere to God for many years, whilst you were of their persuasion? And would not they have made a wrong judgement if any should then have questioned your integrity upon account of you not seeing what they saw? And therefore surely your own experience herein, obliges you to judge the best of others, who now are what you once were. And therefore my exhortation is, that with all Christian respect and love you own and honour such, so far as they and you have attained the same thing. There will many be saved in the day of the Lord Jesus, that have built upon Christ the only Foundation, some of whose works notwithstanding shall burn, that have been unduly built on that Foundation through misprision, and they themselves suffer loss upon that account, 1 Cor. 3.14, 15. And therefore though it will be very safe for you to reject those works, when yond discover them to be such as will bring loss with them to those that embrace them, yet it will be your wisdom to receive and embrace those persons themselves in the arms of Christian love, whom the Lord will receive, and with whom you hope to triumph in bliss for evermore.  
Sect. 14 Touching the Ministry of the Nation, take one word of advice from me, which I am fully persuaded is agreeable to the mind of the Lord. Where you find any in whom there appears a true love to men's souls, and an earnest desire to gain men to God by preaching wholesome Doctrine, take heed of discouraging them in that work upon account of any difference of judgement between you and them. And take heed of hindering the success of their labours this way, by blemishing them in the eyes of men, or underminding their reputation in the hearts of the people. You will do Christianly in an humble, wise, and faithful way to labour all you can to make them and the people they preach to, one with you in the truth, and to bring them under rule, wherein upon good grounds, you apprehend disorder in their way. But yet be sure you acknowledge their zeal to men's salvation, as a most worthy thing and honourable in them, and greatly rejoice when you see the success of their faithful labours, zeal, and love, in any man's soul. Do not think but that God which blessed their and their predecessors labours to many of our souls, (which we have cause with thanksgiving unto God for ever to remember) may also prosper their endeavours with like success to many others. And God forbidden that any of us should by any indiscreet zeal, hinder the salvation of men, while we design the promotion thereof. Remember that the souls of men are precious things, and that it becomes you to act with fear and trembling in things wherein they are much concerned; else you may like an unskilful Midwife, destroy them, whilst you design to deliver and save them. Edification and Salvation is the end of Ordinances and the orderly Administration of them, and the means are to be more or less strained so as the end may best be provided for, not to the laying of any Ordinance or Gospel Order totally aside, but in urging them as men are able to bear them with safety of the edification of their souls in the main, Rom. 14.1. For look what the safety of the people is in Civils, that Edification is in Spirituals, to wit, the supreme Law to which all must stoop. And therefore when the strict observation in the letter of such or such a Law, falls out to cross the end of its own institution, as sometimes it may; whether it does not so far and in that case, and for that time, lose its power of obliging to the letter, is a thing worthy your serious consideration. Especially considering that Christ seems to excuse a literal breach of the Sabbath in his Disciples, upon a like ground, saying, the Sabbath was made for man, and not man for the Sabbath, Mark 2.27. The Sabbath was made for man; that is, for man's ease, rest, and refreshing: for this plainly was one end of the Sabbath, Exod. 23.12. Deut. 5.14. And therefore when the forbearance of such an act of bodily labour as the gathering of ears of corn, and preparing them for food (which bodily labour in the strictness of the letter in ordinary cases, would have been unlawful, Exod. 16.27, 28, and 35.3.) crossed that refreshing of nature for which God intended the Sabbath, the Law of the Sabbath prohibiting such labour, lost its force in that case, and for that time. I confess it requires much skill and judgement to make this practicable in particular cases; but I offer it that you might be thinking of it.  
Let the answer of Christ to his Disciples in another case, satisfy you in this, Mark 9.38, 39 verses, And John answered him, saying, Master we saw one casting out Devils in thy Name, and he followeth not us, and we forbade him, because he followeth not us. But Jesus said, forbidden him not, for there is no man that shall do a miracle in my name, that can lightly speak evil of me. Though this man did not concur with the Disciples in that orderly way of following Christ, yet as long as he did men good by using his name, Christ would not have him taken off, or to be prohibited to act. If any the Ministers I now speak of, have so much faith in the name of Christ, and love to the souls of men, as to be casting the Devil out of their souls by the word of Christ, it's ten thousand pities to hinder them. If you can by any means be an help to them to do it better, as Aquilla and Priscilla were to Apollo's, (Act. 18.26.) well and good, but never forbidden any man the doing good because he does not do it in the best way. Paul's temper is your safe pattern, who rejoiced that Christ was preached and the Gospel spread, although not always by the best and purest hand. What then? (saith he) notwithstanding evary way, whether in pretence, or in truth, Christ is preached, and I therein do rejoice, yea and will rejoice, Phil. 1.18.  
Sect. 15 And now having this opportunity before me, I shall crave leave of some of my Brethren that have the oversight of Churches, (for all do not so much need it) to exhort and beseech them, diligently to labour in the word and doctrine, not only by a frequent preaching of it, but also by a diligent meditation and study in it; So that when they preach, they may preach upon the most edifying and quickening terms. Which yet what is it more than Paul's exhortation to Timothy? whose gifts doubtless, might better have exempted him from that charge than any of ours can: Give attendance to reading; meditate on these things: give thyself wholly to them: Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth: take heed unto thyself and to thy doctrine, continue in them, and the like, 1 Tim. 4.13, 15, 16. 2 Tim. 2.15. You cannot be ignorant what advantage is made of it against our way, when any opportunity can be taken hold of to object the lowness of parts, and rawness of matter, among those of our way, that undertake the great work of teaching. And I am very sensible that too much advantage in this kind is given by some, who out of an odd conceit and humour (for it is no better) of declining the way of the National Ministry, decline also the best way of edifying the people.  
I know very well that there hath been wont to be a great deal of vain curiosity used many times among many of the National way; as if they bestowed more thoughts upon method and quaintness of expression, than upon matter; more cost upon the triming, than upon the garment itself: as if they designed more to take the ear of their auditory, then to touch the conscience: a vanity, shall I say to be laughed at, no, but to be lamented, that ever such should undertake the feeding of souls, that have no more sense of what belongs to it. But where any out of faithfulness to men's souls, and out of an earnest desire to convince, convert and edify them, shall soberly and gravely contrive their Sermons into such a Form, as by which the understanding may be most fed, and the conscience best come at, and the sense and majesty of the Scriptures in their scope and coherence, in their consociations and emphasis, rendered most lightsome, cutting and quick; it would be a lamentable weakness for any to take another course, not because its better, but because it is another, or to think it better because another. For one Christian to differ from another where there is cause, is commendable, but to affect to differ more than needs must, argues a frame of spirit far different from blessed Paul's, who became all things to all men, (so far as possibly he might with a good Conscience) that he might by all means save some, 1 Cor. 9.22. Edification is the end of preaching; that course therefore in preparing to preach, and that way and method in preaching, that tends most to edification, and so reaches its end, is certainly the best. But all experience proves against all contradiction, that as the case is with us, who speak not upon like terms of special inspiration as the Apostles did; laborious study, with prayer in preparing to preach, and an orderly proceeding from one thing to another in preaching, is most edifying and profitable, both to the Preacher himself, and they to whom he preaches; and being so, it becomes a duty, by virtue of that general rule, 1 Cor. 14.12. Seek that you may excel to the edifying of the Church. Who ever hath the best gift of speaking extempore to the edification of the People, (as some do much excel others therein) shall yet much improve his ability of speaking more to their edification by a due and convenient proportion of premeditation & study. And therefore when men may do better, and do not; that Scripture would be thought on, Mal. 1.4. Cursed be the deceiver, that hath a Male in his Flock, and voweth and sacrificeth to the Lord a corrupt thing.  
Neither is it my intent at all that any man should so lean upon his studies and preparations, as to tie himself to any Form of words and expression, or in the least to lessen his humble and hearty dependence upon the Lord for assistance; but that he should in a deep sense of the weightiness and wonderful concernment of the work, and of the vast disproportion that is between the service in the glory of it, and his abilities that undertakes it, entirely depend upon the Lord for largeness of heart towards the People, for freedom of mind, and clearness of thoughts, for wisdom, courage, and liberty of speech, to declare the matter prepared upon the plainest, clearest, most affecting and most edifying terms, together with what else the Lord shall bring to mind to accommodate and issue the discourse. Nor does the promise which God hath made of giving his spirit, and of pouring out gifts, or the like, render the diligent labours and studies of the Ministers of the Gospel needless, any more than God's promise of the earth's bringing forth her increase, does excuse the Husbandman the diligent labour of ploughing and sowing, which as the Prophet observes is the fruit of the instruction or teaching of God, Isa. 28.24, 25, 26. When God made promise of giving unto the Preacher, such wisdom as none had before him, or should have after him, (1 King. 3.12.) he did not thereby exempt him from, but rather oblige him to the utmost search, labour, and travel in getting wisdom, and methodical contrivement of things in the improvement of it, for others instruction. To his obtaining of what God had promised in this kind, see his behaviour, as he himself expresseth it, Eccles. 1.13. The Preacher was King over Israel in Jerusalem, and I gave my heart to seek and to search out by wisdom, concerning all things that are done under heaven: This sore travel hath God given, (mark that) unto the Sons of men to be exercised therewith. And for his improvement of his great wisdom upon the best terms for others instruction, and this as a fruit of his wisdom too, see what he did, Eccles. 12.9, 10. Moreover, because the Preacher was wise, he still taught the people knowledge; yea he gave good heed, and sought out and SET IN ORDER many Proverbs. The Preacher sought out the matter, and disposed that matter into order, by which he taught the people. And therefore let the Quakers bawl against this way of proceeding, as if an argument of the spirits absence (the spirit of whose way is to undermine the way and means of sound knowledge, and to introduce gross ignorance, as may easily be discerned by those that have their eyes in their heads) but let those that are studious of the people's edification, make conscience of it, as that in which the spirit is delighted, not limited.  
When the Apostle saith, Let him that is taught in the word, communicate unto him that teacheth, in all things, (Gal. 6.6) and that the Lord hath so ordained, that they that preach the Gospel, should live of the Gospel, (1 Cor. 9.14.) and the like; upon what account may we think is it so ordained? but as for other reasons, so especially because a due attendance upon the work of that Office of Teaching, will in great part take them off who are faithfully engaged in it from those secular employments, by which others get their live. Which yet it would not do, if a great deal more time were not to be taken up in premeditation and prayer, preparation-wise, then is wont to be expended in preaching at the times of Church-Assemblies, in which the whole Church do or aught to spend as much of their time in hearing, as they do in preaching. Which consideration alone, if there were not many more, methinks is enough to persuade all those that take upon them the weighty work of preaching, to make it matter of conscience, to spend much of their time in making provision for the work.  
Sect. 16 But when it lies as a duty upon the Congregations themselves, to make such provision for their Teachers and Overseers, as by which they may be enabled to consecrate at least much of their time to that service. For otherwise how should the full tale of Brick be provided, when Straw is denied to make them with? And truly I fear that some have been fain to make a virtue of a necessity; to use to preach without much premeditation and study, for that the necessity of getting themselves and Families bread, hath cut them short of that opportunity. But where ever Teachers are put upon that necessity, it is the Church's sin, if they have power in their hands to prevent it. For what duty is more express than this of the Churches supporting their Teachers, their Rulers in their work? 1 Cor. 9.6, to 14. Gal. 6.6. Matt. 10.10. Luke 10.7. 1 Tim. 5.17, 18. And therefore in the name of God let none that seem to be tender in some things, have no sense of others which are as plain as those; for that's an ill sign. Would those Elders, would those Churches where those neglects are I now speak of, take God's way in this as well as in some other things, I doubt not but a little time through God's blessing, would render them (other things concurring) far more flourishing (provided meet instruments be pitched upon) than now they are, or are ever like to be, without it.  
Sect. 17 For while this way of a studious labouring in the Word, is omitted or neglected, whether through any wry opinion in the Teacher, as if there were no necessity of such a thing; or through his idleness and laziness, as the bottom of it; or through the fault of the Church in withholding that outward supply and support, without which few have the opportunity, though they should have the will; I say where this omission or neglect is, however it comes about, this usually is among the rest, one evil naughty consequence of it, viz. the little and low esteem which the people have of their Pastors, to their own great detriment and spiritual loss. For while the Elders shall but observe the common course of daily meditation in the Word, which is every common Christians duty, they will be able to speak but little more to the edification of the People, than other common Christians which are in no such Office, can do. And if the Elders preaching, prove little more to the edification of the People than the common exhortations of Brethrens do, which cost them little or no study, (not to mention the mischief of such brethren's being sometimes puffed up hereby, to their fall,) it will be a hard matter to raise an extraordinary Building upon a common Foundation; it will be hard for the People in this case to vouchsafe those extraordinary respects of singular love & double honour, which the Scripture with a loud voice calls for from them towards those that are over them in the Lord, and which labour in the Word and Doctrine, 1 Thes. 5.13. 1 Tim. 5.17. For it is not to be imagined that that extraordinary debt of love and honour which the Lord hath imposed upon the People as due from them towards those that feed the Flock of God, above what is due from them to other of their fellow brethren, should be founded upon any thing less, than the extraordinary benefit they may or do receive by their Ministry.  
Whiles then a course is taken, either by Pastor or People, or both, to keep the gifts and parts of the Pastor under, and his way of teaching but of a common growth; a ready way is taken, not only to defeat and disappoint the Will and Purpose of God, in not casting that honour upon those which are sent by him, which he designs them, but also to hedge up the way of the people's edification, by his Ministry. For where the people's affections & respects to their Leaders and Guides run low, there their edification and profiting by them cannot possibly run high. Christ himself could not do those mighty Works, nor advantage the people in his own Country, as he did in other places more remote, because they had a lower esteem of him there (occasioned by their knowledge of his lowness of breeding,) then others had in other places. Mat. 13.54, 58. And when Paul's esteem fell among some of the Churches (though through no fault of his) upon how great a disadvantage were they cast of profiting by him! And it is not to be doubted, but that when the Lord so frequently calls upon the Churches to obey those that have the rule over them in the Lord, (Heb. 13.17.) to have them in singular love for their works sake, (1 Thes. 5.13.) and to count them worthy of double honour, (1 Tim. 5.17.) and the like, but that therein he had an eye as much if not much more, to the Church's advantage and benefit which they should receive thereby, then to the personal accommodation and comfort of their Officers themselves. And accordingly the Apostle valued his own esteem in the Church, but little, farther than it might truly serve them. 2 Cor. 13.7. Not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. It mightily concerns therefore all Teachers that truly desire to profit the people by their Ministry, diligently to labour to keep up the reputation of it amongst them, by magnifying their Office, and making their utmost and best improvement of it for their good, as well by such studies as otherwise, by which they may come forth to them from time to time, with a greater fullness of the blessing of the Gospel, than otherwise they are ever like to do. And surely it little less concerns the people, for their own edification sake, with like care to keep up and maintain their true and entire respects unto their Teachers, so fare as they can possibly come at any foundation of real worth and service in them to bear it, and to be contributing what is due from them towards the supporting of it. For for them to be accessary to any weakness or defect in the way of their Ministry, and to despise them for it when they have done, would be a double sin.  
Sect. 18 I have used the more liberty in pressing the Churches to their duty toward their Officers, as judging myself free from suspicion of fishing for myself in these waters, there being hardly any so backward to give, as I to receive, having designed, as much as in me lies, to make the Gospel without charge to you my brethren, hoping it might be the more acceptable to you. And should be extremely sorry, if any should be so weak (which yet I fear) as some in the Church of Corinth were, to esteem the Gospel the less, because so cheap to them, 2 Cor. 11.7, 20. But by how much my Brother and I remit to you in this behalf, by so much the more would I have you reckon yourselves debtors to the poor. And by no means to make our present practice in this; a precedent to those that shall come after us, without a great deal of liberty in it, and largeness of capacity on their parts. As it will be the wisdom of Elders, as much as in them lies, to free themselves from suspicion of serving for filthy lucre, as a thing exceeding hurtful to their Ministry one way, so it will be comely in the People, as much as in them lies, to render their Pastors free from the burden of troublesome and intangling cares, as very prejudicial to their Ministry another way.  
I have been large in this Address, and should be sorry if having herein eased myself, I should burden others. I judge that what I have said is not without cause, and am inwardly glad of this opportunity of declaring my mind thus freely to my Brethren; and am persuaded I shall lie down to rest when the hour comes, with so much the more satisfaction of mind. And O that God would render my counsel herein acceptable to all that are concerned in it!  
I shall now have done: will you remember, Sirs, that you are the Epistle of Christ, to be known and read of all men, (2 Cor. 3.2, 3.) So that whoever reads the history of your life, may therein read the holiness, the humility, the meekness and gentleness of Jesus; the Lamblike innocency and harmlessness, the love, mercy, and compassion, the unwearied industry and devouring zeal to do your Father's will in serving the necessities of men, which shined forth so gloriously in Jesus Christ. O take heed I beseech every one of you, of abusing the World, yea of abusing Christ, in making any wry and wrong representation of him to the World by any undue or unchristian behaviour in word or deed. Let none get any occasion to think the worse of Christ or of his holy ways, because of you that belong to him: Be far from laying any stumbling block in their way, but be removing as fast as possibly you can, such as others have put there, that so the way to Christ being made plain and lovely, they may be invited to come to him, who hitherto have kept at a distance. It would be sad in the Judgement day, if any condemned person should say to Christ, I verily thought that I might have used such strains of covetousness on the one hand, in getting and holding, and of pride and luxury on the other hand, in excess of food and raiment; that I might have spent so much time vainly and idly, that I might have kept such ill company and have sat so long at the Tavern or Alehouse, that I might have taken so much liberty to scoff and jeer, rail, and revile, to use vain talking and foolish jesting, for which thou now condemnest me, because I saw such and such which professed to know thee, and thy mind a great deal better than I, did so: if I had known as they did, I would have done better, it was their ill example that misled me. O Sirs, can you bear the thought of it that the matter should be so much as in doubt whether it may not possibly be so said of some of you though but in respect of some one or other of these or otherlike unholy things!  
Sect. 20 And content not yourselves to be negative Christians only, to do no harm, to practise no unjust thing, to speak no evil, to give no bad example; but labour to abound both in doing and speaking good, and to be exemplary in both. And wherein there is any strain of Christianity that excels another, and that will render you most like God, most like Christ, let it be your holy ambition in making at that. For by how much the liker Christ you shall be found, in all loveliness and worthiness in your way, now, by so much the liker him shall you be made in excellency of glory and dignity hereafter; and in the mean time enjoy so much the richer communion with him, and communications of spiritual life, strength and comfort from him.  
This whole World is running apace to mine, and the dissolution of it draws nigh, it will be your wisdom, and for the Lords sake let it be your care to be removing your hearts and souls out of it before it fall upon your heads, or before you be removed out of it whether you will or no, by the hand of death. You have your day now, make much of it, when the sun of it is set upon those that have trifled in it, it will rise no more, an everlasting night of darkness follows. It is now but a little while, and he that shall come, will come, and will not tarry: if you love him, or rejoice under the expectation of that day, be not behind hand in your preparations. The marriage of the Lamb draws nigh, and his Wife hath made herself ready; be sure you be not at any time found without your Wedding garment. By Faith draw nigh to the Judgement Seat of Christ; imagine yourselves at the next door of being encompassed with the majesty of that day. Let thoughts of it and of your accounts then to be taken, keep you company all the day long, in your buying, selling, eating, drinking, yea in all your converse and communication with men. Fellow God with incessant prayer to fill your souls brim full with a lively sense of these things, whose weight is not to be expressed. Hold much communion with your own weakness, and do not trust yourselves at the least distance from God; abide under his shadow and in an humble way of pleasing him, be always confident of his strength to subdue your spiritual enemies, to uphold you and keep you from falling, and to carry you on from strength to strength, until you appear before him.  
That these and such things as these in the glory of their perfection, may be your present portion from the Lord to prepare you upon the best terms for future glory, is the true desire,  
Of him, who longs for more strength from Christ to serve you upon yet better terms, in the dear Concernments of your precious Souls, whilst he is WILLIAM ALLEN. April 13. 1658.   

THE EPISTLE TO THE READER.  
Reader,  
I Am not unsensible but that the very name of Works as any ways interressed or concerned in men's Justification before God, may possibly prejudice this work in the minds of some good people, as if it were no good friend to the free grace of God; especially considering that Grace and Works are so frequently opposed one to another in the Scripture, as inconsistent in the business of man's Justification. To prevent which, I shall entreat thee to understand, that this Treatise does not in the least interess those Works in man's Justification, which the Scripture opposes to Grace, which are sometimes called (and are usually if not always to be understood as meant of) the Works of the Law, or deeds of the Law. Nor yet does it interest any other Works (I mean the most evangelical Works) in the office or service of justifying, in that sense in which Works are opposed to Grace, and were asserted by the Jews, and rejected by the Apostle, to wit, as doing that to justify, which is proper and peculiar only and alone to Christ Jesus. For to hold any thing, whether Works or Faith, necessary for the doing of the same thing which Christ does in Justification, would render Christ's undertaking in that behalf incomplete and imperfect, and disparage the sufficiency of his saving Grace, and so lay the hope of salvation built thereon in the dust; which yet it should seem was the error into which the Galatians were running, Gal. 5.4. and 2.21.  
And therefore all care must he had not to give aught of that to Works or Faith either, which is the incommunicable prerogative of Christ's blood. Though if it were possible that you could from this instant, unto the end of your life, become as holy in nature and life, as the holy Angels themselves, yet it would be damnable folly and wickedness in you, if you should in the least depend upon this holiness for the benefit of atonement for the sins that are past, which is to be had only by Christ's blood. And therefore he that hath the most and best of Gospel Works of any man living to commend him to God, can reasonably expect no more benefit by them as to this, nor may with safety any more depend upon them for this, than he that hath none at all, but must and aught to cast himself as entirely upon the blood of Christ for the grace of atonement, purgation from sin, and justification, as the Thief upon the cross did, or as any poor forlorn and miserable sinner does at his first coming to Christ, before he hath actually accomplished any works of sanctification.  
But now because Christ's blood does not actually justify men, though never so full of virtue and power to justify, till they do believe, God having suspended their personal interest in his blood for their Justification upon their believing; hence now in another respect Faith is necessary to Justification in its place, and for its use, as well as the blood of Christ itself is in that superior respect which is proper to it.  
And because Faith also without works is dead,) Jam. 2.17, 26.) and so is altogether unserviceable to justify, and that that Faith only hath the honour conferred upon it by God to avail men to justify and save, which worketh by Love, and no other; (Gal. 5.6,) Hence the works of a holy life are as necessary to render Faith a living Faith, an availing Faith, and so a Faith that will justify, or which will interest men in Christ's blood, which doth Justify, as the Grace of Faith itself is necessary in order to such an interest. Which as it is the utmost which I assert touching the necessity of Gospel-Obedience unto Justification, so it is that, which if found true, which will avouch this necessity with a high hand. For as a man may as soon be Justified without a Saviour, as without Faith, which gives him an interest in him, so he may as soon be Justified without Faith, as without those Evangelical Works, the absence of which will render Faith uncapable to Justify: And to have no Faith, and to have a Faith in no capacity to do the work or business of Faith, will be found the same thing in conclusion. So that if the one be necessary, so is the other, but in different respects.  
All that I shall further add, is to desire thee to lay aside prejudice, and so proceed to the perusal of the Work itself: And as thou findest things built upon the Word, and substantially backed by evidence of Scripture Light fairly treated, so and no otherwise would I have thee to receive them. For I assure thee my design towards thee is, to make a match between thy Soul and Truth, not my Opinion, further than under the countenance of Truth. And should count it a happiness, if as a recompense of this labour, I should hereby deliver though but one Soul from any longer contenting itself with that dead and barren Faith, by which too many are, and are like to be deceived. And that the Lord may give thee a right understanding in this and in all things, hath been, and I hope (the Lord assisting) shall be the Prayer of him who loves and longs after the health and prosperity of thy soul,  
W. A.   

A Table of the principal Matters touched or handled in the precedent Epistle, and subsequent Treatise.  

A  
ARgument of good life, most taking generally, Ep. S. 10  
Argument against the form of profession, from the miscarriages of professors, not good, Ep. S. 11  
Assent to the Doctrine of the Gospel as true, touching Christ's being the Son of God, and Saviour of the world, (alone) not justifying faith; & the reason why, 44  
Antinomian Doctrine touching sins past, present, and to come, being pardoned upon men's first being in Christ, decried as erroneous and dangerous, 95  
Apostasy and decay, the cause of it, what, 122  
 must answer the Estate of the Giver, and what to be thought thereabout. 145   

B  
BLood of Christ, nothing to be joined with it in merit, or atonement making, 25  
Believing and obeying, put one for another, 70  
Believing and receiving of Christ equivalent, 73  
Bounty, where wanting, an argument, there's no right Faith, 143  
Badness of men's condition, no reason why it should not be looked into. 160   

C  
COntinue; to continue well, is harder than to begin well, Ep. S. 17  
Covenant; Attributing that to the blood and obedience of the first Covenant, which properly belongs to the Blood, Faith, and obedience of the Second Covenant, was the Jew's grand mistake, 21, 22  
Christ, in what respects he is the object of justifying Faith, 37  
Confidence of Salvation without ground, whence it proceeds, 49, 51  
Confidence of being saved, may be strong in men, both while they live, and when they die, and yet suffer disappointment in the Resurrection and judgement day, 64  
Conquer, to conquer, and more what, 134  
Conscience Christ's Delegate, and how to have it on ones side in time of trial, 166   

D  
Decays of spiritual sense and affection, how repaired, Ep. §. 1  
Deceive, the Devil's craft to deceive, Ep. §. 4.  
Dead, Faiths being dead, what? 54   

E  
Esteem, of People to their Pastors, the mischief of it when it grows low, Ep. §. 17  
Epistle of Christ, how the Church is so, Ep. §. 19   

F  
Fruit, upon what account due to God as procured by the labours of men, Ep. §. 2  
Fruit, Being yielded to God, comes home to ones self, Ep. §. 2  
Fruit, yielding fruit the way to enjoy more cost and care from God, Ep. §. 3  
And to be fenced from devourring temptations, Ep. §. 4, 5  
Fruit, the want of it the cause of Apostasy and Church desolation, Ep. §. 6, 7.  
Form, the danger of turning Religion into Form, Ep. §. 8, 9  
Father, how and in what respects Justification is ascribed to God the Father, 33, 154  
Faith, as it Justifies hath three acts, credence, adherence, and confidence, 43  
Faith, how acted on God the father in relation to Justification, 36  
Faith, how acted on Christ's death and blood, in relatioa to Justification, 38  
Faith, a reprobate Judgement concerning it, and a Form of godliness, oft found in the same person, 57  
Faith and Love their near affinity, 71  
Faith without repentance, cannot justify, 76  
Faith without Love, cannot justify, 77  
Faith when found in Abraham's seed, walks in the steps of Abraham's faith, 84  
Faith magnifies the word and power of God, though crossed with greatest unlikelihood and humane improbability, 84  
Faith of right kind, engageth to obey the hardest precepts, 87  
Faith eyes and adheres to God's counsels for the way, as well as his promise for the end, 98  
Faith depends on the Lord for supply of strength to do his will, 109  
Faith derives from Christ the power by which the Christian life is led, 110  
Faith, how supported in dependence for supplies, 114  
Faith works by Love, and how? 127  
Faith, how it is not, and how it is counted for Righteousness, 150  
Faith in its justifying office or power, depends wholly on God's will; and its matter of great comfort that it does so, 154  
Faith not strictly and properly a man's Righteousness, but does him the service of a Righteousness in the account and imputation of grace, 156  
Forgiving of wrong, want of it an argument such have no justifying faith, 148   

G  
Grace, the womb that bears justification, 33  
Ground, what faith is resembled by the thorny ground hearers, 59   

H  
Holiness in men as well as the happiness of men, Gods aim in contriving the terms of salvation, 68   

I  
Integrity not to be questioned merely for difference of judgement in the point of Infant-Baptism, Ep. §. 13  
Justification without Works, the danger of mistaking the Scripture thereabout, 2  
Justification by Works, in what sense opposed by the Apostle, 12, to 17  
Justification, the necessity of Works thereunto, not opposed by the Apostle no not among the Jews in all respects, 21  
Justification, depends upon after acts of faith as well as the first, 90  
Justification attributed not only to faith, but also to those works that flow from faith, 94  
Justification from eternity or before faith, disproved, 156  
The ill consequence of that opinion, touched, 158  
Judgement day, the issue of that days proceeding in relation to ones , to be known now, 162   

L  
Love to the Lord how known, 121  
Love, how it casteth out fear, 133  
Love to men, how known, 137   

M  
Ministers of the Nation, how to be treated by the Baptists, Ep. §. 14.  
Maintenance for Gospel Ministers, in what respect necessary, Ep. §. 16  
Miscarriages in life proceed from want of faith, 106   

N  
Negative Christianity, not to be rested in, Ep. §. 20   

O  
Opinions, four Opinions of the Jews contradictious to the Gospel, opposed by Paul in opposing their seeking of Justification by Works, 7, to 11  
Opinion that holds Justification by Faith to be Justification not before God, but in men's conscience, proved rotten, 157  
Offence giving when shunned, an argument of what, 138   

P  
Power to justify by what means soever, depends on the will of God 33, 35.  
Promises indefinitely made to believing, how to be understood, 67, 70.  
Perseverance in grace why found in persons of weak parts, when many times those of greater parts fall, 123  
Power of the creature, undue thoughts about it very dangerous, 127   

Q  
Quakers, how deceitful, Ep. §. 4   

R  
Reading or hearing, how to profit by it, Ep. §. 1  
Reflections unseemly and provoking, in controversies, condemned, Ep. §. 12.  
Reliance on Christ for Salvation, not justifying without obedience, 49  
Resurrection of Christ, how excellently it contributes to our Justification, 39  
Receiving Christ, what it imports, 73  
Result of Scriptures duly compared, a wise man's guide, 79   

S  
Scandals, the mischief of them, Ep. §. 10, 19  
Study, the necessity of it in order to the most profitable preaching, Ep. §. 15.  
Steps of Abraham's Faith, what 84  
Supplies from Christ how received by Faith, 112  
Spirit, how received by Faith, 118   

T  
Terms of Salvation, the danger of mistaking them, 2, 25  
Trial of ones state in Faith, backwardness therein an ill sign, 159  
Temptations about one's present and future good condition not to be vanquished but by substanal evidences of a holy Faith, 163   

W  
Works that are the same in themselves, differ in respect of different Covenants enjoining them in different respects, 19  
Works of what sort they are that accompany true Faith in its first justifying acts, 27  
Works evangelical, in what sense necessary to Justification, 26, 55.  
Works evangelical, their necessity to Justification, a Protestant Doctrine, 28, 30  
Word or Gospel, how the object of justifying Faith, 36, 41  
Wresting the Scriptures to destruction, what? 3    

ERRATA.  
PAge 4. line 27. for, for us, read far as. pag. 11. line 31. for Jews r. Jew. page 12. line 5. blot out, as.   

A Glass of Justification. Wherein the Apostles Doctrine touching JUSTIFICATION without the DEEDS of the LAW is opened; and the sense in which Gospel-Obedience is absolutely necessary to Justification, is stated.  

CHAP. I. Containing an Introduction to the following Treatise.  Romans 4. Ver. 5. 
But to him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted unto him for Righteousness.  
AMongst other things in Paul's Epistles, which (as the Apostle Peter observes, 2 Pet. 3.16.) are hard to be understood, and which they that are unlearned, and unstable wrist to their own destruction; there is too much cause to suspect the Text now before us, to be one. For whoever shall but judiciously consider the Epistles of the Apostles, James, Peter, John, and jude, besides other Scriptures, may easily perceive, that many professors of the Gospel then, did so bear themselves upon a me form of knowledge and Faith, as if the promise of Salvation had been entailed to that alone, without respect had to that holy life enjoined in the Gospel, without which no man shall see the Lord, Heb. 12.14. Into which most dangerous & deadly snare its like enough they might be brought, by misunderstanding and wresting such Scriptures as my Text, which makes the man that Worketh not, but Believeth, the capable subject of Justification.  
And is there not cause to fear, that multitudes of poor Souls to this day, are still under the same desperate and destructive mistake? Whence else proceeds that high confidence in the most amongst us, of their being saved by Christ, although but strangers to the life of God? having this saying to defend themselves against the reproof of their sinful life; no man shall be saved by his Works; or else; not by the works of righteousness which we have done, but according to his mercy he saved us: leaving out that which follows, viz. by the washing of regeneration, and renewng of the Holy Ghost, Tit. 3.5. Whence is it also that multitudes of Professors under various forms, as well that which is right as those which are wrong, take themselves to be rich, and to have need of nothing more than they have, to entitle them to remission of sins and Salvation, when as they are mere beggars and bankrupts as to a humble, sober, selfdenying life? Is it not that they value themselves by that stock of brain-knowledge, and barren Faith which they are sure they have, and thereupon think themselves sure of those promises which are made to those that know and believe the truth?  
Nay hath not the doctrine of Justification without Works, as commonly asserted from that Text which I have chosen, on which to found my present Discourse, and other of the like nature, proved a Temptation even to many good men, to have a lighter and lower esteem of good Works, and of the necessity of them to Justification and Salvation, than of right belongs to them? Yea I am persuaded, that the strenuous urging of such Texts against the Papists in disputes about Justification, without that due care which ought to be had in distinguishing the works which my Text speaks of, from those of another nature, hath occasioned many honest hearts to content themselves to write but fifty, which otherwise would have subscribed an hundred, towards the promoting of the Gospel design in themselves and others, had they clearly understood the mind of God in this business.  
What shall I say, Christ Jesus himself though sent on purpose to save and not to destroy, and not only to show but to be the very way unto life and glory; yet the ignorance and misunderstanding of the counsel of God touching the terms how and after what manner he is so, hath rendered him to very many a stone of stumbling, a rock of offence, a snare and a gin; a means of a more dreadful condemnation, than ever they should have fallen into, had Christ never been offered to them as a Saviour. But to whom is he so? but as Peter tells us, to those that stumble at the Word, 1 Pet. 2.8. not understanding, but mistaking the nature and temres of the doctrine of grace, and the Scripture expressions thereabout; either thinking that Faith will save without Works, otherwise than the Scripture intends, or that this or that Belief is the Faith unto which Justification and Salvation are promised, when as it is neither this nor that, but another. So that when Peter says, that such as are unlearned and unstable, wrist the Scriptures of Paul and others to their own destruction, (2 Pet. 3.16.) it is not meant of such as are unlearned in humane arts, but unlearned in the method and terms of Gods proceeding with men, to bring them to Salvation: being carried away with a sound of letters and words, not being careful to order themselves in their understanding of Scripture expressions, by those principal heads and veins of Doctrine which are but few, unto which a great variety of words and scripture expressions do relate.  
A piece of unlearnedness, unto which the wise and prudent of the world, Doctors and Rabbis of the times have been, and may be more liable, and in which more entangled, than others, who in comparison of them have been but Babes and sucklings; as these and the like Scriptures do witness, Mat. 11.25. John 7.48, 49. 1 Cor. 1.26, 27. one main reason whereof is this; because they, (I mean the wise and learned of the world) by their wisdom and learning being vessels better fitted and prepared for worldly glory than others are, are in that respect under the greater temptation to seek and receive honour one of another, and not that honour that comes from God only; and consequently by their greater parts, to overmaster, bend and bow, wring and wrest under plausible pretences and fair flourishes, the holy Scriptures, in their several forms of expression, so as that they may not so much as seem to contradict, but to countenance their design of worldly glory and interest: and their worldly honour and interest likewise as intermixed with their Gospel profession, not so much as seem to obstruct, but to accommodate the design of God, and the affairs of the Gospel, in themselves and others. The prevailing of which carnal device of corrupting the Word, reducing and accommodating the pure Gospel doctrine and life, unto a nearer compliance with the principles of worldly wisdom and interest than would consist with the simplicity which is in Christ, was that which proved the bane of those flourishing Churches, which were planted by the Apostles, and at this day is the great enemy of the life and power of godliness, and such as betrays men into a soul-deceiving way of professing the Gospel; as might easily be showed, might I now stand upon it.  
On the other hand, whereas the babes and sucklings; I mean persons who by reason of their natural capacities, education or rank in the world, are but of weak and low parts, and in that respect but vessels of dishonour in the world's eye; are not in that danger to be courted by the world, nor under any probability or hopes of obtaining honour from the world, though they should seek it; thence it comes to pass, that their minds are more at liberty to look after glory and greatness in the next world, since they neither have, nor are like to have any in this, and so to fall in with the doctrine of the Gospel which both offers and opens the way to the glory to come, but makes little of this world, calls men's minds off it, and teaches self-denial about it. And then when such have actually embraced the truth as it is in Jesus, though they themselves are but poor and mean in parts and humane abilities, and of shallow capacities; yet the Spirit of God now becomes their guide, and he takes of the things of Christ, viz. his Doctrines contained in the Scriptures, and shows them unto them, John 16.14. And what ever parts and humane abilities men may have, by the power of which they may go for us to the Grammatical sense of the Scriptures, yet as to the spiritual design of them, whilst they themselves are strangers to the sense of such a thing upon their own hearts, and consequently have not that presence of the spirit of truth who keeps at a distance from the highminded and worldly-wise, they must needs be in greater danger of wresting the Scriptures as unto the spiritual design of them, than the poor, humble, and meek Soul, with whom God delights to dwell, and whom he hath promised to guide in judgement, and teach in his way (Psal 25.9. Isai. 57.15.) though very far inferior in humane accomplishments.  
But since the misunderstanding of the Scriptures about the doctrine of Justification by Faith without the works of the Law, hath proved, and I exceedingly fear doth still prove a snare of death unto vast multitudes of poor souls (as I intimated before) therefore to awaken men who have been but in a spiritual dream about this important business, and to undeceive many poor souls who are in extreme danger of perishing eternally under a mistaken confidence of Salvation, I shall as of the ability which is of God, by comparing the Scriptures hereabout, endeavour to open, and further to clear this mighty point, upon the practical understanding of which doth depend even the salvation of all our souls.   

CHAP. II. Showing of what sort or kind of Works those are which Paul in his Epistles excludes in the point of Man's justification before God.  Romans 4.5. 
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted unto him for righteousness.  
SECT. I NOT to meddle with the coherence of these words for the present, because I shall have a fit occasion to touch that afterwards; You may easily perceive that they do in themselves, contain a brief description of the Man whom God will justify. And we have him here described both negatively, and affirmatively. 1. Negatively, he is such an one as worketh not; so saith the Text; To him that worketh not, etc. 2. Affirmatively, he is such a one as does believe on him that justifieth the ungodly: for the Text tells us concerning him, that his faith is counted to him for righteousness.  
I shall God willing speak something to both parts of the description, and shall begin with that first which is first in the Text.  
How then is the Apostle to be understood when he affirms the man that works not to be the capable subject of Justification? provided otherwise he be such a one as doth believe? what kind of Works are they which he shuts out from having part and fellowship in this matter? and in what respects?  
1. Whatever they are, it is not the presence of them which he excludes, as if a man that hath the works he here speaks of, could not be justified; but it is such a justifying virtue, power, and property which some supposed to be in them, but were deceived, which he excludes, as having no hand less nor more in any man's Justification; for otherwise Paul, though whilst he was a Pharisee, and to the very time of his believing, was such a worker as that he could say, that as touching the righteousness of the law he was blameless, Phil. 3.6. yet this was no obstruction to his Justification when he did believe indeed.  
2. But the Apostles meaning is, that the absence of the Works here spoken of, would not at all hinder a man's Justification in case he did believe, but that he was in as good a capacity of Justification upon his believing, though he had none of the works he here speaks of, as he would or could have been in case he had them all.  
3. But then in the next place the main question will be, what and what manner, sort, or kind of Works it is, without which a man if he believe shall be justified? and whether he intends to exclude all, and all manner of works in this case, or some one sort or kind only.  
For the resolution whereof, we must consider upon what occasion these words of the Apostle are here brought in; and what people, and what opinions they are against which he is here disputing: the knowledge of which will be as a key to open the door of this Text, and to give us clearly to understand what Works they are, without which a man believing, may be justified.  
That it is not against any such opinion as reckons a Gospel conversation consisting of self-denial, mortification of worldly lusts, and sinful affections, the love of Christ above all, and the preferring other men's spiritual interest and profit before their own temporal; and a tender caring for others temporal good as well as their own, I say that it is not any such opinion against which the face of the Apostles present argumentation is bend, will evidently appear.  
1. By the carriage of other Scriptures, which are so far off from affirming any man to be justified by Faith without these Works, as that contrarily they do positively and peremptorily conclude and declare, that Faith to be dead, unprofitable, and vain, and such as shall never save, that is without these. And therefore we may by no means understand the Apostle in any such sense, as would make him clash with and fall foul upon the general current of the Scripture elsewhere. But the further opening and handling of this, I must respite unto its proper place afterwards.  
Sect. 2 2. But that the Works here cast out of doors by the Apostle in the matter of man's Justification, are precisely of that sort or kind which are elsewhere called by him the deeds of the Law, Rom. 3.28. viz. Mosaical ordinances and services, especially such as were Circumcision, and Sacrifices, and the like, which were Works required in the Law of Moses, I come now to demonstrate. And for the clearing of our way to this, we will as I said, consider the persons and their opinions, against which the Apostle disputes.  
The persons against whom the Apostle was engaged in this dispute of his, were the unbelieving Jews, or at least such as did judaiz it, that is, in a great measure comply with them in their opinion touching the necessity of Circumcision, and other Mosaical Rites, to Justification. For the Jews then being scattered among the Gentiles here and there in the Roman Cities and Provinces, and particularly here at Rome, Acts 28.17.24. did vehemently oppose the doctrine of the Apostles, especially in their preaching Salvation to the Gentiles upon their believing, without the works of the Law; forbidding them to speak to the Gentiles, or to declare unto them, that they might be saved upon any such terms. 1 Thes. 2.16. forbidding us to speak to the Gentiles that they might be saved, etc. To fortify the believers whether Jews or Gentiles against their insinuations and oppositions in this kind, the Apostle at large debates the case in difference between them, both in this Epistle to the Romans, and in that to the Galatians; which Churches, viz. of Rome, and Galatia it is like were then pestered more than others in this kind.  
The unsound opinions held by them, and which this Apostle in his doctrine of Justification doth oppose in this and other of his Epistles, were such as these.  
Sect. 3 1. That the Messiah or Christ which God had promised, & they expected, should whenever he came, abide for ever, and not die. John 12.34. We have heard out of the Law (say they) that Christ abideth for ever; and how sayest thou the son of man must be lift up? This was a doctrine which it seems passed for current among them, their guides misinterpreting some one or more passage in the Old Testament to that purpose, that the Messiah should never die, but abide for ever without any change by death: which doctrine they took as inconsistent with Jesus his being the Christ indeed, and yet suffering death by being lift up upon the Cross, which he Prophetically foretell, 1 Cor. 2.7.8. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of glory. What was that wisdom of God in a mystery which he says they preached? why it was this, that God had offered Salvation to the world by Christ as crucified, which both to the Jews and Greeks was such a mystery, as but few of them understood, but was their occasion of stumbling at Christ, 1 Cor. 1.23, 24. But we preach Christ crucified, unto the Jews a stumbling block, and to the Greeks foolishness; but unto them which are called both Jews and Greeks, Christ the power of God, and the wisdom of God. Which mystery saith he, 1 Cor. 2.7, 8. viz. that the counsel of God was so laid, to bring about the life of men by the death of the Messiah, None of the Princes of this world knew, (viz. the chief of those that had their hands in his death;) for had they known it, they would not have crucified the Lord of glory. No surely they would not; but it was their ignorance touching those Scriptures which foretell his humiliation and death that proved a snare to them, first to reject him because of his low condition, and afterward to crucify him: so saith the Text in effect, Acts 13.27. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the Prophets which are read every Sabbath day, they have fulfilled them in condemning him.  
Sect. 4 2. The next damnable opinion which they held, into which they were led by the hand of the former, was this: that Jesus was not the Christ. For they concluded him therefore not to be the Christ, because he suffered and was crucified; they holding the former opinion, that such a thing was impossible to befall the Christ of God. This is clear from 1 Cor. 1.23. it was his being crucified that caused them to stumble at him, and not believe him to be the Christ, as it is still unto this day. In opposition to which opinion it is, that the Apostle hath that saying, Heb. 9.16. For where a Testament is, there must also of necessity be the death of the Testator. Where he argues the necessity of the death of the true Christ for the ratification of the New Testament of which he is Mediator, in opposition to some of another mind. Therefore we shall find that to prove the necessity of the Death and Resurrection of the true Christ, as also to prove that Christ his being Crucified did not at all argue him not to be the true Christ but the contrary, was a great part of the Apostles dispute against the Jews, who as it thereby appears held the contrary, Acts 17.2, 3. And Paul as his manner was went in unto them (viz. the Jews in their Synagogue, ver. 1.) and three Sabbath days reasoned with them out of the Scriptures, opening and alleging that Christ must needs have suffered, and risen again from the dead, and that Jesus whom I preach unto you is Christ.  
Sect. 5 3. Another thing which they held also was this, that their Sacrifices (in conjunction with Circumcision and other observances) did take away sin. For, 1. In that they offered Sacrifices for sin, they thereby acknowledged themselves to be sinners, and such as stood in need of atonement; for saith the Apostle, Heb. 10.3. In those Sacrifices there is a remembrance again made of sins every year. 2. In that they held the true Christ should never die, as we heard before, they must therefore needs hold withal, that sin was not to be purged by his death and Sacrifice. And then 3ly. If not by that, by what then? but by those very Sacrifices of Bulls and Goats which were offered for sin, which indeed was the naughty opinion against which the Apostle saith so much in the Epistle to the Hebrews, Heb. 10.1. For the law having a shadow of good things to come, and not the very image of the things, can never with those Sacrifices, which they offered year by year continually, make the comers thereunto perfect; as some it seems on the contrary did hold. Again ver. 4. For it is not possible that the blood of Bulls and of Goats should take away sins. What, shall we think that the Apostle sets up a man of Straw, and then fights with it? or that he beats only the air with his word? shall we think that he so solemnly over and over, and over denies that which no man affirmed? or would he make such a business of it to argue the inefficaciousness, the unavailablenes of those sacrifices to take away sin, if no body had asserted their power and efficacy in that behalf? surely he would not; such a thing is much below the wisdom of an ordinary man, and much more below the wisdom and gravity of a great Apostle. It is a good rule by which to make judgement of the ill opinions and practices then reigning among men in the Apostles times, viz. by their zealous and faithful engagements against them, as declared in their Epistles, though they do not in so many words, charge such and such men with holding or practising, such or such things.  
And so when we find the Apostle (Heb. 10.) so mightily labouring in this business when he hath to do with the believing Jews, that were under temptations of looking back, arguing from the Old Testament, that it was never God's intent to set up those Sacrifices under the Law to take away sin, or to purge the conscience, but that they served only unto an outward purification, and to be as a Schoolmaster to bring to Christ, by the offering of whom once for all, are perfected for ever those that are sanctified, it may be easily collected, that certainly the unbelieving Jews did firmly hold the contrary, and that the believing Jews were in danger of being shaken in their Faith hereabout; to prevent which, and to establish them firmly in the truth, is the prize for which the Apostle runs, as in the Epistle in general, so more especially in those passages of it in the ninth and tenth Chapters, which do more immediately concern this business. See more particularly hereabout, Heb. 10.1, 4, 5, 9, 10, 11, 12, 14.18. and 9.12, 13, 14, 22, 25, 26. and 1.3. Acts 13.39.  
These three now mentioned, most erroneous and highly dangerous opinions held by the obstinate Jews, I take to be wrapped up by the Apostle in Rom. 9.31, 32, 33. But Israel which followed after the law of righteousness, hath not attained to the law of righteousness, wherefore? because they sought it not by faith, but as it were by the works of the law: for they stumbled at that stumbling-stone; as it is written; behold I lay in Zion a stumbling-stone and a rock of offence, and whosoever believeth on him shall not be ashamed. That Christ was and is a stumbling-stone unto the Jews, because of his being Crucified, is that I shown before: such a thing falling cross to their received opinion, that the true Christ should never die; they thereupon thought they had good reason to reject him, and those that taught in his name, as being confident for that very reason he could not be the Messiah. So that those two opinious, 1. That the true Christ should never die; and secondly, That Jesus was not the true Christ because he did suffer death, are both employed in that saying, ver. 32. They stumbled at that stumbling-stone; and then the third thing, viz. their expectation of remission of sins and acceptation with God by the legal Sacrifices, and other Mosaical observances, is that which in the 31, and 32. vers. is called their following after or seeking the law of righteousness, i. e. as I conceive, that Law or Covenant by which God hath promised to count men righteous: this indeed they sought to come under, but miss it, because they sought it not in God's way of believing in Christ Jesus, and him crucified, (for they stumbled at that stumbling-stone) but as it were by the works of the Law, i. e. I conceive they so sought it, as if the terms of attaining it appointed by God, had been the doing those works of the Law.  
Sect. 6 4. Another erroneous opinion of the unbelieving Jews, wherein some also of those who did in a sort believe, did comply with them, was this; that the Gentiles could not be justified or saved, unless they became prosylites to their Religion, and were circumcised, and so kept the law of Moses, Acts 15.1, 5. And certain men which came down from Judea taught the brethren and said, except ye be circumcised after the manner of Moses ye cannot be saved. Which yet is more fully expressed vers. 5. But there risen up certain of the Sect of the Pharisees which believed, saying that it was needful to circumcise them, and to command them to keep the Law of Moses. Which dangerous opinion being obtruded upon the believing Gentiles, to the great unsettlement of many of them, thereupon the Apostle Paul (who was the Apostle of the Gentiles) to the end he might undeceive such as had been surprised with it, and strengthen the Brethren against the infection of it, wrote, as to the Churches in Galatia, so to this at Rome, in both which Epistles he doth at large counter-argue this, together with the other  soul-destroying opinions.  
Sect. 7 In flat contradiction therefore unto these opinions aforesaid, our Apostle in my Text doth affirm, That to him that worketh not; that is, to the Gentile who never had observed or kept the Law of Moses, who never had followed after righteousness, Rom. 9.30. but had lived without God in the world, and as an alien from the Commonwealth of Israel: But believeth on him that justifieth the ungodly: That is, though he do not nor have done the former, yet if he do the latter; that is, if he shall believe on him that came into the world to save sinners, and which in due time died for the ungodly. His Faith, that is, this faith of his, and not those works of the Law shall be counted to him for righteousness: This than is clearly the doctrine of the Text, that a poor Idolatrous Heathen, that had no precedent Works of the Law to commend him of which the Jews boasted, and in which he trusted, and though such as should never after his beginning to believe, be either circumcised, or offer the Sacrifices for sin commanded in the Law, or perform other Jewish Rites, yet in case he did but believe, and should indeed really embrace the Gospel, the doctrine of Jesus, he should most certainly be justified, and persevering therein, be undoubtedly saved, the highest and most confident pretention of the Jew to the contrary notwithstanding.  
That the fastening of this nail is the very scope and drift of the Apostle, not only in the words of my Text, but also in his precedent and subsequent discourse, as well that which goes before, as that which follows after my Text, is that which I shall now as briefly as well as I may, come plainly to set before you.  
I shall carry you no further back then to Rom. 3.21. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. The righteousness of God; that is (I conceive) God way and terms of making or accounting men righteous: Without the Law is manifested: that is, in and by the Gospel it is declared, published, tendered, and offered; in the believing and embracing of which Gospel, and the terms of grace therein propounded, a man may attain this righteousness though he had never heard of the Law. Though its true also, that the same way and terms of Justification, is witnessed and asserted in the Law and the Prophets, which is now published and tendered by the Gospel. Which way of accounting men righteous, or the terms upon or according to which he does so esteem them, and accordingly deal with them, we have set down in the next verse. 22. which is saith he, By faith of jesus Christ, unto all, and upon all that believe, for there is no difference: that is, this righteousness of God, or this Justification of God, or which is of God, it is by Faith of Jesus Christ; that is, it does accrue to men, or is vouchsafed by God unto men, by the Faith of Christ; that is, by that Faith which men that rightly believe, have concerning Christ. And this is a privilege (a glorious one indeed) which is vouchsafed unto all men indifferently who do believe, whether Jew who hath followed the Law, or Gentile who hath been without Law; it is unto all, and upon all that believe; for there is saith he, no difference: the Jew by his Law is never the nearer Justification, nor the Gentile by his living without it, never the farther off it, in case he do believe, but both in a like capacity, and both actually justified upon their believing, and neither the one nor the other at all justified till then. For saith he ver. 23. All have sinned, and come short of the glory of God, both Jews and Gentiles, and therefore both alike are cast upon the mere mercy and free grace of God, vers. 24. Being justified (if ever they be justified) freely by his grace, through the redemption that is in jesus Christ, ver. 25. whom God hath set forth, (both to Jews and Gentiles) to be a propitiation through Faith in his blood. Upon which the Apostle ver. 27. makes this demand, Where is boasting then? if the Gentile without the Law be on equal terms with the Jews under his Law, if there be no difference between them, if all have sinned, and all to be justified freely by grace; if this Justification or righteousness be vouchsafed unto all, and conferred upon all that believe, and not otherwise; and that there is no difference between Jew and Gentile in these respects; then pray you, where is boasting? what is become of the boasting of the Jews, who were wont to say we have Abraham to our Father, and rejoiced in circumcision, and made their boast of the Law, Rom. 2.23. if for all the privileges which in this kind they had enjoyed above the Gentile, yet if the Gentile by the grace of the Gospel is made equal to the Jew, though he do not at all come under the Law, where then is there any longer place for boasting?  
And in the 28 verse he draws up his conclusion from his premises, saying, therefore we conclude that a man is justified by Faith, without the deeds of the Law: the same in effect with my Text: If there be no difference between Jew and Gentile as was said before, and that the Righteousness of GOD without the Law is manifested and tendered to the Gentile, we may well conclude, that a man, even an ungodly Gentile that hath no Deeds of the Law, if he once come to forsake his ungodliness, and to believe and obey the Gospel which is to be preached to every Creature, we may conclude that he is indeed; justified, his sins pardoned, and he accepted in the Beloved, in whom he hath believed.  
But though the Apostle concludes the thing, ver. 28. viz. that the Gentiles might as well be justified without the Deeds of the Law, as the Jews with them, and both alike upon condition of believing, yet he does not there conclude his discourse of this matter, but is at it again and again. And therefore in ver. 29. he gins again, demanding as it were with authority thus; Is he the God of the Jews only? is he not also of the Gentiles? yes of the Gentiles also. As if he should say, what do you think that God only takes care of the Jews, and of their Salvation, and that he hath no regard at all to the Gentiles, let them sink or swim? Is he not the God of the Gentiles also? is he not willing to bring them to Salvation as well as the Jews? To which interogation he returns this answer; yes he is the God even of the Gentiles also: one propitious and favourable to them as well as the Jews, which appears in this thirtieth verse, Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith: the same God hath vouchsafed the same means, and proposed one and the same way of justification and salvation both to those that are circumcised, and to those that are not, and that is the Faith of the Gospel. Where there is neither jew nor Greek, circumcision, nor uncircumcision: i. e. no difference between these, but as the Scripture saith, They are all one in Christ jesus, Gal. 3.28. Col. 3.11.  
Sect. 8 Come we now to the fourth Chapter, and draw we nearer the Text. In this fourth Chapter in which my Text is, we have the truth under consideration drawn in lively colours, viz. that men without Circumcision, and the rest of the Jewish Ordinances, may upon their cordial embracing the Gospel, attain justification in the sight of God. This he makes plain, and proves against all contradiction from the example of Gods proceeding with Abraham in the matter of his justification, who as he was the Father of the Jew, and one in whom they gloried, as counting themselves the only people of God upon the account of that Covenant which God made with him and his seed, whose seed according to the flesh they were, so also was he a Father of many Nations, even of as many as should believe, in all Nations of the world, and why so? but because God was intended to justify them upon the same terms as he justified Abraham.  
Rom. 4.1. The Apostle gins thus, What shall we say then, that Abraham our father, as pertaining to the flesh hath found? In which affirmative interrogation, we have laid down a vehement negation of the thing interrogated, according to the usual custom and dialect of the Scriptures in that kind. As if he should say, look now upon Abraham our Father, and consider Gods proceeding with him, and the terms upon which God conferred righteousness or justification on him. And what then? shall we say or think that Abraham our Father according to the flesh hath found? hath found what? namely justification in the sight of God; for that's the thing in question, the subject of his present discourse, and that which he presently mentions vers. 2. as that to which the interrogation relates. Hath he found it as pertaining to the flesh? what's that? hath he found it in that way in which the Jews boastingly think they have met with it, and urge the Gentiles to seek after it, viz. Circumcision and other works of the Law, which in opposition to the Gospel-way of Justification, is called flesh, Phil. 3.3, 4, 5, 6. Gal. 3.3. hath he found, or did he meet with justification in this way? no certainly he did not. This he proves, first by a clear Text of Scripture out of the Old Testament, verse 3. For what saith the Scripture, Abraham believed God, and it was counted to him for righteousness. If his believing God was the thing that was counted to him for righteousness, (which is the thing the Scripture affirms, Gen. 15.6.) then Circumcision and the rest of the Ceremonies of the Law could not be it, and therefore could be no more necessary in the Gentiles to their justification, than they were to Abraham, but that they without Circumcision, believing as Abraham did, they also without cir: cumcision might be justified as Abraham was. And therefore accordingly from this example the Apostle doth assert in the words of my Text (which are brought in upon this occasion.) That to him that workeeh not, but beleiveth on him that justifieth the ungodly, his faith is counted to him for righteousness. Which doctrine of imputation of Faith unto men for Righteousness without Works, the Apostle in ver. 6, 7, 8. makes clearly agreeable to that passage of David in Psalm 32.1, 2. where he says, Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man unto whom the Lord will not impute sin. Whereupon the Apostle to draw home this part of his discourse unto Abraham's case, which is the chief thing he prosecutes throughout this Chapter; in the ninth verse he makes this demand: Cometh this blessedness then upon the Circumcision only, or upon the uncircumcision also? for we say that Faith was reckoned unto Abraham for righteoasness. V 10. How then was it reckoned? when he was in Circumcision or in uncircumcision? not in circumcision but in uncircumcision. Which way of arguing here used by the Apostle, is of mighty force to evince the nonnecessity of Circumcision unto justification, a thing which the Jews would have imposed upon the Gentiles in order thereunto, as I have oft said. For if Abraham's Faith was reckoned to him for righteousness before ever he was Circumcised, then was not his Circumcision necessary unto his justification which he had without it. And if it were not necessary hereunto in Abraham their spiritual Father, neither was it now necessary among the believing Gentiles, his spiritual children. For the Apostle seems to intimate in ver. 11, 12. that God had this design in it, that Abraham should receive his circumcision, not before, but after his justification, to wit, that he might be the Father, the great exemplar, copy or pattern, how or after what manner God would justify the uncircumcised, or Gentiles in time to come, viz. by or upon their believing in him without Circumcision. I might likewise show you farther, how the Apostle in ver. 13. argues the nonnecessity of keeping the Law of Commandments contained in ordinances in relation to salvation upon this ground, because the promise of heirship was not made to Abraham or to his seed through the Law, or upon condition of observing that, but through the righteousness of Faith, or upon condition of believing unto Justification. Of which wise and gracious disposition of these things by God, that the promise should be entailed upon believing rather than upon the observation of the Jewish Law, the Apostle gives this account ver. 16. It is by Faith saith he, that it might be by grace, to the end the promise might be sure to all the seed, to wit of Abraham, not to that only which is of the Law, such as the Jews his Seed according to the flesh were, but to that also which is of the faith of Abraham, to wit, the believing Gentiles, who otherwise would have been excluded. So that the grace of God, and the good of men, are best provided for in this way, and that's the reason why God hath chosen this, and not the other.  
Sect. 9 To draw to a conclusion of this matter, which is capable as you see of a large confirmation from Scripture, and to pass over what might be further enlarged to the same purpose from other passages in this Epistle, I shall present you only with a Text or two more elsewhere, Acts 15. where this very question is solemnly debated among the Apostles and Elders for that very purpose assembled at Jerusalem, viz. to resolve and determine this case, whether it were necessary for the Gentiles that believed to be Circumcised, and to keep the Law of Moses or no, ver. 1.5, 6: And when there had been much disputing (touching this question; at last) Peter risen up and said unto them, men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel and believe. And God which knoweth the hearts, bore them witness, giving them the Holy Ghost even as he did unto us: and put no difference between us and them, purifying their hearts by faith, ver. 7, 8, 9 Where he gives this undeniable reason why this question should be resolved in the negative, why Circumcision and the Law should not be imposed upon the believing Gentiles in order to their justification and salvation, viz. because God by his giving the holy Spirit to the Gentiles (Cornelius & the rest) Act. 10. that were uncircumcised; upon the same terms as he did unto the believing Jews that were Circumcised (Acts 11.17.) did bear them witness that he accepted them as well without the Law upon their believing, as he did the Jews with their Law; he bore them witness, giving them the Holy Ghost, even as he did unto us. And that God made no difference at all between Jew and Gentile, as to give the Jew more because he was Circumcised, and kept the Law, or the Gentile less because of his uncircumcision, but their hearts and lives being purified, reform by Faith, by their cleaving to Christ's Doctrine, God bestowed the same pledge of his love upon the one as upon the other; the Law did not set the Jew higher in his savour, nor the want of it keep the Gentile under in his love, but being equal in Faith, they were equally accepted and beloved of God: He put no difference between us and them says Peter who was a Jew.  
And when Peter at another time was found by his Brother Paul, not acting so evenly, according to this his present Declaration, but contrarily compelling the believing Gentiles to walk as did the Jews, Gal. 2.14. he reproves him for it upon this ground, that Peter himself knew this, that they themselves who were by nature and birth Jews, and not sinners of the Gentiles, could not for all that be justified by the Law, which they as Jews observed, but must be glad to come by it in the same way, and upon the same terms in which the sinners of the Gentiles did obtain it, to wit, the Faith of Jesus Christ, Gal. 2.14, 15, 16. If thou being a Jew, livest after the manner of the Gentiles, and not as do the jews, why compelest thou the Gentiles to live as do the jews? We who are jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the Faith of Christ, and not by the Works of the Law; for by the works of the Law shall no flesh be justified. By which the Apostle plainly intimates, that it was so far from being necessary to compel the believing Gentiles to keep the law of the Jews to make them capable of justification; as that the Jews themselves who had the Law and the works of it, must needs lay aside the consideration thereof in their coming to God for justification, and must be content to receive it upon like terms of grace with the Gentiles themselves, as Paul himself did, Phil. 3.9. who desired to be found in Christ, not having his own righteousness which was of their law as he was a Jew, but that which was through the Faith of Christ, as he was a Christian.   

CHAP. III. Showing how Love, justice, and Mercy, though commanded both in Law and Gospel, are to he rejected in the jewish sense, and yet embraced in the Christians, as necessary unto justification. Showing also in what sense Works are necessary unto justification.  
Sect. 1 HAving thus far showed what Works they are which the Apostle in our Text excludes from Justification, as unnecessary thereunto, viz. such Works as were proper to the Jews, in contra-distinction to the Gentiles, which are in Scripture usually called the works of the Law; for about them did the controversy grow, as we have seen before: all that I shall now add by way of use as to this matter, shall be for caution: To take heed how we oppose Faith to Works, and that when we do so, be we sure to keep the Scripture road, which I have been now tracing out.  
It is true, Faith and Love, are often in the New Testament, distinguished, or mentioned as things distinct, in a strict sense, Ephes. 6.23. 1 Tim. 1.14, and 2.15. 2 Tim. 1.13. Philem. 5. etc. but I am not without much confidence, that they are never opposed, as Faith and the Works of the Law are: as if a man that hath no Love might be justified by his Faith, as he that worketh not, or which hath no Works in our Apostles sense, may. It is no where neither in words nor sense said; But he that loveth not, but believeth on him that justifieth the ungodly, his Faith is counted to him for righteousness: but the contrary in substance is flatly affirmed by the Apostle James, chap. 2. besides other Scriptures, as I shall God willing come afterwards to show. And therefore I do think that our Protestant Writers have given too much advantage to the Papists, whilst in asserting justification by Faith alone without any Works at all, they have in the mean while chief if not only, built this their assertion upon such Scriptures as my Text, with others of like nature, which treat, not of all Works in general, but of such as did belong unto the Jews in special; and therefore are usually called the Works of the Law; or the Deeds of the Law. Works of what Law I pray you? but of that Law which as the Apostle saith pertained to the Israelites, Rom. 9.4. and which as the same Apostle saith also the Gentiles had not, Rom. 2.12.14. 1 Cor. 9.21.  
Objection. Sect. 2 But when the Apostle opposeth this Law that was given unto the Jews unto Faith, and when he denies Justification to be by the works of that Law, is it not all one as if he should oppose Faith unto Works commanded in the Gospel? for the same Works of Love, Justice, and Mercy that are enjoined in the Gospel, are also commanded in the Law.  
Answer. This indeed is an Objection that deserves consideration; but for answer take it thus. Though it be very true, that the same Works of Love, Justice, and Mercy, be enjoined, both in Law and Gospel, yet it will not follow that when the Apostle opposeth the Works of the Law to Faith, that then he opposeth Gospel-works to Faith likewise, for these two Reasons.  
1. Because those Works as they were enjoined the Jews in the Law, were part of the first Covenant, but as they are enjoined in the Gospel, so they are part of the second Covenant. But now the Law or first Covenant, (in the letter of it) was not of Faith, saith the Apostle: the things promised in it, were suspended, not upon the condition of believing, but of doing: But the man that doth them shall live in them, Gal. 3.12. Upon which account, and in respect whereof, the Works even of Love, Justice, and Mercy, as enjoined under that Covenant, may possibly be opposed to Faith. Whereas the Gospel or new Covenant, which also contains in it precepts of Love; Equity, and Mercy, as well as promises of pardon, acceptation, and salvation, and not promising the enjoyment of the one, without obedience in the other; (as is further to be showed afterwards) I say this Gospel or New Covenant is so of Faith, and all the conditional part of it so relating to, and depending upon Faith, as that it is so far from being opposed to Faith, as the other Covenant is, as that the whole Gospel, New-Testament or Covenant, both in its precepts and promises, bears the denomination of Faith, being sometimes styled the Faith, Gal. 1.2, 3. and 3.23. Acts 6, 7. Romans 1.5. jude 3. Sometimes the Law of Faith, Romans 3.27.  
And when we suppose the duties and Works of Love to be opposed to Faith under one Covenant for reasons proper to it, and yet yet the same Works not to be opposed to Faith in the other Covenant for reasons peculiar to it; let it not seem strange to any man; for it is no new thing to affirm and deny the same thing, under several circumstances, and different considerations; As the Apostle john for example, touching this great Commandment of Love, of which we now speak; he affirms it to be no New Commandment, but an old, and yet presently again says the same is a New Commandment, 1 john 2.7, 8. Brethren, I writ no new Commandment unto you, but an old Commandment, which ye had from the beginning: the old Commandment is the word which ye have heard from the beginning. Again, a new Commandment I writ unto you, which thing is true in him and in you; because the darkness is past, and the true light now shineth. The Law of Love is an old Commandment as it is part of the old Covenant, and yet the same is a new commandment as it is part of the new Covenant, being given a new by Christ, the Mediator thereof, and now upon new terms too, not as opposed to Faith, as in the former, but as in a collateral and subservient way, joined with it in the latter. And besides this, the same Commandment under this new edition of it, comes out with enlargement, which makes it new: Which thing (saith the Apostle) is true in him, and in you. In him, who hath not only given this new command, john 13.34. A new Commandment I give unto you, that ye love one another as I have loved you; but also hath given us the pattern of it in his own example, having so loved us as to lay down his life, and to give himself for us, Gal. 2.20 Which thing as it is true in him, so in you saith he, 1 john 2.8. because we ought therefore, not only to love our Neighbour as ourselves, as before it was commanded; but now even to lay down our lives for the brethren; 1 john 3.16. as he hath done for us. Of all which, viz. that the same command though in one respect it was old, yet in another it was new, and truly verified both in Christ, and in the Saints, the Apostle gives this reason in the forementioned place, 1 john 2.8. Because the darkness is past, and the true light now shineth: the different dispensing of the same thing, hath made this difference in it: it was an old Commandment as it was once enjoined under the old Covenant, but now the darkness and obscutity of that Covenant and dispensation being passed (as when once it grew old it was then ready to vanish, Heb. 8.13.) and the true and new light in the Gospel and new Covenant, now shining, under which the same duties of Love are enjoined upon other terms then before, it might upon this account be well styled a New Commandment, which yet in substance was an old one.  
Sect. 3 2. But Secondly and chief, the reason why the Works of Love, Justice, and Mercy, as commanded in the Gospel, are not opposed to Faith by the Apostle in the point of Justification, though these and all other Works commanded in the Law in the sense in which they were asserted by the Jews, are opposed to Faith in that case, is this; because there is so vast a difference between the sense in which we do assert an Evangelical necessity of these to Justification, and that sense in which the Jews did assert the availableness of these together with other Works of the Law unto justification, as that the Apostle might well withstand the one sense as damnable, and yet the other in the mean while remain under his full approbation. For our Apostle was so far from denying the necessity of the Works of the Law unto justification, saving in that erroneous sense in which the Jews maintained them, as that he did affirm, that during the time in which they were enjoined by God, justification was not to be had without them, (as conjoined with Faith,) Rom. 2.13. For not the hearers of the Law are just before God, but the doers of the Law shall be justified. It was no more men's hearing of the Law, and leaning upon God (as some did Mic. 3.11.) without sincere obedience to the Law in one thing as well as in another, that would render them acceptable to God then, than men's barren, formal, and dead Faith, under the profession of the Gospel, will without an upright and careful conformity to the doctrine of Christ, render them acceptable to God now.  
As concerning that sense in which the Jews asserted, and the Apostle denied the necessity of the works of the Law to justification, take it thus. They being ignorant of God's Righteousness (Rom. 10.3.) and of his design to teach men by the types and figures of the Law as by a schoolmaster, to expect justification by the death of Christ, and Faith in his blood, (For by reason of the vail that was upon their hearts, they could not see to the end of that which is abolished, 2 Cor. 3.13, 14, 15.) I say, they being herein altogether ignorant, were on the other hand highly confident, that God had ordained their legal Sacrifices to purge them from their sins, and their obedience in them and other points of the Law; to be the only means to invest them with all the good that ever the Lord intended them, not only in things temporal, but also spiritual and eternal. So that that which the Gospel attributes to the New Covenant, to the blood of it, to the faith of it, to the obedience of it; they attributed and ascribed all of it to the blood and obedience of the Old Covenant.  
So that the question between the Apostle and them, was but this: Whether Eternal Redemption were to be had upon the First Covenant terms, or the Second; whether by the Works of the Law, or the Faith of the Gospel, the believing in, and subjecting to the Lord Jesus as that only name, way and means, in which Salvation is to be had. The Apostle he affirms, that Salvation is to be had by the latter without the former, by the New Covenant terms without the Old; the Jews on the contrary they held that Salvation was to be had by the former without the latter, by the Works of the Law without believing in or obeying of Jesus. It is most evident and certain that thus and thus as hath been declared, is the true sense in which the Jews held the Works of the Law available to justification and salvation, and it is as clear likewise, that in the very same sense the Apostle doth deny and reject them, charging the whole stress of all upon Christ, and believing in, and following of him.  
Sect. 4 This is easy to be discerned in the Apostles Writings, of which I have given an account in my Second Chapter, to which I refer you, and shall here add two or three Texts more, Phil. 3.7, 8, 9 But what things were gain to me, those I counted loss for Christ; yea doubtless and I do count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him not having mine own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith. He had showed before what the Jews trusted in, boasted of, and which he himself also whilst he was as they were, did count his gain, viz. Circumcised the eight day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, touching the righteousness of the Law blameless. But when he became a Christian, he let go all these things which he held so fast before: took off and removed that confidence and stress which he had placed in these, and now lays all upon Christ, and Faith in him. That which he now expected by Christ, he did indeed expect by his righteousness in the Law before; but that which was his hope and his confidence, his joy and his glory before, is now but loss and dung with him, when once the excellency of the knowledge of the way of Salvation by Christ, does appear. Now all his desire is to be found in Christ, rejoicing in Christ, trusting in Christ, cleaving to Christ; not any more to be found in the dress of his own righteousness which was of the Law, the first Covenant righteousness, that righteousness in the Law, touching which as he says he was blameless, vers. 6. Which whilst he expected Salvation by it, was a righteousness or way of justification of his own setting up, never of Gods appointing. In opposition whereto, he desires now to be found in that righteousness which is of God through Faith; in that state of justification and salvation, which God in the Gospel hath settled and established upon believing in Jesus. So that here in this Contexture of Scripture, you have the Jews righteousness or justification, and the Christians; through both which this Apostle had passed, and of both which he had made trial: the Jews claim was by the Law, and the works thereof, but the Christians by the Gospel, and the Faith, and obedience thereof: the act of his conversion was his renouncing of the former, and cleaving to the latter.  
Romans Chapter 9 Verse 30, 31, 32. What shall we say then, that the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of Faith: but Israel which followed after the Law of righteousness hath not attained to the Law of righteousness; Wherefore? because they sought it not by Faith, but as it were by the works of the Law; for they stumbled at that stumbling-stone. Here we have two manner of people, the Gentiles and the Jews; and two sorts of righteousness, the one of the Law, the other of Faith, or of the Gospel. The Gentiles who had not followed after righteousness, but lived in Idolatry, Sin, and Wickedness, and without God in the World, being altogether strangers to the Commonwealth of Israel, and that Covenant of Promise, yet attained to righteousness, a state of justification and acceptation before God, upon their receiving the Gospel, the doctrine of life and salvation, when it was brought among them. The Jews though they followed after the law of righteousness, those laws wherein a righteous conversation was commanded by God, and did many of the things that were commanded therein, having a zeal towards God, yet for all that, did not arrive at that justification and acceptation with God, which the Gentiles attained, and the reason was, because they did not seek it in the Gospel-way in which the Gentiles found it: they should have let go the doctrine of Moses, and have embraced the doctrine of Christ, and have reckoned themselves but in the same capacity with the Gentiles for all their Works of the Law, and have said as some of them did, We believe that through the grace of our Lord Jesus Christ, we shall be saved even as they, Acts 15.11. But instead of this they stumbled at that stumbling-stone, Christ Jesus and him crucified, and the offer of salvation by him, and did adhere unto the works of the Law for all things pertaining to salvation, and would have Justification upon the Law terms; this ran in their mind, if a man do those things he shall live in them, and so ventured all upon that score. It was quite beyond their expectation that the Messiah when ever he should come, should turn them out of their way of Sacrificing, by becoming a Sacrifice himself, or that their expectation of remission of sin, should be taken off the former, and placed on the latter: and therefore they cleaving to the letter of the Law for eternal salvation, which so far was ordained by God but for a temporal, and rejecting Christ and the terms of salvation by him which the Law pointed them to in the spiritual signification of it, of which they were wholly ignorant, hence it came to pass, that for all their labouring, seeking, and striving after righteousness, justification, and salvation, yet they miss it, as seeking it out of God's way, upon their own terms, not Gods.  
Gal. 2.21. For if righteousness come by the Law, than Christ is dead in vain. How could that be? but that they did attribute and ascribe the same atoning, virtue, and sin-purging efficacy unto the works of the Law, which the Gospel does attribute unto the blood of Jesus. And then indeed if it had been so as they supposed it was, that sacrifices or any other works of the Law, could have purged sin so as Christ does by his death and blood, than the death of Christ would have been in vain, God would never have put himself to that charge as to give his Son to death to take away the sin of men, if the works, of the Law had been a competent means to bring it about. If there had been a Law (saith the same Apostle) which could have given life, verily righteousness should have been by the Law, Gal. 3.21. If the Law and the Wotks therein commanded, could have done the same thing towards the conferring of life and salvation upon men which is now brought to pass by the coming and dying of Jesus, than righteousness and life should have been by that. But now inasmuch as that God hath given his Son to die, (for here he writes to those that did acknowledge Christ and his death, but withal inclined to that opinion Acts 15. that except men kept the law of Moses they could not be saved) since God hath given his Son to die, it is (as if he should say) manifest that the Law fell short in ability of doing that for men, for the doing of which God sent his own Son, Rom. 8.3. For what the Law could not do in that it was weak through the flesh, God sent his own Son in the similitude of sinful flesh, and for sin, (or by a sacrifice for sin as it is in the margin) condemned sin in the flesh. What the Law could not do in that it was weak through the flesh, that is (I conceive) through or by reason of the sins of the flesh; the sinful condition of man was so great, as that it quite overtopped the purging power of the Law, the disease was too strong to be cured with such a purge, the sins of the flesh overmatched the Law in this kind, and rendered it weak: and therefore God was fain to send his own Son to condemn sin, to take away the destroying power of sin by the sacrifice of himself, for that the Law could not do it by its sacrifice.  
In that the Apostle writes so much and in so many places (for there are many more besides these) touching the weakness and dis-ability of the Law to do that for men which God sent Christ to do for them, it is in opposition to those who magnified the Law as if it had been able to do all that for them, which the Apostle doth ascribe to Christ as done by him.  
By what hath been now said I think it doth fully appear in what sense the Jews asserted the Works of their Law in the point of Justification, and likewise in what sense the Apostle denies them.  
Sect. 5 And now if any man shall say, that Love, justice, and Mercy, yea or the act of Faith itself, or any other work commanded in the Gospel, does justify as Christ's blood justifies, by way of atonement for sin, let him be accursed. It is the prerogative royal peculiarly and alone belonging to Christ, thus to justify, in which no creature in Heaven or Earth, or any action of any creature, bears any the least share, Heb. 1.3. When he had by himself purged our sins, sat down on the right hand of the majesty on high. To purge from sin is the self-work of Christ, Heb. 7.27. and 9.26, 28. and 10, 12, 14. When some of the Galatians were but about to attribute the same justifying power unto the Law, which they had acknowledged to be in Christ, Paul testifies to them that in doing so they would render Christ of none effect to them, and fall from grace, Gal. 5.4. So dangerous a thing is it to join any in competition or co-partnership with Christ in this work, or to attribute the same justifying virtue to any beside him. And if any among the Papists should ascribe any such operation or virtue to any of their works, though as dipped in the blood of Christ, and receiving their virtue from that, it would doubtless be found a piece of high presumption, and a sin of a daring nature before the Lord.  
But alas how far off are we from ascribing any such power, operation or virtue unto any work which a Christian can do Nay Faith itself, though it be so necessary unto justification, as that without which the blood of Christ will not justify and save men, yet it is far from being necessary upon any such account as if it could in the least operate as Christ's blood does, or add any thing unto the saving virtue thereof; and yet necessary it is, because such is the Will of God, as that the saving benefit of that blood shall not be made over unto any man, but upon condition of his believing. So I say of Works (I mean Gospel-obedience) though we say they are so necessary as that no man's Faith shall justify him that is void of them, or which is all one, that no man's Faith shall justify him without them; yet we say also, that they are far from being necessary upon any such score as Christ's blood is necessary, or as if they could contribute any thing unto its atoneing virtue. Nor is it necessary in this case to suppose them to be formally of the nature of Faith, nor to be essential to the act of believing; nor that the same justifying act, office, or power is placed in them by God, as is in Faith: Yet necessary they are unto justification, because such is the will and good pleasure of God, as that though he will have Faith to entitle men to the justifying and saving benefit of Christ's blood, yet he will not interess an unprofitable, dead, barren, fruitless, formal Faith in that saving benefit and privileges of the New Covenant, but reserves this honour for that Faith only which is an active lively working Faith, and which makes a man as well ready and desirous to give honour and glory unto the Lord in doing his will, as to receive honour and glory from him in the way of believing his promise. This God willing I shall make fully evident, when I come to treat of the doctrine of Faith and Justification by it, in the handling of the second part of my Text.  
Sect. 6 In the mean while if this burden any man's mind, how to think or conceive that Faith in its first justifying act in closing with Christ, should be accompanied with Works, when as that first act is done in an instant, but Faiths bearing of Fruit, and producing of good works, is a work of time, and shall therefore think that sure Faith must needs be alone and without works in the first act of its justifying work, whatever it be after, I shall ease this burden, and answer this objection by distinguishing of Works.  
There are two sorts of Works.  

1. Such as consist in will, purpose, and desire.  
2. Such as consist in the actual execution of those resolutions and desires.   
That those motions, resolutions, and desires that are transacted in the will, by way of preparation of turning them into actions of another nature when opportunity shall serve, I say that these are works in God's account, who is as well privy to them as to external actions, is most evident. Mic. 2.1. woe to them that devise iniquity, and work evil upon their beds: when the morning is light they practise it, because, it is in the power of their hand. Their devising and resolving upon evil in the night, in order to the practice of it in the day, is called a working of evil upon their beds. Again Psalm 58.2. Yea in heart ye work wickedness: you weigh the violence of your hands in the earth. The evil actions and motions of the mind and will, are called a working of wickedness in the heart; as the looking on a Woman to lust after her, is called the committing adultery with her in the heart. Mat. 5.28. All which is as true of good intentions, resolutions and desires, as of evil; the resolving upon good when opportunity presents, is a working of good in the soul as well as the resolving upon evil upon like terms is the working of evil.  
Now than that Faith which is not accompanied with good Works of this kind in the souls first fastening upon Christ by Faith for salvation; I say, that soul that does not come to Christ with a sense of such worthiness in him, as to desire and resolve through the strength of his grace to give up itself to him, and to be commanded by him, that Faith, that soul, by all the light that I can get from Scripture, is never like to be accepted, or to pass for currant in Christ's account. Nor will such desires and resolutions do it neither, that are but airy, and of the nature of false Conceptions, and which spend themselves and languish and vanish in desiring and resolving, like the sluggard Solomon speaks of, Prov. 13.4. Whose soul desireth and hath nothing: No; unless they have that truth and reality, that strength and substance, as to be delivered of such conceptions, and to bring forth fruit to perfection when opportunity comes, and not like that corn that groweth upon the housetop, that withereth before it come to maturity, they are never like to obtain the honour and reputation of such desires and resolutions as will pass for good works in God's account. But if the soul in its first closing with Christ by Faith, go armed, and the Faith of the soul attended with real, hearty, and unfeigned desires and purposes to render unto the Lord in love, honour, and service, according to the benefit it expects to receive from him, and that nothing but lack of opportunity, hinders the real acting and executing these desires and resolves with suitable endeavours, doubtless that soul, that faith, is accepted with the Lord, as well as if all those purposes, inclinations and desires of the soul, were so many visible works, so many actual performances. For if there be first a willing mind, it is accepted according to that a man hath; and not according to that he hath not. 2 Cor. 8.12. If it hath but passed the will in good earnest, it is not the want of more ability, or more opportunity, that will hinder the man's acceptation, but accepted he is and shall be with the Lord with what he hath in this kind, be it more or be it less.  
And now having shown you both in what sense the unbelieving Jews did, and in what sense we do hold Works necessary unto Justification and salvation; I now pray you to make judgement upon the whole, and let your own conscience speak, whether there be the least or lightest probability, that when the Apostle rejecteth the works of the Law from Justification, in the sense in which the Jews asserted them, that then and therein he should also reject the christian resolutions and endeavours commanded in the Gospel upon pain of damnation, from justification in the sense in which I have supposed them absolutely necessary thereunto.  
Sect. 7 Neither is this any new Doctrine, only it may be I have used a little more liberty of expression in asserting the necessity of Works to justification, than many others who have been overawed by a misunderstanding of Paul's saying in my Text, have adventured to do. Otherwise, though there seems to be an over-tenderness and shiness in our Protestant Authors, while engaged against the Papists, to say in plain words that any Works are necessary to justification, yet in the mean while they confidently and boldly assert in other words that which amounts to as much, and signifies the same thing. For that they might not be thought by denying the necessity of good works unto justification, to open a gap unto carnal liberty, and to lay a temptation upon men to be less careful in the great work of Sanctification, they are wont to assert over and over, that though they do not hold good Works necessary to justification, yet they do hold them necessary unto salvation, so that though men may be justified without them, yet they cannot be saved without them.  
But I demand, what Justification is that which will not put men into an immediate capacity of salvation? but that there is a necessity of Works to do this for men? Can any call this a justification unto life, as the Scripture calls that justification which is of the Gospelkinds', Rom: 5.18. And does it not come to the same issue to say that Faith without Works will not justify, and to say that justification without works will not save? for is justification any thing else then a discharging or setting a man free from condemnation, and consequently bringing him into a condition of life? so that whether the defect lie in the Faith that should justify, because of the absence of Works, or whether in the justification itself, because of the absence of Works, it matters not; for it seems there is the same necessity of Works unto Salvation on which side soever it fall: with the sense of which necessity, to fill the hearts and souls of men, is the thing I drive at in this discourse.  
But that to grant Works necessary unto salvation, is all one in effect as to grant them necessary unto justification; and that there is no more danger in the one then in the other; and that the difference between the one and the other is but in a sound of words, and not in substance of matter, and consequently that they that deny the necessity of Works in the one sense, and yet grant it in the other, do but restore with the right hand, what they unduly took away with the left, is a thing clear and evident from the Scriptures as well as from the reason of the thing which I thus declare.  
1. Our Apostle Paul uses these two phrases, to be justified, and to live, as words equivolent and importing the same thing, and reckons it a good demonstration to prove that men are not justified by the works of the Law, but by Faith, inasmuch as that the Scripture saith, The just shall live by Faith, Gal. 3.11. But that no man is justified by the Law in the sight of God it is evident: for the just shall live by Faith. Which would be a defective way of arguing, if to be justified and to live were not the same thing with the Apostle. So again vers. 21. of the same Chapter: For if there had been a Law given which could have given life, verily righteousness should have been by the Law. Here we see again that righteousness and life are convertable terms with the Apostle; if life, than righteousness, if righteousness, than life by the Law. And so to be justified, and to be blessed, is all one thing with the same Apostle, Gal. 3.8, 9 Rom. 4.7, 8, 9 And to be saved, or to be justified, is the same thing which the Apostle James, according to the tenor of his reasoning, James 2. from verse the fourteenth, to the four and twentieth.  
2. Justification and condemnation are in Scripture put in direct opposition one to another, Rom. 5.18. and 8.33. So that he that is justified, is free from condemnation, and to be free from condemnation, and to be in a state of Salvation, is as much one, as not to die, is to live.  
3. Salvation as well as Justification is promised to believing, John 3.16. Acts 16.31. Heb. 10.39. therefore to be in a salvable condition is the immediate effect of Faith, as well as to be justified, and consequently that a man is as soon in a salvable condition as in a justified condition; and if so, then look what is necessary to the being of the one, is necessary to the being of the other also, with a necessity sine qua non, without which neither will be.  
And now what doth all this prove? but that if men cannot be in a salvable condition without Works, (which is the thing granted) than neither can they be in a justified condition without them, because there is no separating of these. But I still desire you, that when I thus speak of the necessity of good Works unto Justification, that you will do me and yourselves too that right as to understand me in the sense in which I have explained myself before, viz. that they are necessary so, as to render that Faith by which men are justified to be of the right kind, and such unto which Justification is promised. Under which sense I am far enough from complying with the Papists, who (if they be not wronged) hold Works to be satisfactory, Propitiatory, and meritorious; for that's their charge; see Dr. Downam's Treatise Justi. lib. 7. cap. 1. §. 1. And as I am far from complying with them, so am I far enough from differing from those that oppose them, if their own concessions about the necessity of Works, may be but fairly construed and argued upon. This by what I have but newly said doth plainly appear, & might be further evinced by other of their say wherein they do acknowledge, That that Faith which is alone, severed from charity, and destitute of good Works, doth neither justify nor save, but that there is a necessity of them, a necessity of presence, though not of efficiency, and that they must concur with Faith in the subject or party justified, though not in the act of Justification. And what's all this less than that which I have said? I say Faith void of Works will not justify, They say that Faith which is alone severed from charity, and destitute of good Works, will not justify nor save. I say it's not necessary to hold or say that the same justifying act, office, or power is placed in them as is in Faith. They say they are not necessary by way of efficiency. I say God denies the justifying privilege unto a barren, dead Faith, and reserves it only for a lively working Faith; they say there's a necessity of presence, and that they concur with Faith in the subject or party justified, though not in the act of justifying.  
So that a necessity of Gospel-obedience to accompany that Faith which shall justify, is acknowledged on all hands.  
And if men had but laid out themselves as much to possess the people with a thorough sense of this, as they have to preserve them from the errors of the Papists on the other hand, it might I conceive have been much better with their Souls, than now it is. For while their ears and eyes have been filled so much with the doctrine of Justification by Faith without Works (when they have meant it only in opposition to the Popish sense) and so little with the Doctrine touching the unavailablenesse of that Faith unto Justification, that does not knit the Soul to Christ with such love, as by which men deny themselves of their Lusts and sinful pleasures, and follow after righteousness and holiness with them that call upon the Lord with a pure heart; hence I fear it hath come to pass, that the generality of men among us have had so little sense of the necessity of a godly life, and have presumed so much upon their Faith touching Christ, (which yet hath been but the dead Faith James speaks of) as that they have to the sad deceiving of their own Souls, thought themselves in safe condition, although they have lived sensual and carnal lives, and have been strangers to the work of the new Creature, the power of Godliness, and the life of Holiness, without which for all their Faith, no man shall see the Lord.  
But alas how should it be otherwise, when as it is too manifest, that the Leaders and Guides of the people themselves, except here and there one, have had little of this sense and savour, but have built so much upon the act of believing, and so little upon a faithful subjection to Christ's Doctrine (which for aught I can see, is as necessary to render Faith available in its place, as Faith is necessary to render the blood of Christ available in its place, as to a man's personal Justification) as if that subjection were not at all necessary unto the being of a man's justification before God, but useful only to declare him to himself, and unto men to be justified. And under this Soul-deceiving apprehension, and mistaken notion and principle, the Ministers, too many of them have indulged themselves and people too, in a dull, heavy, cold, partial, flat, and less than formal way of professing the Gospel, to the hazard of their precious Souls. And O that this might but awaken any of them that take upon them the care of Souls, to lay this matter more to heart, before it be too late, and the opportunity past.  
And thus I have now done with the first part of my Text, wherein I have showed in what sense Paul makes no reckoning of Works in the point of Justification. Come we now to the handling of that which remains touching the imputation of his Faith for righteousness, who believeth on him that justifieth the ungodly.   

CHAP. IU. Setting forth the object of justifying Faith, and showing the believing in whom, and the believing of what it is, that will be counted for Righteousness.  
Sect. 1 IN the handling of the latter part of these words, But to him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness, I would open these three things.  
1. The believing in whom, and the believing of what, it is, to which the promise of Justification or the Imputation of Righteousness is made.  
2. What, or what manner of believing it is, that hath the great promise of Justification annexed to it.  
3. How, or in what sense this Faith in men, is counted unto them for righteousness. Which three things I conceive contain the sum and substance of the Doctrine of Justification.  
Let us now begin with the first of these, and see from the Scriptures who and what is the right object of saving Faith. Him, whom the Apostle here in the Text propounds as the object of this belief, is said to be him who justifieth the ungodly. Whether by him that justifieth the ungodly we should understand God the Father distinctly, or his Son Jesus Christ, it will not be so needful to inquire; since as both concur in justifying the ungodly, so both are the object of justifying Faith. For as in due time Christ died for the ungodly, (Rom. 5.6.) that he might justify them by his blood, so God the Father hath set him forth to be a propitiation through Faith in his blood, Rom. 3.25. And as to understand the Apostle as meaning the Father, seems to suit best with the precedent verses, so to understand him as not excluding the Son, will well answer his general design in asserting atonement, remission of sins, or justification by Christ for the ungodly Gentiles upon their believing, in opposition to those who appropriated these to the Works of Moses Law. It's true, there is a great variety of expression used in Scripture to set forth the object of Faith; sometimes making God the Father, and his record concerning his Son, the object; and sometimes Christ as Messiah promised, as Son of God, as dying, as rising again; and sometimes the word or doctrine of Christ or his Apostles; but all relating to, and depending originally upon the Father. I shall touch each of these particularly, but with much brevity, because I hope you are not so much unacquainted with these things, as I fear you are in that upon which I principally intent enlargement.  
Sect. 2 I. Justification is ascribed unto God the Father, as him in whom we must believe, and upon whom we must depend for it, in many other Scriptures beside my Text, Rom. 8.33. and 3.30. Gal. 3.8. Hence justification is called the righteousness of God, and the righteousness which is of God, as he being the Author and founder of it, Rom. 3.21. and 10.3. Phil. 3.9.  
1. It was found out and contrived by his infinite wisdom, Eph. 1.7.8.11. and therefore Christ whom he sent to put in execution that wonderful, profound contrivance of his, is called the wisdom of God, 1 Cor. 1, 24. Christ the power of God, and the wisdom of God.  
2. God the Father is the Author of it, and object of our Faith about it, because it issues and proceeds out of the womb of his grace, where this blessed design was first conceived, Rom. 3.24. Being justified freely by his grace. The goodness and compassionateness of his nature, meeting with the misery and necessity of his poor creature, inclined him to set such a thing on foot, disposed him to use both his Wisdom and Power to contrive and bring it to pass. The creature neither did nor could put any obligation upon him to do this thing for him, but by sin and unworthiness, provoked him to that which was quite contrary, and therefore the more wonderful, that it should make its way through so many, and so mighty contrary provocations which it meets with from men. This grace of God is so great a doer, hath so mighty a hand, so potent an influence in the whole and entire business of Man's Election, Redemption, Justification, Adoption, Sanctification, Eternal Life and Salvation, that all from first to last, from the beginning to the end, is worthily ascribed to the riches of his grace, both in the things themselves, and means of their accomplishment; as might easily be shown from Scripture; but I will hasten on my way.  
3. The means by which this justification is effected and brought to pass, are of and from God the Father, and their power to justify depends upon his will appointing them to that end. 1. Christ is the great means of bringing this about, but yet is given and sent by the Father for that purpose: Whom God (saith he) hath set forth to be a propitiation for sin, Rom. 3.25. In that Christ becomes righteousness or justification to men, it is because God would have it so, 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, etc. Again, it is God that was in Christ, reconciling the world unto himself, not imputing trespasses, 2 Cor. 5.19. It is he that hath made us accepted in the beloved, Ephes. 1.6. Then said he, lo, I come to do thy will, O God: by the which will we are sanctified through the offering up of the body of Jesus Christ once for all; Heb. 10.9, 10. Though we are sanctified by the offering up of the body of Jesus, yet it is by virtue of the will of the Father, which the Son came to do, and to fulfil. According to these Scriptures, the attoneing, purging power and virtue of Christ's blood, seems to depend upon the Divine will and good pleasure of the Father. Else if it did not, why should not the whole world be justified? for Christ is the propitiation for the sins of the whole world, 1 john 2.2. and why then is not the whole world justified? Surely it is not because the Sacrifice of Christ is not as sufficient to justify all, as some, the whole world, for whom he died, as a few only, which shall actually be justified and saved; but it is because the Father's will is such, that the justifying, saving benefit of his death, shall be limited unto such only as do believe, john 3.16. God so loved the world as that he gave his only begotten Son. (viz. to or for the world, or whole world, 1 john 2.2. but yet so, and upon such terms, as) that whosoever believeth in him, should not perish, but have everlasting life, The will of the Father piches the bounds how far the justifying virtue of his Son's blood shall extend, and determines the terms upon which it shall be actually enjoyed. And so 2. It is in respect of Faith, (another, and compared with Christ, an inferior means of man's justification) it does not justify in its own name, or by its own power or virtue, but its ability in this behalf to justify and save, depends merely upon the will of him that hath appointed it to this office: but of this afterwards.  
So then the grace, power, and authority to justify, resides originally in the Father, and what force and power there is in Faith, or more remotely in Works, to justify, they have it by way of designation, and act what they do act in that kind, not out of any intrinsical worth or merit, but merely in the strength, and by the authority of the will of God. And however there is in the blood of Christ a richness of intrinsical worth and virtue, of itself to justify, (as is clearly intimated when it's said, We are bought with a price, 1 Cor. 6.20. Purchased with his blood, Acts 20.28. etc.) yet since Christ did not glorify himself to be made an High Priest, and to offer himself a Sacrifice, but was made so by the Father, (Heb. 5.5.) thence it is that the Priestly offering and sacrifice itself in the effecting of that thing to which it is appointed by the Father, viz. the purgation of sins, and justification of sinners, hath a dependence upon the Fathers will. And therefore when men do believe in, and depend upon Christ for justification, they do ultimately believe in, and depend upon the Father for it, john 12.44. Jesus cried, and said, he that believeth on me, believeth not on me, but on him that sent me. 1 Peter 1.21. Who by him do believe in God that raised him up from the dead, and gave him glory, that your Faith and hope might be in God. The Father hath the power of life and death, hath the power of giving Laws to his Creature, (james 4.12.) it's his Law that is transgressed by Sin, and against him that the offence is committed, (Psal. 51.4.) and therefore it belongs to him to forgive sin, (Isai. 43.25. Luke 5.21.) and accordingly Christ directs us to pray the Father to forgive our Trespasses, Mat. 6.12. It's true also, that the Son hath the same power of life and death, of giving Laws, and forgiving sins, For all power both in Heaven and earth, is given unto him, that all men should honour the Son, even as they that honour the Father. But this he hath according to the order of his being, from the Father, Mat. 28.18. john 3.35. and 17.2.  
Faith acts itself upon the Father as its object in three respects especially; First by believing him to be the true God in opposition to Idols, and all false gods, john 17.3. This is life eternal to know thee the only true God, etc. 1 Cor. 8.6. But to us there is but one God, the Father, of whom are all things, and we in him, Eph. 4.6. One God and Father of all.  
Secondly by believing that notwithstanding the sin of men, that he (having received an atonement in his Son's blood) is most willing to be favourable and gracious, not only in forgiving, but also in rewarding such who duly and diligently seek his favour, grace, and love, in such ways, and by such means, as he himself hath appointed for that end. Heb. 11.6. But without Faith it is impossible to please him: for he that cometh to God must believe that he is, (there's the former act of Faith touching the truth of his being,) and that he is a rewarder of them that diligently seek him.  
Thirdly by trusting in and relying on his might, mercy, grace, and love, for pardon, justification, and eternal salvation, Psalm 52.8. But I will trust in the mercy of the Lord for ever, Rom. 4.5. But believeth on him that justifieth the ungodly, john 5.24. But all this (at least since God was manifested in the flesh) in and by Christ, there being no coming to, or believing in the Father but by him, john 14.6. 1 Pet. 1.21. Though formerly he was worshipped and served under the name and title of the God of Abraham, the God of Isaac, & the God of jacob, yet now in the New Testament under the Name and Title of the God and Father of our Lord Jesus Christ, Eph. 1.17. and 3.14.  
Sect. 3 I might here show also that the word, promise, or record of the Father concerning his Son, is the object of Faith: Yea Abraham's justification is cast upon his believing this word of God; So shall thy seed be. For Abraham believed God, and it was counted to him for righteousness, Gen. 15.6. Rom. 4.3.18. Gal. 3.6.8. james 2.23. Now the record which the Father hath given of Christ in the New Testament as the object of Faith, is twofold. 1. That he is his beloved Son in whom he is well pleased, and that he ought to be heard and obeyed, Mat. 3.17. and 17.5. And 2. That in him is life, and that salvation is now offered to the World by believing in, and obeying of him, 1 john 5.9, 10, 11, 12. If we receive the witness of men the witness of God is greater: for this is the witness of God, which he hath testified of his Son. He that believeth on the Son hath the witness in himself: he that believeth not God hath made him a liar, because he believeth not the record which God gave of his Son. And this is the record which God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. This testimony which the Father gave of his Son, was partly by voice from Heaven, 2 Pet. 1.17, 18. and partly by those Works which he gave him to finish, by which men saw his glory as the glory of the only begotten of the Father; john 5.36. I have greater witness than that of john; for the works which the Father hath given me to finish, the same works that do I, bear witness of me, that the Father hath sent me, John 10.37, 38. If I do not the works of my Father believe me not: but if I do, though ye believe not me, yet believe the works; that ye may know and believe that the Father is in me; and I in him.  
Sect. 4 II. As the Father, so also Christ the Son is in Scripture set forth, as the more immediate object of Faith. Acts 16.31. And they said believe on the Lord jesus Christ, and thou shalt be saved, and thy house. Now ye must know, that Christ is propounded as the object of Faith in several respects, and under several considerations.  
Sect. 5 1. As he is the Messiah of which Moses and the Prophets wrote and said should come. And therefore is Christ called the He that should come, Mat. 11.3. Art thou he that should come, or do we look for another? John 13.19. Now I tell you before it come, that when it is come to pass, ye may believe that I am HERALD It was one thing to believe in general according to the Prophets that Messiah should come, (which was the common Faith of the Jews, and as it should seem of the Samaritans too, john 4.25.) and another thing to believe in particular, that Jesus which is come is the Christ. This was the Faith of such as did receive him, and cleave to him when he did come, john 11.27. She said, yea, Lord, I believe that thou art the Christ the Son of God which should come into the world. The want of which is the destroying sin that lies so heavy upon the Jews, John 8.24. For if ye believe not that I am HE, ye shall die in your sins.  
2. Christ as he is the Son of God is made the object of Faith, Joh. 20, 31. But these are written, that ye might believe that jesus is the Christ the Son of God, and that believing, ye might have life through his name, Acts 8.37.1 John 5.1, 4, 5. and 4.15. By Faith he is believed to be the Son of God, not as Adam was the Son of God, viz. by Creation, Lu. 3. last, in which sense we are all his Offspring, Act. 17.28. Nor yet as the Saints are the Sons of God, to wit by Adoption, Gal: 4.5. but that he is the begotten, yea the only begotten Son of the Father; so the Son, and so begotten of the Father; as none else is among all the creation of God, John 1.14. and 3.18. He that believeth on him, is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  
Sect. 6 3. Christ as dying and shedding his blood, is the object of Faith; and that by which sinners become justified, Rom. 5.9. Much more than being now justified by his blood, we shall be saved from wrath through him. Rom. 3.25. Whom God hath set forth to be a propitiation through Faith in his blood. Faith eyes the blood of Christ as its object, under a threefold consideration.  
First it believes that Christ did die and shed his blood for our sins, 1 Cor. 15.2, 3. If ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all, that which I also received, how that Christ died for our sins according to the Scriptures, Mat. 26.28, For this is my blood of the New Testament, which is shed for many for the remission of sins.  
Secondly, that this death and shedding of this blood of Christ is both the only and the all-sufficient means appointed by God to make an atonement for, and to purge away sin, Heb: 1.3. When he had by himself purged our sins, sat down on the right hand of the majesty on high, Revels 1.5. Unto him that loved us, and washed us from our sins in his own blood, etc. Heb. 10.14. For by one offering hath he perfected for ever them that are sanctified, Heb. 9.14. How much more shall the blood of Christ who through the eternal spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God.  
Thirdly, as it believes the blood of Christ to be it, and it alone that is in itself, and by the ordination of God, fully sufficient to take away sin, the guilt of it, or the condemning power, or destroying nature of it, so accordingly does it rely upon this blood of Christ under the gracious appointment of the Father, to do this great thing for him to particular, in whom this Faith dwells. Rom: 8.25. Whom God hath set forth to be a propitiation through Faith in his blood. In this Scripture there are three things that are especially to be marked in relation to the point in hand. 1. That Christ's blood is the blood of propitiation, or that Christ himself is the propitiation by means of his blood, i. e. the reconciler, the procurer of savour, in pardon or remission. 2. That God hath ordained him in his blood thus to be, and accordingly hath proposed and offered him to all the world as a public propitiation, but yet so, and upon condition that men have Faith in his blood, i. e. do believe it to be of itself, and by the appointment of the Father, of sufficient efficacy, force, and virtue, to purge them from their sins. Which Faith also must be of the right kind, or else it will not interest any man in this great benefit. 3. That which is moreover employed, is, that the Faith of a man feeling so good a foundation and ground under it, as is the blood of Christ in conjunction with the Father's will, as by which to be confident of a plenary purgation from all sins, how great, or how many soever they have been, does accordingly safely and securely build thereupon.  
Sect. 7 4. Christ as being risen from the dead is the object of justifying Faith, Rom. 10.9. If then shalt confess with thy meuth the Lord jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved, Rom. 4.25. Who was delivered for our offences, and was raised again for our justification. And no marvel that the Resurrection of Christ should be the object of saving Faith, inasmuch as in it is included the belief of the main foundation Doctrines of the Gospel, and without it Faith could have no firm footing to rest upon touching other great Gospel-truths. As,  
1. The believing of him to be the Son of God (which is an ingredient absolutely necessary in the Gospel-faith) doth at least in great part depend upon the Faith of his Resurrection. For Faith can ground its belief touching his being the Son of God, upon nothing else than that which declares him to be so. But now he is declared to be the Son of God with power, according to the Spirit of holiness, by the Resurrection from the dead, Rom. 1.4.  
2. The keeping promise and Covenant with the holy Patriarches and their Seed, (which Faith must needs eye) did depend upon Gods raising Christ from the dead, Acts 13.32, 33. And we declare unto you glad tidings, how that the promise which was made unto the Fathers. God hath fulfilled the same unto us their children in that he hath raised up jesus again as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. And again, Acts 2.30, 31. Therefore being a Prophet, and knowing that God hath sworn with an Oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit upon his throne; he seeing this before, spoke of the Resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.  
3. The Resurrection of Christ is so necessary to Justification, and to the Faith of it, that take away this, and Justification, and the belief of it are all laid in the dust, 1 Cor. 15.14, 17. And if Christ be not risen, then is our preaching vain, and your Faith is also vain. And again vers. 17. And if Christ be not raised, your Faith is vain, ye are yet in your sins. Without believing is no justification, and if there had been no Resurrection of Christ, there could have been no Faith touching that atonement that is now made by his death. For could men have believed that the death of Christ had been of sufficient force and virtue to expiate sin, had it not been manifested by his Resurrection? surely no. For so long as he was under the power of death, he was under the power of sin, of which death is but the wages, For in that he died, he died unto sin (saith the Apostle,) Rom. 6.10. The sting of Death, (to wit, that which gives it power of prevailing over the creature) is sin, 1 Cor. 15.56. And the time when that saying, O death, where is thy sting, O grave, where is thy victory, shall be brought to pass, is not till the day of Resurrection, When this corruptible shall have put on incorruption, and this mortal immortality, 1 Cor. 15.54. And therefore as the Saints shall not actually and perfectly be delivered from all the effects of sin till the day of their Resurrection, so neither was Christ delivered from that burden of other men's sins which he bore in his own body, until he risen from the dead. And if sin had been too hard for him in keeping him under the power of death, it would much more have been too hard for us.  
But in that God raised Christ from the dead, he did as it were thereby acknowledge satisfaction for the debt of men's sins, which he by his death, as a surety had discharged. While he lay in the grave he was detained as a prisoner for other men's debts, but when the prison doors were opened and he let out, the Father acknowledged satisfaction, and did as it were seal him in the behalf of those for whom he undertook, a release and discharge. By his entering into suffering, he took the sins of the world upon him, but by his Resurrection by which he came out of his suffering-state, he put them off. As in his suffering he was made sin for us, and dealt with as if he had been a sinner, so by his Resurrection he was justified from those sins which were imputed to him. And unless he had been first justified from our sins, which were imputed to him all the while he suffered, we could not have been justified from them ourselves. And therefore no marvel that the Apostle should attribute our Justification with a Rather, unto the Resurrection of Christ, than to his Death, as he does, Rom. 8.33, 34. Who is he that condemneth? it is God that justifieth: it is Christ that died, yea rather that is risen again. He seems to feel a firmer footing for his Faith in the Resurrection of Christ, than in his death; more to bear him out against the accusations of any that had a mind to condemn him: the answer which a good conscience makes, it is by the Resurrection of Christ from the dead, 1 Pet. 3.21.  
4. I might here add; that the belief of the Resurrection of our bodies at the last day, and the eternal judgement that will follow thereupon, (which are two great Arricles of the Christian Faith, and fundamental Doctrines, Heb. 6.2.) does depend upon our belief of the Resurrection of Christ. For if Christ the Son of God's love, him in whom his soul delighteth more than in any man; should not have been raised by the glory of the Father, there would have been little reason for any other man to expect so great a favour. But now is Christ risen from the dead, and is become the first fruits of them that slept, 1 Cor. 15.20. as a pledge of their Resurrection also. In that any have a lively hope of being raised again to an inheritance uncorruptible, and undefiled, and that fadeth not away, they are thereunto begotten by the resurrection of jesus Christ from the dead; so saith the Apostle 1 Pet. 1.3, 4 And again verse 21. In that God raised him up from the dead, and so gave him glory, it was that our Faith and hope might be in God, that he will do so to us likewise. For God hath both raised up the Lord, and will also raise up us by his own power, 1 Cor. 6.14. For if we believe that jesus died, and risen again, even so them also which sleep in jesus, will God bring with him. 1 Thes. 4.14. Because I live, ye shall live also, saith he who is the Resurrection and the life. john 14.19. and 11.25.  
And that there shall be a righteous Judgement following the Resurrection, and that Christ Jesus shall be the Judge, is such a thing of which the Father hath given assurance, or offered Faith unto all men, in that he hath raised him from the dead, Acts 17.31.  
Sect. 8 5. The Word, Gospel, or Doctrine of Christ, and of his Apostles, is so the object of Faith, as that salvation is promised unto the right belief thereof, Mark 16.15, 16. Go ye into all the World, and preach the Gospel to every Creature: he that believeth, and is baptised, shall be saved. 2 Thes. 2.13. Because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth. 2 Thes. 1.10. When he shall come to be glorified in his Saints, and to be admired in all them that believe, (because our testimony among you was believed) in that day.  
The Doctrine of Christ and of his Apostles, may well be counted the object of Faith: inasmuch as to believe it, is all one as to believe that the Father hath set forth his Son to be a propitiation for sin, through Faith in his blood; and so it is to believe that Christ died for our sins, according to the Scriptures, and that he risen again the third day, according to the Scriptures; because the Doctrine of the Gospel, is a testimony and declaration of these things, and he that believes the one, believes the other also. God's giving his Son to die, and Christ's dying, and rising again, without a declaration of the mind and counsel of God thereabout, as viz. for what cause, upon what account, and for what end he did so: as also upon what terms and conditions, men shall reap the fruit of his Death, Resurrection and Intercession; I say the one without the other does not seem to be the adequate object of Faith, but both together are. For which cause the Doctrine of the Gospel in its Enunciations, Precepts, and Threaten, as well as in its Promises, is the object of Faith. And because the Doctrine of the Gospel, contains, declares, and amply sets forth all these things, together with those things which are to come, viz. the Resurrection of the Dead, and Eternal Judgement, in order to which the former, first take place, as being all of them matters about which Faith is busied, therefore is it, that the Doctrine of the Gospel, is frequently called the Faith, Gal. 1.23. and 3.2, 5, 23. Acts 6.7. Romans 1.5. 1 Tim. 4.1. jude 3. And so now I have done with my first point touching Faith, viz. the object of it, or the believing of what, it is, that shall be imputed for righteousness.   

CHAP. V Showing that that Faith which consists only in assenting unto the truth of that report which the Gospel makes touching Christ his being the Son of God, and of his coming into the World to save Sinners by dying for them, will not avail to justification and Salvation, as a Gospel-Faith of the right kind will do.  
Sect. 1 HAving briefly showed from the holy Scriptures the belief of what it is objectively that hath the promise of Salvation annexed to it, I shall now in the next place come to inquire what, and what manner of believing it is subjectively, that hath the same promise: or whether every act of believing that is placed on a right object, hath this great privilege of Justification entailed to it. And upon due enquiry, it will be found, that not any act or acts of Faith, one or more, be they never so many of them, that fall short of engaging the Soul in true Love and sincere obedience unto the Lord Jesus, will avail the man in whom they are, unto the saving of the soul.  
If I mistake not, all the acts of a saving Faith may be reduced to, and comprehended under these three heads: The first I call an act of Credence, the second an act of Adherence; and the third an act of Confidence: in the exertion of which three acts of Faith, having Christ for their object, the whole soul, mind, will and affections, are engaged, which make up the believing with all the heart which the Gospel calls for, Acts 8.37. By that act which I call an act of Credence, I mean the assent of the mind unto the truth of what the Gospel reports, especially touching Christ, (and God's love to mankind in him) as that he is the Son of God, and Saviour of the world, that he was sent of God the Father to show unto men the way of salvation; and then to die, rise again, and after his ascension, to make intercession to bring that salvation about, and that remission of sins, is to be had through his name.  
By that act of Faith which I call an act of Adherence, I understand the souls fast cleaving unto the Lord Jesus in affection and subjection, as counting him more worthy of both, than any Creature or thing in all the world; as also taking hold of that grace and strength which is in Christ, for deliverance from the power of sin, and of bringing the soul back again to God in point of holiness.  
And lastly, by an act of Confidence, I mean the Souls reliance, rest, or dependence upon Christ, or on the Father through Christ, for remission of sins, acceptation, and eternal salvation; the committing of the Soul to his mercy; the throwing it upon his grace.  
These three acts of Faith relate to each other by way of dependence; the second depending upon the first, as the acts of the Will do upon the Understanding; and the third upon both the former; and all acted upon the same object. Now that which I shall endeavour, is, to show that the first and last of these acts, the assent of the mind unto the truth of things that are to be believed, and the confidence of the soul to meet with salvation from the Lord, may be found in such men in whom the middle act of a loving and loyal adherence to the Lord, is not found, and that the other two without this, will not avail to Justification and Salvation.  
Sect. 2 First, that men may by way of assent unto the truth of that by which Jesus hath been manifested to be the Christ of God, believe him to be so, or believe on him as such, and yet that believing of theirs not avail them to salvation, will appear first of all by joh. 12.42, 43. compared with other Scriptures. The words are these: Nevertheless among the chief Rulers also, many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue; for they loved the praise of men more than the praise of God. That these men did believe Jesus to be the Messiah, the Christ of God, is most evident, in that upon conviction by his Miracles and Doctrine, which declared him so to be, they believed on him, and consequently must believe in the general, his Doctrine to be true. And yet that whilst they did thus believe, they were in an unsafe condition as touching the salvation of their souls, will appear by two material circumstances in the words. The first is this, That for all their Faith they durst not confess him, lest they should be put out of the Synagogue: which unworthy deportment of theirs, put them under that threatening of Christ, Mark 8.38. Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he cometh in the glory of his Father, with the holy Angels. And John saith, that every spirit that confesseth not that jesus Christ is come in the flesh, is not of God, 1 John 4.3. And confessing with the mouth is as well required unto salvation, as believing with the heart, Rom. 10.10.  
The second is this, that while they thus believed, they loved the praise of men more than the praise of God: which whosoever does, cannot believe savingly, according to Christ's own words, john 5.44. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?  
Such believers likewise surely were they, john 2.23, 24. Who when they saw the miracles which Christ did, they believed in his name: but jesus did not commit himself to them, because he knew all men; he knew that for all their Faith of assent that he was indeed the Messiah, of which they were convinced by his miracles, yet there was not in them the Faith of adherence, in a constant and an affectionate sticking to him, and therefore would not trust himself with them. Which is argument enough that their Faith was not saving, nor such as would denominate them faithful Disciples unto Jesus, whose property it is to forsake all rather than to forsake Ghrist, (Luke 14.33.) which had it been their case, Christ would not have been  of betrusting himself with them.  
It's probable that Simon Magus was a believer of this kind, one whose Faith was right as touching the object of it, and as touching this first act of it also; for the Scripture saith, Then Simon himself beleeveh also, Acts 8.13, And what did he believe? that's expressed in the former verse, where it's said, that when they believed Philip preaching the things concerning the kingdom of God, and the Name of jesus Christ, they were baptised both men and women. Then Simon himself believed also; that is, as well as they or the same things which the others believed, viz. Philip's doctrine concerning the kingdom of God, and the name of Jesus. And yet for all his persuasion of the truth of the doctrine of the Gospel preached by Philip, his heart was not purified by his Faith (as the hearts of all are by Faith of the right kind, Acts 15.9. for Peter told him: First, that his heart was not right in the sight of God, verse. 21. Secondly, that he was in the gall of bitterness, and bond of iniquity, vers 23. and consequently was in danger of perishing, as the Apostle intimated to him, saying, Thy money perish with thee, verse 20. There was in him the Faith of Credence, but not of Adherence, the assent of the mind unto the truth of Philip's Doctrine, but not the powerful consent of the will unto the superlative goodness of the way to the Kingdom, taught by him.  
Sect. 3 That this Faith of which we now speak, which consists only in the general assent of the understanding unto the truth of divine Revelation, is not that Faith to which the great promises of the Gospel are made, I shall endeavour further to manifest, by adding two or three Reasons, to the Scripture-testimonies already alleged.  
1. This assent; as it is but one single act of Faith, and therefore comprehends not the whole general nature of that grace, so it is but the act of one single faculty of the soul, the mind or understanding, and so is not that believing with all the heart which is the right christian Faith (Acts 8.37.) which consists as well in the consent of the will touching the goodness of the thing believed, as the assent of the mind to the truth of its being. For as the object of the Christian Faith, (the Gospel) bears the relation, and carries as full a proportion of goodness, as of truth in it, so does the believing soul accordingly by the faculty of the mind assent to it as true, and by the faculty of the will accept of it as a sovereign good. And under this twofold consideration, is the Gospel propounded as the object of Faith. 1 Tim. 1, 15. This is a faithful saying, and worthy of all acceptation, that Christ jesus came into the world to save sinners. It's a saying faithful in respect of its truth, and worthy of all acceptation in respect of its goodness.  
Sect. 4 2. The Devils themselves have such a faith, as by which they assent to this truth, that Christ is the Son of God: and it is the firstborn of improbabilities, that ever the Devils should have that faith abiding in them, by which men shall be saved. That the Devils do not only believe that there is one God, and tremble, according to james 2.19. but that they also believe Christ to be the Son of God, the Christ of God, is evident Luke 4 41. And Devils also came out of many, crying out and saying, thou art Christ the Son of God, If any shall here object and say, that we have but the Devils own word for it, who was a liar from the beginning: The answer is; that we have more than their word for it, we have this Evangelists word for it, as appears by the latter part of the forecited verse, where he says that they, viz. the Devils knew that he was Christ. If any should think that possibly the Devils may have the same faith that would justify men if it were in them, though it will do them no good, as not being in the like capacity of grace as men are, yet that passage in james 2. 19 will oppose such a thought. For wherefore does the Apostle mention the faith of Devils there? but to disparage the unprofitable and dead faith of some Christians, and to give them to know that if their faith rested only in the belief of things, and did not carry out the soul in love both to God and men, it was even no better a faith than is in the devils, and consequently would save them no more than it would save the devils.  
Sect. 5 3. The Faith of Assent, as it is the act of the understanding, is frequently forced, the mind compelled to believe the truth of divine things, by the strength of conviction, which sometimes is so great, that it is not in the power of men to disbeleeve them; which I concieve is the plain case touching that faith which the Devils have, and the faith which some wicked men under despair, have of the judgement to come, who would be glad if they knew how to believe otherwise than what they do believe; they would be glad if they knew how to believe that there is no God, no Heaven, no Hell, and it is their torment to believe there is: the Devils believe and tremble, and so do some men. And it is very like that those believers of which we heard before, john 2.23. and 12.42. had that Faith which they had concerning Christ, forced upon them by the hand of those miracles of Christ, in conjunction with his holy life and doctrine, which were too hard for their consciences, and evinced with power, him that wrought them, to be the Son of God. And it may be they might have a desire to have stifled that light, and to have overcome that conviction which they had, as that which did oppose that carnal interest of praise which they had with men, which it seems they loved more than Christ, and therefore would not let it go for his sake. And is not this the case of such who hold the truth in unrighteousness; (Rom. 1.18.) when the light of divine truth breaks into the mind, and cannot be kept out, but convinces the conscience that things have been so and so done by the Father, and by his Son Jesus Christ in favour to mankind, and that therefore men ought to love the Lord, and in love to obey him, and that it is the way to be happy so to do, and yet for all that, this truth, which hath thus far compelled the conscience to assent to it, is detained and held as prisoner in the mind by the power of lust, so that it does not walk abroad in the life of such a man; the thorns spring up with the seed and over-top it, the seed springs up in the mind by its power of conviction, showing what should and ought to be, but the thorns of lust spring up in the affection, and determine what shall be, and what shall not be in such a man's life. Such a man indeed hath received the truth, as he assents to it to be truth, but hath not received the love of the truth by consenting to, and affectionately embracing what it enjoins.  
And shall we think that God will reward with the great and unspeakable blessing of Justification and Salvation, such an act of the Creature as is not voluntary, but forced from him whether he will or no? surely he will not. 2 Thes. 2.10. Because they received not the love of the truth, that they might be saved, etc. No other receiving of the truth then, will be rewarded with Salvation, but the receiving it in love, and what's more voluntary than love? If a man had all faith, never so strong a persuasion touching the virtue and power of Christ, So that he could remove mountains, and have not love, it would profit him nothing. 1 Cor. 13.2. If there be first a willing mind, it is accepted, etc. 2 Cor. 8.12. that's surely a necessary ingredient to render any act of the creature acceptable to God, and consequently rewardable by him, 1 Cor. 9.17. For if I do this thing willingly I have a reward. Take heed then of venturing your precious souls upon this Faith, that lies but in a naked and bare assent to the general truth of the Gospel.   

CHAP. VI Further discovering that neither the act of Reliance or Dependence upon God or Christ for Salvation, without the concurrence of a loving and loyal adhesion to him, will avail to Salvation.  
Sect. 1 HAving already showed, that Faith by the first of those three acts mentioned in the former Chapter, will not justify without the addition and concurrence of more; I shall now likewise show you that neither will this act of trust, confidence, dependence or reliance upon the Lord for Salvation, though added unto the former of assenting to the truth of that report which the Gospel makes of Christ's being the Son of God, his dying for sinners, etc. prove effectual to justify & save, unless it be found in conjunction with an obediential, cleaving to Christ, to be delivered by him from the power and dominion of sin, as well as the guilt and condemnation of it.  
That there may be found in men a presumptuous leaning upon the mercies of the Lord, and his promises, and acts of grace, and an expectation of being thereupon secured by God from destruction, while in the mean time they cut off their claim and title to those promises and acts of grace, by loving of and cleaving to their inward lusts, or outward enormities, instead of cleaving to those precepts and promises touching holiness, which would carry them out of those sins, is a thing very visible in the Scriptures, as well as obvious to experience.  
It was so with men under the Old Testament; Mica. 3.11. The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money, yet will they lean upon the Lord and say, is not the Lord among us? none evil can come unto us. The Lord had indeed made many gracious promises to that people of his being their God, of his dwelling and walking among them, of saving them from those evils which he would bring upon their enemies; but all upon condition that they would be to him a people, in love, loyalty, and obedience, as he to them a God, in protection and blessing. (Levit. 26. Deut. 28.) but these men, Judges, Priests, Prophets, Sinners of sundry sorts, eye the promises, overlooking the condition upon which they were made, and would needs lean upon these, as if God were obliged to them by these, to secure them from those evils which the faithful Prophets of the Lord threatened them with, for transgressing the Covenant of the Lord, and living in disobedience thereto. Just as foolish men now do, who because they find by the Scriptures, that Christ died for sinners, and hath commanded that remission of sins and salvation be preached in his name to every creature, and hath given many precious encouragements for sinners of all sorts to look unto him from all the ends of the earth and be saved, but with this Item, that they repent and be baptised every one of them in the name of the Lord jesus for the remission of sins, that they be born again of water, and of the Spirit; that they deny themselves, take up their Cross, and follow him, and forsake all that they have for his sake (if they cannot faithfully obey him upon cheaper terms) without which they cannot be his Disciples, and that they diligently hearken to, and carefully observe whatever Jesus that great Prophet hath spoken and commanded, upon pain of being cut off from the number of the Lords redeemed one's; they little minding or regarding the terms and conditions of the grace offered, or thinking a few outward performances (as the Jews aforesaid did of Circumcision, Sacrifices, and the like) will serve for all, when indeed the main of the matter (the renewing them to God in the disposition and frame of their hearts, and a faithful labouring to please the Lord in all all things, and striving against all contrary motions and temptations) is wholly wanting; yet as if all the grace in the Gospel were theirs, and designed for all those that will lay hold of it right or wrong, they confidently persuade themselves, or endeavour so to do, that they are built upon a sure foundation, that Christ, remission of sins, and salvation, are all theirs, and that they do them a great deal of wrong that offer but a word to shake this confidence of theirs.  
Again, see the like in another passage, Isai. 48.1, 2. Hear ye this, O house of jacob, which are called by the name of Israel, and are come forth out of the waters of judah; which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness. For they call themselves of the holy City, and stay themselves upon the God of Israel, the Lord of hosts is his name. This people you see mention the name of the Lord, as being called by it, look upon themselves as his people, call themselves of the holy City, and thereupon stay themselves upon the God of Israel, depend upon him for all good, as their God, and upon his promises, as if made to them; and thus they did, but not in truth nor in righteousness; for this profession and this confidence of theirs, was accompanied with unfaithfulness in the main, and therefore their dependence upon God was irregular and deceitful, God having no where engaged to stand under such a trust, but the contrary, job 8.13, 14, 15.  
Sect. 2 And as it was thus with those under the Old, so is it likewise after the same manner with too many now under the New Testament, who because they have some knowledge and belief of God's gracious intention to save sinners by the death of his Son, and the general promises of the Gospel, especially if together herewith they have but a form of godliness, and something of devotion towards the ordinances of God, they persuade themselves that they are the believers to whom the promises of remission of sin, and salvation of the soul are made, though in the mean time they are under the power of some known sin or other, either covetousness, or cruelty, and hard heartedness, or pride, or uncleanness, or intemperance in word or deed, or some other sin, and are unrenewed in will and affections, or if there be any change, it is not so much as will turn the scale, and give them in of the victory against the flesh, on the Spirits side; but though there be so much light as that they can talk of good things, and so much conviction as in the general to approve of them, yet the interest of the flesh clearly carries it, when things come to be done, and when temptation is upon them.  
And the main reason, I conceive, why persons upon their general belief of the Gospel, have this confidence of Salvation, though otherwise they are as yet but in the flesh, and so cannot please God, (Rom. 8.8.) is this, because they are partial in the Scriptures, and do not give one Scripture as well as another room in their judgements and affections: their minds run upon such Scriptures as declare Christ jesus to have come into the world to save sinners; that God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, that he that confesseth with his mouth the Lord jesus, and believeth in his heart that God raised him from the dead, shall be saved, and the like; and so far they do very well. But then there are other Scriptures that declare that except men repent they shall perish; that except they be born again, they cannot see the kingdom of God: that without holiness no man shall see the Lord; that the Lord will come in flaming Fire, rendering vengeance to those that obey not the Gospel: that those that live after the flesh shall die; that if any man love the world, the love of the Father is not in him: that tribulation and wrath shall be upon every soul that doth evil, with many the like; which they slightly pass over, and are not thoroughly possessed with an apprehension, that those other Scriptures that entail the promise of life to be believing, are so to be understood, as that these others must stand with them, or to be understood of such a kind of believing, as hath the substance of these other Scriptures working in the bowels of it, which they must believe, that will not deceive themselves in their Faith: and is there not the same reason to believe the one as well as the other? doth not the water of both sorts of Scripture proceed out of the same hole, from the same fountain? But now the carnal believers of whom I speak, fancying to themselves that the promise of Salvation is made to believing indefinitely, not considering that it is tied up to that special kind of believing which works by love, as other Scriptures interpret; and they knowing in themselves that they do believe in one sense, (for so indeed they do, with that general Faith of assent) thence they conclude confidently, that they are heirs of promise, and heirs of salvation as well as any, and do as verily think they are going to Heaven, whereas indeed they are in the way to hell, as ever the Syrians thought they were going to Dothan, while they were blindly led to Samariah, 2 King. 6.19.  
Sect. 3 The men of this formal and dead Faith of which I speak, that have confidence of Salvation, because they believe, though they do not indeed believe with that belief unto which Salvation is promised, do directly tread in the steps of some in the Apostles days, who would needs be confident of salvation, though all the Faith they had, was not of that power as to produce a holy life: and the Apostles knowing the danger of such a confidence, laboured exceedingly to take them off it, and to build them upon a better bottom.  
This is the business in which the Apostle james labours so mightily in his Epistle. And we may easily perceive what Disease was among the Christians, by the remedies which this servant of the Lord applied for their cure, viz. an inordinate love of the world, which manifested itself in an adulterous and too near a compliance therewith, Chap. 4. beginning. And thereupon they despised the poor Saints, and preferred men less worthy if they were rich, chap. 2. Their want of the true christian humility and love, broke out into bitter envying and strife, and an undue judging and censuring one of another, chap. 3. throughout. And yet for all these unchristian, and unsaint-like deportments, they were ready to glory as if they were the knowing men, and men of the right Religion wherein salvation was to be had, and that it did belong to them. In opposition to which vain-confidence, and confident boasting, he expresseth himself thus: chap. 3.14, 15. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth: this wisdom descendeth not from above, but is earthly, sensual, devilish. For them to glory of their Religion, and of their wisdom and knowledge. and yet to be men of such an unchristian carriage, they did but lie against the truth which they pretended to have on their side, but indeed was point blank against them. But if any man would approve himself a wise man indeed, endued with the christian knowledge of the right kind, the Apostle tells them, it must be, by showing out of a good conversation, his works with meekness of wisdom, v. 13.  
Again chap. 1.26. he had likewise encountered that vain-confidence that was built upon a form of Knowledge, Faith, and Profession, without the life and power of it, saying; If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Men that should give way to the flesh, though but in one thing, as for instance, a licentious liberty to the tongue, not endeavouring by watchfulness, heed, and circumspection, to conform to the doctrine of the Lord, which forbids, not only lying, reviling, backbiting, slandering, corrupt and unclean communication, but also foolish talking and jesting, yea every idle word; how religious soever they might otherwise seem to themselves upon account of their formal knowledge and Faith, of external devotion to the Ordinances, yet the Apostle testifieth as from the Lord that such do but deceive their own hearts, befool themselves with a vain confidence of being religious men, and of being accepted with God as such, and that such men's Religion is vain, that is as to the end for which the true Religion serves. Not as if all their Religion were made up of vain notions, but though they had never so sound a knowledge and right belief of many excellent Gospel-truths, and though they added thereto the doing of many things, yea how seemingly religious soever they were, upon what account soever, yet the want but of this one thing, a care to bridle the tongue, would render all a man's Religion, and all his confidence of salvation built thereupon, but vain & unprofitable touching the end of Religion, the end of Faith which is the salvation of the soul, as if he had never had any Religion, nor seeming show of it at all.  
Yet once more james 2.14. to the same purpose thus: What doth it profit my brethren, though a man say he hath Faith, and have not Works? can Faith save him? that is, can such a Faith save him? a form of speech emphatically denying the thing interrogated, like unto that afterwards chap. 3.11, 12. Doth a fountain send forth at the same place sweet water and bitter? Can the figtree, my brethren, bear Olive berries? either a Vine Figgs? Why not it cannot; no more can that Faith save, that hath not Works. Though a man may say and say truly, though a man be able to say he hath Faith, yet if he have not Works, can his Faith save him? do you think it can? He is not blaming their Faith, as if not placed upon a right object, or as if there were not a real closing with that object in point of assent: in the beginning of this Chapter he clearly supposeth them to have the Faith of our Lord jesus Christ, only there cautions them not to yoke or couple their Faith with an unchristian carriage, assuring them by the tenor of his discourse throughout this Chapter, especially from the fourteenth verse to the end, that a Faith so yoked, and wanting its true yoke-fellow and companion, the Gospel conversation, which he calls by the name of Works, will not profit him that hath it. Which unprofitableness of that Faith which hath not Works, he further illustrates by way of comparison, verse 15, 16. If a Brother or Sister be naked or destitute of daily food, and one of you say unto them, depart in peace, be ye warmed and filled: notwithstanding ye give them not those things which are needful to the body: what doth it profit? Nothing at all; that is to the filling or warming of the necessitous person. Even so saith he ver. 17. Faith if it hath nor works, is dead, being alone. Though a man should give God, Christ never such good words, though he shall be able to speak at never so high a rate of the grace of God, of the love of Christ, of the power of his death, of the efficacy of his blood, and prevalency of his intercession, and shall have some kind of belief of what he says; yet if it do not sincerely engage the soul to serve the interest of the glory of God, in a virtuous life, answerable to such a profession & Faith, it will no more profit to the justification of the Soul in the sight of God, than a parcel of good words would feed and cloth, fill and warm the needy Brother, and indigent Sister, when a contribution of a real relief is wanting. Though I could speak with the tongue of men and Angels, and had all Faith so that I could remove mountains, and have not Love, it would profit me nothing, 1 Cor. 13.1, 2. And whereas he saith that Faith is dead being alone, he plainly supposeth that Faith may be alone without the company of Works; a Faith that is truly so in its kind; a Faith that is acted on a right object. But where ever it is alone, there it is dead, that is, it is unprofitable as to the end for which Faith is appointed, viz. to justify, or (as he had said vers. 14.) to save. For that clearly is the sense of Faiths being dead, in this place, and not its barrenness of good Works. Though that's true likewise, that Faiths being dead in another sense, i. e. void of spiritual vigour, force, and power, is the cause why it is alone, and not accompanied with the goodness of conversation, yet here in this place, the deadness of Faith is the effect of its being alone, and not the cause of it; the deadness of Faith proceeds from the absence of Works as here spoken of, and not the absence of Works from the deadness of Faith: Faith is dead being alone (saith he) that is, because it is alone; for so it is plain, that its being alone carries the force of a reason why it is dead. And therefore Faiths being dead, here, notes it utter inability to justify or save, which answers the scope of the Apostle, which is, to convince the carnal professor that his Faith without Works would not save him, as is manifest by the fourteenth Verse, upon which the following Discourse to the end of the Chapter depends. He says after Verse 26. That as the body without the spirit is dead, so Faith without Works, is dead also. In which comparison or similitude, as the body answers Faith, so the Spirit answers Works; and as the absence of the spirit from the body is the cause why the body is dead, and does not the service unto which a living man is appointed, so the absence of Works from Faith, is the cause why Faith is dead, and does not him in whom it is, the service unto which the true Faith is appointed, to wit, to justify or save him that hath it.  
Sect. 4 And here by the way, we have clearly set before us, the true sense in which Works are necessary to justification as well as Faith, and that is, as they do qualify Faith for that Work or Office of justifying, unto which God of his mere Grace hath designed it. For so is the will of God, that though he will so magnify his grace in the salvation of men, as to justify and save them by Christ upon, or upon condition of their believing in him, yet hath he therein made such provision to magnify his holiness, and his love of it in his Creature, as that he will not confer the grace of Justification upon any other Faith, or entitle any other believing unto that atonement which Christ hath made by his blood, than such as hath its fruit unto Holiness, the end of which will be everlasting life. In which sense I conceive it is, that Faith is said to be made perfect by Works, James 2.22. that is (as I understand) put into a complete capacity of attaining its end, which is to justify: as a house is then said to be perfected, when nothing is wanting in it, as to the end and service for which it is built, 2 Chron. 8.16. So is Faith, when nothing is wanting to it to answer the end whereto it is to serve. But now as long as Faith is alone, or by itself, without Works, it is dead, (as we heard before) and so in no capacity to justify, or reach its end. Nor does it come under the saving influence of the Promise, till it Work by Love, that being the only kind of Faith that hath the promise to avail, (Gal. 5.6.) and therefore Works added to Faith as children are added to their Mother, being the same thing that makes the difference between that Faith that will justify, and that which will not, and which brings that kind of believing under the promise, without which all other believing is excluded; hence it is I conceive, that Works may well and truly be said to perfect Faith, as putting it into a right capacity of reaching its end. But thus much on the by in this place.  
Sect. 5 As james, so john opposeth the vain confidence that is built upon the dead Faith, 1 john 1.6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. This doubtless he wrote in opposition to some professors of the Christian Faith, who though they walked in darkness, led lives disagreeing to the light of Christ's Doctrine, yet said, professed, and were confident, that they had fellowship, partnership with God, and with his Son Jesus Christ in his Love, Saving-mercy, and promises of Grace, as if, as these were Gods to give, so they were all theirs to enjoy. But as he would take them off their vain confidence in this, so he directs them how to be better built, in the next Vers. 7. saying, But if we walk in the light as he is in the light, we have fellowship one with another, and the blood of jesus Christ his Son, cleanseth us from all sin. Meaning, I suppose that if that persuasion which they had of fellowship with God, interest in his Grace, Love, and Mercy, and share in Christ's blood, were but accompanied with an upright endeavour of purifying themselves as he is pure, and of being holy in all manner of conversation, as he that had called them is holy, (which I think is the same thing as to walk in the light, as he is in the light) than they might be confident indeed, that they had fellowship with God in his Grace and Love, and share in Christ's blood to cleanse them from all sin. But otherwise and without this, what ever their opinion, pretence, or confidence was of their good condition, they did but lie, and falsify the truth.  
Of which delusion and dangerous deceit he admonisheth the Christians, Chap. 3.7, 8. saying, Little children let no man deceive you, he that doth righteousness is righteous as he is righteous, he that committeth sin is of the Devil. By which saying he suggests that there were some amongst them of another opinion and persuasion, and that they were in danger of being deceived by them, to think that though they did indulge themselves in some sin, yet they might be counted and dealt withal as righteous persons, as being in Christ, and knowing of him as they supposed. In opposition to which vain conceit, and lying imagination, he had said in the verse before, Whosoever abideth in him sinneth not, Whosoever sinneth hath not seen him, neither known him.  
The like admonition ministered by Paul to the Ephesians implieth like danger from men of the same profession, Eph. 5.6. Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience .. Implying that there were some among them that were otherwise persuaded, than that those unholy ways from which he had newly before dehorted them, would expose them to the wrath of God, who trusted in Christ for salvation. For of such he prophesied, whilst he was yet with them, Acts 20.30. That of their own selves should men arise, speaking perverse things; wrested or swerving things, to draw away Disciples after them. Men professing the same Faith, and expecting salvation by the same Christ, should make such swerving inferences from the Doctrine of Grace that offers Salvation upon believing in Jesus, as tended to looseness of life, and that they would labour to propagate their distorted notions, and to make a party of the same mind with them. Against whose dangerous insinuations he faithfully now again in his Epistle warns them to take heed of being deceived with such men's vain words, and impure pretensions, as if any Faith they had in the grace of God, or merit of Christ's blood, could secure them from the wrath of God, whilst they lived in uncleanness and covetousness, and indulged themselves in a way of foolish talking and jesting, for of such sins he had spoken before.  
Sect. 6 Of this very sort of Men surely it is, of whom Paul speaks, 2 Tim. 3. concerning whom he informs us of these three things amongst others.  
First, that they had a form of Godliness, Vers. 5. and therefore were professors of the Christian Faith and Worship, the Doctrine of Grace, and Ordinances of the Gospel, Baptism, Supper of the Lord, etc.  
Secondly, that in themselves they were men of an un-Gospel like temper and behaviour, Lovers of their own selves, covetous, boasters, proud, blasphemous, disobedient to Parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God, ver. 2, 3, 4. Some of these bearing sway in some of them, and some in others. And that they were industrious to increase their party, and to draw Disciples after them appears, in that they crept into houses, and led captive silly Women that were laden with sins, and led away with divers lusts; who doubtless were glad of any notion about free Grace that would put them under hope of Salvation, though under the power of divers Lusts, which probably those men did instruct them in.  
And Thirdly, that from which this ill life under a form and show of Godliness did proceed, was their great mistake about the doctrine of Faith, either as touching the nature of the Grace, or the terms upon which Salvation was promised to it, for he says, that they were reprobate concerning the Faith; or as the margin reads it, Of no judgement concerning the Faith, verse 8. they made no right judgement of the Gospel's promising salvation upon believing, but as Peter expresseth it, Stumbled at the Word, and wrested it to their own destruction, 1 Pet. 2.8. 2 Pet. 3.16. thought the promise of a larger extent than it was; were not ware it was such a kind of believing only, as gave a man victory over such Lusts and pleasures as in which they lived, unto which the promise of life was made.  
These things may well make the most of men called Christians to look about them, who by their lives proclaim themselves to be believers but of the same rank with those marked out by the Apostles of our Lord as men whose Religion is vain, whose Faith is dead, whose confidence of salvation is built upon mistakes of the Doctrine of Grace, whilst destitute of the life and power of Godliness (which subdues the heart and life to God) to answer that form of profession which they make of the Christian Faith. But because it is a matter of such moment, and so little laid to heart by those whom it so much concerns, therefore do I dwell upon it the more, if peradventure any may be awakened by it. And therefore, having heard something of that which the Apostles of our Lord have said to this important point, for a close of this matter, let us also a little weigh a passage or two spoken by the Lord himself relating to this business.  
Sect. 7 Our Lord Jesus resembles the several sorts and tempers of Men that hear the Gospel, unto four several sorts of ground upon which the sour casts his Seed, Luke 8. And gins with the lowest and worst sort, and from them proceeds gradually to the best of all. The first sort resembled by the seed that fell by the ways side, are such as neither understand nor believe the Gospel, Luke 8.12. Mat. 13.19. The second sort go beyond these, for they do believe the Word, but it is but for a time; for in time of persecution for the Words sake they fall away, having no root, vers. 13. Now the third sort, as they are placed in the middle between such as do receive the word, and believe and rejoice in it only for a season, and such who with an honest heart having heard the Word, keep it, and bring forth fruit with patience, so they do accordingly go beyond the temporary believer, and yet fall short of the honest-hearted doer of the Word, resembled by the good ground. And that wherein they do exceed the stony-ground hearers that believe only for a time, is this, that they persevere in their believing, such as it is, unto the end of their lives. And that wherein they fall short of the good-ground hearers, is this, that they do not with honesty or integrity of heart keep or do the Word, and patiently bring forth the fruit of it, as do the good-ground hearers. For they when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and so bring no Fruit to perfection, verse 14. It's said verse 7. that the seed falling among thorns, the thorns sprang up with it, and choked it: by which its evident, that the seed of the Word, doth in a sense grow up in these Men, they may grow to have a great deal of knowledge of the Word, and some Faith in it, and they may bring forth some fruit too, do many things as Herod and others did; but the only fault is, that they do not bring forth fruit to perfection, they do not carry it quite through: if they have a blade of profession, yet they have not the ear of practice, or if something of that, yet they have not the full Corn in the ear, a sincere respect unto all the Lords commands. But the thorns of some Lust or other grow up with the Word, and choke it, and over-top it, have more interest in the heart than the Word hath, draw the affections of the Soul more to them than the Word doth, as the thorns many times draws the nourishing moisture of the ground, more to them then the Corn doth that springs up with them, and so prevents the perfect growth of the Corn. The Word does grow in such men to a certain degree; the Word as it brings glad-tidings of salvation to sinners by the Death and Resurrection of Jesus Christ, hath some rooting in the heart, and is received with joy; and as it promiseth salvation upon believing, as they understand believing, so it is a welcome Word, which they will by no means let go; and as it enjoins easier and cheaper duties, so far it hath the heart to; and thus far the Word may grow up and the Thorns, Lusts and sinful Affections may grow up too, and dwell together in the same man. But then there are other words of the same Lord, and of the same Gospel of Salvation, which put men upon denying themselves to please the Lord, and crossing their own sinful inclinations and wills, that they may fulfil the will of the Lord; there are words that enjoin us to crucify the Old-man with the affections and lusts, to mortify our members which are upon the earth, to cut off the right hand, and pluck out the right eye, to put ourselves to the utmost extremity of suffering and distasting the flesh, rather than to harbour any guest in the soul to distaste our dear Lord. But now here the word is encountered by sinful affections, the love of men's own selves, their ease, their pleasure, their reputations with men, and for the maintenance and support of these, the love and desire of riches takes place with them, and their desire and love to these puts them upon many unlovely strains to compass them: in a word they love to please and to be pleased of men, and to have all things go on smoothly with them; and here the word of Christ and their wills fall cross; his honour to be by them upheld in a close following of him, and the upholding of their own honour among men, clash; Christ's spiritual interest, and their carnal interest, will not consist, but one must give way; if they will please the Lord, they must many times displease themselves and others too, and to enjoy his love and keep a good conscience, must be content to be without much, and sometimes to lose all those worldly accommodations which the flesh prizeth very much. And however the other part of the Word and lust might grow up together, yet this part of the Word and lust cannot remain in any power and operation in the same subject but will be fight; and if the affections as a third party side with lusts against the Word, or if more corditially adhere to them than to the Word, the Word is presently choked and overborn by the power of the flesh, as the Corn by Thorns, and brings no fruit to perfection.  
These are the Men, and this their character, who are the hearers and professors of the Word of the Gospel resembled by the thorny ground, which as I intimated before, go a step further than those that do believe for a time only, and consequently must not only be such as do in a sense believe as the others did, but also such as hold out and persevere in their Faith unto the end. Neither probably is that the reason why their Faith holds out rather than the others, as if it were a Faith of a better kind or constitution, or stronger than theirs, but rather because it is not put to that stress and trial which the others Faith could not endure, it's very like that if the Faith of the thorny-ground hearer should be put to it by persecution, as the Faith of the stony-ground hearer is said to be, his Faith might give in and fail as well as the others. For the reason why the stony-ground hearers Faith failed him, is because it is not rooted and grounded in love; he loves his Honour, his Estate, his Relations, or at least his Life more than Christ, (which whosoever does, cannot be his Disciple, or be deemed worthy of him, whatever his Knowledge or Faith otherwise may be) and therefore when by the trial of persecution, he is put to his choice, to renounce his Faith, or his Life, or other Enjoyments, he adheres to that which he loves most, to wit, his outward enjoyments, and declines the Lord, in his Word, Worship, and Ways, which he loves less. Though it does not always follow that those who upon a carnal account will not publicly own the Lord, when the confessing of him and his truth proves so costly to them, do at the same time let go that inward persuasion which they had of him and his truth before the trial came; the Rulers at the same time while they durst not confess Christ openly, yet then inwardly believed on him, John 12.42. A practice set on foot by some in the Apostles times, and as it seems, avouched as lawful by some, outwardly to deny Christ in time of persecution, if they did in the mean time inwardly believe in him, which surely is one of those damnable heresies Peter speaks of, privily brought into the Church by false Teachers, 2 Pet. 2.1. There shall be false Teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. If they had taught Men not to believe at all on Christ, it would not have been called heresy, but either infidelity, or apostasy; nor could they lightly have privily brought such a Doctrine into the Church, but would easily have been discerned by all Christians to be Enemies to Christ; besides, those that followed their pernicious tenants and ways, did occasion the way of truth to be evil spoken of, verse 2. Which would not have been, if they had been professed Enemies to it; the pernicious ways of a Man, after he is turned Jew or Turk, though once a Christian, does not cause the Christian Religion to be Evil spoken of. But however, whether Men fall away totally, both from the inward persuasion, and outward profession of the Faith they had once embraced, or only in part from the public profession of it, so far as to secure themselves from persecution, it proceeds from the same cause, and that is the want of that ingredient in their Faith which is the peculiar property of the Faith of God's Elect, to wit, an affectionate cleaving to Christ as more desirable than life.  
There's the same reason as to the internal cause, why the Faith of the thorny ground-hearer falls short of Salvation, and that is the want of that mixture of Love I speak of. For though they may believe Christ to be the Saviour, and expect Salvation by him, and for that cause bear some good affection to him, yet their Love working stronger to Riches, Honours, and Pleasures, & for their sakes, to ways and things by which these may be enjoyed, thence it comes to pass, that the Lusts of these things carry it against Christ and his Word, who draw another way. Now because this sort of men may hold that dead Faith which they have, and the profession of it too, and yet retain their Worldly Lusts also, yea and make an outward and fleshly advantage of such a Faith and profession many times; thence it comes to pass, that they do not fall away as the other, but persevere herein unto the end: the difference of the one's falling, and the others standing, does not lie in the difference of their Faith, but in the different nature of their temptations; the one is necessitated to part with his Faith or Lusts, the other is not.  
This latter sort of ground therefore clearly resembles the state and condition of sensual and carnal Christians, who live in such times and places as we now do, in which Men may believe in Jesus Christ, and publicly own their Faith, especially if it put them upon no extraordinary strains of self-denial, without running any hazard of persecution, but shall rather expose themselves to suffering in case they should not own the Faith, which is the Religion of the Country. And in such places, Faith such as it is, is as common as silver was in the days of Solomon. All men in a manner do believe that Christ died for sinners, and that Salvation is to be had by believing in his Name, & that their believing will justify them, & without Works too, as they have been generally taught, which is their snare. Hereupon they live, they die in hope of salvation, upon this very account that they do believe, though there is too much cause to fear, that the conversations and tempers I would I could not say of far the greatest part, even of these, do give too loud a testimony that their Faith is but the dead Faith, they being not renewed to God, and born again by it, and consequently that their confidence of Salvation by Christ, is but a vain confidence, and such as will deceive them. I profess it is a very sad thing so to say, and that which occasions many a sorrowful thought to my Soul: and my love to Men, and my desire after their Salvation exceedingly inclines me to hope better things concerning these men of whom I speak, if I had but any Scriptural ground to relieve such a hope. But I am either quite mistaken in the nature of holiness, and of the New Creature, or else such Scriptures as do positively affirm, that without holiness no man shall see the Lord, and that except a man be born again he cannot see the Kingdom of God, that neither Circumcision nor uncircumcision avail, but a New Creature, with many the like, I fear do fast bar the door of life against the confidence of a vast multitude of professors of belief in Jesus, unless the generality of those I know not, be better than very many of those I know.  
Sect. 8 Not to multiply more Scriptures to demonstrate that men's belief in Christ, and reliance upon him for Salvation, will not avail them, unless it draw the Soul in love and reverence to him, carefully to obey him, and to avoid such things as he hates; for a close, seriously lay to heart those piercing words of Christ, which are worthy our utmost consideration hereabout, Mat. 7.21, 22, 23. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils? and in thy Name done many wonderful Works? And then will I profess unto them, I never knew you: depart from me ye that work iniquity. By Luke thus, chap. 13.23, 24, 25, 26, 27. Then said one unto him, Lord, are there few that be saved? And he said unto them, strive to enter in at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are: then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I knew you not whence you are, depart from me all ye workers of Iniquity.  
That which I first observe from these wakening words of our Lord, as to this present occasion, is, that the persons of whom Christ here speaks, had Faith; which appears by this, in that (as they themselves will plead) they cast out Devils in the Name of Christ, and in his Name did many other wondrous Works, which according to Christ's words, were signs which he promised should follow those that should believe, Mark 16.17. Though all that did believe did not do such wonders, yet none but such as did believe, did. Neither is it any wise likely, but that they whose Faith was so strong as in the Name of Christ to do such wonders, had a particular knowledge and belief that Christ was the Son of God, and Saviour of the World. Neither was this Faith of theirs wholly destitute of Works you see, they made such a profession of Christ as that they instructed others in his Religion, they Prophesied in his Name, and did Works which caused Men to wonder, they heard Christ preach, and had so much familiarity with him as to eat and drink in his presence; greater matters than I fear thousands of thousands will have to plead for themselves, who now bear the Name of Christians, and profess belief in Christ, and hope of salvation by him.  
Secondly, that which I further note hence is this, that these men of whom Christ speaks, because of this Faith they had, and those Works which proceeded from it, take unto themselves a kind of confidence that they shall be admitted by Christ into his Kingdom. For though they are brought in by Christ here as pleading for admittance at the last day, and not taking Christ's first denial; but following him with earnest, vehement solicitations, backed with arguments and pleas from what they had received from him, and done for him, as if they wondered that Christ should refuse them, yet it is not to be thought, but that in their life, and at their death, they were possessed with hopes of being owned by Christ at the Last day, upon these very grounds upon which they are brought in as building their plea. For surely they do not meet with any new confidence or grounds of hope in the Grave, or state of Death! Me thinks these words of Christ give a kind of cast, as if many Men shall die with so strong a confidence of being owned and received by Christ at the Resurrection and Judgement day, as that they shall exceedingly wonder, and stand amazed to find themselves so strangely deceived and disappointed as they will be, when they shall be turned off by Christ with I tell you I know you not, I profess I never knew you. As if Christ could hardly possess them with such a thought that he should not acknowledge and own them, and therefore he is fain, not only once plainly to tell them I know you not, but again with more earnestness to affirm the same thing, and to say, I tell you I know you not whence you are; as if he should say, will you not believe me? I tell you again I know you not whence you are. Yea as Matthew hath it, he will then profess unto them that he never knew them; which still argues how hard a matter it will be to beat them out of their confidence of being owned by him, that he will be fain not only to tell them again and again I know you not, but at last to profess to them, that he never knew them, no not then in your life time, (as if he should say) when you thought yourselves cocksure of my approbation, I then knew you not to be any true Friends of mine, but you loved yourselves, and Relations, and loved the world more than me, you loved your own wills more than mine, and your own honour more than mine; and entertained motions from the flesh, and from the Devil sooner than from me, and therefore now without any more ado departed from me all ye workers of iniquity; a sad parting! Who shall not say with David whilst he is under the contemplation hereof, My flesh trembleth for fear of thee, and I am afraid of thy judgements, Psalms 119.120.  
That which I further note in the third and last place, from this Doctrine of Christ (which (with the rest) astonished those that heard him preach it, Mat. 7.28.) is this, that the true reason why these men's confidence, and all that upon which it is built, and all their plead, beggings, and mournful supplications added thereto, will all fail them, and fall to the ground, is in short this; they were workers of iniquity; as men work at their Trades to bring them in what they lack and love, so these men work iniquity, that is, commit sin, do and speak things contrary to the Laws and instructions of Christ, to bring them in that present carnal content which they love and prefer before that future happiness, upon those selfdenying terms, without which it is not to be had. That Faith which they had, was not of that kind which purifies the heart, and renews the Soul to God, but for all it the flesh still retained the commanding interest in the Soul; and therefore as they had in their life time sowed to the flesh, so of the flesh they must now reap corruption. They were told that if they lived after the flesh they should die, as well as they were told that Christ came into the world to save sinners, but they would not believe the one, though they did the other; but now they must find and feel that which they would not before believe. These things considered, I hearty beseech all those into whose hands this shall come, to take warning now it is given, and not to deal slightly in the business of their Faith, or to dally with their precious Souls: take heed of that vain confidence of many, which you see will be all turned into disappointment, and confusion of face, when the day of trial comes; and be working out your salvation with fear and trembling: with fear lest you should be mistaken about the ground of your confidence and evidence of your hope. It's a thousand pities that men should be so wary and solicitous lest they should be deceived with a tracked title in their outward Estates, and so presuming and careless about rheir title to the next World, as generally they are; as if the eternal Estate of their Souls, were but a trifle to the momentary enjoyment of a little spot of this World. If the inconvenience of a mistake herein, could be born without any considerable breach upon ones comfort, or could afterward be rectified, though with some loss, as in externals it may well be, a man's folly would be the less; but to be slight, yea not to be exceeding curious, solicitous, and thoughtful to prevent a mischief that for nature is intolerable, and for duration eternal, and the loss irreparable, argues the extremity of sottish madness, which yet O that it were not the case of all men, a few only excepted, Mat. 7.13, 14.   

CHAP. VII. Showing that that Belief unto which the Promise is made, though indefinitely expressed, is to be understood of Belief of a special kind: and that it is no ways safe to notion it in the lowest, narrowest, and meanest sense of the Word, but to frame our notion of it according to that result which the Scriptures compared do give of it: under which notion of it, it will be hard for any man to retain a confidence of Salvation, without an holy conversation.  
Sect. 1 ANd because men are oft betrayed into that vain confidence of Salvation which I have spoken of, by mistaking some Scriptures which they wrist to their own destruction, therefore to prevent that mischief for the future as much as may be; as I have in the former part of my discourse, been labouring to deliver some from their mistakes of such Scriptures as promise Justification upon believing without the Works of the Law, so I shall here also add a few words, to save them from the danger of an undue understanding of such Scriptures, as represent the believing Christ to be the Son of God, and that he died, and risen again, and the like, to be that Faith that carries Life and Salvation in it. For whereas I have asserted in the two former Chapters, that neither the assenting to the truth of that report which the Scriptures make, touching Christ his being the Son of God, and Saviour of the World, etc. nor yet the relying on him as such for Salvation, will indeed avail a man unto Salvation, without a loving, loyal, and obediential cleaving to him, it may be some will be ready to object and say; Does not the Scripture plainly say, That these things are written that ye might believe that jesus is the Christ the Son of God, and that believing ye might have life through his Name, john 20.31. and was not the acknowledging of this, the very form of the Saints Faith in the first times of the Gospel? john 4.42. and 6.69. and 11.27. Acts 8.37. Mat. 16.16. and does not the Scripture also expressly say, That if thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved? Rom. 10.9. and again; every spirit that confesseth that jesus Christ is come in the flesh, is of God, 1 John 4.2. and whosoever shall confess that jesus is the Son of God, God dwelleth in him, and he in God, verse 15. and whosoever believeth that jesus is the Christ, is born of God, 1 john 5.1. These things being so, if I do both believe and confess Jesus to be the Christ, and Christ to be the Son of God, and that he died and risen again, why may I not be confident of Salvation? can I have any better security than the plain letter of the Scripture, that promiseth salvation upon these terms?  
Sect. 2 To all which I answer, first; that it is very true that this is the Faith of the Gospel, and that to which eternal life is promised, and that if thou dost so believe these things as that thy Faith do but answer the latitude of these Scripture expressions, thou mayest be confident of Salvation, and needest no better security for it than the Scriptures. And God forbidden that I should make the straight gate straiter than it is; or the narrow way to life, narrower than it is; all my design is to preserve myself and others from conceiting this straight gate to be wider, and this narrow way to be broader than indeed God hath made them; as knowing an error herein, is of a dangerous tendency, and such as in all likelihood hath betrayed many a man into the broad way of death, whilst he hath strongly fancied himself to be in the path of life.  
The safest and best way therefore to be kept from stumbling at the Word, and from wresting these promises of grace to our own destruction, will be, to understand all Scriptures that promise justification and life to believing indefinitely, as still meant of such a Faith for kind, as does directly fall in with, and not cross Gods general design in offering Salvation to men by Jesus Christ. For it is not to be imagined that the Lord will prevaricate his own scope and drift, or clog his design by any the least overture that may leave men under hope of attaining Salvation in any way, or upon any terms, which do not directly comport with his design: that reverence which we own to the wisdom of God, does with a high hand prohibit any such thought. All the words of God in the Scripture, in all the variety of expression, whether they be promises, or precepts, or threaten, they all wait on God's great design towards man, and they all march on the same way; like the living Creatures in Ezekiel's vision, who went every one strait forward whither the spirit was to go, and turned not when they went; (Ezek. 1.12.) they do neither justle nor hinder, nor turn one upon another, but strengthen each other in seeking the prize for which they run: the Word of God in the several parts of it as relating to the Lords design, is not yea and nay, (2 Cor. 1.18, 19) but all agreeing to serve the great purpose of God. And what is this general design of God I speak of? Surely ultimately it is his own glory in the Salvation of men; his honour, and the Creatures good in conjunction. And if his design had been to provide only for the magnifying of his grace and mercy, without respect unto his holiness, it's like he would have saved all men without any more ado, for the same ransom, to wit, Christ Jesus, would have been, and is sufficient for all. But than would not wretched sinners have thought God to be like them? according to that in Psalm 50.21. These things hast thou done, and I kept silence, and thou thoughtest that I was altogether such a one as thyself: would they not have thought that he could endure wickedness well enough in his Creature, and hold fellowship with the workers of iniquity? and what then would have become of the glory of his great Name? how would he have been known to be glorious in holiness as well as in grace and power? And therefore that he might bring such a people unto himself, in whom he might delight, and whom he might prefer to glory with himself without disparagement unto his holiness, he hath in his infinite wisdom so contrived the method and terms of bringing men to his Salvation & glory, as that thereby his love of holiness in the Creature might be conspicuous and visible, as well as his love of the happiness of the Creature. And therefore all the means set on foot by God to bring about the salvation of men, do all tend to promote holiness in men, as well as the happiness of men. The whole and entire body of means of man's salvation, is called the Mystery of godliness, 1 Tim. 3.16. Christ the principal Agent, or rather author of eternal salvation, the holy one, Acts 3.14. the Gospel which is the Word of Life, or glad tidings of salvation, is called the doctrine according to godliness, 1 Tim. 6.3. Tit. 1.1. The Covenant of grace, an holy Covenant, Luke 1.72. the Faith by which men embrace the Prince of Life, the promise of Life, and Word of Salvation, is called the most holy Faith, jude 20. the calling of christians an holy calling, 2 Tim. 1.9. for they are called unto holiness, 1 Thes. 4.7. the Spirit by which the means are made effectual, and through which by his Workmanship men are form into vessels of glory, is the holy Spirit, Ephes. 4.30. In a word, the very end and scope of Christ his giving himself for his Church, and vouchsafeing all the means of Salvation, is, That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, Ephes. 5.27. meet for the company of the holy God, and the holy Angels, in the most holy place, the holy jerusalem, as it is called Rev. 21.10. Now this is that which I say then, that seeing God's design is to magnify his holiness as well as his mercy in men's salvation, and to show that he as well desires and loves their holiness as their happiness, and that all subordinate means are appointed and shaped to reach the one as well as the other: hence we may well conclude that the believing unto which God hath made promise of life, however indefinitely expressed, is yet no other than a most holy Faith, and such as does dispose that soul where it is, unto holiness; because salvation being the great motive to persuade men unto holiness, God would lose that part of his design, if he should make promise of life unto any other than the most holy Faith.  
And therefore it is neither prudent nor safe for any man to understand or take the word BELIEVING (to which the promise is made) in the narrowest and strictest sense, or lowest signification of the word, as it imports a naked, bare, and barren assent; for if it might, the Faith of the Rulers that durst not own Christ; the Faith of Simon Magus; yet such a Faith as the Devils have (of which you heard before) would carry salvation before it. But if you would lay a sure foundation, then understand the word BELIEVING, or the phrase believing Christ to be the Son of God, in a more copious and comprehensive sense, for such an assent of the mind as carries the will and affections along with it, to reverence and love him as such; as a Wife who believes her Husband to be her Husband, or as a Child who believes his Father to be his Father. For whosoever believes Christ to be the Son of God, if his Faith be not contradictious in itself, does believe all his say as certain verities, whether precepts, promises, or threaten, & consequently his Faith does dispose the soul to love and fear him, and hearken to him. In this large sense I conceive, Christ is to be understood, john 5.44. when he says to the Jews, how can ye believe which receive honour of one another, and seek not the honour, that cometh from God only? For in that lower sense which imports only a bare and barren assent, they might, and some of them did believe, and yet did receive honour one of another, and did not seek that honour that comes from God only; for some did believe, and yet loved the praise of men, more than the praise of God, john 12.43. But by this saying of our Saviour it appears, that when men do believe rightly and savingly, that belief of theirs carries the affections more to Christ than to men, as valuing and preferring his approbation before theirs, and consequently engaging the man to please Christ rather than them. In which better sense, the Apostle john is also to be understood when he says, Whosoever believeth that jesus is the Christ, is born of God, 1 john 5.1. That is whosoever believes effectually and affectionately, is thereby turned into another man; which is done, not by an idle and an opinionative assent, but by an operative belief.  
Sect. 3 But to make it yet farther evident, that the Faith to which Salvation is promised, is not to be understood in such a restrained sense as sometimes it's used among men, and in the Scriptures too, for a bare act of the mind without the concurrence of the will and affections, but in a moral and more comprehensive sense, for such a believing Christ to be the Son of God, as unites, and subjects the soul to him as such, I shall offer these few things, as most worthy your consideration.  
1. To believe and to obey the Lord or the Gospel, are in the Gospel account so much of the same general and common nature, as that they are frequently indifferently put the one for the other, and so are their contraries, unbelief, and disobedience. Hence it is, that those words which the translators of our Bible, have in sundry places rendered belief, or unbelief; the Dutch Translation Englished, renders obedience, or disobedience: Yea our own Translators, finding the Original words so indifferently to import either, have according in several places, given us both, in the double reading of Text and margint, as you may see Rom. 11.30, 31. and 15.31. Acts 5.36. Heb. 4.11. and 11.31. When the Apostle would show, that the Prophecy of Isaiah was fulfilled in the unbelieving Jews, which saith, Lord, Who hath believed our report? he does it by saying, they had not obeyed the Gospel, Rom. 10.16. But they have not all obeyed the Gospel, for Esaiah saith, Lord, who hath believed our report? So that with this Apostle, not to believe, and not to obey the Gospel, is the same thing. And Peter another Apostle of our Lord, puts believing and disobedience in direct opposition one to another, as if the word Disobedient were as much the contrary to believing, as the word unbelieving is, 1 Pet. 2.7. To you that believe he is precious, but unto them which be disobedient, the stone, etc. 2 Thes. 2.12.  
Sect. 4 2. Again, it's worthy consideration, that the two Evangelists, Matthew and Luke, recording the same saying of Christ for substance, yet so far vary the expression, as that that which the one calls Faith, the other calls the Love of God. See the passage, Mat. 23.23. And have omitted the weightier matters of the Law, judgement, Mercy, and Faith, Luke 11.42. thus: Ye tithe Mint and Rue, and all manner of herbs, and pass over judgement, and the love of God. That which Christ here charges the Pharisees with, that whilst they were zealous for the lesser, they neglected the weightier matters of both Tables of the Law, Judgement and Mercy towards men, the great Duties of the Second Table, and Faith in, and Love to God, the great Duties of the First Table, and which are more than all whole  Offerings, and Sacrifices, which yet were Duties of the First Table also, Mark 12.33. I know that some are of opinion that the Faith mentioned Mat. 23, 23. is meant of fidelity to men, and so a Duty of the Second Table, but considering that the Pharisees and Scribes were not only guilty of the neglect of the weightier matters of the Second Table, but of the First also, much of their hypocrisy lying in this, that they would be deemed great Friends to God upon account of their zeal for some lesser matters of the external and ceremonial part of his Worship, when in the mean while they faultered with God, and grossly neglected the Spiritual, Internal, and substantial part thereof, it cannot reasonably be thought, but that Christ's charge and reproof must reach them in this neglect, as well as the other, which yet cannot be, unless by Faith, which they were charged to omit, we understand Faith towards God; for that Judgement and Mercy the other part of their omission, are by general agreement understood of duties towards men commanded in the Second Table: so that they must be taxed with their neglect toward God in this behalf in that reproof for omitting Faith, or else not at all. But besides, that which I think puts the matter out of doubt, is this, that Luke, instead of Matthews saying that they omitted Faith, affirms that, they passed over the Love of God, which according to Christ's own words, is the First and great Commandment, Mat. 22.38, 39 and so in this as in many other particulars, Matthew is expounded by Luke.  
This passage of our Saviour mentioned by these two Evangelists being thus understood, there is one thing as to my present purpose which I would have observed from hence, and that is: That the right Faith commanded by God, in the nature of it, is a fiducial loving of the Lord, such a believing him to be what he is, and such a depending upon him as such, as is accompanied with, or which carries in it unfeigned love, or true affection to him, which interpreted, is the keeping of his Commandments, 1 john 5.3. According to 1 Tim. 1.5. The end of the Commandment is love, out of Faith unfeigned. If that Love which is the end and scope of the Law, be such as proceeds out of an unfeigned Faith, than the unfeigned Faith must in the Nature of it, in the Womb of it, needs comprehend and contain that Love which is the end and scope of the Commandment; it could not proceed out of it, if it were not first in it. It's true indeed, this act, or this ingredient of Faith which affectionately carries the Soul to God, bears another denomination different in sound from that of Faith, and is called Love; as the different operations of one and the same soul, give a different denomination of faculties; and as the same body of Waters which make the Sea, receive other Names when they come to be distributed into several Rivers; but it will no more follow that Faith does not originally contain a divine Love in the nature of it, because when produced into act it's called by another name, than it will follow that the different acts of the Will and of the Understanding, are not acts of the same soul, because they pass under different denominations, or that the Waters in Rivers are not the same which were in the Sea, because now called by another Name. When the Apostle speaks thus concerning the communication of philemon's Faith, Phil. 6. That the communication of thy Faith may become effectual, by the acknowledging of every good thing which is in you in Christ jesus: does he not plainly suppose that every good thing was in his Faith before it was communicated? though when communicated, called by as great a diversity of Names, as the things themselves were divers. But every good thing, and every good thing acknowledged, was but his Faith effectually communicated, distributed into acts: all the good things of his life, were but the births of his Faith; as Waters issuing out of a Fountain, some running one way, and some another, some serving for one use, and some for another. All which considered, it need seem no strange thing that Luke should call that Love, which Matthew calls Faith: for Love is but Faith once removed as it were; Faith drawn out into act; as Faith also is dispositively and in the first habit, Love.  
Sect. 5 3. Believing in Christ, and receiving of him are terms equivalent, and import the same thing, john 1.12. As many as received him, to them he gave power to become the Sons of God, even to those that believe in his name: the former expression of receiving him, is expounded by the latter of believing in his Name. By which we may gather, that it is the nature and property of the true Faith to receive Christ, which is the act of Adherence I spoke of before. Men by the first act of Faith believe Christ Jesus to be what he is, and to be so and so related both to God and unto men; but by this second act which always accompanies the first where the Faith is saving, they receive and embrace him, and cleave to him as such. And in this lies the formal act of man's striking Covenant with the Lord, and interessing himself in the grace and blessing of the Gospel. For all good, present, and future, is entailed on Christ, as being Heir of all things, and as having all things put into his hand by the Father; so that he that hath the Son, hath life, and he that hath not the Son hath not life, 1 john 5.12. receive him, and receive all; the whole inheritance goes along with the Heir; but nothing short of this will invest us with the Inheritance.  
What is the meaning then of receiving Christ?  
1. To receive, whether understood of men's receiving the Lord, or the Lords receiving of Men, or of men's receiving of one another, is still in Scripture taken in the best sense for receiving with affection and acceptation, 2 Cor. 6.17. Rom. 14.1. and 15.7. Gal. 4.14. Philem. 12.17. And so in this place of john 1.12. Those that receive Christ, receive him with affection and acceptation; yea with such affection and acceptation, as by which they prefer him above all other, both persons and things; for otherwise they will not be deemed worthy of him: a wise man will not bestow himself upon a Woman that he knows loves another better than himseif; and I am sure the Lord in this sense will not give himself to any man that loves any thing more than him. Mat. 10.37. He that loveth Father or Mother, Son or Daughter more than me, is not worthy of me; much less he that loves any sinful lust or way more. It is true, to give Men and Women a proof of his good will to them, and as an argument to draw their affections to him, Christ hath given himself a Ransom for all, his flesh for the life of the World; but he having done this, those that shall not hereby be moved and drawn to forsake all to follow him, cannot be his, and consequently he not theirs; They shall not taste of his Supper, Luke 14.24, 26, 27, 33. That's one thing then which is to be understood by men's receiving of Christ.  
2. Another is this; he that receives Christ indeed, receives him for such as indeed he is, and in that capacity in which he is sent, offered, tendered by the Father, and given by himself, and that is, not only as a Saviour, but also as a Lord; and as a Saviour by delivering him from the dominion of sin, and bringing him under his own Rule and Government, as King and Lord, as well as by delivering him from the guilt of sin by the Sacrifice of himself. How oft does the Scripture call him our Lord and Saviour jesus Christ? 2 Pet. 1.11. and 2.2. and 3.18. with many more. And again, Him hath God exalted with his right hand to be a Prince and a Saviour, Acts 5.31. The Father gave him to be head over all things to the Church, and to be a Ruler of his people, Eph. 1.22. Mat. 2.6. And whosoever does not receive him as such, does not receive that gift of God. For Christ is not, nor cannot be divided, (1 Cor. 1.13.) you cannot separate the Lord from the Saviour, and take the one and leave the other. Among all other Lords and Rulers, which in Scripture are also called Saviour's, (Nehem. 9.27.) protection and subjection go together: Does any rational man expect protection from the chief Magistrate upon any other terms than his due obedience to all his lawful commands? And shall any man be so mad as to expect protection, and deliverance by Christ from the wrath to come, upon any other terms? Will not Christ say to such as shall cry to him, Lord, Lord, open to us, who yet never made conscience to do all his commands, as the Lord said unto a people that cried after him in their distress, and yet served other Lords in the time of peace? Go cry unto the gods which ye have chosen, let them deliver you in the time of your tribulation, judges 10.14. jer. 2.28. Where they yielded subjection, thither they are sent for protection: if sin can save those that serve sin, they shall have salvation, and if Christ can save those that serve him, they shall have salvation; Where I am, there shall my servant also be, saith he, john 12.26. Christ is and will be the author of Eternal Salvation, but to whom? To all those that obey him, (Heb. 5.9.) But to those that be disobedient and which stumble at his word, he is and will be a stone of stumbling, and rock of offence, the same to them as a Rock is to a ship, a means of swift destruction, 1 Pet. 2.8. He will be so far from saving them, as that he will say, But those mine enemies that would not that I should reign over them, bring hither and slay them before me, Luke 19.27. A folly it is then for any Man to think that he can take hold of Christ as his Saviour; and so receive him and salvation by him, that does not willingly embrace him as his dear Lord, in which capacity he is given as well as that of Saviour: in a moral sense, he does not at all receive him, that does not receive him in that capacity which is proper to him; no public Ambassador would judge himself received by him to whom he is sent, in case he should be received in the capacy of a private person only, when he is not sent as such.  
Neither let any deceive their own souls, and think that they do receive him as their Lord, because they are wont to call him so as frequently as any, unless they make it their design, and the care and business of their Lives to wait for his counsel, promote his interest, faithfully to do his business, fulfil his Will, and do his commands. Why call you me Lord (saith he to such) and do not the things which I say? Luke 6.46. As if he counted himself but wronged and disgraced by such a claim: what he to be their Lord that have this vile sin, and that base Lust to be their Lord, yea more their Lord than Christ, and more observed and obeyed than he: He only their titular Lord, but their worldly and fleshly Lusts their real. And is not that a horrible disparagement to Christ, for him to be joined with such Masters, and to be made one of the number, yea inferior to them, as having less command over such persons than their Lusts have? Do you not know that the Father designed as well the glory and honour of his Son in your salvation, and in the way of bringing you to it, as your Salvation itself? That all men might honour the Son, even as they honour the Father, john 5.23. and do you think then that he will suffer his Son to be dishonoured and disgraced by you, while you do but mock him in calling him Lord, but denying him your faithful obedience, and yield your subjection to his utter Enemies? like those that crucified him, who indeed bowed the knee before him, and cried hail King of the Jews, as well as you. Do you think it will serve your turn to neglect Christ all your days (as you do if you do not serve him in holiness and righteousness) and then think he should save you when you can serve his enemies no longer? O I beseech all such to consider it betimes, for God will not be so mocked by you.  
3. A receiving of Christ clearly implies in it a receiving of his Word and Doctrine, for whoever doth not receive that, does not receive him, but whoever does receive that, does receive him, 2 john 9 Whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God; he that abideth in the Doctrine of Christ, he hath both the Father and the Son, john 12.48. He that rejecteth me, and receiveth not my Word, hath one that judgeth him: where not to receive the Word of Christ, and to reject him, is constructively the same thing. Whereto that also agrees Psalm 81.11. But my people would not hearken to my voice, Israel would none of me: in refusing his voice, God took himself to be refused, as any King would do, whose Laws and Commands should be refused. Look then into the Scriptures, the 5, 6, and 7. Chapters of Matthew, and elsewhere, and see what holy and strict injunctions the Lord hath laid upon his Disciples, and then look into your hearts, and see if you can find them there, not only in the notional knowledge of them, but as having begotten principles, dispositions and affections in their own likeness, and from thence proceed to your conversations, words, and ways, and see how they answer the pattern in the Mount; and if World & Lust abide there with more authority and command than the Doctrine of Christ, you may be confident you have not yet received Christ; for he is King, and his Laws in chief regard, where ever he dwells. And thus you see what receiving of Christ that is, which is interpreted to be a believing in his Name, and consequently what a true and sincere belief in Christ's name carries in it, to wit, a loving and loyal cleaving to him, and an embracing of him and his Word.  
Sect. 6 4. Remission of sin and Salvation, are suspended upon Repentance from dead Works, and therefore when pardon of sin and Salvation is promised unto believing indefinitely, it may not safely be understood of any other Faith than such as actually turns the Soul to God, from serving of sin to serve him, from the love of vanity to the love of piety, wherein the work of Repentance does consist. Remission of sin is the next and immediate effect of a sound Faith, Acts 10.43. and so is it the next and immediate effect of true Repentance, Luke 24.47. Acts 2.38. and 5.31. and 3.19. yea Pardon does so depend upon Repentance that it's not to be had without it, Luke 13.3, 5. Except ye repent ye shall all perish. And so actual Salvation which is the last & completing effect of Faith, (1 Pet. 1.9.) is likewise the finishing effect of Repentance, and therefore called Repentance unto life, Acts 11.18. and repentance unto salvation, 2 Cor. 7.10. If then Repentance gins & ends with Faith, sets out with it, and runs along with it to the end of its race in the effects produced by both, impossible it is that any Faith should justify or save, but such as hath the nature of Repentance in it, or which does inseparably accompany it. By which consideration alone their Faith is detected of invalidity and unavailableness, what ever the object of it may be, whose hearts and lives are not reform by it, but still remain under the power of some thing or other condemned by the Word of the Lord, and their own Consciences enlightened by it, yielding themselves rather unto the impositions of fleshly Lusts in some way of pride, covetousness, or carnal pleasure, than unto the sweet motions of the Holy Spirit calling to humility, sobriety, temperance, love, mercy, serious devotion, and holiness towards God. As it is true, that Men shall be saved by Christ, and justified by Faith, so it is as true that that Faith by which they shall be justified, does purify the heart, (Acts 15.9.) i. e. work out evil affections, sinful motions, and unclean inclinatinations; as nature where it is not overcome by the strength of a Disease, by degrees works out those malignant humours which do ill affect the body, and which otherwise would be the overthrow of it, as the other of the Soul: and therefore where Faith doth not work this way, there's the same reason for a Man to be confident that that Faith is not right, as there is to be confident that a right Faith will save, having the same word for the one as for the other.  
Sect. 7 5. The same is true of unfeigned Love to the Lord, the same promise of Life is made to that as is to Faith, james 1.12. and 2.5. 1 Cor. 2.9. Nay the want of this does as well render a man unworthy of Christ, and that which comes by him, and lays him as open to the curse, as Infidelity itself does. Mat. 10.37. 1 Cor. 16.22. If any man love not the Lord jesus, let him be Anathema, Maranatha, By which its evident that all the while this Love is wanting, he is under the curse that wants it, whatever his belief otherwise may be, and consequently that no Faith in Christ but such as knits the Soul in unfeigned Love to him, will deliver a Man from the curse of God, and consequently nor justify. And alas how manies Faith is hereby manifested to be merely counterfeit? Who are lovers of pleasures more than lovers of God, which appears in that they follow them rather than God; lovers of the World more than the Lord, which appears in that they choose to please the Men of the World rather than him, and are more intent and thoughtful about getting the World, than honouring of him, and will rather run the hazard of displeasing him in holding fast the things of the World, than part with them upon his call. For it is not every degree of Love to Christ that will denominate a Man a true Lover of him; but Love in such proportion, and to such a degree, as prevails against all other objects that stand in competition with Christ, and carries away the Soul from them all to Christ, Mat. 10.37. He that loves Father or Mother more than me, is not worthy of me, and he that loves Son or Daughter more than me, is not worthy of me. It's not only lawful for a Man to love his Father and Mother, his Son and Daughter, but it is his duty so to do, yea and to love them much more than others that are not so related, and yet for all that, if his Love to Christ do not exceed in proportion, that Love and strong affection which he may, and aught to bear to such Relations, Christ you see hath already judged him unworthy of him. A Man though he love his Wife better than most other Women, yet if he love but one Woman more than his Wife with that affection that is proper to his Wife, will be judged by sober men, no true Lover of his Wife. In like manner though you should love Christ more than many other enjoyments, or many other sins which you have parted with for his sake; yet if you retain but any one sin, or sinful lust, and are tender of it for the profit or pleasure that comes into you by it, and will harbour it to the offence and provocation of the Lord, and choose rather to run the hazard of losing his company, and all the comforts of it, than to turn such an offensive guest out of doors, assuredly the Lord who doth always judge according to truth, will judge himself despised and unworthily rejected by you. He you see then that wants this prevailing degree of Love to Christ, is still under the curse, and therefore no belief in Christ whatsoever that hath not this Love in it, or is not certainly accompanied with it, can be any sufficient ground for any Man to be confident of his Salvation. Nothing less availeth, than that Faith which thus worketh by Love, Gal. 5.6.  
By all these considerations than you may see, that when Promise of Life is made unto believing in Christ indefinitely expressed, it is no wise safe to understand the Scriptures as intending any other lower kind of Faith than that definitively which is of power and force to change the heart and life of him that hath it, and to renew him to God in holiness; Jesus Christ himself in his words to Paul, having plainly declared this to be the true nature of the Faith that is in him, Acts 26.18. That they may receive forgiveness of sins, and inheritance among them which are sanctified by Faith that is in me. And therefore John the bosom Disciple of Christ (as was noted before) saith, Whosoever believeth that Jesus is the Christ is born of God, 1 john 5.1. which as you see must be understood of that vigorous belief that gives a man a new being, furnishes him with new principles of motion and action, new thoughts, new affections, a new life; that gives him victory over the World, as it follows verse 4. Whosoever is born of God, overcometh the world, and this is the victory that overcometh the world, even our Faith: Christ's proffers, and the World's proffers, Christ's threats and the World's threats, striving which shall carry the Man to follow their ways, Faith steps in, by which the Man believes; that as Christ is the Son of God, so he is more worthy to be followed, and his proffers infinitely more worthy to be regarded, and his threats dreaded, than the World with all that she can do or say, and so delivers the Man out of the World's hand, that he is at liberty to attend the Lord.  
Sect. 8 And whereas among other Scriptures objected in the beginning of this Chapter, one promiseth salvation to such as believe with the heart, and confess with the mouth the Lord Jesus Christ; and others affirm, that whosoever confesseth that Jesus Christ is come in the flesh, and is the Son of God, are of God, and dwell in God, and God in them, they are to be understood as spoken according to the exigencies of those times wherein a Man confessing Christ exposed himself to persecution, (john 9.22. and 12.42.) and consequently manifested his effectual Faith in an unfeigned Love to the Lord Jesus: and thus to call jesus the Lord, no Man could do but by the Holy Ghost, and his special assistance, 1 Cor. 12.3. But now in times wherein to deny him to be the Lord, would sooner expose a man to suffering, than the confessing of him so to be, the bare confessing of him will not invest him with the great privileges that then were promised unto the confessing of Christ, according to that Mat. 7.21: Not every one that saith Lord, Lord, shall enter into the kingdom of Heaven, but he that doth the will of my Father which is in Heaven.  
Sect. 9 THe truth is, if a Man do but take the Scriptures together, and shape his judgement according to their result when compared, as its every Man's wisdom to do, as it is not safe, so it is impossible for him then to be confident of his salvation merely upon account of his believing Christ to be the Son of God, unless this Faith of his be proved to him to be the Faith of Gods elect, by some good degree of those holy affections, and that christian demeanour which the holy Word and Doctrine of the Lord calls for. And the reason hereof is, because such Scriptures as I have been now insisting on, that curse all those that do not love the Lord Jesus, that sentence with eternal death, all those that live after the flesh, that exclude all such the blessed Vision of the Lord that have not holiness, that shut the gates of Heaven against all such as do not make conscience to do the will of the Father; I say such Scriptures stand up to oppose such a Man in his confidence of salvation, like as the Cherubims with the flaming sword kept the way of the Tree of Life against Adam: though he have never such a desire to be confident, he cannot; such Scriptures meet him, and will not let him; they knock him off from taking hold of eternal life; this confidence it is not able to subsist in any other element than that of holiness, 1 john 3.18, 19, 20, 21. Little children let us not love in word and in tongue, but indeed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us; God is greater than our heart, and knoweth all things, Beloved, if our heart condemn us not, then have we confidence towards God. That by which the Apostle saith, men know themselves to be of the truth, one in heart and design with it, of the same party as it were, in Friendship, and fellowship with it, is this, viz. their loving, not in word and tongue only, but indeed and in truth: when Men do not only talk, but act and live the things of the Gospel. And hereby (saith he) we shall assure our hearts before him, or persuade our hearts before him, (as in the margint.) Implying that without this, for a Man that knows and considers the terms of the Gospel, it's impossible to persuade his heart before God, to appear before God with any confidence. For saith he, if our heart condemn us, viz. of unfaithfulness and faltering with God in the main, that our Love and our Religion hath been but in Word and in Tongue, have contented ourselves to talk of, and speak well of good things, but have left the doing of them to other folks, like the Pharisees that by their Doctrine would bind heavy burdens upon other men's shoulders, and yet themselves not touch them with one of their fingers; if our heart condemn us of such a thing as this, God is greater than our heart, both in knowledge and discerning of this deceit, and in righteousness of sentence, and proceeding against it, and therefore he will condemn much more. But if our heart condemn us not in this behalf, but bears us witness that it hath been our earnest desire, care, and faithful endeavour to be that which the truth teacheth us to be, then have we confidence towards God of our acceptation with him, all the Scriptures being on our side to abet and back us in this confidence; but on the contrary, all against us.  
The Apostle saith, He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. 11.6. Mark: Its matter of a man's Faith as well to believe that the men whom God will reward are such as diligently seek him, as it is to believe that God is, and that he is a rewarder of men. So that where this diligent seeking of the Lord is wanting, there's no place for any man to be confident of receiving that blessedness from God which is called the recompense of reward, and the reward of the inheritance. And what is it for a man diligently to seek the Lord? but earnestly to seek his Favour and Love by a diligent and careful endeavour to please him always, and in all things. By Sin and Unrighteousness man lost God, and lost his Love: and however it is by the Blood of Christ that a new and living way is now prepared and made for man to come to God again, and to regain his love, yet he is not actually possessed of it but by going back again to God, by returning to him in the same way in which he departed from him. All the while man was in the way of Righteousness, he was with God and enjoyed the comfort of his company and presence; but he no sooner left that way, but he lost God; and there's no finding him again without getting into that way again, and there you may meet with him, find him, walk with him, and enjoy the comfort of his love and presence again through the mediation of our good friend his holy Son Jesus. Only here's the difference indeed, the way of Righteousness is now new made, a new Covenant struck, new Terms propounded of coming into possession of God again as a happy portion, a diligent seeking of him by believing in him, sincerely loving of him, and faithfully endeavouring to please him, being the condition of this new Covenant, and the new way of Righteousness in which God is to be found if therein diligently sought. And we desire that every one of you do show the same diligence to the full assurance of Hope unto the end, Heb. 6.11. This diligence you see is the medium of this confident Assurance.  
Men can have no other foundation for their confidence than what God himself hath laid, I mean proposed; it is not of him that willeth in this kind, nor of him that runneth, but of God that showeth mercy; he gives the reward, and he gives the laws and terms of obtaining of it: and therefore as long as the Declarations of God's mind in the Scriptures compared touching the qualifications of such whom he receives into Covenant and designs unto life, do oppose men's confidence, so long they have no foundation to build upon, and consequently no confidence of Salvation at all, or as good as none. For that which is not built upon God's ground which is all rocky and substantial, but upon men's own deceivable thoughts and imaginations, and mistakes of God's mind and declaration, as upon the sand, will sail them, and fall in that very hour in which it should do them service, and they have most need of it. Job. 8.13, 14, 15. So are the paths of all that forget God, and the Hypocrites hope shall perish: whose hope shall be cut off, and whose trust shall be a Spiders-web: he shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure: Their hope (Job 11.20.) shall be as the giving up of the Ghost; like a man who though he have never so great a desire to live, yet must yield up his breath when Death comes: and so must men be forced to part with those hopes which they have made to themselves, but not received from God; and instead thereof embrace everlasting despair, to the horrible confusion of their miserable Souls when the time of trial comes; their house of confidence that was built upon the sand, will then fall, and the fall of it will be great, Matth. 7.27. It may stand and do them the service of a house of hope, protect them from many sad fears till the storm arises and beats against it, but then down it comes, and the poor Soul is then to seek, and there is no shelter to be found. And does it not then concern men to be often prying into the grounds of their Hope, and to view them over and over with a jealous eye? to the end that if a man have but cause to suspect those he hath, he may provide himself of better before it is too late: it will be no time for the foolish Virgins to seek to provide themselves of Oil for their Lamps, when the very pinch of time comes that they should use it.   

CHAP. VIII. Showing that the Faith which shall justify as Abraham's did, is a Faith that walks in the steps of the Faith of Abraham. Showing also what those steps were, and that Abraham was justified by the latter of them as well as the former; and that the justification of his spiritual seed stands upon the same terms: contrary to the Antinomian Doctrine, and Libertine Principles.  
Sect. 1 ALthough I have through the Lord's assistance, in some measure already opened the nature of Gospel-Faith of the right kind, in comparing it with, and thereby discovering the nature of the feigned, dangerous and dead Faith, and wherein it falls short of the true; yet to the end you may have a fuller view of the nature, properties, and genuine operation of the Faith of God's Elect, I shall through the same assistance now proceed to show you further, how it hath from time to time wrought in them. And thereby I shall give you opportunity to try your own Faith of what kind it is: For if it be that Faith which the Scripture calls the Faith of God's Elect, (Tit. 1.1.) than it will work after the same manner as theirs generally hath been wont to do; but if you cannot find your Faith to be of that kind by working as theirs did, you will have small reason as yet to conclude yourself one of their number.  
I shall begin with Abraham, who as the Scripture saith was Father of all them that believe; and so he was, because all true believers do partake of the same kind of Faith that dwelled eminently in him, and are thereby justified and saved as he was: He is the great instance, pattern or example, both in his Faith and Justification; of Gods resolved method of saving all men that shall be saved, whether Jew's or Gentiles. As a Son who succeeds his Father comes to enjoy the same Inheritance and privilege as his Father did, so he that shall succeed Abraham in his Faith, shall enjoy the same spiritual and eternal inheritance which was entailed on his Faith: So saith the Apostle, Gal. 3.9. So then they which be of Faith, are blessed with faithful Abraham. The same Apostle in another place declares them to be his spiritual Children, and he a Father to such as walk in the steps of his Faith. Rom. 4.12. And the Father of circumcision to them who are not of the circumcision only, but also to those that walk in the steps of that Faith of our Father Abraham which he had being yet uncircumcised. Where note first, That the Faith which Abraham had, and by which he was Justified, was a Faith which had steps in it: it did not consist in one transient act only, but of a series of acts, one following another; and that he was Justified by the latter of these as well as the former, I shall (God willing) afterwards show. That which I would further note in the second place, is, That the Faith which will render them that have it Children of Abraham and inheritors of the same blessing with him, is such for kind as is found walking in the steps of his Faith; influencing the life and disposing the heart in particular occurrences, as his did. It may well be indeed that every Child of Abraham may not be able to keep pace with their Father in this walk of Faith, nor to follow him close at the heels; nor are all his Children of the same growth or same strength, but yet all following their Father in the same way, though at some distance; all treading in his steps. It is most certain that the true Faith by which they become his Children, will guide them into the same way, put them upon the same behaviour for kind in which he was found. Joh. 8.39. Jesus saith unto them, If ye were Abraham's Children, ye would do the works of Abraham.  
For a trial of our Faith therefore whether it be of the right breed and of the stock of Abraham, let us a little trace out the walk of Abraham's Faith, and see what the footsteps of it were, as we have the print of them in the Scriptures, and then see whether our Faith walk in the same path, or tread in the same steps or no.  
Sect. 2 1. This was one of the footsteps of his Faith, it gave God the glory of his truth, power, and goodness, in being confidently persuaded that what he promised he was both able, willing, and faithful to perform, how contrary soever to humane probability. Rom. 4.18, 19, 20, 21. Who against hope, believed in hope, that he might be the Father of many Nations; according to that which was spoken, so shall thy seed be. And being not weak in Faith, he considered not his own body now dead, neither yet the deadness of Sarahs' womb: He staggered not at the Promise of God through Unbelief, but was strong in Faith giving glory to God: and being fully persuaded, that what he had promised, he was able also to perform. The word Promise, or saying of God, carried it in his soul against all contrary reasonings. Sarah being old, and it ceasing to be with her after the manner of Women; and Abraham himself also being as good as dead (Heb. 11.12.) this encumbered the belief of the Promise in Sarah, and at first set her Faith, Gen. 18.11, 12. But the Text saith Abraham considered neither the one nor the other; he considered not his own body now dead, nor yet the deadness of Sarahs' womb; Gods Promise did so wholly take up his soul, and was of so great authority with him, as that he did not judge the great improbabilities in Nature, worthy in this case to be so much as considered, nor at all to be heard when God had spoken. Afterward God tries his Faith again: he had not only in general promised him a numerous Posterity like unto the stars for multitude, as before, Gen. 15.5. but now more particularly had told him that in Isaac should his seed be called, Gen. 21.12. and yet for all this commands Abraham to slay and offer in Sacrifice to God this Son of his, and how then should God make good his Promise? might Abraham think? Abraham here again measures God's Word and Promise, not by this and that difficulty, but by his  power, Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure, Heb. 11.19. You see he had so high an esteem of the goodness and truth of God, that if he had but power enough to make good his word, he made no question of his performance; and was so all thoughts made touching the sufficiency of his power to go through with whatever he had a mind to, or had undertaken to do, as that though one difficulty after another rose up to encounter his Faith, yet they could not so much as make him to stagger, so mighty was God's Word in his soul! And therefore was this Faith of his imputed to him for Righteousness. Now this was not written for his sake alone that this Faith of his was imputed unto him, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead, saith the Apostle, Rom. 4.23, 24. It was written to give us to understand, That if God be so magnified in the soul as that no difficulty or unlikelihood whatsoever can stand before or carry it against the Word and Promise of God there, but believing first that God raised Christ from the dead for our Justification, after he had been delivered for our offences; and then believing also, that God by the same power and grace by which he did that, will certainly fulfil and perform all his Words and Promises in due time, and according to his own terms: and that this Faith do but dispose the frame of the heart God-ward as it did in Abraham, that then this Faith of ours shall as assuredly be imputed to us for Righteousness, as his was to him. Hath God then Promised a free and full Pardon of all your sins upon your unfeigned Repentance and turning from them to God, and taking hold of his Grace in Christ, how great or many soever they have been, and how unworthy soever they have rendered you of such a favour? Hath he promised to such as have begun thus truly to turn to God, that he will give them his Spirit to help in the Work, to make them new hearts, and to write his Law there, and that humbly waiting and depending upon him in his own way and means, he will keep them from falling, and preserve them to his heavenly kingdom? See then whether you do steadfastly believe these great and precious Promises, and are encouraged and enabled by your belief of them to turn again to God from all your transgressions, and in thus turning, confidently to expect by degrees a real and faithful performance of them all, notwithstanding the great distance you may possibly for the present perceive yourselves to be from much of what is thus promised; and notwithstanding those great, mighty and violent oppositions which you do and are like to meet with from flesh, World, and Devil to encounter your confidence of these things. Though difficulties in this kind are many, great, and sorely threatening your falling short of the enjoyment of these mighty Promises; yet if your Faith be but firmly bottomed and built upon them, and that the faithfulness and power of God to make them good, be so eyed by you, and your souls so centred therein, as that all the difficulties and unlikelihoods that rise up in your way from what quarter soever, cannot prevail in your soul against the Word of God, but that you do indeed believe that the might and power of his Grace will make its way through them all, and perform to a tittle what he hath promised, and that this confidence of yours does but engage you still to be following of God step by step in his way, method, and means of fulfilling his Word, as Abraham's Faith did; than you may confidently assure yourselves that your Faith is of the right breed and kind, and of the same nature with abraham's, and walking in the same steps, and such as will entitle you to, and possess you of the same blessing which he attained by his Faith.  
Sect. 3 2. Another step of his Faith was this: As by it he steadfastly believed God's Promises, so by it he faithfully obeyed his Precepts, call and counsel, Heb. 11.8. By Faith Abraham when he was called to go out into a place which he should after receive for an Inheritance, obeyed, and he went out not knowing whither he went. An excellent grace indeed, that is moulded and cast in the Will of God, and receives its form and figure from thence! The Word of God had the same force upon Abraham's soul by means of his Faith, as the Wind hath upon a Weathercock, it still made it to stand with it: If he promised him any thing, his soul did securely acquiess in his Word; if he commanded him any thing, he readily obeys; the Word of the Lord carries him before it. He only depended upon the divine Will by his Faith; what that gave him, he received: what that would have him do, that he did. He believed, its like, That the Lord was so good in himself, and so much a friend to him, as that he would not put him upon any thing, command him any thing, but what in the issue should clearly tend to his good; and therefore upon this persuasion resolves to deliver up himself wholly to the Will of God, and to be an absolute Servant thereunto, and to wait upon it whither ever it would carry him. He knew his Happiness was in God's hand, and was confident that the way to be possessed of it, was still to wait upon God in believing what he said, and in doing what he bade him. The Will and Command of God then, was the constant walk of Abraham's Faith.  
Sect. 4 3. And Thirdly the nature of that Obedience which proceeded from his Faith was this; It was an obedience of Self denial, wherein he crossed his own will to comply with the Will of God, therein doing God that right (which but few in the world do) as actually to acknowledge the Lord and his most holy Will to be absolutely sovereign and supreme, and that his own Will must stoop to his without all disputes, how contrary soever thereunto. The Command of God comes to Abraham, Gen. 12.1, 2, 3. saying, Get thee out of thy Country and from thy Father's house, unto a Land that I will show thee: and I will make of thee a great Nation, and I will Bless thee and make thy Name great, and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee: and in thy Seed shall all Families of the Earth be blessed. Here are great things promised indeed, as an Argument and Motive to persuade him to obey this Call and Command of God, which he confidently depended upon; but in the mean time he must quit his Country, bid adieu to his Kindred, depart from his Father's house, make himself a laughing stock (its like) to Neighbours, Friends, and Acquaintance, as if some strange Chimaera had struck his brain, and must go he knew not whither; So saith the Apostle, He went out not knowing whither he went, Heb. 11.8. Let's make it our own case, and we shall easily perceive that thus to do was a piece of great Self denial. And yet his Faith led him out from amidst these ancient enjoyments; the Command and Promise of God went before, and he followed close after. And this wonderful piece of Obedience is attributed to his Faith, Heb. 11.8. By Faith Abraham when he was called to go out unto a place which he should afterward receive, obeyed.  
Another like, or rather more wonderful piece of Self denying Obedience which was acted by the power of his Faith, was his carriage about the offering up of his Son Isaac in sacrifice unto God at his command. Heb. 11.17, 18. By Faith Abraham when he was tried, offered up Isaac: and he that had received the Promises, offered up his only begotten Son; of whom it was said, That in Isaac shall thy Seed be called. Behold Abraham's will, desire and delight, swallowed up in the Will and good pleasure of God by means of his Faith! His Son that had been so much desired and longed for before he had him, that all he enjoyed in this world seemed little to him in the absence of such a Mercy: Lord God, what wilt thou give me, seeing I go childless? (Gen. 15.2.) That Son whom he so much loved when he had him, yea, and his only Son too; and that Son in whom the Promise was made of the great things which God would do for Abraham; this Son does God command him to offer for a burned Offering; this Son of his hopes; this Son of his delights: an action than which, what lightly could be imagined more harsh and highly repugnant to his own will? And yet notwithstanding all Debates and Reasonings of flesh and blood about this matter, which one would think should be many and high, and such which one should have much ado to get over; yet so mighty was his Faith in God, and confidence of a good issue of whatever he should do at the appointment and command of God, as that he appears as forward in it as if it had been the most acceptable service which God could have put him upon: For the Text saith, That Abraham risen up early in the morning to go about it, Gen. 22.3.  
And upon account of this very thing was he esteemed the friend of God, (Jam. 2.23.) one that would forsake all, and part with the dearest friend he had in all the world, rather than not stick close to him in whatever he would have him do; a true sign indeed of friendship to the Lord, Joh. 15.14. Ye are my friends, if ye do whatsoever I command you. Mark; whatsoever I command: not only commands which it may be may bear little upon the flesh, easy and cheap duties, but such as will try a man's affection to the uttermost, as this to Abraham did; such as call for the cutting off the right hand, and plucking out the right eye; the parting with things that are as grateful to the flesh, as these Members of the body are to Nature. And not only so, but such things also as are as useful and  as the right hand and right eye are, as Isaac was to Abraham; when the holding and enjoying of them will not consist with our entire love to the Lord, to be expressed in the most difficult and most selfdenying piece of Service when he calls for it. He that loves Father or Mother, Son or Daughter, yea, or his own life more than Christ, is not worthy of him, (Matth. 10.37, 38.) as he does which chooses rather to displease Christ, and dishonour his Truth in keeping these, than to displease himself or them in parting with them.  
This task which was put upon Abraham was indeed very hard, and directly of the nature of that in the Gospel mentioned before, and yet as hard and as difficult as it was, if Abraham had stuck at it, he could not have approved his Faith to God, no more than such as love Son or Daughter more than Christ, and thereby prove themselves unworthy of him, can approve their Faith in him to be right, or their Love to him to be true. And therefore if you mark it, Abraham was said to be justified by Works when he had offered Isaac upon the Altar, Jam. 2.21. Implying, that as this high act of his Obedience proceeding from his Faith, rendered him highly approved in the sight of God, Gen. 22.16. So by the rule of contraries, had he bogled at this command, his neglect herein would not only have deprived him of that high approbation of God which by his fiducial Obedience he had now obtained, but also have gone very far in contributing towards the loss of those degrees of God's approbation whereto he had before attained, if not wholly bereft him thereof until he had repent and done his duty.  
Sect. 5 But here I must make a stand a little, and Answer an Objection, which is this; That though this act of Abraham's offering Isaac was an act of that Faith by which he was justified, yet it was not that act of Faith by which he was justified; it was an act of his Faith it's true, but not such a one as was essential to his justification: and the reason hereof seems to be this, because Abraham was justified by, or upon his believing long before this: it's said, Gen. 15.6. And Abraham believed in the Lord; and he counted it to him for Righteousness. And this was before Ishmael was born unto Abraham, at whose birth Abraham was but 86 years old, Gen. 16.16. But when Isaac was born he was an hundred years old, Gen. 21.5. which clearly proves it to be fourteen years, or more, from that time in which Righteousness was imputed to him upon his believing, to the time of Isaac's birth. And yet this act of his Faith did not take place till some years after the birth of Isaac neither, for the Lad by that time Abraham was called upon to offer him, was so far grown in years, stature, and strength, as that Abraham made him carry the Wood for the burnt-Offering, Gen. 22.6. Now than if Abraham were justified by that act of his Faith which was found in him it may be twenty years before, How could it be that be should be justified by another act of his Faith, viz. This by which he offered Isaac, so long after?  
To which I Answer, First; That this act of his Faith by which he offered Isaac did concur to his Justification, is very plain and manifest by that of Jam. 2.21, 24. Was not Abraham our Father justified by Works when he had offered Isaac his Son upon the Altar? As if he should say, Is it not manifest he was? Do you not know this? And after he had amplified this Instance a little, concludes upon it thus, vers. 24. Ye see then how that by Works a man is justified, and not by Faith only. By which it is manifest, That this was not only an act of that Faith by which he was Justified, but that this act of his Faith was, that by which he was justified as well as that precedent act before mentioned, and was not irrelative to his justification, as the Objection supposeth.  
Sect. 6 But then Secondly, as to the Reason of the Objection, which supposeth that this collateral act of Abraham's Faith could not do that for him which was done long before by a former and precedent act; To this I likewise Answer: That Justification taken in a large sense, for a man's constant standing acceptable condition before God, depends not only upon the first acts of a man's Faith when he gins to believe, but upon the continuation and reitteration of the same, and multiplication of the like, and sometimes higher acts all along a man's life unto the end of his days; which being a point of much consequence, I pray you mark how I make it good:  
1. This clearly appears in Abraham's case; for neither was that believing of Abraham of which we read, Gen. 15.6. which was counted to him for Righteousness, the first act of his effectual Faith, and consequently not that which began his justification: For this act of his Faith was the closing with a Promise which God made him after he had dwelled some years in the Land of Canaan, probably near upon ten years, as you will have cause to conceive, if you compare the process of the history touching his leaving Charon and sojourning in the Land of Canaan, with Gen. 16.3. where a period of time is mentioned, at which he had dwelled ten years in the Land of Canaan, and which so far as appears, extended itself very little beyond that time when God appeared to Abraham after his slaughter of the Kings and made that Promise to him, the believing of which is said to be counted to him for Righteousness. But Abraham had a great measure of Faith before ever he left his native Country, Vr of the Chaldees, first, and Charon after, to come at Gods call into Canaan; as we heard before from Heb. 11.8. where it's told us, That it was by his Faith that he obeyed God therein. And by Faith he after sojourned in the Land of Promise, Heb. 11.9. wherein by virtue of his Faith he devoutly worshipped and served that God which had called him thither, building Altars for his Worship at several places where he pitched his Tent, and there called on the Name of the Lord, Gen. 12.7, 8. and 13.4, 18. And all this before that particular act of his Faith mentioned Gen. 15.6. which is there said to have been counted to him for Righteousness. And can any man so much as imagine, That Abraham having such a Faith so long before, and making such proof of the life and power of it in his Love, Obedience, and Devotion to God as he did; and God back again declaring his high approbation of him, by a frequent appearing to him, and making, repeating, and enlarging his Promises of the great things he was resolved to do for him, that yet he all this while should not be justified and accepted with God upon his believing? I say, Can any such thought possibly enter into any man's heart? If not, than it is manifest that that act of Abraham's Faith, Gen. 15.6. which was counted to him for Righteousness, was but an after-act, not the beginning-act of his Justification, and consequently that a man's Justification does not depend only upon one transient act of Faith when he gins to believe, but upon a continuation, renewing, and multiplication of the same, or like acts. Abraham though he believed in God before, and was accepted with God before, yet his after-Faith is imputed to him for Righteousness as well as his former: and if he should not have believed God upon this renewing of his Promise, as well as at the first making of it; I see not how Righteousness could at this time have been imputed to him upon account of his former believing: No, it was imputed upon his present believing.  
And seeing that we find that Abraham's justification is here in Gen. 15.6. attributed to an after act of his Faith, there's the same reason why his justification should again be ascribed unto that act of his Faith by which he offered up his Son, though it be supposed to follow twenty years after the other, as that did many years after the first. These things considered, it need not be looked upon as any paradox or wonder that James should attribute Abraham's Justification before God unto an act of his Faith which took not place till many years after he had been in the Faith of God. We heard before from Rom. 4.12. that the Faith by which Abraham was justified was a walking Faith and had steps, and now we see that the latter steps of the same Faith were necessary to his justification as well as the former, he having and enjoying means, motives, and opportunities of exerting these latter acts as well as of the former.  
And it's of special note to this point, That the Lord casts the performance of a Promise which he had made to Abraham many years before, upon that act of his Faith and Obedience which took place but now when he would have offered Isaac, Gen. 22.16, 17, 18. By myself have I sworn saith the Lord, for because thou hast done this thing, and hast not withheld thy Son, thine only Son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the Stars of Heaven, and as the Sand which is upon the Sea shore: and thy seed shall possess the gate of his enemies: and in thy seed shall all the Nations of the Earth be blessed; because thou hast obeyed my voice. Mark how God grounds this Promise noted in these two expressions; because thou hast done this thing: and, because thou hast obeyed my voice. And yet this Promise for substance had been made him more than once before he had done that thing, and before he had herein obeyed his voice, as is evident Gen. 12.2, 3, & 13.15, 16. & 15.5, 6. From which I gather, That collateral or after acts of Faith and Obedience, are as necessary to continue and make good a man's interest in the Promises for the future, as the first acts of his Faith and Obedience were to entitle him to them at the first.  
The Lord at the first makes his Promise to Abraham conditionally, that in case he would get him out of his own Country, and from his Kindred, and from his Father's house, unto a Land which he would show him, that then he would make him a great Nation, and bless him, and make his name great, and make him a blessing, and bless them that should bless him, and curse them that should curse him, and that in him should all Families of the Earth be blessed, Gen. 12.1, 2, 3. Afterward when Abraham upon belief of this Promise had actually obeyed God and was come into the Land to which he led him, than God renews the same Promise to him once and again without expressing that Condition, because he had now so far fulfilled it: this we may see Gen. 13.15, 16. & 15.5, 6. As if he renewed his Promise now by way of reward unto his former Faith and Obedience; just as in this case of his offering of Isaac, the Lord renews the same Promise with the addition of his Oath to bind it, by way of reward to this eminent act of his Faith and Obedience: And when Abraham renews his Faith as God did his Promise, Gen. 15.5, 6. this was counted to him for Righteousness as well as his first Faith was. And so again when God by another command of his to offer his Son, as hard as the first, tries his Faith whether it would hold out to carry him through all difficulties to follow and obey him, and finds his Faith enabling him to depend upon him still and to obey his Will in this as in his former Commands; hereupon he counts this to him for Righteousness as well as his former Faith, and graciously grounds his approbation of him from that act of his Faith which last occurred, Jam. 2.21.  
Sect. 7 2. This may be made further manifest in Noah's case as well as Abraham's. Noah we know was a righteous man, before God admonished him to make an Ark for the saving of him and his household. For the Scripture saith, That Noah was a just man and perfect in his generations, and that Noah walked with God, Gen. 6.9. And because he was so, therefore God directed him to make the Ark for the securing of him and his Family, Gen. 7.1. And the Lord said unto Noah, Come thou and all thy house into the Ark; for thee have I seen righteous before me in this generation. And yet for all this, though Noah were in a justified accepted estate before God, and highly approved of him before ever God commanded him to make the Ark; yet his becoming an Heir of that Righteousness which is by Faith, is attributed unto that act of his Faith by which he believed God when he declared to him his Resolution to drown the World, and by means whereof he was moved to obey God in making an Ark for the salvation of himself and Family, Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by the which he condemned the world, and became Heir of the Righteousness which is by Faith. A clear proof that justification depends upon after acts of Faith as well as the first, and is and may be as well ascribed to the one, as to the other.  
And I pray you let it not be passed over un-observed, That though these works, that of Abraham's offering Isaac, and this of Noah's preparing an Ark, at the command of God, be attributed unto the Faith of each respectively, yet their justification before God hereupon is attributed unto these Works themselves as well as unto their Faith in the Scripture passages: And therefore the Apostle James speaking of Abraham, saith, Seest thou how Faith wrought with his Works? and by Works was Faith made perfect, Jam. 2.22. His Faith and Works they wrought or laboured together as two Beasts in a yoke about the producing the same effect, and that was the rendering him capable of the continuance of God's Favour and Approbation; his Faith alone would not have done it if these Works being called for should have been knowingly neglected.  
3. After acts of Faith are absolutely necessary to the continuance and carrying on of the work of Justification, as the first act was to begin it and set it a foot, and therefore the Author to the Hebrews speaking of the just man that lives by Faith, saith of him, That if he draw back, the soul of the Lord shall have no pleasure in him, Heb. 10.38. As his believing so long as he continues it, renders him acceptable and well pleasing to God upon Christ's account, so his withdrawing those acts of Faith which interested him in God's favourable acceptation, provoke God to withdraw his delight in him and acceptation of him. And when Christ in the Parable of the Debtor and Creditor sets forth this, That a Servant who having had a great Debt forgiven him by his Lord, yet afterward had it exacted of him again upon his cruel and unworthy carriage towards his fellow Servant, with this Application of it to his Disciples to whom it was spoke; So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every man his Brother their trespasses. Matth. 18.35. Doth he not plainly teach that if such as do believe as they did, and thereupon have their sins forgiven as they had, shall yet for all that afterward come to want those after acts of Faith that should produce a merciful and loving carriage towards others, (for the right Faith works by love) that than their Justification should become unjustification to them, the pardon which till then had continued, should then be recalled and withdrawn?  
Sect. 8 By the way than note, That this Doctrine which makes a man's standing and continuing in a justified state to depend upon after acts of his Faith, as his entrance thereinto did upon the first, doth discover that most dangerous Doctrine of the men called Antinomians, to be rotten and stark nought, which teacheth that when a man is once in Christ, or which is the same, when he does once believe, all his sins are pardoned both past, present, and to come, and that he always stands accepted upon the account of his first believing. A Doctrine which most assuredly hath proved an occasion of manies taking to themselves a great deal more liberty than that which is Christian, and hath betrayed many hopeful Souls into a broader way than that narrow path that leads to life. A fine Doctrine it would have been if it had been true, To prove that Paul knew not what he said when he exhorted the Christians to work out, or to work through their own Salvation with fear and trembling, Phil. 2.12.  
And I do the rather here admonish all in the fear of the Lord to take heed of this snar, for that I myself having above twenty years ago been taken in it, did sadly experience the evil tendency of it; and I verily think had not the Lord in much mercy plucked me out of it, it would have proved no less than utter ruin and destruction to my poor Soul: and how then should I upon this occasion refrain to warn all men of this deep ditch! No sure it is not one act of believing that carries the business of a man's Justification quite through, if there be opportunity of after acts afforded: The Righteousness of God is revealed (in the Gospel) from Faith to Faith, Rom. 1.17. The Gospel reveals Righteousness or Justification upon condition of the latter Faith as well as the former; and therefore let no man think he hath done his whole days work, when as he hath but only begun it, for if he do, it's a thousand to one but he will grow idle and remiss before night.  
And therefore as you desire & expect that your Faith should do you the same service as abraham's did him, see to it that your Faith be found walking in his Faith's steps; by which, and not otherwise, you will prove yourselves his Children, and Heirs to the same Inheritance. But alas! If the  steps of Abraham's Faith, as trodden by his Children, do discriminate the Faith of the right kind, from that which is of another race, how many men's Faith who call Abraham Father, will hereby be discovered to be but Bastardly, and such as will never make good their title to the Inheritance which God hath promised to Abraham and his spiritual seed? Does the Call of God backed with a Promise, by means of Abraham's Faith taking hold of the Promise with one hand, and of the Command with the other, draw him out of his own Country from his ancient Acquaintance, Kindred, and Father's house, which otherwise were lawful enjoyments? What then shall we think of their Faith who though the Lord give forth Command upon Command, backed with great and precious Promises, on purpose to draw men not out of their own Country, but out of their ill Company, out of their Intemperance and Excess, out of their Uncleanness, out of their Covetous, practices, out of their Pride and ridiculous fashions, out not only of profane Swearing and filthy Talking, but out of light, vain, frothy, frivolous Discourse and Communication, out of their lukewarmness, heartlessness, and deadness in Religion; and yet for all that are not drawn out of these unprofitable, sinful, and vain ways unto this day? Can any thing be plainer than this, That either they have no Faith at all, or that the Faith they have is of a bastard kind and such as shall never inherit? Both they and their Faith must be judged of by their Works: If they were Abraham's Children, they would do the Works of Abraham; but seeing they do the Works of the Devil, they thereby plainly prove themselves to be his Children and not abraham's; as Christ who could not be mistaken, hath told them, Joh. 8.39.44. These as the unregenerate Jews that lived under the Word and Ordinances of God, and yet were not renewed to God by them, would needs claim from Abraham; but Christ you see hath found them out another Father. O that all such would therefore be persuaded now while it is called to day, to take fast hold of the Commands of Jesus Christ made very pleasant and acceptable by the huge Promises that are annexed to them, which would then certainly draw them out of their vain Conversation. Shall Abraham's Faith enable him at God's Command to offer to him his only and beloved Son Isaac? and shall not thine enable thee to part with thy only beloved Lust? Dost thou think thou hast more to say why thou shouldest not part with thy sin, than Abraham had why he should not part with his Son? If not; then either cease flattering thyself as if thou wert one of Abraham's Children and Heir to the same Promise, or else cease from thy vain and sinful ways that thou mayest be so indeed.   

CHAP. IX. Showing that it hath been the common and universal Property of the Faith of God's Elect, both in former and latter Ages of the World, as well to depend upon (and so to be ordered by) the counsels, commands, and directions of God touching the way to life, as upon his grace, power, and promise, for life itself: and that it is the highest point of Wisdom in men so to do. And that men's mistrust of the suparlative goodness of God's ways, counsels, and commands, and putting more confidence in their own, proceeds from their mistrust of his power, wisdom, or goodwill towards them, in relation to their happiness.  
Sect. 1 HAving showed the nature of Abraham's Faith in the Properties and Effects of it, and after what manner it disposed him in his deportment towards God, and how the same is set forth as a pattern unto all men of that kind of Faith by which Justification is to be had; let us now also take a further view of the same grace of Faith, as it hath showed itself acting its part in other of the Saints: always carrying in our eye along with us, our own Faith, and comparing it with theirs, to see whether it affects and acts us, as theirs did them; as undoubtedly it will, if it be of the same nature and kind with theirs. For as all men in all Nations and Generations, are of one blood (Acts 17.26.) so all Saints in all Nations and Generations are in the general of our Faith, Ephes. 4.5. And as the one hath the same motion and operation in reference to the life Natural in all men, so hath the other the same influence and operation in reference to the life Spiritual in all Saints.  
Now than that which hath been in a manner as Natural to the Faith of all the Saints, as the motion of the blood in the veins is to all living men, is this, viz. To be verily persuaded, that as happiness and salvation are assuredly to be had from God, so the certain way not to miss of it but to receive it upon his Promise, is, and hath been, still to eye his counsels, and to follow the guidance of his directions and commands in all things, as the direct way leading thereunto.  
And the truth is, for the creature man to be thus acted and steered in his dependence upon his God, is the most rational thing under heaven, and most connatural to that principle of understanding and light which God hath placed in men. For first, God by his preventing grace, in propounding gracious terms, and vouchsafing convenient and sufficient means of salvation unsought for on man's part, hath given a plentiful proof and clear demonstration of his love and goodwill to men, and of his desire of their salvation. And then secondly, Having so done, what is more rational than for men to be fully confident that the Lord will put them upon nothing, advise them nothing, command them nothing, but what doth certainly tend to, and perfectly consist with their chief good? Will any tender Mother put her dearly beloved Child upon any thing but what tends to his good? Or if she should, would it not argue either want of Wisdom, or of Love in her, or both? A want of neither of which are in God.  
And then Thirdly, If men are, or have cause to be confident that God will advise or enjoin them nothing, but what hath a true and real tendency to their salvation, which is his design towards them, and that which he seeks after, Is it not than most reasonable and the greatest wisdom in men to commit themselves to the guidance of God, and to acquiess in his wisdom and love? As being confident that that being truly followed, will lead and bring them to that salvation which God hath offered, and they desire and seek after.  
It hath been in this Faith and confidence, That the Saints from time to time have sincerely followed God which way soever he hath led them, and not been turned out of his way by the greatest dangers or sufferings that could befall them from the hand of men; as judging his Will and Counsel made known to them as to be observed, to be the direct path, leading to the promised and expected salvation of God.  
Sect. 2 Among that cloud of Witnesses which the Author to the Hebrews in his 11 chap. produces, as giving a lively testimony to this Truth; let us for brevity sake, hear only some of them. And we will begin with Enoch, vers. 5. By Faith Enoch was translated that he should not see death, and was not found, because God had translated him; for before his translation he had this testimony that he pleased God. First we see his translation is ascribed unto his Faith: though we cannot say that he by his Faith did believe he should after that manner be translated, yet doubtless by his Faith he did expect to receive from God first or last, that happy state into which he was so timely and extraordinarily translated. Secondly we see likewise how and after what manner this his dependence upon God for happiness did dispose him in point of behaviour towards God, it put him upon pleasing God; that is, of endeavouring always to do such things as were well pleasing to the Lord; which in Gen. 5.24. is called his walking with God. And what was that? but his being constantly found in that way and walk which God appointed and approved, and in which he met with God, and God with him. His Faith dictated that to him, that the road to that expected happiness which was in his eye, was that walk which God had appointed him; and that the way to receive it from God, was carefully to please him in all things, as he did faithfully endeavour to do, for three hundred or more years together.  
Noah's Faith wrought the same way, Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house. As by his Faith he looked for safety and deliverance from God, so by his Faith he was taught to observe and do what God appointed and commanded him in order thereunto: His Faith eyed as well the means as the end, and made him as careful to be faithful in the one, as confidently to expect the other; which is indeed the true nature and kindly working of the Faith of all Gods Elect.  
Let us here again take another sight of the Faith of our Father Abraham, meeting with him in this road. It is certain that his Faith had a perfect regard both to end and means; he was confident of receiving the blessed Inheritance promised, but he was also confident that the way to come to it, was to follow God's guidance and direction, and that God was as much to be believed in his showing the way, and therein his counsels and commands to be embraced, as he was in promising the end. Heb. 11.14, 15, 16. There you have the end of the Faith of Abraham and Sara, the mark at which they aimed: For they that say such things, declare plainly that they seek a Country; And what Country? Not such as they left; For truly if they had been mindful of that Country from whence they came out, they might have had opportunity to have returned: but now they desire a better Country, that is an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a City. God had given them hopes of a heavenly Country, they believed him in his discovery and promise of this; and therefore when God calls them out of their own native Country to set forward for this, they presently obey, They went out not knowing whither they went, (Heb. 11.8.) but were resolved under the hope of the heavenly Country to follow the conduct of God, and to deliver themselves up to his counsels and commands, and to follow these whithersoever they would lead them, as being fully persuaded that these would at last bring them to that heavenly Country which they sought. Just as the wise men who following the guidance of the star, were by it brought to the house where the young Child Jesus was, whom they sought.  
Sect. 3 See also the Faith of Moses running the same race, Heb. 11.24, 25, 26. By Faith Moses when he was come to years, refused to be called the Son of Pharaohs Daughter: choosing rather to suffer affliction with the People of God, than to enjoy the pleasures of Sin for a season: esteeming the reproach of Christ greater Riches than the Treasures in Egypt: for he had respect unto the recompense of the reward. First, That which his Faith had in its eye as the mark at which he aimed, was the recompense of the reward, the great prize for which all the Saints run: he believed there was such a thing to be had from God. Secondly, The same Faith by which he depended upon God for this blessedness, enabled him to wait upon God in his own way to be led to it. And therefore rather than he would by sin displease him from whom he expected the recompense of reward, he at once turns his back upon the honours, pleasures, and treasures of Egypt. And seeing he could not join himself unto the People of God, and with them to Worship the Lord, but that in embracing them he must embrace reproach and affliction with them; therefore rather than he would lose the advantage of the one in relation to his expected happiness, he chooseth and espouseth the inconvenience of the other. He by his Faith, puts into the one balance the Recompense of reward as the end, and his Communion with the People of God in his Worship and Service as the way and means, and together with these the Reproaches for Christ and the Affliction of the People of God: And into the other balance the Honours, Pleasures, and Treasures of Egypt, but with them that Sin which the retaining of these would draw along with it, and which would cut him short of the Recompense of reward: and comparing his present enjoyments with his future loss, and his present sufferings with his future gain, he comes to this issue, to prefer afflictions and reproaches as attending the right way to the Recompense of reward, before the treasures, pleasures, and honours of Egypt, when attended with that sin which would deprive him of it. Behold here a lively Instance of Faiths overcoming the World! His Faith carries him out of the midst of all the glory of the Court of Egypt, and from thence into the midst of the scorn, derision, oppression, and persecution of the poor People of God; And why? But because this was the ready road to the Recompense of reward.  
That which is noted Heb. 11.33. touching the power of Faith, as that by it some have stopped the mouths of Lions, respects Daniel the Prophet, who was taken up out of the Lion's Den, and no manner of hurt was found upon him, because he believed in his God, Dan. 6.23. That which I would note concerning him as to my present purpose, is first this; That his Faith fixed him upon God, to depend upon him for whatever was good in his eyes. Secondly, That in order to his receiving his expectation from God, his Faith kept him tight and close to God in the way of his Worship and Service, so that he would not be turned out of this a hairs breadth for all the dread of the Lion's Den; but though he knew the snar that was laid for him, that in case he prayed to his God as formerly, he must be offered up in Sacrifice to the devouring Lions, yet for all that the Text saith, That he kneeled upon his knees three times a day, and Prayed, and gave thanks before his God, as he did afore-time, Dan. 6.10. As he depended upon God and not on Darius the King for his happiness, so he was resolved he would faithfully cleave to the Lord and please him, whoever was displeased, or whatever it cost him. If his way, his direct way to his future happiness, lie through the Lion's Den, he does not seek to go about; if the pathway of God's service leads thither, then thither his Faith carries him. His Faith we see brought him into the Lion's Den, but it did not leave him there; as it brought him in, so it brought him out too: He was taken up out of the Den, and no manner of hurt was found upon him, because he believed in his God.  
The like we see of them whose Faith quenched the violence of fire, Heb. 11.33. As their Faith quenched the violence of fire when they were in it, so it was their Faith too that brought them into it: But how? viz. By engaging them fast to God, his Worship, and Way, keeping them in an hour of temptation from being shaken in their loyalty and fidelity to God, for all the formidable pomp of Nabuchadnezzar, and the horror of his hot fiery Furnace, Dan. 3.13.— 28. They trusted in God for Salvation, but would have no other, but what the holy Commandment of God faithfully stuck to, would bring them to. The Word of the Lord will try men as it did them, if they take hold of it by Faith and will not let it go: it will sometimes draw them into the fire, and into the water; but if they still hold fast by it, it will at last bring them out into a wealthy place, Psal. 66.10, 11, 12. But you see the Saints confidence of its being a certain and most infallible guide to conduct them to their desired and expected felicity, hath still caused them to trust themselves with it, and to follow it through thick and thin, foul way as well as fair.  
Sect. 4 The Faith of David, the man after Gods own heart, and one of those Worthies mentioned Heb. 11.32. was notable this way also, Psal. 62.5. My Soul wait thou only upon God, for my expectation is from him. Where note first, That his expectation, to wit, of Salvation (as in the next verse; he only is my Salvation) it was from God, and from God only. Secondly, This his dependence upon God for Salvation as knowing it was to be had from him only and from none else, drew him to wait only upon God in order to his receiving of it. And what's that? but his attending upon God always to do his Will, as a Servant that waits upon his Master, as ready always to be at his beck. As the eyes of Servants look unto the hand of their Masters, and as the eyes of a Maiden unto the hand of her Mistress; so our eyes wait upon the Lord our God, Psal. 123.2. Just as it is between great men that are able to prefer others, and those that expect to be preferred by them; is it not common for such to be cast into the very mould of the will and pleasure of such from whom they expect advancement? Are they not glad of any opportunity of gratifying and pleasing them? Every man (saith Solomon) is a friend to him that giveth gifts, Prov. 19.6. And thereupon it is that we use to say they are their creatures. And most certain it is, that the Saints expectation of being preferred by God to endless dignity and glory, works alike deportment in them towards God, as we see here in David with the rest . If he expects only from God, he resolves to wait only upon God: Since God only can do for him that which he desires more than all things, his care is to be sure to please him whoever he displeaseth. Whatever temptations he met with to the contrary, whatever his constant waiting upon God cost him, yet this expectation of his from God held him close to God; as well it might. And therefore we have him oft expressing himself thus: They had almost consumed me upon earth; but I forsook not thy Precepts, Psal. 119.87. My Soul is continually in my hand; yet do I not forget thy Law, vers. 109. Many are my persecutors and mine enemies; yet do I not decline from thy testimonies, vers. 157. Princes have persecuted me without a cause; but my heart standeth in awe of thy word, vers. 161. Why did David stick so close to God's Word, whenas we see his so doing procured him so many enemies, and exposed him to such dangers from men? Surely because his expectation was only from God, and therefore he judged it most reasonable to forsake all to wait on him: his heart stood more in awe of his Word, than of the frowns and malicious practices of the greatest of men.  
Psal. 119.57. Thou art my portion, O Lord, I have said that I would keep thy words. When he said Thou art my portion O Lord, it was the voice and language of his Faith, for without that he could claim no such interest in God. But mark this; that the same Faith which enabled him to say unto God Thou art my portion, enabled him also to say unto him, I will keep thy words: when once he comes to depend upon God as his portion, and to expect the whole of his felicity from him, he presently comes to this resolution, That he will be ruled by his advice, and ordered in all things by his words. We have the same spiritual breath in Psal. 119.166. Lord, I have hoped for thy Salvation, and done thy Commandments. All men in a manner hope for Salvation, but few do the Commands; and that's the reason why so many shall be disappointed of their hope: but the hope and confidence of the right kind, still puts them in whom it is upon doing the Commandments; reason and ingenuity requiring, That such should fulfil the Lords Will, who expect to have their will and desire fulfilled by him in granting them Salvation. Besides the order and relation which God hath established between Salvation as the end, and the walk in his Commandments as the way, lays a regular necessity upon every man's Faith, to believe it to be every whit as necessary for a man to be as careful to keep the right way, as to be confident of coming to the desired end; and so was the Psalmist we see, whose hope of Salvation and doing the Commandments went hand in hand. Therefore wait thou on God and keep his way, and he shall exalt thee, saith he, Psal. 37.34. Here he is teaching other men the trade which he himself had learned, viz. Waiting on God for exaltation, but still in keeping his way.  
Sect. 5 Now that which had been the beaten road of the Faith of the Saints recorded in the old Testament, as we have seen, the same does the Apostle John affirm to be the tract of the Saints hope and confidence under the New. 1 Joh. 3.3. And every man that hath this hope in him, purifieth himself even as he is pure. Mark it; he saith every man, none excepted that hath hope of being like Christ in glory, endeavours for the present to be like him in purity; which is but the same thing with walking in the path of God's Commands, the way that is called holy, or the depending wholly upon his counsel, will, and pleasure, Psal. 119.1. Blessed are the undefiled in the way, who walk in the Law of the Lord. 1 Pet. 1.22. Seeing ye have purified your Souls in obeying the truth, etc. And the same Word of grace that ministers any ground of hope to men of being like Christ in glory, does declare that they are the pure in heart that shall see God, and that no unclean thing shall enter into that glorious state, and that without holiness no man shall see the Lord, Mat. 5.8. Rev. 21.27. Heb. 12.14. And therefore all they that are not Reprobate, or of an injudicious mind concerning the Faith, have respect to both parts of Gods declared Will, and do believe it's as necessary for them to be holy, as possible for them to be happy, and accordingly do depend upon the Lord for the one, in a faithful prosecution of the other.  
And accordingly does the Apostle Peter from the Lord, advise and persuade the Christians to exercise their Faith or dependence upon God in the way of well-doing, as that which would secure them indeed; 1 Pet. 4.19. Wherefore let them that suffer according to the will of God, commit the keeping of their Souls to him in well-doing, as into the hands of a faithful Creator. To commit the keeping of the Soul to God, is certainly an act of Faith, respecting both the ability, grace, and fidelity of God, to secure, save, and make happy the soul so committed to him. 2 Tim. 1.2. For I know whom I have believed, (or trusted) and I am persuaded that he is able to keep that which is committed to him against that day. The believing or trusting God, and the committing to him the keeping of the soul against that day, is the same thing: in which act the power of God, and his trustiness, is mainly eyed. But then that which I would have especially noted also, is, That the sphere in which this trust and confidence is to be acted, is well-doing: let them commit the keeping of their souls to him in well-doing; which is the proper element of Faith, out of which it is not able to live, having no Promise to feed and support it.  
And Paul expresseth the natural and common working of his, and others of the Saints Faith, thus: For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe, 1 Tim. 4.10. Their trust and dependence upon God as Saviour, as offering Salvation to the Believers, caused them both to labour and suffer reproach, i. e. diligently to labour in the Lords Work, and carefully to please him in all things, though their doing so exposed them to reproaches and persecutions: their painful labouring to approve themselves in faithfulness to God always and in all things, did grow out of their confidence in God, and in his Salvation. The same which this Apostle Paul expresseth concerning himself singly in another place, Acts 24.15, 16. And have hope towards God, etc. and herein do I exercise myself to have always a Conscience void of offence towards God, and towards men. His hope toward God touching the Resurrection and the glory that shall follow, put him upon this continual labour and exercise, of having always a Conscience void of offence toward God and men; that is of carrying the matter so, and that always, in his behaviour and discharge of his duty to God and to men, as that he might not give his Conscience the least occasion of being offended. And he says it was his exercise so to do, that is, the labour and business of his life: the same to which he exhorteth his beloved Timothy, saying, And exercise thyself rather unto godliness, 1 Tim. 4.7. A word as it is rendered by some, properly importing to strip himself: A Metaphor taken from Harvest-labourers and other workmen, who to the end they may effect their business upon the best terms when they are very intent upon it, are wont to cast off their upper garments that they might have no encumbrance upon them. This you see was the way of the working of the hope and confidence which blessed Paul had in God.  
And the same Paul showeth that the twelve Tribes (as many of them as truly feared the Lord) expected the Promise of future happiness upon no other terms than upon their instant serving of God day and night, Acts 26.7. Unto which Promise our twelve Tribes instantly serving God day and night, hope to come. As they believed the promise of future bliss, so they believed it was not to be had but upon a faithful serving of God; and therefore the same Faith which by one act took hold of the Promise, by another act took hold of the Precepts, and in order to their coming into their hope, they steered the course, and traveled the way that directly led thither; and that is an instant serving God day and night. To name no more Instances of this kind but only that Heb. 10.34, 35. For ye had compassion of me in my bonds, and took joyfully the spoiling of your Goods, knowing in yourselves that you have in Heaven a better and an enduring substance: Cast not away therefore your confidence which hath great recompense of reward. Mark; Their confident persuasion of that better and enduring substance in heaven as promised by God, and as expected and desired by them, caused them closely and entirely to adhere to the Doctrine and holy ways of the Lord, though their doing so cost them the loss and spoiling of their Goods: they were confident the Doctrine of Christ stuck to, would bring them to the enjoyment of that better and enduring substance; and therefore they followed that, though it led them out of the midst of what they possessed and enjoyed for the present.  
And thus now we have seen the common nature and working of the Faith of God's Elect from age to age, both under the former and latter dispensation of things appertaining to eternal life; by which a just ground is ministered of suspecting their Faith to be none of the Faith of God's Elect, that does not carry them the same way in which the Elect have been all travelling towards that heavenly Country which is the hope of all the Saints.  
This Doctrine touching the Saint's dependence upon God's Counsels and Commands for a guide, as the proper effect and inseparable companion of their dependence upon his grace and power for the upshot of their desires, might be further exemplified by its contrary; viz. That men's turning aside from God's Counsels and Ways, hath been wont to proceed from a secret jealousy and mistrust either of God's power or love; and that a mistrust of God's way in which he hath enjoined men to walk, as if that were not the very best, but another of a man's own choice to be preferred before it; clearly argues a mistrustful opinion of God, as if either there were not so much love in him to men, as is in men to themselves; or so much wisdom, care, and providence in God to direct them the best way to happiness, as is found in their own heads; or so much constancy or power as to carry thorough his design of Grace towards them in his own propounded method and way.  
All the turn aside, runing out, lustings, tempt of God, murmur, complain; and rebellions of the people of Israel in the Wilderness, are charged upon their unbelief, Deut. 1.32. Yet in this thing ye did not believe the Lord your God. Though God had gone before them; though he had born them as a man bears his Son; yet when they came but a little into straits, they had so ill an opinion of God, were so void of confidence of his care and love, as that they rather inclined to think that because he hated them and bore them ill-will, that therefore he had brought them out of Egypt to deliver them into worse hands: and that which followed hereupon, was, their refusing to venture themselves under God's conduct: they refused to go up when God commanded them so to do, vers. 26, 27, 31. The spring of all is this: Yet in this thing ye did not believe the Lord your God. Again, Deut. 9.23. Likewise when the Lord sent you from Kadesh-Barnea, saying, Go up and possess the Land which I have given you; than you rebelled against the Commandment of the Lord your God, and ye believed him not, nor harkened to his voice. Either they did not believe that God could, or else that he would carry them safe into the promised land: they disinherited his power, or love, or both, and therefore durst not trust themselves in his hands; which appeared in this, That they harkened not unto his voice to do what he bid them do in order thereunto. See the like Psal. 78.17, 19, 22. In short; the whole of the miscarriage of that people in the Wilderness, for which God destroyed them, though it consisted in a great variety of faults, is summed up in their unbelief, Judas 5. I will therefore put you in remembrance, though ye once knew this, how that the Lord having saved the people out of the Land of Egypt, afterward destroyed them that believed not. All their other sins it seems were in the bowels of this, and did indeed proceed from it as we heard before. See 2 King. 17.14. Heb. 3.17, 18. Numb. 14.11.  
Which things are not written for their sakes only, but recorded for admonition to the Churches now under the new Testament, 1 Cor. 10.1, 2, 3, 4, 5. Moreover brethren, I would not have you ignorant, how that all our Fathers were under the cloud, and all passed through the Sea; and were all Baptised unto Moses, in the cloud, and in the Sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them, & that Rock was Christ. But with many of them God was not well pleased; for they were overthrown in the Wilderness. Why would not the Apostle have the Church of Corinth ignorant of those things? Surely he well knew, That there is too much aptness in very many Professors of Christianity to bear so much upon the external Privileges of the Gospel, as because of them to think themselves in good condition, though otherwise indulging themselves in some un-saint-like behaviour or other in their lives. And therefore to the end none might think that because they have been Baptised, are Members of the Church, have some knowledge of Christ, have been partakers of the Supper of the Lord, that therefore they must needs be the favourites of the Lord and the people of his love; he gives them to understand that the Israelites who were God's people by Profession, enjoyed that Privilege than to which our Baptism answers now, did eat and drink of that which was then a Figure of Christ, as we now do in the Supper; that yet for all this God was not well pleased with many of them, but that because of their lusting after evil things, their communion with Idolaters, their defiling themselves with Fornication, their tempting of Christ, their murmuring and other like provocations, they were so overthrown in the Wilderness, as that of six hundred thousand, and three thousand and five hundred and fifty of the men of War that came out of Egypt, there were but only two that entered the Land of Canaan, Numb. 1.46. & 32.11, 12. And that which is much to be heeded is this, That all these things happened unto them for ensamples (or Types; as in the margin) and are written for our admonition upon whom the ends of the world are come. Wherefore let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.11, 12. And let us therefore fear, lest a Promise being left us of entering into his rest, any of you should seem to come short of it: for unto us was the Gospel preached, as well as unto them; but the Word preached did not profit them, not being mixed with Faith in them that heard it, Heb. 4.1, 2. Wakening items, and loud warnings to carnal Gospelers and formal Churchmen: the Lord grant that such may be roused by them out of their drouse of death.   

CHAP. X. Showing, That the power of God's grace, the strength and fullness that is in Christ, the presence, power, and influence of the Spirit, being that by which the new and spiritual Life in a Christian is maintained, it is the Property of true Faith to depend upon the Lord for these. And herein is an excellent difference to be seen between the Living and the dead Faith. The want of this, the cause of manies Apostasy. A great defect in this, the cause of manies dryness and barrenness in grace.  
Sect. 1 AS in the former Chapter I have showed you that it hath been always the property of the saving Faith in all the Saints, to depend upon God's direction for the way to happiness, as well as upon his grace and Promise, for happiness itself; So now I would also show you, that it's another property of the same Faith in the Saints, to depend upon the Lord for ability and strength to follow those directions, and to walk in those ways of God which they believe do lead to life. And there is good reason why they should depend upon him for this, as well as the other; because as the way of Life is not of man's contrivance, but Gods; nor yet of his findding out; being contrived, but of Gods revealing; So neither is the ability or power to walk in that way, of man himself, but is the gracious donation or gift of God. Whereupon it is, that the Scriptures deny the power of acting in this way to be of man himself, without the preventing or concurrent grace of God, or both, Joh. 15.5. 2 Cor. 3.5. 1 Cor. 15.10. & 12.3. Gal. 2.20. But on the other hand they ascribe both will and deed, purpose and performance unto Gods working them in men of his own good pleasure, Phil. 2.13 2 Cor. 8.16. 1 Chron. 29.14. 2 Chron. 30.12. Ezra 1.1, 5. & 7.27. Nehem. 2.12. & 7.5. Hag. 1.14. Prov. 16.1. Heb. 13.21.  
It would be beside the business I have in hand, here to inquire how far the Lord hath prevented all men with that which is called common grace, and in what capacity they are thereby put of receiving special grace: but that which concerns what I have in hand, is to show, That as no man hath power of himself to walk in that way which he is convinced to be the way of life, but that who soever hath it, hath it of God's special gift and working in him; so the way of Gods communicating this ability unto the Soul, is by Faith exercised on himself thereabout, and consequently that it is the property of their Faith who have this power, to be thus exercised. And this I would show in some Particulars.  
Sect. 2 1. Though it is indeed by the same almighty power that raised Christ from the dead, by which men are raised to their new and spiritual state, and are enabled to live, act, and walk, as those that are alive from the dead; yet when this power is drawn forth into act for the effecting hereof, it is by or through their Faith towards whom this power is thus acted, Col. 2.12. Buried with him in Baptism; wherein also ye are risen with him through the Faith of the operation of God, who raised him from the dead. Observe here on the by; ●hat men's burial with Christ in Baptism, presupposeth their being dead with him, or made conformable to his death, by their being dead unto sin before; even as Christ's burial pre-supposed his death, which went before. And therefore to bury such by Baptism who are not dead unto sin, (and death unto sin, presupposeth a living in sin before) is in common cases as incongruous in reference to the right use of Baptism, as it would be to bury men alive, in reference to the right use of civil burial. But this I note only by the way, as most worthy their consideration, whom it most concerns to take light from it touching the right subject and form of the New Testament Baptism. But that other thing signified by the baptised parties rising out of the water, is a living a new life unto God, in conformity to Christ's new life after his resurrection, to which the Christian solemnly engages by his Baptism. But the power and ability (mark this) thus to live, is through the Faith of the operation of God who raised Christ from the dead: not through the operation of God simply, but through the Faith of it. Though a man, were he not relieved by this Faith, might think it an impossible thing for him having been so long accustomed to vain company and vain courses, and an enemy to the strict lives and holy ways of the Saints, that now he should be able to throw off all those vanities which he esteemed the joy and pleasure of his life, and to subject himself unto the selfsame course which was to him a scorn & derision before; yet when he remembers that that which is impossible to men, is possible with God, and that the same power which raised up Christ from the dead and put him into possession of immortality, now no more to return to corruption, can with like ease raise him up from that sinful condition into which he was sunk, and strengthen him with strength in his soul to live that Gospel-life, that life of God to which he is called by the Gospel, and now no more to return to his former corrupt state; and shall thereupon depend upon that grace and power of his for this very thing, and under an expectation of divine assistance, and armed with resolution, shall humbly undertake this new life; he shall certainly meet with power and strength from God to effect and carry through this great and notable change. Christ Jesus himself who in his death, burial, and Resurrection is the Christians pattern, is prophetically brought in rejoicing under the hope and confidence he had in his Father's power and love, as that he would not leave him in the grave, under the power of corruption and death. Acts 2.25, 26, 27. For David speaketh concerning him; I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved. Therefore did my heart rejoice, and my tongue was glad: Moreover also, my flesh shall rest in hope: because thou wilt not leave my Soul in Hell, neither wilt thou suffer thine holy One to see corruption. And in this confidence he undertaking the work which his Father had given him to finish, all came to pass accordingly: as the new life and deliverence from the old state of corruption and death, is accordingly effected and accomplished in all those that in dependence upon the divine power and grace, undertake it. It is the operation or working of God, that raises up the poor creature from his impotent state of spiritual death, unto spiritual life; and yet this great effect is attributed to the Faith of it; And why? But because it then works actually this way, when the creature once depends upon it for this end.  
2 Pet. 1.3. According as his divine power hath given us all things pertaining to life and godliness, through the knowledge of him that hath called us to glory and virtue. The Lord he calls, he invites to glory, but it is by the way of virtue: and therefore he exhorts them afterward vers. 5. To give all diligence to add to their Faith Virtue; to their Faith of Salvation by Christ as the end at which they aimed, the virtue of a godly life, as the direct way thereto. And the divine power (saith he) hath given us all things pertaining to both; both to glory and virtue, both to life and godliness; it hath made such provision, and put things into such a way, as that all things may be and are had of him by the Saints, that necessarily appertain to both: but mark how; through the knowledge of him that hath called us to glory and virtue. He does not communicate the spiritual strength and vigour by which the godly life is maintained, but through the knowledge of himself, the exercise of that spiritual principle, which the Lord confers for that end. Which is not to be understood neither only of a naked and bare act of discerning how great and gracious the Lord is in making so liberal a provision of all things pertaining to life and godliness, nor of a discerning of the nature of the things themselves, nor of God's method and terms of conferring them; but also of a practical improvement of such light in such a dependence upon, and application to the Lord for them, as putteth a man into a regular capacity of receiving them, and under the powerful influence of the Promise. And so knowledge is not taken here as a thing distinct from Faith, but as comprehending it, as the Scripture elsewhere also sometimes useth it, Joh. 17.3. Isa. 53.11. 1 Joh. 5.20.  
Sect. 3 2. Christ Jesus is the principle of spiritual life unto the Christian; he from whose grace, power, and virtue the Christian graces both in habit and act receive being, motion, activity, and strength. He is the same to the Saints as the body of the Vine is to the branches, a means of Fruitbearing by communication of his grace unto the Soul, as that of sap to the branches, John 15. The same to them as the head is to the several members of the body, from which nourishment and growth, is ministered and conveyed, Ephes. 4.16. But yet Faith is the great instrument of this spiritual communication and conveyance: as the influence of the Sun which draws the sap out of the root into the branches, or as the Pump between the Well and the Vessel, so is Faith in deriving that grace and strength by which the spiritual life is maintained, from Christ the Fountain of it. The poor Soul sees a great prize set before it, and that a race is to be run to obtain it; the hope of their calling high, but the duties and engagements of it great and many; and strength little to make them good: but with all learning that grace and truth are in all their fullness in Christ, and that of his fullness the Saints have all received, and Grace for Grace, (Joh. 1.16.) and that the invitation is general for every one that is a thirst to come; hereupon it runs to Christ for supply of strength, and depends upon him for it, and so accordingly speeds. And as the bucket of every man's Faith is larger or lesser by which these waters are drawn out of the Wells of Salvation; (Isa. 12.) or these wells more or less frequently visited, so proportionably does every true Believer receive more or less of that fullness which is in Christ.  
See this property in the Apostle Paul's Faith, Gal. 2.20. I am crucified with Christ, nevertheless I live: yet not I but Christ lives in me; and the life which I now live in the flesh, I live by the Faith of the Son of God who loved me and gave himself for me. Mark; he says that he lived, and yet he says too, that it was not he that lived, but Christ that lived in him: meaning I suppose, That his conversation which he had here in the flesh, was so ordered by the commands of Christ, and so influenced by the grace and power of Christ, that Christ was more visible in Paul's life, than Paul was himself. But then the question is, How he came to have such a presence of Christ, and his life so ordered and influenced by Christ? The account of this you have in the next words (I conceive:) and the life which I now live in the flesh, I live by the Faith of the Son of God: not only as being thereunto led motive-wise, from the consideration of the worthiness of his person, and profitableness of his service: nor yet only direction-wise, according to the tenor of the Doctrine of the Gospel, which is the Doctrine of Faith; but also by his Faith as deriving that power and strength from Christ by depending upon him for it, by which he was enabled so to live and to make Christ so visible in his life, as that he could say, Not I, but Christ lives in me: I can do all things through Christ which strengtheneth me, said he in another place, Phil. 4.13.  
And what shall we understand by Christ's dwelling in the heart by Faith? The thing for which this Apostle so earnestly prayed in the behalf of the Ephesians, Ephes. 3.17. Christ in the heart where he dwells, he dwells not only to command and rule by his authority, but also to support, quicken, and strengthen by his grace, and comfort with his love; to furnish that soul with what it wants; for where he dwells in this kind, he dwells to bless. But this presence of his reviving, quickening, strengthening grace in the soul, is brought thither, abides there by Faith. Faith goes to Christ in the heavens as having all power in his hands, and tells him (as it were) that though he have laid the foundation of eternal salvation for the poor soul in his own blood, yet considering what enemies are to be conquered, and what services to be performed, the work is never like to be carried through, unless he furnish with supplies of Grace and strength for that purpose. And then having this encouragement to strengthen itself in this address, that this supply of Grace which is desired, does not amount to more than what he hath already freely done for the soul, in laying down his own life for its ransom, before such a favour was sought at his hands; and that those treasures of spiritual life, strength and power which are in his hand, are placed there on purpose to supply every needy Soul that thus seeks them; and that they will never turn to such an account of glory to him, while kept there, as when delivered out to every soul that in a true sense of its own want of them and their worth, unfeignedly desires them: And considering withal, how agreeable it is to the goodness of Christ's own blessed nature, and the general design of his Mediatorship, and his faithfulness to that trust which is committed to him by his Father, to carry forward the begun work of saving the Soul, and to be furnishing forth strength for the doing of what he gladly would have done, and which he knows cannot be done without it: I say Faith being supported with such like considerations as these in its application to Christ for supplies, is confident of obtaining, and never leaves him, till it brings down the virtue, strength and power of Christ into the Soul, to supply the wants thereof.  
Sect. 4 3. There are many fair and gracious overtures in the Scriptures, of God's gracious inclination and intention to deliver the soul from the dominion of sin; to subdue the iniquity of his people; to purge, purify, and cleanse the soul from the pollution of sin; to heal the spiritual distempers and diseases of the Soul; to restore health and soundness to it; to repair the breach that sin hath made there; to restore the image of God which is decayed in the Soul, and the like, Rom. 6.14. Mic. 7.19. 1 Thes. 5.23, 24. Ezek. 36.25, etc. Isa. 57.18. Hos. 14.4. 2 Pet. 1.4. And yet this grace of God is not wont to make any great or considerable progress in this work, till Faith in men draw this mortifying power and healing virtue from him. And therefore the purification of the Soul, and sanctification of the person, is sometimes ascribed unto their Faith, as well as unto the power of God's grace, Acts 15.9. & 26.18. And that it is so, is not only because it is instrumental in the hand of God's grace to effect it, but also because it is a powerful means of atracting and drawing the virtue, power, and grace of God to engage in this work, God so pleasing that it should so do.  
It fares with the Soul in respect of spiritual Diseases, and the cure of them now Christ is in heaven; as it did with the bodies of some in respect of natural Diseases and the cure of them, when he was on earth. There was always power and virtue enough in Christ to heal them, and yet the cure was not wrought until Faith was set on work to draw out virtue from Christ. The Woman that had an issue of blood twelve years, though she had used many means, and spent all upon the Physicians, yet was never cured, no not by Christ himself neither, until she came to touch his garment, and by her Faith drew virtue from him, and then the cure was soon wrought. Christ casts her cure upon her Faith, saying, Daughter, thy Faith hath made thee whole, Mark 5.34. Certainly it was the power of Christ, and the virtue that went out of him, that made her whole, vers, 30. but in as much as this was not drawn out into act, till her Faith was active in it; therefore is the cure ascribed unto her Faith. And upon like account is it, that we meet with such passages as these; If thou believest, all things are possible, Mark 9.23. According to your Faith, be it unto you, Matth. 9.29.  
What is the reason may we think, why so few of those vast multitudes in the world that languish under their spiritual Diseases, are cured, but that for the generality of them they are like to die eternally of them? Certainly it is not because there is not virtue enough in Christ to heal them all; but the reason is, because there is so few that touch him by Faith to draw virtue out of him for their cure. Nay, they are afraid of being healed, like some Beggars who keep their Sores open and unhealed on purpose, because they make an advantage of them, as they do of theirs, such as it is, Matth. 13.15. They have closed their eyes, etc. lest they should be converted and I should heal them.  
And what's the reason why many that are in part healed, yet are not more thoroughly cured? But that there are too many signs and symptoms of their old Disease still hanging upon them, and many grudge of their old fits, so that the Case remains in doubt with them, whether they shall live or die? Surely it is because though they have some kind of Faith, yet they do not exercise it about this thing, or but very little. It may be they may have more communion with the riches of God's grace, the value and efficacy of Christ's blood in relation to pardon, and God's unwillingness to destroy, and readiness to forgive poor sinners; but have not acquainted themselves much with that heavenly art and method of Faith, by which the Saints depend upon the Lord for his communication of virtue and strength for the healing of their Souls of spiritual distempers, and restoring them to a spiritual health and soundness. There's no doubt but that the Lord Jesus is as much affected with the diseases that annoy men's Souls, as ever he was with those that afflicted the body, and delights every whit as much in the cure of the spiritual, as ever he did in healing the corporal, in as much as his own glory and his creatures good, are more concerned in these, than in the other. But that which obstructed the cure of men's bodies (and Souls too) by Christ when he was on earth, obstructs the perfect cure of men's souls by him now he is in heaven, and that is the want of Faith in them that should be cured: Christ could do no mighty works in this kind in some places where he came (save on a very few that did believe) because of their Unbelief, Matth. 13.58. compared with Mar. 6.5, 6. As it was in the days of Eliseus (as Christ observes) when there were many Lepers in Israel needed cleansing as well as Naaman the Syrian, and yet none were cleansed by the Prophet but Naaman, for that none but he had Faith to seek it and qualify them for it: so was it with many in Israel in the days of Christ, who though they had as much need of healing as any that were healed, yet went without it, for that they had not that Faith in the Lord by which those that were healed drew virtue from him for their cure, Luke 4.23. with 27. & 6.19. And so it is now; the true reason why the Leprosy of the Soul is not cured in all as well as in some, is because they do not by Faith draw virtue from Christ in whom it is, for their cure. It is not because Christ is not as sensible of the condition of men now he is in heaven, as he was while he was on earth; For we have not an High Priest which cannot be touched with the feeling of our infirmities, Heb. 4.15. Nor is it because he is not as able now both to compassionate and secure them as ever. For in that he himself hath suffered, being tempted, he is able to secure them that are tempted, Heb. 2.18. But as I say the reason of men's languishing under their spiritual diseases, either without any cure at all, or that which is very imperfect, is either because they do not come to Christ at all for cure, or but very faintly, either not knowing where it is to be had, or not truly and thoroughly desiring it of him, or not having confidence enough of obtaining it from him. Ye will not come to me (said he) that ye might have life, Joh. 5.40. and therefore they go without it. And so if men will not come to Christ for health and cure, no marvel if they remain unhealthful in their souls.  
The Lord makes Promise, it's true, of taking away the old heart and of giving a new (which is but the removing of the disease of the soul, and giving it health and soundness) but yet so, as that he will be sought unto by men to do it for them, Ezek. 36.26. with 37. So that if they do not make their serious and hearty applications to him for it upon the terms he hath appointed, they may well go without it, for all his willingness to give it. It is most sure, that Christians are more or less healthful in soul and spiritual condition, as they do more or less depend upon the Lord for his saving health, for the power and presence of his grace and Spirit to renew them unto God. If men had but Faith enough, they might have what they would in this kind from the Lord. When there was but once ground for Christ to say, O Woman, great is thy Faith; he presently says also, Be it unto thee even as thou wilt, Matth. 15 28. And therefore such as have but little Faith, had need to make the best use and improvement of that little, by depending upon the Lord for the perfecting of that which is lacking in their Faith, as well as any other grace. Men receive but little of this healing virtue from Christ, but little hatred of sin and strength to overcome the flesh, but little of the power of love and of an humble mind, but little of the quick and lively savour of spiritual things, because they expect but little; if they were larger and stronger in their expectations from God, they should have more from him; he does not love to disappoint his servants of this hope especially: Open your mouth wide, and I will fill it, (saith he) Psal. 81.10. And those that hunger and thirst after righteousness, shall be filled, Matth. 5.6. If Righteousness were but desired and sought at the hands of God, and he depended on for it, as meat and drink is wont to be desired and sought by those that are ready to famish for want of food (in which case no other thing but food will satisfy) there would not be such a spiritual leanness and emptiness found among Christians, as too commonly there is. No, it is men's indifferency about matters of this mighty moment, that causes them to fall so short, and to be so scanty in their receptions from God. The Lord does not care to pour out abundance of inward grace, and health, and strength upon the soul, until the soul knows the worth of them, feels the want of them, and desires them more than any thing in the world besides. And therefore men may ask them, and seek them, and yet go without any great measures of them while but cold and indifferent in their desires this way; but when their desires are strong, their confidence strong, & their requests fervent, and God can (as it were) have no rest for them, but they are still following of him night and day, and will have no nay; then does the Lord rejoice over them to Answer them in the joy of their heart, and to cause them to inherit substance, and to fill their treasures. For he waits to be gracious, and is always ready, and never unprovided of the greatest measures of grace and spiritual strength, and is more desirous to give, than the best of men are to receive, if they would but come up to his terms, which are established by him in wisdom and counsel: but surely, when he hath first given men Faith, he does not use to bestow upon them any great addition of spiritual ability, but upon the improvement and exercise of that Faith in a way of dependence upon himself for it: nor does he give much in this kind to those that are but of little Faith; but increases their spiritual revenue, as they increase in the measure and degree of their reliance upon him for it.  
Sect. 5 4. The gift of the holy Spirit, by whose presence, power, and influence, the Saints Salvation must be wrought through, and they strengthened with all might in the inward man, (Ephes. 3.16.) and by whose Workmanship they are form, fashioned, and fitted for that glory which is prepared for them: (2 Cor. 5.5.) This great gift is I say received also by Faith, and consequently it is the property of true Faith indeed, to be busied about the receiving of it. I shall not so much stand to make this out by showing you how the Scripture speaks of men's receiving the Spirit after they believed, as consequential thereunto, Ephes. 1.13. In whom also after that ye Believed, ye were Sealed with the holy Spirit of Promise, Joh. 7.39. This he spoke of the Spirit which they that Believe on him should receive. Acts 19.2. Have ye received the Holy Ghost since ye believed? Though this also is worthy consideration hereabout. For though it's true, That Faith itself in its first act, is raised by the holy Spirit in the Soul (1 Cor. 12.9. Gal. 5.22. Acts 18.27. Ephes. 2.8.) so as to furnish it with this divine Principle and Power; for where else should man have it? And so in this respect the Spirits work upon the Soul, goes before the Spirits being received by that divine principle which is wrought by it; yet the giving and receiving of the Spirit to remain and abide as a constant nourisher, supporter, comforter, guide, leader, or teacher, follows believing. I know not how better to illustrate this thing, than by this similitude: A man by visits, addresses, and applications of Love to such or such a Woman, raises in her such Affections towards him, as by which afterward he is invited and drawn to become her Husband and constant co-habitant, and to take upon him the care and management of her household affairs, which he would not have done, had he not been thereunto encouraged by those Affections which were but the fruit of his own Applications. Even so the Spirit by his applications and visits, first raises in the Soul that Faith, by means whereof his company and presence is so valued and desired, as that thereby he is strongly invited to come and dwell in that Soul, and to undertake the management of the spiritual affairs thereof, and upon which he does accordingly.  
But that by which I would more expressly and particularly make out, how the holy Spirit is by Faith invited to come and to make his usual and constant abode in that Soul that does believe, I shall present to you under these three Heads:  
Sect. 6 1. The First is that which I but now hinted, viz. That act of Faith or Divine light by which a Christian sets a holy and very high esteem of the Spirits presence, as not knowing how to live the Christian life, or to do the Gospel-work without it. For when the Soul enlightened and converted to God, is made to know that there is no inheriting without overcoming; (Rev. 21.7. & 2.7, 11, 17.26. & 3.5.12.21.) and that the reason why any do overcome, is, Because greater is he that is in them, than he that is in the world; (1 Joh. 4.4.) and is made to know likewise, That men cannot mortify the deeds of the body but by the power and strength of the Spirit, and yet mortified they must be, or else they must die; (Rom. 8.13.) when they shall perceive, That they know not how to Pray as they ought, or to do other Christian duties as they should, but that it is the Spirit that helps the Saints infirmities; (Rom. 8.26.) I say, when a Christian upon the knowledge and sense of the absolute necessity of the Spirits presence and assistance, is made to value & desire him more than any thing, than all things in this World; then is the Spirit given, and then does the Spirit delight to join himself to such a Soul, and to make his constant abode there. But as for the men of the world on the other hand, because they are under no such sense, they know him not, nor the necessity and worth of his presence, nor are under any long of Soul after him for those and the like spiritual ends before mentioned; therefore is it that they are in no present capacity of receiving him.  
See both these things set forth in Joh. 14.16, 17. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: even the Spirit of Truth, whom the World cannot receive, because it seethe him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you. Why cannot the World receive the Spirit of Truth which Christ promiseth? Even because it seethe him not, neither knoweth him: The antecedent being (as I conceive) here put for the consequent of not seeing and knowing him; and that is, Their not prising nor desiring him. For the men of the World, who contrary to the Saints, walk by Sight and not by Faith; do not value and esteem such things whose worth and use are not discerned but by Faith, (1 Cor. 2.14.) and such is the gift and presence of the Spirit of God; but such things are matters of their esteem, as do accommodate the natural senses. And because they do not thus desire him, out of a sensible knowledge of his worth and excellency, and their want of him, therefore is it that they cannot receive him, he being not otherwise given than upon such terms. But why then do the Saints receive him? So that he dwelleth with them, and shall be in them. The Reason is, Because they know him, and so highly prise him, and thoroughly desire him. For the Particle FOR in this place, (but ye know him, FOR he dwelleth with you) hath not I conceive the force of a Cause, but of an Effect: not as if the Reason why they knew him, is because he dwelleth with them, but the Reason why he dwelleth with them, is, because they know, or have known him. The same Particle being used in this sense, Luk. 7.47. And indeed the words are thus translated by Dr. Hammond; But ye know him, therefore he abideth with you, and shall be among you. And besides all this, the antithesis that lies between the reasons, why the World cannot and the Saints can and do receive him, evidently gives this to be the right sencing of these words. For if that be the reason why the World cannot receive him, viz. because it knoweth him not, as it is, than the reason why others do receive him, is that knowledge they have of him, for the want of which the World cannot receive him.  
That (we see then) which is said of Wisdom, Prov. 8.17. is most true of this holy Spirit, which is the Spirit of Wisdom: I love them that love me, and those that seek me early, shall find me. Those that so love him out of a deep sense of their extreme want of him and his incomparable worth to them, as to seek him early, in the first place, and before all other things, with the first of their strength and desire, he loves them, and loves to be found of them, and loves to dwell with them, and to be every good thing to them.  
Sect. 7 2. And the next act of Faith which I would speak of, as prevalent for the procuring the Spirits residence in the Soul for the great and spiritual ends for which he is promised, is the act of Reliance or Dependence upon the Father, and the Son for it. Gal. 3.14. That we might receive the Promise of the Spirit through Faith. Through Faith: not only concerning other Promises, but also and especially touching such as concern the Father and the Sons giving the holy Spirit: who because he is given and received by virtue of Promises made and embraced, is therefore styled, The holy Spirit of Promise, Ephes. 1.13. And Faith eyeing God's knowledge and sense of the Creatures condition in making such a Promise, and in what need he was of the thing promised, and his love and friendship to him by engaging himself in such a Promise which he needed not to have done, had not his goodwill been great to him, and that therefore his intendment of doing the thing must needs be very thorough and real; and eyeing also his faithfulness in keeping, and power of performing Promises, hereupon leans, and depends upon the Lord for this Promise of the Spirit, and so accordingly receives it from him.  
Sect. 8 3. And that in the Third place which follows upon the two former, is the Faith of desiring him, and the hope and confidence of obtaining and receiving him, digested into incessant and fervent Prayer for him. For when the sense of the Spirits worth, and our want of him, renders him exceedingly desirable unto the Soul; and when the sense of the Father's goodwill and readiness to give him by his promise of giving him, and by what he hath done already in giving Christ when we needed him, shall prompt the soul with confidence of obtaining him; and the sense of all together shall dispose the Soul Prayer-wise, and influence the Prayer with much of desire and longing, with much of earnestness, importunity, and perseverence in begging, and with much of confidence in expecting, then undoubtedly will the holy Spirit be obtained as an inhabitant to the Soul; for so hath our Lord assured us, saying, If ye then, being evil, know how to give good gifts unto your Children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? Luk. 11.13.  
Sect. 9 This Property in Faith of which I have now spoken; humbly to depend on God for spiritual supplies, for maintenance of spiritual life, and to be strengthened unto spiritual work, is I am persuaded that which puts a manifest difference between the living and the dead Faith. For the dead Faith being found in that nature which never underwent such a change yet, as will denominate it to be a new creature, is void of spiritual sense; perceives not the necessity of those spiritual supplies, which are the new creatures life and nourishment; nor feels the want of them, and therefore cannot long after them, nor depend on God for them: but such an one thinks himself in excellent good condition, because he believes Christ died for him, and that he hath been Baptised in his Name, and hath Communion in his Ordinances, and gives Christ good Words, and professes himself to be his Servant, and can Discourse (it may be) many Points in the Christian Religion, and possibly Dispute for them too; yea, which is more, possibly may be able to speak many things in the Theory and by Hear-say, touching the Work of the new Creature, and these spiritual supplies of which I now speak; and yet all the while void of any true sense of the power of them upon his own heart.  
But on the other hand, the living Faith being the heavenborn principle of the new creature, which is itself born from above, does still dispose and incline it to look up to God the same fountain of grace for daily supplies, from which it at first received it's new and spiritual being. As God hath placed in Nature a certain instinct among the Creatures, by which as soon as they are brought forth, they do with a kind of dependence, seek their nourishment from their Dams; so hath he likewise placed a spiritual instinct in the new Creature, which inclines and guides it to himself as soon as it is born from above, to seek its food from God.  
Sect. 10 And the main Reason I conceive, why many Persons who have flourished like a green Bay-tree in the Christian Profession for a time, have yet afterwards shamefully miscarried and fallen away, (of which this age affords too many sad instances) hath been this▪ they have not been close in their dependence upon God for supply of strength to encounter the motions of the flesh, and temptation from spiritual enemies; they have not had, or have lost the sense of their own weakness, and what Children they are in the hands of their spiritual enemies if God should but a little withdraw and leave them; but having received (it may be) many spiritual gifts, and many favours from God, they have grown confident, bold, and presuming upon the stock they have already received; and being a little spiritually intoxicated with drinking too deeply of their own cup, and fallen too much in love with themselves by viewing their beauty in their own Glass, have forgotten themselves, and their own weakness, and forgotten God their strength, and so have come down wonderfully, God taking no pleasure in them, but leaving them to fall and to be an admonition and warning to those that yet stand, to take heed lest they also fall.  
Sect. 11 Whereas others again, that have been but poor, and low, and exceeding weak in parts and gifts, yet always bearing about them the sense of their own meanness and weakness, and withal retaining a good persuasion of Gods supporting grace and goodwill towards them, and in the sense of both depending upon him to be upheld, kept and maintained in grace, have hereupon retained their spiritual verdure, when others have withered; have been helped with a little strength, and sat safely under the shadow of the Almighty, when many tall Cedars in the Mountains, have fallen in the stormy day. These poor Souls being jealous of themselves and of their own strength, dare not trust themselves with themselves, or at any distance from God, but follow him close, begging him to help, and to uphold them, and to keep them from falling, who in that case is willing to be entreated. Psal. 63.8. My soul followeth hard after thee, (And what of that?) thy right hand upholdeth me: If the Soul follow him for it in good earnest, it shall have it. They are kept by the power of God (saith the Apostle) through Faith unto Salvation, 1 Pet. 1.5. Mark it; They are kept by the power of God, and yet through Faith. Why is Faith joined with the power of God? Alas! it's but a poor weak feeble thing of itself; but it's happiness is, it lives in the strength of another, it carries the Soul out of its own shelter, and leads it unto a Rock that is higher than it; it takes hold of God's almighty strength, and interesseth itself and the poor creature in that: and the power of God is well content that Faith should be busy with it, and as confident of it, and of its improvement for such a Souls good, as if it were in its own possession, and under its own disposal. Though it is the power of God by which the Soul is kept, yet it is the power of God leaned upon through Faith, which is the leaning and depending grace. The power of God could uphold all, but it is not its pleasure so to do, but only those that through Faith hold by it.  
And as by how much the more men live out of themselves and depend upon the Lord, by so much the safer are they, and at the greater distance from falling; so likewise by how much the more entire and close men's dependence is upon God for spiritual supplies, for a spiritual frame of mind, for God to write his Law in the heart, and to maintain a good Savour in the Soul of God and all good things; for a spiritual liberty and enlargement of Soul in God's ways, for to be strengthened with all might by his Spirit in the inner man, and the like; by so much the more does the Lord give forth of these and like good things, unto such. The closer they lie, and the more they draw at those spiritual breasts, the more they receive; the more they thrive. Blessed is the man (said he) that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree planted by the waters, and that spreadeth out the roots by the River, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit. Where we clearly see, That Faith, trust, dependence on God, puts a man under a like capacity for the flourishing estate of his Soul in respect of spiritual loveliness, beauty, and fruitfulness, as a Tree is of the utmost prosperity such a creature is capable of, by being planted by Waters, and Rivers, in those dry Countries.  
And as the more men thus depend on God for supplies the more they receive, and the more spiritual they grow; so on the other hand too, the more spiritual and the more strong in the Lord men grow, the more sensible do they grow of their own frailty and weakness, and the more emptied of all selfconfidence, and their thoughts running more upon the grace of God and strength of Christ, and presence of the Spirit, and the necessity of these; prising these more, desiring these more, following God more for them, depending on him more to receive them at his hands. And so proportionably are they the more ready and the more enlarged, to attribute and ascribe all spiritual incomes, all spiritual endowments, all operations of grace, all strength and ability of acting and doing in the Lords work, unto the Lord from whom all comes, and to say with him, 1 Chro. 29, 14. But who am I that I should be able to offer so willingly after this sort: for all things come of thee O Lord, and of thine own have we given thee.  
Sect. 12 And however God hath (as I conceive) vouchsafed by the gift of Jesus Christ for all, such means and opportunities of grace, even unto those that shall perish, and so much power and ability of improving those means and opportunities for the end for which God gives them, as will discharge the Lord of their condemnation, and cast their loss of Salvation wholly upon themselves; yet I cannot but fear that many make that ability which God hath given unto the creature on this behalf, greater in their own thoughts, than it is in itself. And I am not without fears too, lest the large apprehensions which some have touching the power of the creature, and what all men are able to do out of the stock of common grace wherewith God hath prevented them, and what others are able to do out of that stock of special grace with which God hath blessed them, should have betrayed them into too low and too narrow apprehensions touching the necessity of additional supplies from God for the issueing of common grace into special, and for the maintenance, activity, and growth of special grace itself. And there is too much cause to fear also, That the largeness of manies apprehensions touching what God hath already given in this kind, hath contributed much towards the making of their dependence upon God low and little, and their applications to him weak and faint for further supplies, and consequently their receptions in this kind, to amount but to little.  
Which if such a thing be (as is too much cause to fear) than I am persuaded that this is the true reason why many whose judgements run too much this way, are less spiritual, are flatter and duller Christians, less versed in the Work of God upon the heart, whose Religion lies more in matters of a Controversal and Disputable nature, or in matters of external Form and Order. And while men are busied and taken up with the skirts and borders of Religion, and in the mean while neglect their inward and close communion with God, and study of their own hearts, and their spiritual trade and intercourse with God, it's no marvel if they be found but huskish, dry, and barren in the power of holiness, and experimental part of a Christian. For surely the Spirit of God does not take pleasure in this or that opinion which men hold in Religion, but as it serves them in bringing them nearer to him, and causing them to prise him, his grace and presence more, and working in them a greater love of his likeness, and longing after the power of his grace to conform them to it.  
Nor is the other extreme Opinion touching men's being mere Passives in the hand of Grace, and that Grace always works its effects in men in an  way, any better friend (I conceive) to the thriving way of depending upon God for more grace in a due use of what they have alreay received. For as the Opinion of men's having more power than they have, or that that power which they have, is more conducible to the principal end, Salvation, than indeed it is, obstructs their applications to, and dependence upon God for what is indeed necessary on this behalf; so does an Opinion of having received no power at all, freeze the Soul, and bind up the faculties of it from using and improving that power which it hath from God, in seeking of more, and consequently deprives them of receiving more, or at least of so much more, as otherwise they might have.  
Sect. 13 All which I have noted for Caution, lest while men are striving who shall approve themselves the greatest friends to the grace of God in point of Opinion, they should in the mean while fall short of the powerful and saving effects of it in their own hearts. And since the end of all Doctrines and Ordinances in Religion, and consequently of every particular Branch, Point, and Opinion concerning them, is to bring men back again to God, and to restore them to his likeness and similitude, it concerns every man therefore in his holding and managing any matters of Controversy hereabout, to be so true to his own and others Souls, as thereby to drive on the principal end of all, and to steer himself in holding or letting go Opinions, as they appear consonant or repugnant to that end.   

CHAP. XI. Showing how Faith worketh by Love, both to God and Men.  
Sect. 1 THere is one property more of Faith, which I have had oft occasion to mention, but shall now a little further enlarge on, and so conclude this part of my Discourse, touching the nature of Faith. And this quality in Faith, is, that property of it by which it works by Love, which is made the badge and character of that Faith that shall avail men. Gal. 5.6. For in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love. As the Apostle shows that not circumcision but Faith avails men under the Gospel, so he shows too, what manner of Faith it is that does so; namely, such as works by love: not every Faith that is so called, but that Faith which is thus distinguished. So that it concerns every one as he desires to have something that will avail him in the sight of God and in the great concernments of his Soul, not only to prove himself to be in the Faith, but to prove his Faith to be that Faith which will avail him, by this operation of it here specified. When he says that Faith works by love, I take it for granted that he means love both to the Lord and unto men; for they go together as inseparable companions: Every one that loveth him that begat, loveth him also that is begotten of him, 1 Joh. 5.1. And he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 Joh. 4.20.  
But then the Question will be, How Faith works by Love? And the Answer is, It does so: First, by working this grace, heavenly qualification, spiritual affection or principle in the soul; and so in the second place, disposing the man in whom it is, by means of this principle, unto a deportment and actions suitable to such an affection. And this I would set out in Two things especially:  
Sect. 2 1. First, Faith raises this principle of Love in the soul both to God and men, by having itself so much to do with the Love of the Lord, as indeed it hath. For the Love of God and Jesus Christ to poor man, is the very element in which Faith lives, the food and nourishment upon which it continually feeds, the lovely and most beautiful object which it delights continually to behold; lodges in the bosom of it, and finds no rest but in this bed of Love. Faith is wonderfully intent on it, exceeding busy with it, & marvellous curious in its inspections into, & inquiries about it, 1 Joh. 4.16. We have known and believed the Love that God hath to us. And by means of Faith's free, frequent, familiar, and intimate converse and delightful communication which it hath with this Love of the Lord, it comes to contract a habitual similitude of it in the soul; by degrees to change the soul into the same image. Solomon saith, He that walketh with wise men, shall be wise, Prov. 13.20. Which thing doubtless proceeds from a great aptness that is in men, to be transformed into the disposition, temper, and quality of those persons with whom they much converse, and delight so to do, especially if superior to themselves, and judging what they see in them worthy imitation. And so Faith keeping such constant company with the Love of Christ to the poor soul, and being so much taken with it as it is, and having itself such an influence upon the soul as it hath, does by degrees fetch over the soul in conformity of disposition to it.  
This is sweetly set out by the Apostle, 2 Cor. 3.18. But we all with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, as by the spirit of the Lord. The glory of the Lord he here speaks of, is doubtless amongst other things, the grace or love of the Lord to men, which is indeed his glory; that by which he hath made us accepted in the beloved, being called the glory of his grace, Ephes. 1.6. and is that thing which in the Gospel ministration here spoken of, shines forth with greatest lustre and brightness. But mark now: The souls intent and earnest beholding of this glory of the Lord by the eye of Faith, as it is visible to it in this glass of the Gospel, works this effect, The soul itself is hereby changed into the same image, transformed into this likeness of the Lord, step by step, degree by degree, from glory to glory, as by the Spirit of the Lord, by whose influence Faith does this thing. For so Christ foretold, Joh. 16.14. He shall glorify me: for he shall receive of mine, and shall show it unto you. Like as the flocks which Jacob kept, by their looking upon the streaked rods in the time of their conception, came to conceive and bring forth  that were ringstreaked, (Gen. 30.37, 38, 39) even so the soul by Faith dwelling in the serious and pleasant contemplation of the glory of this love of the Lord, conceives and brings forth affections and actions in the same likeness.  
The very reason why any man comes to love God, is the belief, knowledge, and sense which he hath of God's love to him first, 1 John 4.19. We love him, because he loved us first. Which is to be understood of Gods love believed and perceived; for till then it does not work this reciprocal affection in the Soul. And therefore the same Apostle concludes, that if any man does not love, he does not know God, as he is a God of love, 1 John 4.8. For if he did, and had the true sense of it in his Soul, he might sooner draw nigh a great fire and not be warmed, than feel the warming influences of this wonderful Love playing hot upon the Soul, and not in some measure be transformed into its likeness. The Apostle Paul well knowing this, made this Prayer for the Ephesian Saints, That Christ might dwell in their hearts by Faith, that they being rooted and grounded in love, might be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge, that they might be filled with all the fullness of God. In which Prayer you may observe; first, his end and scope, the thing he had in his eye, and that which his Soul exceedingly longed after for them, and that was, that they might be filled with all the fullness of God. Which I conceive is not to be understood, at least not only to be understood in a passive sense of having the Soul filled with the knowledge and sense of all the fullness of God's love to it; for this he had prayed for as the means of their being filled with all this fullness of God: but in an active sense, for their being so filled with their love back again to Christ, as by which to attain the highest pitch, and utmost perfection of Christianity (which is wrapped up in our love to Christ,) to which God in Christ designed to elevate and raise the Christian. And therefore when we love one another as the Lord hath loved us, according to his command, John 13.34. he is said to dwell in us, and his love to be perfected in us, 1 Cor. 4.12. viz. by way of imitation and resemblance of that divine virtue, property, or perfection in God, to wit, his love, which is so wonderfully remarkable in him, as that he is called Love itself, 1 John 4.8, 16. Now for God to dwell in men, and for them to have his love perfected in them, what is this less than to be filled with all the fullness of God? But that which the Apostle prayed for in order to this their being filled with all the fullness of God, was that Christ dwelling in their hearts by faith, they might be able to comprehend with all Saints, what the breadth, length, depth, and height is, and to know the love of Christ which passeth knowledge. So that men's being filled with the fullness of that love to the Lord which his love to them calls for, and designs to procure, depends (we see) upon their comprehending by Faith the glory of his love set out in the dimensions of it: upon their knowing very much of that love of Christ, which in the utmost extent of it, passeth knowledge.  
Sect. 3 2. Faith raises this Heavenly affection of love in the Soul, as a principle of worthy behaviour both to God and men, by an effectual closing with the Doctrine of the Lord concerning Love. For it is men's Faith in that word which calls for Love to the Lord, to Saints, and to all men, that causes the word to incorporate itself with the Soul, turning the doctrine of Love into a principle of Love in the Soul, making it an engrafted word, (James 1.21.) as turning the stock into its own nature. It is by Faith that all that in the Word is discerned and felt, which renders it acceptable to, and gives it force and authority in the soul. And therefore the Word is said to work effectually in those that believe. 1 Thes. 2.13. And what's that but to produce its effect, reach its end, and to have its errand about which it's sent? working that love itself in the soul, which is the business about which the doctrine of Love is sent. And therefore Love is said to be the end of the Commandment, out of a pure heart, and of a good conscience, and of Faith unfeigned, 1 Tim. 1.5. Love to proceed from unfeigned Faith, as the end of the Commandment; that is I conceive, it's aim and scope, the prize for which it runs: and where there is Faith unfeigned first wrought and procured by the Word, there the Word by means of this Faith, works effectually to the raising or producing of that love which is the end or design of the Commandment.  
It's said of some (Heb. 4.2.) that the word did not profit them, not being mixed with Faith in them that heard it. The Word is then said not to profit men, when it loses its end and design of good towards them; when it does not work in them, and procure from them that frame and disposition of Soul, and habit of behaviour, which does answer its nature and scope: as when the Doctrine of Love is preached to them, and yet no such thing is wrought in them. But the cause of this disappointment, is the not mixing the Word with Faith. If men do not verily believe it to be a Word from the Lord, or that it comes from him upon like or far better terms than hearty counsel from a Friend, as both able and faithful to advise and direct upon the best terms for good; or if they think themselves and their own good not much concerned in it, and the like; no marvel if it profit them not, if it procure not that compliance from them which should give it an abiding place in the Soul, to work there as seed does which is wont to bring forth Fruit according to its kind. But where the Word, the Doctrine of Love for example, is mixed with Faith, with respect to the authority, power, wisdom, design of good in the author, and the conducibleness of the word itself to the real and substantial happiness and felicity of the person himself in whom this Faith is, there it prospers in the thing for which it is sent.  
Sect. 4 Having now thus showed how Faith works by love, by contributing to its being, and consequently to its motions and operations; and considering that Faith's working by love, is the characteristical mark, and distinguishing property of that Faith which shall avail men unto salvation; let us now put ourselves upon the trial of our Faith, and so upon our title to life by this evidence. And I will begin with that love which is wrought by Faith to the Lord.  
Hath then the sight and sense which Faith hath given you of the wonderfulness of the Father's love, and of the Sons love in doing, suffering, and designing such marvellous things for Persons so unworthy of them, and so worthy of what is directly contrary to them as we are, as may well astonish the rational part of the whole Creation; I say hath the sight and sense of this divine fire of Love, kindled upon your souls? and caused a heavenly burning of affection to the Lord. Hath the sense which Faith hath given you of his love to you, exceedingly endeared your souls by way of return in love to him. Hath your Faith opened such a passage for Christ's love to come at the Soul, as that you can say with the Saints of old, The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again, 1 Cor. 5, 14, 15. Hath it such a force and influence upon you in causing you to devote yourselves, your lives to him, as his love to you had upon him, in causing him to give his life for you, and himself unto you?  
Sect. 5 1. To what degree any Man or Woman loves another, to the same degree they are usually wont to be desirous and careful to please them. And therefore the Apostle supposeth this to be the natural effect of that conjugal relation and affection that is between Husband and Wife, viz. the one's caring to please her Husband, and the others caring to please his Wife, 1 Cor. 7.33, 34. And there's no doubt but it is so with all those that love the Lord indeed, the more they abound in that affection to him, the more desirous, the more thoughtful, and the more careful are they how to please the Lord in every thing they do, and in every thing he would have done. And therefore the Scripture measures men's love to the Lord by their care to do his commands, which are indeed the things that please him. 1 John 5.3. For this is the love of God, that we keep his Commandments. And again, John 14.15. If ye love me, keep my Commandments. And verse 21. He that hath my Commandments, and keepeth them, he it is that loveth me. And again, verse 23. If a man love me, he will keep my words. And yet again, verse 24. He that loveth me not, keepeth not my say, 1 John 2.5. But whoso keepeth his word, in him verily is the love of God perfected. And therefore when men are not full of thought and care about what will please, and what will displease the Lord, and desirous and industrious to come at his mind hereabout, but are untender, and do things at a venture, either in his Worship, their own calling, or in their converse with men, not laying it close to the heart to give glory to God in all, it argues that things are not yet as they should be with them in their love to the Lord.  
Sect. 6 2. Again, where the Soul by means of Faith hath had a taste of the exceeding sweetness and preciousness of the Lords love, (1 Pet. 2.3. If so be ye have tasted that the Lord is gracious,) and is thereby brought in love with his love, as highly prising it, and the sense of it, there the soul will be wonderful fearful of acting or doing any thing that might make any breach between the Lord and it, that might offend or grieve him, or that should cause him to turn away in displeasure, or to hid his face, or to withhold the influences of his quickening and comforting grace. And if at any time through want of care and watchfulness, such a soul hath been surprised and drawn to speak or act, yea though but in the in most parts of the soul, that which tends to grieve the Spirit, to provoke the Lord, and to work any estrangement; O what humbling is there! what taking of shame! what begging, crying, and earnest entreating that God would pass it by that it might not obstruct the course of their communion with the Lord! And if it hath wrought any distance, and the Lord hath hereupon withdrawn himself a little; O how the poor soul is cast down! how earnest in her pursuit after her Beloved that hath withdrawn himself, and is gone! and how restless till the breach be made up, and the Lord hath smiled again upon the soul by some gracious effects of his presence there! Such things as these are undoubtedly found in greater or lesser proportion, where true and entire love to the Lord, hath been raised by Faith in the Soul, Ps. 51.7, 8, 9, 10, 11, 12. Cant. 5.2.— 8.  
Sect. 7 3. Furthermore, to what degree Faith works by Love to the Lord, to the same degree it casts fear out of the Soul; I mean fear of suffering reproach, shame, disgrace, the loss of Friends, Estates, Liberties, and Lives for the Lord, for adhering to him, his Truth and Cause. So saith the Apostle, 1 John 4.18. There is no fear in love, but perfect love casteth out fear: because fear hath torment: he that feareth is not made perfect in love. It's true where love to Christ is not predominant in the Soul, but though a man hath some love to him, yet hath more to himself, Relations, and worldly interest, there when Christ and these come in competition, the fear of the loss of these will cast love to Christ out of the Soul, Mat. 24.12. Because iniquity (to wit of persecution) shall abound, the love of many shall wax cold, viz. to Christ and to his Gospel. But where a man loves Christ more than all other things which he hath loved, or does love in this world, (as he that loves Christ sincerely and savingly does, Mat. 10.37.) there his love prevails against his fear, and casts it out of possession. Not that he that loves Christ truly and sincerely, is not troubled at all with fear of losing that which is dear to him in the world, for Christ's sake; for something in that kind is surely incident to the best of men; (1 Cor. 2.3.) but such a man's love to Christ gets the mastery of his fears, is stronger to hold him to Christ, though in danger of losing all in this world but him, then are his fears of losing all for his sake to cause him to desert him. If fear in this kind do arise in the Soul, & work trouble, & torment there, and fill the heart with divisions of thoughts, and some degrees of feebleness and fainting for a little time; yet by that time love to Christ hath but mustered up its forces, and called in and strengthened itself with considerations near at hand, and ready to offer themselves to such a ones service; fear is driven out of the Soul, and the tumult which fear had caused there is appeased, the storm laid, and all things reduced unto a peaceable calm; and then Love gins to triumph and to say, Who shall separate me from the love of Christ, Rom. 8.35. But if a man so fears as that his fears drive him from his duty, hurry him into acts of disloyalty to his Lord, and put him upon disgrace Christ and his truth; such a man's love to Christ whatever otherwise it may be, is not (according to Saint John's phrase) made perfect: He that feareth, is not made perfect in love; his love is not of the perfect and right kind.  
But where love to Christ is prevalent and predominant, there it is strong as death, (Cant. 8.6.) which we know is so strong, that all the opposition that men by their wit and wealth, policy and power, can make against it, will not turn it out of its way. Of which conquering strength in Love, proof hath been made many and many a time by the faithful Martyrs of Jesus, whose love to him hath held it out against all manner of enticements and allurements on the one hand, and all the variety of the most horrid and dreadful torments on the other hand, which the wit and malice of men assisted by the policy and rage of Hell, could invent, whereby to take them off their entireness of affection to their Redeemer. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned, Cant. 8.7.  
Neither does this love to Christ when thus proved, only conquer and barely get the victory over the world, as it does when it holds its own against all its attempts; (1 John 5.4.) but it makes a Christian more than conqueror, when his love shall hereby get more strength and vigour than it had before, as it does when Christ giving a clearer vision, and more lively taste of his Love at such a time, than at any other (as usually he does) shall thereby endear himself further to the Soul, and render himself more precious, and the world less desirable than ever before. Nay, in all these things (saith he) we are more than conquerors through him that loved us, Rom. 8.37. Men by this manifestation and proof of their love to the Lord (I mean in suffering for him) shoot themselves further into his love, and consequently draw forth richer discoveries of it to themselves than formerly; according to Prov. 8.17. I love them that love me. And John 14.21. He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. Where we see the proof of a Christians love to the Lord, is answered with a gracious return of the Lords love back again to him: He that loveth me, shall be loved of my Father, and I will love him. And the Lord is so well pleased herewith, that he must needs let the poor Soul know how he is taken with his love, & how his Soul is as it were more knit to him: for he does not only say that he will love him, but that he will manifest himself to him, viz. in clearer discoveries of his Love than formerly; which we know too is wont greatly to increase the Christians love to the Lord. So that sincere love to the Lord, when it is thus put upon the trial, does not only cast out fear, but does more too, it gathers and contracts an additional strength and increase.  
Which consideration, that Love does not only cast out fear in the time of fear, but prefers a man both in the Lords love to him, and in his own love to the Lord, serves not only for a proof and trial of the sincerity of our Faith, (which yet is one thing which it does, (for it's Faith that gets the victory in this kind, 1 John 5.4. only it works out this victory by love) but also is an excellent encouragement for men, not to be afraid and  of suffering for Christ, or any truth of his, in which he may be owned. Let it not seem a small thing in any man's eye, that he hath hereby (when it comes) a special opportunity and advantage ministered unto him, of being enlarged in the Lords love to him, and in his love to the Lord, and in the evidence of both unto his own Soul; which is indeed a privilege to them that know the worth of it, of no mean account. And as you would have the proof and evidence both of your Faith and Love, and of your Faith by your Love come fairly out, so take heed of all undue and carnal compliance with worldly-minded men, either in saying or doing any thing that may bear hard upon the honour and interest of Christ, his People, Ordinances, or holy ways, out of design to preserve your own reputation or worldly interest with them, and to defend yourselves from their frowns and contempt, and from the scourge of their tongue: for a compliance in such things as these where it is found, argues falseness of heart to the Lord Jesus.  
Sect. 8 4. One thing further (to name no more, though many more particulars of this kind might be touched) by which you may know your love to Christ to be such as will evidence your Faith which produces it to be of the true sort, and right kind, is this: If your belief in Christ, and your love to Christ, hath wrought in you a love of, and a looking and longing for his next appearance; when he will so come to receive the Saints unto himself, as that they shall be ever with the Lord. For while men are better pleased with his absence, and to remain at this distance, it argues little love in them to him. For it is the nature of Love where it is true and entire, to incline and dispose a Man or Woman to desire the presence of those they love, and all nearness of converse and communion, and to have all means of distance to be removed. And if that spiritual and invisible presence which the Lord vouchsafes of himself to his Servants in his Ordinances, and in their way of worshipping and serving him, (which yet comparatively is but a being absent from him, 2 Cor. 5.6.) is to those that love him so exceeding precious and desirable, as that their sense of the want of this hath made their flesh and their heart to cry out for the living God, and to say, When shall I come and appear before God? (Psalms 84.2. and 42.2.) then certainly that presence of his in which he will be seen face to face, in which his face shall be beheld in righteousness, and his servants satisfied with his likeness: that presence of his when neither weakness nor temptation shall obstruct, interrupt, or disturb their full and perfect communion with the Lord; that presence of his which will perfectly deliver them from all fears of being cast out of his presence, or of suffering any suspension in the effluxes of his love, is much more desired and longed for, by those that unfeignedly love the Lord.  
This loving and expecting the blessed and glorious appearance of our Lord Jesus Christ, is noted in Scripture, not only as a sign of men's love to him, and Faith in him, but as a general character of those that shall be then saved by him, Heb. 9.28. And unto them that look for him shall he appear the second time, without sin, unto salvation. Tit. 2.13. 2 Pet. 3.12. Henceforth is there laid up for me a Crown of Righteousness, which the Lord the righteous Judge shall give me at that day: and not to me only, but unto all them also that love his appearing, 2 Tim. 4.8.  
By these and such things as these, you may try the truth or feignedness of your love to the Lord, & consequently the soundness or unsoundness of your Faith in him, which when it is true, works more or less, according as it is stronger or weaker; in those, and like ways of expression of love to the Lord, which have now been laid before you: and therefore as you love your souls, be not partial, but strict and thorough in proving your Faith and spiritual condition by them.  
Sect. 9 And as Faith works by love to the Lord, so it works by love to men likewise: for which cause it may well be that Faith in Christ, and love to men, are so frequently coupled together in the Scriptures, as co-workers, and fellow helpers in the service of man's salvation, see Ephes. 1.15. and 6.23. Col. 1.4. 1 Thes. 1.3. and 3.6. and 5.8. 2 Thes. 1.3. 1 Tim. 1.14. and 2.15. 2 Tim. 1.13. and 2.22. Tit. 3.15. Philem. 5. 1 John 3.23. And since they are such inseparable companions as they are represented to us to be in these and other Scriptures, we may well conclude where the one is, there the other is, and where the one is missing, there the other is wanting. And therefore since our love to men is more visible, and a thing nearer at hand then our Faith, and a proof of a true Faith where it is of an Evangelical kind; therefore let us now try our Faith by our love to men, and our love to men by the standard of the Scriptures.  
1. I shown you towards the beginning of this Chapter, that Faith beholding as in a glass the glory of the Lords love to men, changes the soul into the same image; men by it viewing the promises and proceed of God toward man, are made partakers of the divine nature; (2 Pet. 1.4.) contract a similitude of God's love upon the Soul.  
See then if you can find any such working in your Souls, any such compassions and long of soul after men's salvation, as does really and truly (though infinitely inferiorly) hold some resemblance of those ardent desires and long which are in God after the salvation of poor miserable men, which are to be seen in these and other-like Scriptures, Deut. 5.29. Psalm 81.13. Isa. 48.18. Jer. 44.4. Ezek. 18.23, 32. 2 Chron. 36.15. Luke 19.41, 42. Mat. 23.37. 2 Pet. 3.9. Hos. 11.8, 9 Or, are your affections and compassions over the precious souls of men, so stirred within you, as that they put you upon action, as you have opportunity, to deliver them from going down into the pit? of rescuing them out of those wicked ways, by admonitions, instructions, and affectionate persuasions, which unless they be fetched off from by some means or other, will certainly ruin their poor souls? For after this manner God's love and compassion wrought towards sinful men; it put him upon giving his only beloved Son Christ Jesus to die for them, and by his death to make and procure gracious terms of Salvation, and by himself and servants whom he hath gifted for the purpose, to publish those terms of Salvation, and earnestly to persuade all men to embrace them, he himself seconding these with many visits of his Spirit, and acts of grace and providence to render these means successful. And however, every Christian is not an Apostle, nor endued with that power from on high for the work, as the Apostles were, and therefore it is not expected nor required of them that they should make it their constant work and business as they did, to go up and down to warn and persuade men that they might be saved; yet undoubtedly, to what degree this love to men which the love of God hath begotten in them in its own likeness does dwell in them, to the same degree does it put them upon applications of a soulsaving tendency to Family-relations, Church-relations, to Neighbours, Friends, and acquaintance, yea and strangers too, as ability, conveniency of opportunity, and men's necessity do concur in the case. And the less men are affected with, or the more careless they are of the spiritual condition of others, the less is their love and Faith, and the darker their evidence of them. The Scriptures say, that love covereth a multitude of sins, Prov. 10.12. 1 Pet. 4.8. and so it does, as in other respects; so when such applications proceed from Soul-love, as by which a man is converted from the error of his way, and so his sins come to be covered, or not imputed by God, James 5.19, 20.  
Sect. 10 2. And where men's souls are loved, and their salvation longed after, (which is the best kind of love, and the most Godlike) there there will be a great deal of care and tenderness used, that nothing be done or spoken that may prove a snare, a stumbling-block, or an occasion of sin to others, and to hid such things from them as through their weakness might harden them against any good, or in any evil ways. And therefore those that are enriched with this love, are wont to consider, not only what is in itself lawful for them to do, but how it will stand with the edification of others, and what use they are like to make of it. The Apostle saith, that Knowledge puffeth up, but love edifieth. 1 Cor. 8.1. Knowledge where it is alone by itself without love, makes men lofty and disdainful towards others. But love edifieth; that is, it disposeth the person in whom it is, to use his knowledge in such a way, as will tend to, or at least consist with the edification of others, and not their prejudice. It is a fine expression which we have to this purpose, 1 Cor. 13.4. where he saith, that Charity is not rash (so it is in the margin) is not puffed up. It is not rash: no it is a tender grace, it makes a man look about him before he does many things, and to consider where they may light, and whereto they may tend, and what use may be made of them, and is wonderful fearful of doing any body any harm in the affairs of their souls. Upon account whereof their own liberty and outward accommodation, many a time suffers suspension, as it fell out in the holy Apostle Paul's case, who would take no money of some Churches, but rather labour with his hands, when he perceived his taking of money (which was otherwise lawful for him) would not tend to the furtherance of the Gospel in men's souls, 1 Cor. 9.14, 15, 18. 1 Thes, 2.6, 9 2 Thes. 3.8, 9 The like was about eating and not eating of meats, while the lawfulness and unlawfulness thereof was under disputation, and is concluded to be against the law of love for men to use their known liberty in such things, when the use of it shall endanger a Brother's edification, or probably betray him into any sin. I may not insist at large on these things, or descend further to particulars, but only give general hints. See 1 Cor. 8.9,— 13. and 10.23.— 33. Romans 14.13.— 23.  
Sect. 11 3. Furthermore, If Faith's contemplation upon the love of God to men, imprints the similitude of his love upon the soul, as I have formerly shown it does; Then as it fills the soul with the love of pity and compassion to sinners in conformity to God's love and compassion towards them (which I have showed already,) so does it also dispose the soul to a love of complacency, delight, and dear affection towards all the Saints in conformity to God's love to them, who taketh pleasure in his people, Psal. 149.4. The Father he loves the Saints, because they love his Son, which is the delight of his soul, Joh. 16.27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. And without doubt, every one whose Soul cleaveth to Christ out of the knowledge and sense he hath of the worth and loveliness of him, and of the great benefit that comes by him, cannot but take pleasure in all those that are true lovers of him, and faithful and cordial Friends to him. As it is the property of Saints to love the Saints, so it is upon Christ's score they do it, because they love him, and Christ loves them. Mark 9.41. For whosoever shall give you a cup of water to drink, in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. Plainly implying, that expressions of love from one Christian to another, where the love is right Christian indeed, proceed toward them upon the account of that near relation they have to Christ; because they belong to Christ. When men are loved because they do what they do for Christ's namesake, or out of Friendship to him, then are they loved with a right spirit of love indeed, 3 John 6, 7, 8.  
It's common among men where one does truly and entirely love another, there to love and respect the Children and Friends of such for their sake. And so it is in these matters of spiritual affection and relation: He that loveth him that begat, loveth him also that is begotten of him, (1 John 5.1.) the child for the Father's sake, and because of that resemblance of the Father which is found in the child. And if the love which is wrought by Faith, be delighted with the Saints, because of their friendship to Christ, than the more any man shows himself a friend to Christ, in keeping his commands, showing forth his virtues, pleading his cause, and propagating his truth, the more is he prized and truly esteemed by such as have this love truly wrought in them. 2 Jo. 1.2. Whom I love in the truth; and not I only, but also all they that have known the truth, for the truth's sake which dwelleth in us, Mark It's the property of all that have known the truth, to love such as are the friends of Christ's truth, for the truth's sake whose part they take.  
Sect. 12 4. And this love and dear affection to the Saints for Christ's sake, where it is indeed, will show itself in acts of real kindness and friendship to them, as occasions and opportunities do occur: which is called, A loving not in word and in tongue, but in deed and in truth; by which men may know themselves to be of the truth, and shall assure their hearts before God. 1 John 3.18, 19 If they want brotherly admonition, reproof, instruction, exhortation, or comfort for the healthful and flourishing estate of the inner man, they are ready to minister to them in these, according to their ability. Which when faithfully done, Christ takes as a real demonstration of love, not only to them, but also unto himself, as that which contributes towards his design of saving men, and nourishing and cherishing his Church, and the supplying of his absence, and the doing of that for him, which he would do himself if he were present. John 21.15, 16. Lovest thou me? feed my lambs. Lovest thou me? feed my sheep. As if there were no way wherein he could better express his love to Christ, then by ministering soul-food to his sheep that follow him. The lips of the righteous feed many, etc. Prov. 10.21.  
Sect. 13 5. The same love also puts them in whom it is, upon ministering supplies to the necessities of their brethren's outward man if there be power in their hand. It's oft seen thus with men, That when such whom they love and honour, and from whom they have received extraordinary favours are above their Requitals, yet then in testimony of their true Respects to them, will show kindness to, and bestow gifts upon their Servants that wait upon them, 1 Sam. 25.27, 41. 2 King. 5.17. And so it is with those that truly love and honour the Lord Jesus: He indeed is exalted above the contributions of their worldly substance, but yet is well contented that such of his poor servants as have need, should partake of it, and will take it every whit as kindly as if it had been given to himself: (Mat. 25.40.) hereupon they express their love to him, by their love to his Servants for his sake, by refreshing their bowels when hungry and thirsty, and clothing them when bare and naked; dispersing that among them, which they would have been ready to have offered unto him if his condition now as sometime, had made him capable of it. Psal. 16.2, 3. My goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent in whom is all my delight. When he could not reach the Lord with his goodness, benefit, or bounty, than he applies himself to his Servants, Friends, and Favourites whom he could reach, and communicates to them.  
Men may talk of their love to Christ, and how much they are beholding to him, and how ready they would be to die for him if called to it, but if in the mean while they see the true Friends and Servants of Jesus Christ in need of relief, and yet shut up the bowels of their compassion against them, it may well be demanded, How dwelleth the love of God in them? 1 John 3.17. There's neither resemblance of that love which is in God, who when the world's necessity called for it, parted with his Son to supply their need; nor yet any true sign or token of love to God, when those whom he loves so well as he does his Friends, shall not be regarded, pitied, and supplied, in their need, when power and opportunity to do it are present. Indeed such a bowel-less, hardhearted, close-fisted temper, is that which renders men very unlike to God, very unlike to Jesus Christ, who though he were rich, yet became poor for our sakes, that we through his poverty might be made rich, 2 Cor. 8.9. And it is a plain argument, they never had much to do with the love of God, the love of Christ, as to come under any strong sense, or powerful influence of it, for if they had, it would have transformed them into its own likeness. Let them talk what they will of their trust in God, and Faith in Christ, yet this merciless temper lays them open to that judgement which shall be without mercy, (James 2.13.) and consequently their Faith will be far from interessing them in the pardoning mercies of God, or saving merits of Jesus Christ.  
I cannot now stand to show how much the heart of Christ is in this Christian work of bounty and beneficence, nor how much of the Christian Religion lies in it, which if I should undertake, the Scriptures would be found to speak much this way: only let this be remembered, that as love to one another is the badge of Christ's Disciples, (John 13.35.) so their bounty and readiness to give according to their ability, is the proof of the sincerity of this their love. 2 Cor. 8.8, 24. Where the Apostle encouraging these Corinthians to be bountiful in ministering to the Saints, saith, he did it to prove the sincerity of their love, verse 8. Wherefore (saith he again) show ye to them, and before the Churches, the proof of your love. Verse 24.  
Sect. 14 Nor are the tents of the Saints the only sphere in which Faith acts in this way of love and bounty, but its influences flow out to all men, as it hath opportunity. As I said at the first, Faith eyeing God in his love to men, and in the way of its working, takes its pattern from thence, to cause those in whom it is, to be followers of God as dear Children, and to walk in love; (Ephes. 5.1, 2.) and therefore finding that God is not only loving, kind, and bountiful to the good and to the holy, but that his tender mercies are over all his works, and that he is kind to the unthankful, and to the evil; and that he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust (Psalm 145.9. Luke 6.35. Mat. 5.45.) it inclines and draws the man in whom this Faith is, in imitation of his Heavenly Father, to love enemies, to bless them that curse him, to do good to those that hate him; to feed them when hungry, to give them drink when thirsty, according to the mind of the Lord in this behalf, Mat. 5.44. Rom. 12.20. And because Faith thus works where it is in truth and power, as being nothing less than what is expressly commanded of the Lord, (all whose commands Faith makes men very careful to observe) therefore are the Christians (that they might show forth their Faith by their works) so frequently provoked and exhorted to do good, to be merciful, charitable, and compassionate to all, only with this item, that the choice and chief of their contributions of relief, must be reserved for such as are of the household of Faith, Gal. 6.10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of Faith, 1 Thes. 3.12. And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you, 1 Thes. 5.15. See that none render evil for evil unto any man: but ever follow that which is good, both among yourselves, and to all men. 2 Cor. 9.13. Whilst by the experiment of this ministration they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men.  
Sect. 15 7. And if you would have your distributions to the poor Saints and others in need, amount unto a clear proof and evidence of the truth of your love to them, and so of the soundness of your Faith, showing itself by such works, (James 2.18.) then carefully see to it that your bounty and your ability hold some good proportion. For if a man be niggardly and sparing in his , and makes a little go a great way, is able to do much, and yet does very little, he will not be able to discern whether what he does, proceed from any inward principle of love and good affection, or fromsome motive from without, as viz. because others do so, or to get himself eased of the trouble of being solicited, (the case of the unjust Judge in doing that which was just, Luke 18.5.) or at the best to allay the clamour of Conscience. The Apostle clearly supposes that men may give Alms upon such terms, that their very giving shall rather demonstrate them to be covetous men, than charitable, else what does he mean when he says, that he took such and such course about the Collection in the Church of Corinth for other poor Saints, that it might proceed from them as matter of bounty, and not of covetousness, 2 Cor. 9.5. And that he had herein an eye upon niggardliness in giving, we are induced to believe by the very next words, verse 6. But this I say, that he which sows sparingly, shall reap sparingly, and he which soweth bountifully, shall reap bountifully. And therefore when there is so great a disproportion between men's giving, and their ability to give, both in respect of number and quantity of their gifts, as is too common among men: their Alms-deeds will never amount unto a proof of the truth, reality or sincerity of their Christian love, but rather on the contrary, prove an argument of the want of that grace. For whence proceeds this straightness of hand if it be traced, but from narrowness and straightness of heart? and that from want of love; for it is the very nature of love where it is, to open and dilate the heart, (as the Sun does the pores of the earth) which till it comes is contracted and shut up.  
And this illiberal temper in men, as it argues want of love in them, so it argues want of Faith too, the mother of love. For whence proceeds that undue sparing and saving, and loathness to part with any thing considerable, but from a secret distrust of wanting that themselves which others call for from them? If men could but believe and be thoroughly persuaded that it is the surest way, not only to provide themselves bags that wax not old, a treasure in Heaven, but also to secure themselves and Children too from want and poverty here on earth, they would as freely part with their money in a way of charity for so much as were meet for them to give, as now they do in their Trades, in hopes of defending themselves from want. If such Scriptures were but turned into Faith which declare the man blessed that considereth the poor, and that the Lord shall deliver him in time of trouble, and preserve him alive, and make him blessed on earth, Psalm 41.1, 2. that say the liberal man deviseth liberal things, and by liberal things he shall stand, Isa. 32.8. The liberal soul shall be made fat, and he that watereth shall be watered himself. Prov. 11.25. He that hath pity on the poor, dareth to the Lord: and that which he hath given, will he pay him again. Prov. 19.17. He that giveth to the poor shall not lack, Prov. 28.27. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him, (viz. the poor) because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thy hand unto, Deut. 15.10. And God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work, 2 Cor. 9.8. I say, if these and many like Scriptures were but turned into Faith, they would be counted being lived to in a way of mercy, liberality, and bounty, a thousand times better security against want, than all men's pinching and sparing in their deeds of charity, is like to be, Prov. 11.24. There is that scattereth and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. It's certainly men's unbelief that binds their hearts, and binds their hands from bounteous acts; they must have Gods to go before them, something to trust to which they see, and therefore they think the diminishing of their wealth by giving, will be a weakening of the prop upon which they lean. And therefore these lean, starved Sacrifices, and niggardly Alms-deeds, proceeding as they do from men's diffidence and distrust, can never possibly amount unto an evidence of the goodness of their Faith.  
It concerns every one therefore as they prise the clear evidence and proof of the sincerity of their Faith and Love, to proportion their Alms-deeds in some good measure suitable to their estates, as that without which such evidence and proof is not to be had. Nor do I say that it is the only thing by which such assurance is to be had; for the Apostle supposeth that men may possibly cut large morsels out of their estates to supply the poor, and yet be void of true Christian charity when he saith, Though I bestow all my goods to feed the poor, and have not charity, it profiteth we nothing, 1 Cor. 13.3. But that proportionate distribution I speak of in conjunction with other effects of those graces, will reach it, though nothing that I know without this will, it being an express duty; Him to whom much is given, of him much is required, Luke 12.48. But rather give Alms as you are able, (so it is in the margin) and behold all things are clean unto you, Luke 11.41. Upon the first day of the week, let every one of you lay by him in store as God hath prospered him, 1 Cor. 16.2. Then the Disciples, every man according to his ability, determined to send relief unto the Brethren which dwelled in Judea: which also they did, Acts 11.29.  
Sect. 16 I cannot indeed by any rule certainly determine what proportion of his Estate, or the Income of it; a man as a Christian is bound ordinarily to disburse in a way of charity: and that which makes this the more difficult, is the great variety of circumstances that do attend men's outward conditions here in the world, both in respect of their estates themselves, and the necessary occasions of issuing of them forth in a way of ordinary expense. As for example, one man it may be hath five hundred by the year revenue, and no Child; another but one hundred, and yet hath five or six Children: Now n such a case it seems no wise reasonable to think that the same proportion, suppose it to be an eighth, tenth, or twelfth part of a man's Income, which would be it may be sufficient for the one, would be sufficient for the other also. And the reason of the difference is, because the one hath neither the like necessary occasion of expense for the present, but what is voluntary, and matter of his own election and choice; nor the like necessary occasion of increasing his Estate by way of future provision for Relations, as the other hath; but may with much more ease and reason, part with a fourth or fifth part of his Income in way of charity, than the other may with a tenth or twelfth. For as it is neither necessary nor good Christianlike, for men to advance in the costliness of their way of living to the utmost of their Income, when their Estates are large enough to support themselves and houshold-relations in a free, if but in a sober and moderate way of living; and yet withal to strengthen the hands, and to refresh the bowels, and ease the burdens of many poor; so neither is it necessary, nor as I think Christian, for them whose Estates are grown to their full stature, so as to be in a competent capacity of answering all a man's truly necessary and convenient occasions, according to the rules of Christian moderation and sobriety, for them still to be every year making their heap higher, Joining house to house, and laying field to field, the thing of which the Lord complains, Isai. 5.8. Surely when Christ saith, Lay not up for yourselves treasures on earth, where moth and rust doth corrupt, and Thiefs break through and steal. (Mat. 6.19.) He would have men to set some bounds unto themselves in heaping treasure together for the last days, (James 5.3.) And therefore it may be necessary for one whose Estate is of competent growth, to dispose in a way of charity so much of his yearly Income as is found to be the whole surplusage of necessary expenses in a sober way of living, though it should amount to as much or more than the whole of his expenses do; when the same thing cannot be thought to be the duty of another, whose occasions as a Christian may call for some augmentation of his Estate, if providence vouchsafe opportunity. As for those who when they have more then enough already, and so much as proves far more frequently a sad occasion of destruction to their children's souls, (as there is cause to fear) and many times of bodies too, than of any spiritual advantage to them, shall yet make it their business to their dying-day, to be heaping up more and more, while in the mean time many Families are in great distress through want, and they contributing little to their relief; I dread to think what account they will be able to make unto the Lord, who hath directed them to make themselves Friends in a spiritual sense of their unfaithful Mammon, and charged them to be rich in good works, ready to distribute, willing to communicate; and hath declared them stark Fools that lay up treasures for themselves, and are not rich towards God. Luke 12.20, 21. and 16.9. 1 Tim. 6.17, 18.  
But now since the different circumstances of men's cases, do render any one rule of proportion as unlike to suit every man in this case, as it's impossible for the same shoe to fit every man's foot, therefore we must leave this matter of proportion to every man's Conscience, which faithfully consulted with (it having itself first faithfully consulted with the Word of God, and the arguments and motives unto bounty which are there) will be a competent guide unto a man herein. Only let it be remembered to take aim by, that before the Law, the principles of Love and Godly devotion, dictated to the Patriarch Jacob, to give the Tenth of what God gave him, unto God, Gen. 28.22. And under the Law. 1. Every third years tenth was to be put apart for charitable uses, Deut. 14.28, 29. and 26.12, 13. 2. Part of the corners of the fields were purposely to be left unreaped, Levit. 19.9, 10. and 23.22. And 3. Besides this, a certain proportion for gleaning was to be left for the poor, both in the field and Vineyard, Levit. 19.9, 10. 4. The forgotten sheaves in the Field, Deut. 24.19. And 5. Besides all this, a special Law for Relieving with that which was sufficient for his need, any poor Brother that was fallen to decay, Deut. 15.7, 8, 9 All which put together, did arise to a considerable proportion of a man's yearly increase, which was also deeply charged with a Tenth for the Priests, and with Sacrifices and oblations otherwise. And the law of Love under the Gospel is not lessened, but rather much improved and heightened by the great example and obligation of Christ's signal love, which is propounded as our pattern, John 13.34. 1 John 3.16. And therefore Christ's precepts for charity, run very high, saying, Sell that ye have, and give Alms, Luke 12.33. And again, Give to every man that asketh of thee, and from him that would borrow of thee, turn thou not away, Luke 6.30. Mat. 5.42. Yea as the case may be, our very Lives which are more than Estates, must be laid down for the Brethren, 1 John 3.16. All which considered, though a just proportion cannot be set, as a Tenth of the whole proceed of the capital stock, or the like, which is the rule of proportion which some Christians of a middle rank in the world do set unto themselves; yet in ordinary, less than a liberal, free, and frequent distribution of Alms according in proportion to every man's ability, cannot be understood to be the express will of our Lord, besides what is to be done extraordinarily, in extraordinary cases.  
I cannot stand so much as to touch the variety of motives, and great encouragements that belong to this duty. But if such as profess themselves to be Christians indeed, and would be thought to be none of the lowest rank of them neither, would but convert their superfluous expenses upon back and belly, and other bravery and vain delights, (wherein too too many of the professors of this Age do abound, to the great scandal of Religion) into works of charity and mercy, it would turn to a thousand times better account, both in point of evidence of the goodness of their Faith and Charity, and in procuring reverence and respect to their profession in the Consciences of men, and as being that also which would abound to their account (Phil. 4.17.) in that great day of account which is shortly to come, wherein what good soever any man hath done, the same shall he receive of the Lord, whether he be bond or free. But while their superfluity and vanity instead of their moderation, (Phil. 4.5.) is made known unto all men; and their worldly glory instead of the light of their good works, shines before men, (Mat. 5.16.) I am sure they make but bad provision for that spiritual assurance of the soundness of their title to the promise of Justification by Faith, and Eternal Life, the worth whereof when they come to die will be discerned, and the vanity of the other discovered to the Conscience, and their present folly in sowing so liberally to the flesh, and so sparingly to the Spirit, will then be lamented and bewailed.  
Sect. 17 8. Moreover as giving, so forgiving is such an act of love and mercy, and so necessary to the evidencing of a man's Faith to be right, as without which no man can prove his Faith to be such, as by which he shall be justified. For when Christ declares this to be the Law of Heaven, saying; But if ye forgive not men their trespasses, neither will your Father forgive your Trespasses, (Mat. 6.15. and 18.35.) He does as good as tell all such in plain words, whose hearts serve them not to forgive Trespasses, that their Faith whatever otherwise it be, is not of the right kind, neither such as will avail them to Justification: for where there is no forgiveness from God (as there is not where there is not forgiving of men) there's no Justification, and where there is no Justification, there is no justifying Faith. How then will they be able to evince their Faith to be of the justifying kind who are apt to render evil for evil, and to bear grudges one against another upon account of injuries received, and to ease themselves by throwing the burden of others weaknesses wholly upon them, by spreading and aggravating them and that too before all due means on their part have been used to cure them. I might, but I will not enlarge this.  
Sect. 18 9 There are other ways and veins, wherein Faith works by Love, as viz. by doing to all men in point of Commerce and Dealing, as they themselves would be done unto in like case, (Mat. 7.12.) not using any deceit or fraud, not taking advantage of others weakness, not cruelly working upon others necessities; for men would not be so served themselves; but setting the law of Neighbourly and Brotherly love before them in all their civil transactions and affairs with others. But I shall not enlarge further upon this Doctrine of Love as it is an effect of Faith, having already dwelled longer on it, than at first I intended. Only let it be remembered for a close of this matter, that men's love to God and men in these and other-like ways of working, holds proportion with their Faith, so that where they are rich in Faith, they abound in Love, and where they are poor, and low, and narrow-spirited in acts of Love to God, and of kindness, mercy, and bounty to men, it's a sure sign their Faith is not well thriven, 2 Thes. 1.3. We are bound to thank God always for you, Brethren, as it is meet, because that your Faith groweth exceedingly, and the charity of every one of you all towards each other aboundeth. Mark, if you hear of their Faith growing exceedingly, to be sure you will hear also of their love abounding also.  
And thus I have now dispatched also the handling, not only this property of Faith, but also this branch of the Doctrine of Justification, which concerns the nature of that Faith which shall be counted unto men for Righteousness.   

CHAP. XII. Showing that Faith is counted for Righteousness, both as it entitles men to the justifying virtue of Christ's Blood, and as it puts them under the protection and promise of the Gospel, as it is a fulfilling of it. And so discovers the opinion of men's being justified before Believing, and of being justified by believing only in the Court of Man's Conscience, to be unsound.  
Sect. 1 I Have already been showing, 1. The believing of what; and 2. What believing it is that shall be counted for Righteousness. Now I shall come in the 3. and last place, to show how or in what sense this Faith is counted unto men for Righteousness. For counted for Righteousness it is; so saith our Text. But to him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness: Or which is the same, is reckoned to him for righteousness, Rom. 4.9. Or imputed to him for righteousness, Gal. 3.6. Rom. 4.22, 23, 24. For our Apostle useth this threefold variety of expression, to set out the same thing. For the better understanding of this point, I will show you,  
1. Negatively how it is not counted for Righteousness; or which is the same, how it does not justify. It does not justify or is not reckoned for Righteousness, as Christ, his Death, and Blood is, viz. by way of atonement, Rom. 5.9, 11. for that's the incommunicable property of Christ's blood, Heb. 1.3. which is reckoned to us for Righteousness too in a sense proper to it: for Christ is said to be made unto us righteousness, 1 Cor. 1.30. and so he is, when the attoneing virtue of his Blood, the power and efficacy of his Death and Resurrection is made over, conveyed, reckoned or imputed to us for our Justification. But this in a way infinitely superior to the Imputation of Faith for Righteousness; for Faith itself, and the activity of that and all other Graces in their Sphere, become acceptable with God as built and bottomed upon that sure foundation Christ Jesus. And therefore I exceeding much desire, that the Lord Jesus may have all the glory of your confidence touching the merit of Remission of your sins; and that your confidence about Justification, have nothing to do with Faith, but as that thing which God hath ordained to entitle you to the other, and the gracious privileges annexed to it; nor with works further than they are appointed by God to render your Faith a substantial, and not deceitful title.  
2. But come we then to show in the affirmative, how Faith is counted for Righteousness: and this I shall according to my understanding, lay out to you in two things.  
Sect. 2 1. Faith is a means of our Justification, or is reckoned toward our righteous-making, as it is a means appointed by God to interest us in the benefit of Christ's death, and the attoneing virtue of his Blood for our pardon and acceptation. For though it's true, Christ gave himself a ransom for all, 1 Tim. 2.6. and tasted death for every man, Heb. 2.9. yet all are not thereupon delivered from their sins, and why? but because they have not that Faith which should give them a right and propriety in the justifying virtue of his Death. For Christ was not given to die for men upon such terms, as that they should reap the benefit of his Blood in the pardon of their sins; however, they should carry themselves towards him, well or ill. And therefore the Apostle plainly declares how men by miscarriage towards Christ, may cut themselves short of the benefit of his death, Gal. 5.2, 4. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. And again, verse 4. Christ is become of none effect unto you, whosoever of you are justified by the Law. Which could not be, if Christ were not given, if Christ did not die for men conditionally. See 2 Pet. 2.1. 1 Cor. 8.11. Heb. 10.29.  
Sect. 3 Which condition or proviso, is plainly laid down John 3.16. God so loved the world, that he gave his only begotten Son: (but with this proviso, mark it) that whosoever believeth in him, should not perish, but have everlasting life. Though Christ be given for the World, yet mens not perishing by means of this gift, but enjoying eternal life, is suspended upon their believing in him. So that it's mens believing, that does enstate them in the justifying, saving virtue of Christ's death. Another like place is that Rom. 3.25. Whom God hath set forth to be a propitiation through Faith in his blood. 1. God hath set him forth as a public propitiation unto all; there's the extent of the offer and tender of grace. But then 2. He is set forth as such through Faith in his blood; there's the limitation of the propitiating virtue of his blood, viz. to such as have Faith in it.  
The Author to the Hebrews saith, chap. 13.10. We have an altar whereof they have no right to eat, that serve the Tabernacle; meaning Christ; of which they had no right to partake, that did Judaiz it, adhere to the Mosaical way, and is parallel with Gal. 5.2.4. But that which I note hence, is, that men in order to their partaking of Christ, must have a right to him. Now what is that which gives men a right to Christ, his Death, Blood, Resurrection, and Intercession? is it not this Faith of which I have been speaking so much? surely it is. Hence the Apostle suspends the believing Hebrews being made partakers of Christ, upon their holding the beginning of their confidence steadfast unto the end, Heb. 3.14. It was that Faith and confidence which they had, by which they were made partakers of Christ, when they first believed; and they were to continue their right by continuing their Faith; for thereto did his Exhortation tend. Another-like place is that Cel. 1.21, 22, 23. And you who were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his Flesh through death, to present you holy and unblameable, and unreprovable in his sight: if ye continue in the Faith grounded and settled, and be not moved away from the hope of the Gospel. If their final reconcileation by the death of Christ, so, as to be presented unreprovable in his sight, depended upon their continuing in the Faith, then certainly that which first invested them with that privilege in which for the present they stood, was their believing.  
Sect. 4 And the reason why I conceive this right which Faith gives unto Christ, and the justifying virtue of his blood, is one cause or consideration for which it's said to be counted for Righteousness, is this; because Faith itself without this office and use, is neither righteousness, nor means of righteousness unto any man; and consequently, cannot be counted to him for Righteousness. But for as much as though Faith is not virtually or meritoriously any man's righteousness as Christ's blood is, and yet by the grace and appointment of God becomes a means of possessing him with that which is; hence Faith itself may well be said to be counted to him for Righteousness, with like propriety of speech, as when in Scripture the means bears the denomination of the end, as John 4.22. 2 Pet. 3.15. For that now I conceive may be a reason of the phrase, counted, reckoned, or imputed for righteousness, as it is applied to Faith, viz. because by it, as it hath to do with Christ, a man though he be not formally righteous with a personal and sinless righteousness, yet becomes possessed with the same privilege of enjoying God's favour and love, and the blessed effects of it, (in respect of Justification) which a personal and sinless righteousness in the formality of it in case he had it, would invest him with. And therefore may well be said to be reckoned for, or put to account instead of Righteousness, because it does a man the selfsame service as that would do.  
Sect. 5 2. There is another notion or consideration in respect whereof Faith may be said to be counted for Righteousness to him that hath it; And that is, as it is a fulfilling of the terms of the Gospel, or New Covenant. For Faith in that latitude of which I have been speaking of it, as it is a lively, active, working Grace, and disposes the Soul in affection and subjection to the Lord, as well as to depend upon him for what it would have, is really the fulfilling of the condition or terms of the Gospel, and consequently that which puts him that hath it under the great promises of Justification and eternal life, contained therein.  
For the Gospel declares who and what manner of persons shall have their sins pardoned for Christ's sake, shall be accepted and approved of God, and are by him designed to eternal life, viz. Believers: no man by name, but all under this qualification of effectual Faith: For therein is the righteousness of God revealed from Faith to Faith, Rom. 1.16, 17. And whoever does accordingly believe, does fulfil the Gospel, and so is righteous in the account thereof. As any man that lived under the first Covenant (I mean the Mosaical Covenant) had he but observed and kept the terms of it, (the man that doth those things shall live by them, Rom. 10.5.) he should have been righteous in the eye of that Law or Covenant, Deut. 6.25. even so, he that does but observe and keep the terms or condition of the Gospel or New Covenant, which is, Believe in the Lord Jesus and thou shalt be saved, Acts 16.31. he also is righteous in the eye of that.  
As it is in the common Law of Nations; those that are justified, are justified by that, and those that are condemned, are condemned by that, if there be righteousness of proceeding; John 7.51. If men be cast, they are cast by the Law, and if they are acquitted, they are acquitted by the Law: the Law cannot justify the guilty, nor condemn the innocent, whatever men may do that have the handling of it. Just so is it with the Gospel, and those that are under the administration thereof: all such shall be cast as guilty, or acquitted as righteous by it. The word that I have spoken (said Christ) the same shall judge him. Jo. 12.48. The Doctrines of Christ, are his Statute-laws, which whosoever believes, and sincerely obeys, shall be justified by their sentence. All the holy word is on such a man's side: against such (as the Apostle saith) there is no Law, Gal. 5.23. but he hath as Demetrius had, a good report, even of the truth itself, 3 John 12. Mica 2.7. As he hath been a true Friend to this, to believe, love, and obey it in truth and uprightness, (though not without weakness) so will it be a true Friend to him, to stand by him, to vindicate and justify him against the accusations of the enemy.  
So that mark we then, Faith in the latitude of it, being that very thing which doth answer the very mind and scope of the Gospel, which is the Law of Faith, (Rom. 3.27.) it must needs be counted to them for Righteousness that have it; because by it they stand right in the eye and account of this law of life. And indeed it is this heavenly and divine Law in the promisory part of it, which furnishes Faith with that power which it hath to justify. As on the contrary, the Law is said to be the strength of sin, 1 Cor. 15.56. It arms sin with that power which it hath to condemn the Creature; so is the Gospel the strength of Faith, that which invests it with a power to justify. The efficacy, justifying power and virtue of Faith, depends not upon, nor rises out of the excellency or dignity of its own nature, but it depends upon and proceeds from the will, good pleasure, ordination or appointment of God digested and put into the Gospel, as a standing Law and unchangeable decree. As it was not the naturalness of proportion between the Israelites looking up to the Serpent of Brass, and that effect of healing that was procured thereby, (Numb. 21.9.) that brought the thing to pass; but the production of such an effect by such means, depended upon the operativeness of God's will; so in the antitype of this, (Jo. 3.14.) mens being healed, justified, by looking up to, and believing in Jesus as lift up upon the Cross; this is not brought to pass neither merely by the act of Faith itself as such, but by the efficacy of the divine will which hath ordained it to that end and use. And therefore is it I suppose, that the Scripture so frequently, casts this great effect of men's being justified, upon God, as his act, grant and gift, though by or through Faith as subservient to his will herein; calling it, The righteousness of God which is by Faith: and saying, That it is one God which shall justify the Circumcision by Faith, and uncircumcision through Faith. Rom. 3.22, 30. Phil. 3.9. And if Christ himself is said to be unto us Righteousness, because made so of God, 1 Cor. 1.30. and salvation to be had through his Name, because given for that end, Acts 4.12. then much more certainly does the justifying office or work of Faith depend upon the divine will. John 6.40. This is the will of him that sent me, that every one that seethe the Son and believeth on him, may have everlasting life. This might be further argued from Rom. 3.25. John 1.12. and 3.16. but I forbear.  
Sect. 6 But in the mean while, a comfortable Doctrine surely it is to understand that our justification by Faith, does not depend so much upon the nature of the grace itself, as upon the will of him that hath appointed it to that office, and upon the Gospel, as that Charter by which such a privilege is conferred upon it: which is a thousand times richer and firmer foundation to bear such a building, as the hope of Righteousness by Faith is, than is the nature of the grace itself, which is subject to ebbings and flow, and times of shaking, and fits of feebleness and weakness. If the justifying effect of Faith had depended merely upon the nature and operation of the grace itself, than the infiniteness of disproportion that is between such a cause and such an effect, the inconsiderableness of the service, and vastness of reward, might have rendered the confident expectation of so great a benefit upon such terms, matter of greater difficulty. But now seeing that the weight and stress of this great effect which is produced by or through Faith, as that without which God will not have it take place, does depend upon the powerful and operative will of God, which is infinitely full of Grace and Kindness to the poor Creature, and upon the everlasting and unalterable Covenant of his Grace and Love, the confidence of Justification by Faith now becomes much more easy and pleasant, as feeling firmness, rockiness, substantiality of ground under the feet of it. He that holds an estate worth a thousand pounds by the year, by Lease or Charter, though he pay but a Pepper-corn by way of acknowledgement, hath as good a Title in Law to that Estate, as another that holds the like Estate from the same Landlord, though he pay a thousand pound Rend by the year for it; because the one Lease is the voluntary act of the Landlord as well as the other. Even so, though Faith amount but to little in comparison of that absolute perfection of holiness, love, and obedience that was found in Adam while he stood; yet considering that the same Lord hath now graciously by an unchangeable act of his own will, settled and entailed Justification and eternal life upon men's unfeigned believing in his Son Jesus Christ, which once settled everliving upon Adam's absolute perfect holiness, love, and obedience, it hereupon follows, that whosoever doth in truth unfeignedly believe, hath therefore as real, as sure, and as certain a title to eternal life, as Adam himself had, and would have kept, in case he had kept his first integrity.  
But then that which is the amountment of all this, is, that seeing there is now a new Law given by God, a new Covenant established, and that the sum and substance of it is this; that God having sent his Son Jesus Christ into the world to save sinners, he requires and enjoins men to receive him, and believe in him, in that capacity in which he is sent: and upon their so doing, promises Justification and eternal life; as on the contrary, threatens eternal death to those that do not; hereupon it follows, that those that do thus believe in Christ, do fulfil the terms of the Gospel; and fulfilling the terms of it, must needs be righteous in the account of it. For what else is a man's righteousness, but his conformity to that Law under which he lives, or which is given him to live by? As transgression of it is sin, (1 John 3.4.) so conformity to it, is righteousness. And therefore since Faith bears such a proportion of conformity to the Gospel as it does, when it is sound and sincere; well may it be counted for Righteousness to them that have it.  
Sect. 7 Yet because this Righteousness which is called the Righteousness of Faith, consists in great part at least, in the forgiveness of sins; and since both that and all the gracious acceptation with God, which does accrue to men upon their believing, is vouchsafed them, not for their Faith sake; though not without it; but upon the account of another, to wit, Jesus Christ; (Ephes. 4.32. 1 John 2.12.) thence it may well be, that though Faith be really and truly a man's righteousness in the Gospel's account, yet it is so only in the way of imputation, reckoning, or account of grace. Which is a thing I would not have slightly passed over, but diligently and carefully observed, as having much of the Spirit of the Gospel, and Doctrine of Grace in it. For Faith, though it be rich indeed, and hath glorious things in it, and signifies much in the reckoning or account of the Gospel, yet it is rich with the riches of another: Faith it is the borrowing Grace; as the Moon borrows its light from the Sun, so Faith borrows that by which it does such great things for the Soul, from another, from Christ. It is true, Faith is a worthy thing, as it gives glory to God in believing all that he says; as it carries the Soul, and unites it to him; as it purifies the heart, and works by Love, and the like; but alas, what would all this do towards the making of atonement for sin, without which the Creature is undone, and without which Faith cannot justify. And therefore that which is impossible as to itself in this respect, it hath from another, from Christ, Who is the propitiation for our sins. So then, righteousness coming upon, or accrueing to men upon, or by means of their believing, and yet proceeding or issuing principally by way of result from that which is extrinsical to Faith, to wit the blood of Christ, and unspeakable grace of God, there is good reason, why Faith, though it be a man's righteousness, or that upon or by means of which he enjoys the privileges of a just and righteous man, yet he should have and hold this great and blessed benefit, by way of imputation, or altogether upon the account of Grace, as having that transferred to his account in the result of it, which resides in another, and which indeed hath the greatest stroke in his Justification.  
Sect. 8 Which Doctrine of Faiths being counted to men for Righteousness, according to the explanation given, if it be true, than the opinion and Doctrine of some who hold and teach, that men are justified before believing, or when Christ suffered, or from eternity, must needs be false. For if there be no Justification but by the blood of Christ, and no application of this blood in the justifying virtue of it to persons of years of discretion, (for of such I speak) but by Faith, which is the thing ordained by God to interess them in the justifying virtue, and saving benefit of it; then there can be no actual justification of men till they do believe: but that there is no Justification by the blood of Christ, nor right to, or saving application of that Blood without believing, is that which from the Scriptures hath been asserted in the first head of explanation, and might be abundantly further made out from the Scriptures, if what hath been already said on this behalf, were not sufficient.  
And so again; if that be true, that whosoever shall be justified must be justified (declaratively or sententially) by the Gospel, and acquitted by that; and that the Gospel acquits no man, but such as perform the terms, and fulfil the condition of it, upon which its promises of Justification do depend; and that the Gospel-termes or condition upon which it promises Justification and eternal life, is Believing; then certainly till men do indeed Believe, the Gospel does not, will not, cannot acquit and justify any man, but cast and condemn him. But that no man shall be justified without the acquittance or discharge which the Gospel gives; and that it gives this acquittance or discharge to none but such as perform its condition, and fulfil its terms; and that the said terms or condition, is Believing; are things that lie very fair and obvious in the Scriptures, and are in part to be seen in the second head of explanation of the Doctrine of Faiths being counted for Righteousness.  
Sect. 9 By the light of the same Doctrine of Faiths being imputed for Righteousness, that opinion also which holds that the Justification by Faith which the Scripture speaks of, is not meant of men's being justified in the sight of God, but only in the Court of their own Conscience by way of evidence or assurance, is proved to be darkness and not light. For when Faith is said to be counted or imputed for Righteousness; the meaning is not, that when a man comes to Believe, he thereby comes to know himself to be what indeed he was before, viz. justified in the sight of God; but that then indeed he comes to be that which till then he was not, viz. a man acquitted and discharged from his sins, and accepted in the sight of God as one reconciled by the Death of his Son, which till then who not actually applied for his Justification as one under the protection of the Gospel, which till then thundered out wrath and judgement against him, as it does against all, while in the state of unbelief, (Mark 16.16. John 3.18, 36.) Which threaten would be really inconsistent with their safe condition by Justification in the sight of God, if there were such a thing as Justification in his sight before Believing. For those threaten are true, or else they are false; if true, as most certainly they are, than whosoever dies before he believes, and so before he is justified by Faith, is damned, and if damned, than not justified in the sight of God.  
Sect. 10 And I the rather mention these things as well for caution, as confutation, because the Doctrine of men's Justification before believing, as grounded on the Doctrine of particular and personal Election before Faith, hath I fear in these late years, rendered the work of Faith with power in the heart and life of too many, a matter, not of that mighty importance which indeed it is, in the Scripture account. But hath been a temptation upon them to think, that Faith hath not been absolutely and essentially necessary to the being of a Christian, or a man's safe standing before God; but necessary only unto his comfortable and well being, in respect of evidence and assurance. And so hath rendered their care and diligence about their proving themselves to be in the Faith, proportionably less, by how much an assurance of ones good condition, is less, than one's good condition itself.   

CHAP. XIII. Containing an Exhortation by way of use, for Men to behold themselves in this Glass of justification, and by the help of the precedent Discourse, to prove the goodness or badness of their title to life. And showing the ill abode of negligence, and the real advantage, of care and diligence herein: and what must be done to obtain a good testimony from Conscience as judge Delegate under Christ, touching the goodness of men's spiritual condition in the eye of the Gospel, and in the sight of God.  
Sect. 1 DEarly Beloved, as you have heard some parts of the Doctrine of Justification more briefly opened, so you have had the nature of that Faith by which you are to be Justified if ever justified, more largely handled, according to that measure of understanding in it which God hath given me. By which means you have opportunity given you of beholding as in a Glass your own spiritual state and condition before the Lord, whether justified or not, and whether your title to that incomparable privilege, be tight and sound, or cracked and flawed. It remains now that according to the Apostles Exhortation, 2 Cor. 13.5. You prove your own selves whether you be in the Faith or no; whether you have that Faith in you, which hath been discovered to you to be that only kind of Faith which will be counted to them that have it for righteousness. As for such as shall be negligent, careless, and slight in a matter of this moment, it's a shrewd sign that all is not well with them. When Tradesmen are backward and unwilling to cast up their Books, and to see how the case stands with them in point of Estate, it's an ill sign that those men are behindhand in the World, and that they themselves are under jealousy and suspicion, that in case they should narrowly look into things, and come to balance their accounts, they should not find all things well. And so between hope and fear, presuming the best; they blindly go on till Suits and Arrests make them thoroughly sensible of their bad condition. And truly when men are backward and indisposed to cast up their Accounts, and to see how matters stand with them in this great concernment of their Souls, and to be curious and exact in it, but go on from year to year, carelessly, presuming the best, it's a thousand to one but they are spiritually Bankerupts, in a breaking condition, which when death comes to Arrest them, it may be they shall perceive, unless carried away in a spiritual Lethargy, which is worst of all. Solomon saith, He that despiseth his ways shall die, Prov. 19.16. He that makes light how things stand with him which yet do exceeding nearly concern him, such as are matters of eternal life and death; it's next to a demonstration that eternal ruin and destruction, are not far from that man, unless he recover himself from that careless posture. Whereas on the contrary, as men that are thriving in the World, and in good case in point of Estate, take pleasure in casting up their Estates; So he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God, Jo. 3.21.  
But however, let things be how they will be, as bad with you as Jealousy itself can suspect, yet there's reason why you should make the more hast to find out the worst, because as yet there is opportunity of keeping all from going to ruin, of mending a bad Estate, of coming to understand things that belong to your peace: Now is the accepted time, now is the day of Salvation; (2 Cor. 6.2.) the door is not yet shut, the Market-day of the Soul is not yet over. Christ is yet calling upon such as have thought themselves rich, and abounding in Goods, and to have need of nothing, and yet upon trial have been found miserable, and poor, and blind, and naked; he is yet calling upon them to buy of him gold tried in the fire, that they may be rich, and white raiment that they may be clothed, and that the shame of their nakedness may not appear, Rev. 3.18.  
Truly I exceedingly fear that that which was the case of this Laodicean Church, is the condition of vast numbers of Christians by profession in these days, who think all is very well with them, in that they have some knowledge of the Scriptures, and a belief of the Gospel touching Christ's dying for sinners, and being the Saviour of Mankind, and because they frequent the places of his public worship, and in a formal (though liveless, powerless) way perform some duties: when as they in the mean time are workers of iniquity, in bondage to their lusts, have no experience of the new birth, or work of Regeneration in their Souls, (presuming it may be, to the sad deceiving of their Souls, that they were Regenerate, and born again, in their Infant Baptism,) but indulge themselves in such things as please the flesh, thinking that Christ as he is able, so will be willng to pay all their scores as long as they do but depend upon him for it. But alas, such if they will be but persuaded to try themselves by that Doctrine of Faith here laid before them, they will find themselves in an ill case. O but let not that discourage any to be trying how it is with them, the Lord is calling upon you, saying, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light, Ephes. 5.14. Though you have been all this while asleep, and have dreamt you have been believers, and that you are justified, when it's no such matter; like the hungry man the Prophet speaks of, Who dreameth, and behold he eateth, but he awaketh, and his Soul is empty: or as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his Soul hath appetite, Isai. 29.8. Yet now if with this jog you may be but awakened out of this sleep, and so come to see that that which pleased you so was indeed but a dream, Christ is ready to give you light, not only in making known to you the true and certain terms of his Salvation, but also in showing you how you may be endued with power and strength to observe the same; and finally to attain Salvation itself, which through your mistakes hitherto, you have been in great danger to miss of: he will guide you with his counsel, and afterwards receive you unto glory, Psalm 73.24.  
Only be diligent in this work, make no longer delay, thou art not master of thy time, and thou knowest not what a day may bring forth; remember it is for thy life, the life of thy Soul; there's no dallying and trifling in matters of this moment. What man is he that expects shortly to be tried for his life, this mortal life, who out of the sense of the consequence of it, is not restless in his labours, pains, and endeavours day and night, till (if such a thing be attainable) he have got together the evidences of his defence, and hath put himself into a good posture of vindication? And shall men be pennywise, and pound-foolish? shall they be solicitous about a mortal, temporal life, which for aught they know shall expire with the day of their trial? and shall men be rechless, negligent, and careless in their preparations and provisions for such a trial, wherein their everlasting condition, life, or death, lies at stake? God forbidden! Therefore I beseech you in the Name of the Lord, and for the sake of your Souls, that you give yourselves no rest till you know what ground you stand on, till you come to know that your plea and defence which you have to make in the great day of your trial before Christ the Judge of Quick and Dead, is such as will then carry the Day on your side.  
Sect. 2 You may know now, how things will go with you then when that great and notable day of Judgement and Trial comes. You have the rule of that days proceeding before you now; The word which Christ hath spoken, the Doctrine which he either by himself or his Apostles hath delivered, the same shall judge you, that's it by which you shall be tried in that day, John 12.48. That word which you read, that Word which you hear from day to day, that's it by which you must stand or fall. So that if you will but make a business of it by laying things together, and comparing one thing with another, Scripture with Scripture, and the temper of your heart, and tenor of your life therewith; you may be able to Prophesy (upon supposition that you remain in the same condition until death) what judgement you shall have. There's no fear of the Judges awarding of any sentence contrary to Law, contrary to the Doctrine of the Scriptures. If your cause be good by that, you do not need to fear the Judges being made against you; if your cause be naught in the account of that, there's no hopes of deceiving or bribing the Judge: as your cause is in the eye of the Law, so and no otherwise will it be in the sentence of the Judg.  
And for your ease and accommodation in this great and weighty affair of your Souls; and to the end you may not be mistaken in your own cause by mistaking the nature, terms, and true intent of the rule of your trial, by which you must be justified or condemned, (ignorance wherein, and mistakes whereabout are wonderful dangerous;) I have in this Book laboured to fit things to your hands by opening the Doctrine of Justification, especially in those parts of it that are most liable to men's mistakes, and to deliver it from the encumbrance of those crooked notions, and misapprehensions, by which men are in danger of making that to become a snare to them, which God hath prepared for a Table.  
That therefore to which I exhort you, is, that you put yourselves upon the trial now beforehand, as men who are to run a race, or to try masteries otherwise, are wont to be proving their ability by a more private running of the Race, or enuring of their bodies to other exercise, before the day of public striving for mastery comes. Deal faithfully with your own Souls, in trying yourselves before the Bar of your own Conscience now for the present, by that Doctrine of Faith here laid before you. The Conscience is as it were Christ's Delegate, deputed by him to make Judgement by the rule of his Word of a man's spiritual condition in the interim, before the solemn Assize, and day of public trial come. And therefore men's thoughts are said in the mean while, (mark that word in the mean while) to accuse or excuse one another, (Rom. 2.15.) that is to justify or condemn, as it finds a man guilty or not guilty, according to that rule by which he is to be tried by Chaste. It is true, the Conscience does not always make that infallible Judgement in a man's case as Christ himself will do, either for want of a right understanding of the rule of Judgement, or the true state of a man's cause, as being defiled and darkened, and the eye of it made dim by too much communion with sinful lusts, which it may be have corrupted and bribed it partially to favour the man's cause, or at least to be neuteral, as not to justify, so not to condemn, but to leave things in doubt. But to what degree it is truly enlightened in the nature of Christ's Law, and the nature of a man's cause that is to be tried by it, so far it will, and can hardly do otherwise than make the same judgement and determination concerning a man's condition, (if a man will bring his cause before it) as Christ himself will do. Otherwise there would not be that ground of spiritual triumph and rejoicing in the verdict of Conscience, which was found in Paul and his Christian companions upon that account, 2 Cor. 1.12. For our rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.  
Sect. 3 The Devil, as he makes it his work and business to accuse the very servants of God themselves before God day and night, (Rev. 12.10.) so at certain times and seasons which he watches for on purpose, as after some notable slip in the Christian walk, or in time of some deep affliction, and especially towards the hour of death, he will accuse them at the Judgement-seat of their own Consciences, and bring their cause to a trial there, to force them if possible to despair of any good issue when they shall come to be tried before the Lord: which he will say hard to, if he can but confound and puzzle them in the evidences of their Justification and defence, in the Court of their conscience. And you shall find still in the issue and upshot, that the stress and pinch will lie upon the evidence of the goodness of a man's Faith: for if a man be but sure he have a right shield of Faith in the hand of his Soul, he will easily be able to quench all the fiery darts of the Devil, Ephes. 6.16. If he lay to their charge, and set before them the greatness and multitude of the sins and miscarriages which they have been guilty of at times, heightened with all the provoking circumstances of aggravation; the plea and defence will be, that Christ the lamb of God taketh away the sin of the world, John 1.29. That the blood of Jesus Christ his Son cleanseth us from all sin, 1 Joh. 1.7. That he is the propitiation for our sin, and not for ours only, but also for the sin of the whole world, 1 John 2.2. And that not only few and small offences, but even all manner of sin and blasphemy (that against the Holy Ghost excepted) shall be forgiven unto men, Mat. 12.31.  
If he tell you though that be granted, yet it will not follow that therefore your sins are forgiven, or that you are actually cleansed by the blood of Christ, because though Christ gave himself a ransom for all, yet all shall not be saved by him, for that wide is the gate, broad the way that leads to destruction, and many there be that go in thereat; (Mat. 7.14.) And so put you upon proving your title to the promise of Remission of Sin by his Blood; your plea will be your belief in him, as that to which the promise of Justification and eternal Salvation is made, in whomsoever found, John 3.16. Mark 16.16. Acts 16.31. Rom. 3.25. But then its like he will go further with you, and argue against you; that it does not follow that because you have some Faith in Christ, as that he is the Son of God, that he died, was buried, and risen again, that therefore you are justified, and shall be acquitted before the Lord; because there is a certain kind of formal, feigned, and dead Faith, which will not save, James 2.14. And that Simon Magus did believe, though for all that he were in the gall of bitterness, and bond of iniquity, Acts 8.13. and so did others, who for all that were in no very good condition, John 2.23. and 12.42, 43. If therefore he shall lay to your charge that yours is but a Faith of this sort and kind, and consequently that it will not avail you, nor render your title to the promise valid, you have no other way to deal with him, and so defend yourselves against this Article of Indictment, but by producing such proofs and evidences of the truness', goodness, and soundness of your Faith, and thereby the validity of your title to the promise, as will satisfy the Judge Delegate, Conscience, and make that on your side; and than you have cast your adversary, and foiled him in his suit; he can proceed no further with you; his accusation and Bill in this kind being thrown out of the Court of Conscience as malicious and scandalous.  
Sect. 4 But then, O how does it concern us to have the evidences and proofs of the goodness of our Faith which is our title, to be always in a readiness, and not to seek! for to be sure, shall they be wanting, or should they be lost, or but defaced and blurred, or but in a capacity of delivering themselves ambiguously, our Adversary the Devil is so diligent to pry into matters of this nature, as that there will be no hiding them from him, and so subtle to improve advantages in this kind given, as that we shall hear of him in such a time and season, which of all other we have least need to be troubled by him. And therefore as you would not have your bitter and cruel Enemy the Devil to vex, perplex, and worst you in the Court of your own Conscience, be careful above all things so to show forth your Faith by your Works, (James 2.18.) as that you may put the Devil out of heart as it were of attempting you in this kind, or if he do, that you may be sure he shall but lose his labour. He that is begotten of God, sinneth not, but keepeth himself that the wicked one toucheth him not, 1 John 5.18. It's sinning and matter of miscarriage, unevenness, and faltering in one's way, that gives the Devil advantage against one, and power of impleading him: but those that are truly careful to walk worthy of the Lord unto all pleasing, (mark that, Col. 1.10.) as those that are begotten of God do, they keep themselves out of the Devils reach, that the wicked one toucheth them not, though he diligently seeks it, yet he cannot get this advantage against them. It's in vain for the Devil to bring his accusations against a man at the Bar of his Conscience, if Conscience itself which is Judge in the case, be able to bear a man witness, that his Faith is of that kind that in the tenor of his life worketh by such acts, which argue unfeigned love both to God and men. This breastplate of Righteousness, will effectually safeguard the Soul from all the thrusts of the Devil, that he shall not be able to wound the Spirit, Ephes. 6.14. Righteousness keepeth him that is upright in the way; (Prov. 13.6.) it's that to the Soul which a coat of Mail is to the body, it preserves the Soul from the molestations of the Devil, his weapons cannot enter, his insinuations touching a man's bad condition before God, cannot take place. The armour of righteousness is armour of proof on the right hand and on the left: (2 Cor. 6. ●7 If a man have that on, the Devil can find no way to enter, or to draw blood of the Soul: but let a man leave off that but a little, and he shall soon feel the Devils darts striking through his Liver, (to allude to Prov. 7.23.) and his Sword passing through his Soul, and such aches, pains, and gripes occasioned thereby in the Soul, as sometime caused a stout Soldier of the Lords upon that occasion, to roar for the disquietness of his heart, (Psal. 38.8.) and to complain of broken bones, Ps. 51.8.  
Sect. 5 And truly for Conscience itself, which is such a Judge, as next to the supreme Judge, is privy to all a man's ways, inward, outward, it cannot take a man's part against the Devil's accusations and pleas before its Bar touching the unsoundness of his Faith, and brokenness of his title to the promise of Justification and life, if it discern not in him those spiritual qualifications, as will in the eye of the holy Law of Jesus, evince his Faith to be living, and not dead. For as it is the living and not the dead, among men, in whom the title in Law rests, and is always so judged; so is it the living and not the dead Faith, in which the title in the sense of the Gospel rests, and will be always so judged by an upright Conscience.  
And therefore if you would have Conscience to pass the sentence on your side, and against the impleadings of your enemy, and to be a witness for you in your cause, be you sure you do nothing at any time to offend Conscience, and to disoblige it, or to make it a witness against you. For if the Devil shall appeal to Conscience itself which is the Judge, whether it be not able to witness that at such and such a time, such and such offences and transgressions of the holy Law were committed and done in word or deed, not only in its sight, but contrary to its items and checks, and the Conscience knows it to be true; can the Conscience think you in such a case, vindicate a man's cause against his Enemy? surely no; but must give the Devil his due, and say as he says, so far as he speaks true. And how far a few instances of this nature will go towards the spoiling of a man's cause, when he comes to be tried for his integrity, I leave to every Soul seriously to consider. A few acts of this nature will go further to evince a man to be unfaithful and false to God, and under the condemnation of his Law in the main, than a great many good actions in company of these will do, to prove him to be faithful, and under the protection of the Law, Ezek. 33.12, 13. The righteousness of the righteous shall not deliver him in the day of his transgression. Again, When I shall say to the righteous, that he shall surely live: if he trust to bis own righteousness, and commit iniquity, all his righteousness shall not be remembered, but for his iniquity which he hath committed, he shall die for it. Which surely remains in force, where true Repentance, which consists of contrition and reformation, hath not altered the case; which otherwise is indeed a remedy against the Sin of backsliding as well as against other evils where it takes place.  
Sect. 6 Again, Conscience in its testimony or verdict, is that which does not only acquit a man from the accusations of the Devil, when calumnious, but which also gives him boldness towards God of receiving a gracious and merciful sentence of final Justification and absolution from Christ, when the day of his solemn and public trial, shall come. For as here in London at the Sessions of Peace, an inferior Court, things are prepared and made ready for trial at the Grand Sessions, so that a man may guess by the verdict of the petty Jury in the lower Court, how things are like to go with him in the Upper Court; even so may a man be able to make a kind of certain Judgement how things are like to go with him touching his final Justification in the grand Session of the Judge of all the world, by that preparatory trial which hath been impartially made in the Court of a man's own Conscience, as I noted before. If he be acquitted, justified here, by the testimony and verdict of Conscience grounded upon the Statutes of Christ, and agreeable to matters of Fact, he will be full of a comfortable confidence of speeding well at the Judgement seat of Jesus Christ, 1 John 3.21. Beloved, if our heart condemn us not, then have we confidence towards God. But if a man's conscience which if it err on any side, it's like to be in favour to the man himself, if this find a man guilty and obnoxious to the condemning sentence of Christ's Law, there's small hopes for that man to expect a sentence of Justification and absolution at the tribunal of Christ, (unless he can upon the sense of what condition he is in, bestir himself in the mean time to procure his pardon, by taking such a course of amendment as by which through infinite Grace it may be had,) 1 John 3.20. For if our heart condemn us, God is greater than our heart, and knoweth all things; hath a more piercing sight to discern a man's guilt, than Conscience itself hath, and therefore will condemn much more.  
Sect. 7 O Sirs, how does it then concern every one of us to carry all things fair in the sight of our Conscience, which indeed is privy in a manner to all our do, and to maintain Friendship with that, and to take heed of wronging and abusing that, or making that ill affected towards us. Sin and unworthiness of behaviour in word or deed, is that which defiles Conscience, which troubles and disturbs it, which grieves and ill affects it, and disables it from pleading a man's cause before the Lord, or giving testimony on his side, so that it can never send a man with boldness before the Lord, till that which hath defiled and offended it be taken away, Heb. 10.22. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience: Mark, to the drawing near to God in full assurance of Faith, with boldness and confidence of being accepted with him, this we see is absolutely necessary, viz. that the heart be first sprinkled from an evil conscience; that that be taken away which made the Conscience evil while it was there, and what's that but sin? So long as the guilt of sin, and filth of sin remain upon the heart, the Conscience will be evil; if sin trouble the Conscience, Conscience will trouble the man, and fill him with those fears as that he will be far from drawing nigh to God with confidence and full assurance of Faith, but rather like Adam in that case, run away and hid himself from God, if it were possible.  
Paul no doubt well knowing this, to the end he might maintain his hope and confidence in God touching the Resurrection-day in good plight, and might always have his Conscience on his side, and ready to present him unto God with a good testimony, what did he do? What! Herein (saith he) do I exercise myself to have always a Conscience void of offence towards God, and toward men, Acts 24.16. In all his behaviour God-ward, Men-ward, and that always; he was so intent upon this thing of gratifying his Conscience, that he made it his constant exercise, was wonderful afraid of giving his Conscience any offence, of offering any injury or wrong to that; for he knew if he did, that would spoil his hope towards God. As the mystery of Faith, (2 Tim. 3.9.) so the confidence of Faith, must be held in a pure Conscience: indeed it's able to live in no other air. A pure heart, a good Conscience, and Faith unfeigned, these are linked together, (1 Tim. 1.5.) where you find one, there you will find all, and where any one is wanting, to be sure there the other will be missing. If a good Conscience be once put away, as it is where a pure heart is not kept, it's in vain for men to boast of their Faith and confidence in God, 1 Tim. 1.19. Holding Faith and a good Conscience, which some having put away, concerning Faith have made shipwreck. If a good Conscience be once put away, the next news you hear, is the shipwreck of Faith. Men may have a liveless form of Faith, as the body and bulk of a Ship sometimes remains after a Wrack, but is rendered useless and unserviceable; and so is Faith when once a good Conscience is gone; it's of no use to entitle a man to the Promise, and consequently of no use to give a man confidence towards God, or to embolden him to come before him.  
If therefore to have Conscience which is Judge under Christ to be your Friend, be any thing in your eye: if to have that to plead your cause, and to be a witness for you against the subtle insinuations, malicious accusations, and violent prosecutions of the Devil, be a thing desirable to you: if to have Conscience to send you to Christ's Bar with Letters testimonial in your hand, signifying that your cause hath been tried in that Court, and evidences and witnesses impartially heard and considered on both sides, and your cause found good, and you yourselves under the Justification and protection of Christ's Gospel; I say if such things as these be any thing worth with you, then be sure you use Conscience well which hath its eye upon you always; do not trouble it, do not provoke it, do not disoblige it at any time by any means, and then the peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus.  
Friends; these are great matters, and you yourselves every one of you greatly concerned in them: if you have not the sense of it now, yet know ye that the time is coming apace, wherein ye will better understand what these things mean. But take heed this sense come not upon you too late, when the opportunity of acting the part of a good Conscience is over: remember how the foolish Virgins were then to provide themselves of Oil for their Lamps, when the wise by the light of that which they had provided in due time, entered in with the Bridegroom, and the door was shut against the other.  
I have now done with giving this piece of instruction, caution, and advice, and the good Lord prosper it to those that have heard it, and to those that shall read it: it remains on our part every one of us, that we be presently up and doing according to it, or else it will be a witness against us in the day of the Lord. And I myself who have been holding forth to you these great things, am very sensible, God knows, that I am but a very poor and weak Creature, and have had many a trembling of heart for myself as well as others, whilst I have been writing these matters of mighty moment, lest I should strike upon any of those Rocks, whereof the troublesome sea of this sinful world is very full, and of which I have been warning others, before I make the fair Haven towards which I am steering. And I dare say, you will be never the near the danger, if you be under the same sense and fear too. But O than set us all away to God, and follow him day and night with our fervent supplications, to be upheld and kept by him, taking hold of his strength, trusting under the shadow of his love, depending upon Christ for supplies of all necessaries for the Christian life, carefully avoiding all things that might distaste or grieve him, and cause him to withdraw and leave us; and with like care to do always those things that please him; so may we be certain that his eye will be always on us, and his heart towards us for good, and his right hand shall uphold us and preserve us to his Heavenly Kingdom, Amen.   
THE END.