-r~ l* ~ ' f 'J i A 5 S^Sf *W\\ ,-LCYW (■- ^l^V^^CA ch~^ the Call of the Gofpel is general to all that hears the Sound thereof; Unto you, O Men., I call y and my Voice is to the Sons of Men, Prov. viii. 4. BleflTed are they that hear this Voice, they (hall live. Now the great Matter is, how to come at this Cord, fo as they (hall get a faft Hold of it; true faving Faith muft have a fure Warrant to fix upon, and the Scripture-Warrant is the only Ground of true and faving Faith which this worthy Author hath clearly unfolded in the follow- ing Treatife, and that in a more clear and ample Way than many heretofore, both an- cient and modern Divines ever to this Day hath done, efpecially in that Ground of Faith, viz. Chrift's Death and Satisfaction, to which is added an .Appendix concerning the Extent of Chrift's *Death, a Subject that many hath wandered in as in the dark, ma- ny various and odious Opinions hath been vented about it, that inftead of laying a fure Foundation and Warrant for Faith, hath loo- fed all Grips for true and faving Faith to fix upon, and opened a Flood-Gate of danger- ous Vbe Publisher /$ /£* Reader. 7 ous and pernicious Errors, fothat Multitudes arc drowned in everiafting Perdition, by blind Guides, whofe Errors this worthy Au- thor hath laid down before you, as fo many Objections againft the true Grounds of Faith, and hath anfwered, and clearly unfolded the Danger of the fame, and leading as it were a middle Path betwixt two extreme Dangers, fo that the candidate Reader thio' the Bleffing of God may be faved from fplit- ing upon the Rocks of Arminian and Popijb Errors on the one Side, and Right-hand Ex- treams that many Divines in former Periods hath gone into, w T ho were efteemed Ortho- dox concerning the Extent of ChrifFs Death, and how neceffary fuch a Piece of excellent Divinity is at this Day, is evident to thofe who fee but with one Eye, how rampant Arminian Principles a;e raging in thir Ifles of Britain and Ireland, is known to the fad Experience of many, How is our fine Gold become dim ! how is the moft Jine Gold changed ! Lam. iv. 1. The Waters of the San&uary are in a. great Meafure puddled with the Feet of a carnal Miniflry that are thruft in to this Na- tional Church, by which the Lord's People are fcattered like Sheep upon the Mountains without a Shepherd, and forced to feek the Bread of their Souls from Mountain to Moun- tain : The Spirit of the Lord is much with- a 4 drawn 8 *Ihe Pr'^tTSHE* to tie B eaper. drawn from Gofpel and Gofpel-Ordinances, f<> that there is little t<> be feen but a Form of Godlinefs. wan ing the i^wer thereof: The Spirit of the Lord is like a way -fa* ing Mm that turneth afide to taiy on y fejh % and drinking the Blood of the Son of God J iiin vi. 50. &c. 32 a Sett 7 . Lavinp. hold on the Lord's Strength and Co venant % Ifa. xxvii. 5. and Ivi. 4. 333 Sett 8. Trifling on Cod y refting on the Lord, hun- gering ajter Chri/l, and marrying of Chnfl, 334 Poltfcript. 337 cua w cu3 w cuswcusa^ C^oc* £ 22 R A T A. PAge 81. line itf. read, De/ufions. P. iop. 1. 12. from the Foot, read, been. P. 138. J. 19. read, arraigned. P. 148. 1. 18. read the Comma at Elecl. P, 160. 1. 20. read, ^?*rj. ( I ) A TREATISE O N Juftifying Faith. Of the Grounds of Faith. CHAP. I. Of the Grounds of Faith in gene rah SECT. I. Some Things premifed. HAving fpaken already of the Nature of Faith, it is lit that now fome Things be fpoken to the Grounds of Believing, for, tho ? Faith be ne- ver fo needful, and never fo much prefs'd, if ye give not a fufficient Ground and Warrant to bottom that Faith upon, there will be no Faith : It hath therefore pleafed the Lord not only to hold out the Nature of Faith in his Word, and to command us to believe, but hath given us certain Grounds to v/arrand us to believ what he commands u?, as an Evidence of what is hold- fn. out to us j fo that when I aik what are tb< A of 2 % Of tie Grounds of of Believing; it is all one as if I (hould ask, What Warrants have we for Believing ? And therefore fhould v/c notice this Doctrine exactly, for according to our Knowledge 3nd Apprehcnfion of the Grounds, fo will our Faith be. * It is ncedlefs to debate whither the Lord may not com- mand and oblige his Creatures to believe whatever he pleafes, without any Evidence or Ground in the Thing itfelf, but merely becaufe cf his lovereign Will ; for. (whatever Truth may be in either affirming or denying w, yet ) it is certain, and we may prove it at greater length, i-hat the Lord gives Ground's to believe from the Evidence of the Thing itfelf: The Command of Believing is a rational Command : No Man is called to believe but he to whom God gfves fuflicient Warrant therefore; and hence the Unbeliever is unexcufable. If the Lord commanded only to believe, but gave no fuf- fieient Ground for Belief, it were unconceivable how the Creature could believe, or its Unbelief be unexcufable. As a Man cannot fee what he will, (6 cannot he believe what he will : The Lord dealeth with Man as with a ra^- tionai Creature, and when he commands him to believe, lie gives him firft a rational Ground to bottom his Faith upon, or fome fuhHcient Reaibn why he fhould believe what he is commanded : Tsow the Queltion is, What may thefe Reafons of Believing be ? In order to this I fli-al'l (i.) Pre mile fome Things. (2.) Shew what are X\6t the Grounds cf Faith •, and (3.) Speak to the Grounds cf Faith. Tor thefirft, I premife thefe four Things. ( 1.) That the Grounds of Faith are either extrinsical or intrinfica(. The intrinfical Grounds of Believing are the objective formal Reafons of Believing, fomcthing in the Object it- felf that induqeth us to give AfTent thereunto; hence the Promifes of the Gofpel and Ch rift's Tvimc are the Grounds cf our Faith of Salvation, becaufe my Faith of Salvation is grounded on thefe. The extrinfica! Ground of Believing doth not arife from any Evidence of the Ob- \cSt itfelf, but is merely an external Motive inducing my Faith in general. 3 my Will to fet myfclf to confider thefe Things that J am to believe and makes my Fajth my moral Duty, and thus I fay the Command of God is a Ground of Believ- ing, not that it renders the Qbiecl in itfelf more credible, but it warrants me and makes it my Duty to believe. The objective Evidence is that which founds my Belief \\\ genere entis ; but the Command of God is that which constitutes Believing in gensve rr.zrh ; were it not the Command it would not be our Sin to misbelieve, nor our Puty to believe, for where no Law is there is no Tranf- grciTion or Duty. (2.) TheGroundsof Be! : eving are either mediate and remote or they are immediate : The Attribute? of God, his Power, and Faith, Fulncfs and Wifdom are without Doubt the remote Grounds of Believing ; but the im- mediate Grounds of Believing are the gracious Promifes in the Gofpel : But my Belief of the Truth of the Pio- jnifes is founded on Chrilt's Faith, Fulnefs, the Bottom and Pillar of all Divine Faith, fieb. xi. 11, \i. Her Faith of being the Mother of a numerous Seed wa3 im- mediately built on the Gofpel Pfomifc, Sarab fljall havs a Son; but the ultimate remote Ground why file believed this Promife, was, becaufe (lie judged him Faithful that had promifed. (3.) Ye would diftinguifli betwixt Faith largely taken, and which juftifjes, from Faith ftriclly taken, and as it jullifies : Wc are not now enquiring of the Grounds of a Dogmatick general. Faith, but of the Grounds upon which a true faving juflifying Faith may be bottomed. (4.) Faiih as it juftifies may be conlidered either ( i .) as Ituzhoatc, whereby the Soul is made at firit to lopk into the Gofpel ; this is by fome called Virtual Faith, or the Embryo of Faith. (2.) As Faith thus Inchoate is Piogref- five. the Continuation of the Soul's Grit Motion to and nig after Chrift. (_;.) Faith may be CODJ con- fummate and formal, as the Sou! doth actually ejqpli Jy and formally clofc v.iih Chrift. (4.) Faith \\u confidercd tcrminativcly in its Operations on the V ip its Ffccls, qjaking the Soul rcfl and A 3 4 Of the Grounds of delight in him, which as Effenius faith are the fecondary imperate Acts of Faith, not the primary cliche Acts, and certainly my Believing on Chrift andScnfeof this maybe a good Ground for me to reft on Ghrift and delight in him. SECT- II. What are not the Grounds of Faith. ASSERTION I. Senfe of Mifery alone in itfelf confidered, is not a Ground of juftifying Faith, becaufe a Man finds himfelf miferable, he is not warrant- ed therefore to believe; for then the Devils and damned Keprobates in Hell might have fufficient Grounds of Be- lieving, for they find themfelves both finful and mifera- ble : There is a Miflake in the Hearts of many as to this Hatter ; for fome fuppofe they are not obliged to believe, until they are thus fcnfible, and not finding in themfelves fuch a Meafure of this Senfe as they think necelTary, hence are kept back from believing, judging it their Sin and Pre- emption to meddle without this, and which is worfe, the Guilt of the Sin of Unbelief dot h not trouble them, be- caufe they judge not Faith to be their Duty, feeing ac- cording to them, it is the Duty of fuch only, as are "weary and heavy leaden, and hence if they come to be- lieve, they (which is worft of all yet) build on the Sand, and by the Gofpel feek to eftablifn their own RighteouP jiefs which is by the Law. For now let us a{k at thefe, "Why believe they in Chriit for Salvation orRemiflion of Sins ? Or, which is the fame, Why look you to be faved by Chrift ? They will arjfwer, becaufe they found themfelves weary, heavy leaden, and fenfible of Sin ;andChriftprornifes Reft to fuch, and commands them for this Effect to come to him : They therefore believe and thus bottoms their Faith on their Humiliation, new they think the Promifes theirs, and they have Warrant to believe, which till they "were humbled, they, as they thought, had not. That as the trueBeliever looks for Salvation merely onChrifi's Accouat giyen him for a Covenant freeJy of God, and boitomi Faith in general. $ bottoms all his Expectations only on the Promife and free Grace of God ; fo do thefe Legclijis bottom their Salva- tion on their Senfe of their Mifery, believing becaufe they find themfeivesfenfibleofSin, imagining that gives t Title to the Promife, as if they looked that Chrilt (h fave them, becaufe they are fo humbled, whereas it is not becaufe of this that Chrift faves thee or me, but freely for his Name's Sake, and in refpeel he purpefes to fave thee thro* Faith in his Blood ; therefore he makes thee weary and heavy leaden, that fo thou may eft come to him, thkt elfe never would, or could come : Indeed fuch as are heavy leaden are called to com: to C Matih. xi. 28. but (befidesthat the Promife of Rc't to them is not as they are weary, but as they come to Chrift) others likewife are called to come to Chrift who are roc weary, Rinr. ill. 17, 18. The Lord exhorts fecure Lao- dkea to come to him -, thou art blind, miferable, raked, yea knovvelt it not, yet come to me. Tho* therefore all ^fho hear the Gofpel are bound to endeavour to get thc*r Hearts wearied and fenfible of their (inful and miicrabic Condition, becaufe they neither can nor will Chrift without this, nor prize him as a Saviour to them from Sin and Wrath, yet are we not toendes". after this Senfe of Sin as if thereby we procured a Title to Chrift and the Promife, which we had not before : For all Sinners before Faith and Union with Chriit nave alike Title to the Promifes. The hard hearted Sinned may as warrantably meddle with the Promife, as I Law broken and humbled SirmeT. Ye arc therefore to believe, not (b much becaufe you find your (elf a mifera- ble Sinner, but becaufe you a miferable Sinner tort com- manded to believe, and the free Promife \% holcica out to thee, and hence Devils and Reprobates in Hell have no Ground for Believing, becaufe the Gofpel is not holden out to them, nor are they invited or commanded to be; Assertion II. The Testimony of M^u can be rx* Ground for juftifying Faith to lean upon 1 it is tri. - Motive to . to g//c 10 A lien t to the ith ei Scripture, . grttfcitjta HI 6 Of the Grounds of our Faith is but humane ; neither do I deny but that it may be a Mean, or Way by which the Lord may bring us to a true laving Faith : As the People of Samaria be- lieved becaufe of the Woman's Report at firft, but when they hcard'Chriit himfelf ; Now / ay they to theWoman, We believe not becaufe of thy report,' but becaufe we ourfehes have heard him : I grant likewife the Teltimony of Men may confirm our Faith ; and hence the Apoftles being GhrifVs WhnciTes of his Doctrine, Life and Miracles, did by their Teitimony bearing Record of thefe Things, confirm the World of them, but they are not the pro- per principal Ground of Faith : What Paplfts maintain in this is known; but, Ah! How dangeroufly do moft Men in Practice err in this Matter whofe Judgments are found ; many believe and look to be faved, and their greateft Ground is, the good Efteem Minifters and fomc good Perfons have of them, this is to be built upon Melt*' Ye have a Name to live, Rev. 3.2. and having no more ye are dead : Wo to that Man whole Faith is not found- ed on the Authority of the God of Truth, that neverheard the Voice of God at any Time. Assertion III. The Attributes of God, his Wif- dom, his Power and Mercy are not the immediate, adequate and formal Grounds of jullifying Faith : The Gofpel gives other Grounds for Believing. My Reafons are ( 1. ) If thefc; were fufficient Grounds of Believing, then Adam af- ter the Fall before ever the Gofpel was preached to him, had a fufficient Ground to bottom a true juftifying Faith upon, becaufe the Attributes of God were made known to him, yea were engraven on the Creation ; yea Devils and fu*h as never heard the Gofpel might be faid to have fufficient Warrant to believe. (2.) Then were not the Goipel a fupcrnatural Revelation, but Man might be faid to have it naturally engraven on his Soul ; and foas they are laid by Nature to do theThings contained in the Law, (6 might theybe faid byNaturetobelieve likewife, and fo Hea- then f that neverheard tell of Chrift mould be condemned for the Sin of Unbelief,.feeing the Attributes of God which were by Nature made known to thcm r were fufficient Ground Faith in general' j Ground and Warrant to believe : And fo the Gofpel fhould not be a My fiery hi J from the Beginning until now, Eph. iii. (3.) Becaufe when called to believe, we are called to come confidently to the Thror.e of Grace, looking certainly to be fa^ed thro* the Merits or" Chriit Jcfus holden out to us in the Gofpcl : Nowtho'I believe that God is almighty and merciful, yet is not tins a Ground for me to be confident he will lave me, (4.) Becaufe Jefus Chriit God-Min dying for our Sins, ind holden forth to us a Propitiation, is the Ibie Object and Ground of juftifying Faith, without the Knowledge of which there is no Salvation : Now many have fame Knowledge of the Attributes of God u ho know nothing of Chrfit and his Offices, which is Life Eternal. Assertion IV. The inward objective Teftimo- ny of the Spirit is not the Ground of juitifying Faith ; nor are we to look to this, Co as to fufpepd believing till ftd this Teftimony ; I grant the Operation of the Lord's blefled Spirit is neceftary to cauie us to beli and to lead us in all Truth, ( whicli Gifc of the 1 1 Spirit is one of the Believers richeit Mercies and Privi- , and which he 1 lands molt in need of, and tfrbtcU he fhould molt prize, and be molt careful to fhun to of- ftnd ) and I grant that in the Day cf Chrift's Power there is a mighty fcnfible Work wrought in the Soul of a Sinner, by whicli it is made to hear the Voice of the Son of Man and to live, and of unwilling made willing : But I deny there is any objective Teftimony but what res only thefe Scriptures are now preded e Soul ; they did as really bind and ob- appiicd by the Spirit, ns in the Day when the I h prefs thei jwer upon The Soul: It : to think what foolilh Icnfoftcr in this •'. 48* • i he print of tk A -? 8 Of the Grounds df lieve, John xx. 25-. and the Jews feek after a Sign, t ' Cor. i. 22. So is this natural to our Adulterous Hearts to be feeking after fome extraordinary Sign andManifeftati- on, fome Evidence to our Souls : The Simplicity of the Gofpel doth not pleafe, hence other Conceits are fought after, fome feeking to adorn it in the Wifdom of Words, fome adding pompuous fignificant Ceremonies to fill the Eye, and fome looking for the coming of Chrift and his Kingdom into their Hearts with Observation, Luke vii. 20. they look to hear terrible Thunderings from Mount Sinai % and after this to fee Heaven opened, and fome glorious Vifion, and Manifeftation of Chrift as it frere transfigured before them, they would have fome fenfible Work ; and many are evermore feeking, and cannot tell what they would be at, and while Chrift in the mean time fpeaks to us in the ftill Voice, he is not regarded. But that this objective Teftimony of the Spirit as contradiftinguifhed from the written Word, is not the Ground of Believing, appears (1.) In that all find not this Teftimony, nor have it, who are called, and therefore obliged to believe, John v. 28. as all who are called to pray have not always an Impulfe of the Spirit inwardly declaring this to be their Duty, fo is it in Be- lieving ; God would never command us to believe, un- lefs he gave us Ground to believe : When a Minifter doth command all his Hearers, who may be feveral Thou- sands, to believe, it is not conceivable that thefe all, who are obliged upon this outward Call to believe and receive Chrift, have or do find this inward Teftimony of the Spirit. (2.) Becaufe the Grounds of Believing are in God's written Word ; hence, Thcfe Things have 1 faid that ye might believe > Prov. xix. 20. Pfal. Jxxviii. 5, 7, 8. Luke i. 1, 2, 3. Rom. x. 17. Faith cometb by hearing; But of what I Of the Word of God: There cannot be two formal dtverfe Caufes of one and the fame Thing ; there cannot be two Things in which I laftly rcfolve my Faith : If therefore our Faith refolve into Divine Revelationrand that now as written, then it can* \W ultimately refolve into the objective Teftimony of th* Spirit* Faith in general. 9 Spirit. (3.) Bccaufe the Witnefs and Ttflimony of t!.e Spirit comes after Believing, Eph. i. 13. Gal. iv. 6. therefore it is not the Ground of Faith, for then it mould be before Faith. (4.) In refpect here were Ground laid for all DeluGons and Enthufiafm, and to call, the Scripture altogether afide ; for if we be not obliged to dole with Chrift ( notwithstanding we daily read and hear that this is his Command that we believe on the Name of the Son of God ) till the Spirit objectively tell us, that our Sins are pardoned, that it is Goci's Will that we believe, then I fee not but upon the fame Account, we may as well fay what the Quakers and other Enthufiajh that we are not to pray, read, hear wait, give Alms till ftir- red up thereunto by the Spirit, And then where are we ? The fame Ground therefore we have for praying, fancti- fying of a Sabbath, the fame you have for Believing, and that is God's written Word ; when the Spirit therefore is (aid to bear witnefs with our Spirits ; I fuppofe its Teftimony is in and with the Word ; the Spirit of God appearing in the Acts and Habits of Holiatfs 0:1 the Heart as by a Seal, doth witnefs together witd the Word in our Hearts, that we are the Children of God ; for it may be rendred, doth witnefs together in our Heans, or otherwife is faid to witnefs or teflify with our Heart?, by caufing them to apprehend this, and alTent to it, and from the Word, and witnefTing to it, telis our Spirits, that we are God's Children, and therefore iuch Exprefft- ons (proceeding I confefs from both learned and godly Men) as that there is a particular Voice of God 5 ? Spirit, which by inftinct the Elect know, which make them to believe that Reprobates therefore nev< r rinding this in- ftinct, tho* the Gofpel reaches their Ears, are never tru- ly called to believe, nor i? Chrift in their Offer; fuch Expreflions I fay are warrily to be conlidered ere we U al- low them ; what Strait drives th.m to this, I fhall no: I . nor fay what ej :y Things the Lord I 1 pleafed to indulge lome of Lis Children in making thefe Things accompany their Converfioo , but I v.ould not hive extraordinary T: . i for ^r.'iii3 r v R.. to Of the Grounds of Faith in general Assertion V. No Work either of Conviction, Hu~ miliation, Sorrow, moral Goodnefs or Joy can be Ground of Believing : For (i.) ail the Grounds of Believing at\i without a Man, not in a Man, Faith goes out of itfeifro the Name of Chrift. (2.) Becailfe all are called to believe, I John Hi. 23. but all are not humbled, and weary and heavy loaden, I grant they are to believe in God's Me- thod as to the Act of Faith ; but the Obligation to be- lieve is prior to their Humiliation, for it binds them both to be humbled and to believe ; the Want of Humiliation dotk not make the Sinner excufable who hears the Go- fpel if he do not believe. (3.) Becaufe imfenfible Crea- tures are called to believe, Rev. iii. 1 8. Dead fecure Laodicea who was fo far from a Senfe of her Condition, that (he prefumptuoufly believed (he was well enough, is yet called to come to Chrift, Thou art Hind and naked; andknowefi not, I counfel thee to come and buy of me, SECT. III. What are the Grounds of Faith. GOD's gracious Call in the Gofpe!, or the Cove- nant of Grace thro' Chrift as ho'lden forth and revealecJ in God's Word is the only and adequate Ground of Believing. In which Call, Offer or Gofpel, there are fix Things particular^ to be confidercd, which are the fpecial Grounds of Believing. (1.) This Call declares that there is a fufficient Help, or Remedy for the Sinner in Chrift Jefus. (2.) The Good- will and Tendernefs of Chrift to confer and bellow this Remedy, Good-will towards Man. (3.) There, is a Do- nation or Proinife of all the Help' and fuitaMe Trcaiure that is in Chriit, by which Gift Chrift and all his Benefits are made over unto the Souf,- and declared to belong to the Sinner, conferring thereby a Kind of Title or Intereft to and in the Thing holdcn out. (4.) The Death and Satisfaction of Jefus Chrift to Divine tu by his Blood feed in osx Vice, and for out Sins. • I i Christ's All-sufficiency, &c. ii The Command of God to embrace the Offer of Jcfus Chrift and Salvation thro* his Merits freely. (6.) A faith- ful Engagement upon Condition of Believing that the Soul (hall actually poffefs all thefe Things offered unto it in the Gofpel, and that they (hall affuredly be made forth- coming to the Soul which doth believe. Of thefe fix Grounds I intend to fpeak at fome length God willing in the following Chapters. CHAP. II. Of the firft fpecial Ground, yiz. Christ's All-sufficiency, Heb. vii. 25. Wherefore he is able alfo to [aye them to the uttermojly that come unto God by him. 1 . r TP^ Hefe Words hold out to us that Salvation is to I be expeircd from no other than from Chrift; A (2.) That as Salvation is only to be expected and looked for from Chrilh fu is Chrift able to fave to the uttermoft all that come to him : He can make up all Wants, cure all Difeafcs, and cure them per- fectly. (3.) That the Lord Jefus doth actually fave none but fuch as come to God by him ; for tho' in him all Fulnefs dwell, yet hath it pleafed the Infinite Wil- dorn of God that none ihould be Partakers of what is in Chtift, except they come to him. r lor the more fall tftukt (hading 1) Premili fbmc Things concerning this Ground of Flit h. (2.) Shew how Chrili fives to ihc uttermofh a f. i2 Christ's ALU-sufficiency SECT. I. Some Things premifed /hewing what a Ground of Faith Chrift* s AHfufficiency is. POSITION I. There is a twofold Sufficiency in Ghrift. There is, (t.) A naked abfolute Suffi- ciency, which is nothing elfe but the Almighty Power of Chrift God-Man, to lave whomever he will, and the in- trinfical Merit of his Sufferings to fatisfy for all the Sins that ever were committed agairHt God, whether by Men or Devils ; there is no Sinner that ever was in Regard of this abfolute Sufficiency, but the Blood of Ghrift was of fufficient Value to be a Satisfaction for his Sins, and Ghrift could, if he would, fave him. (2.) There is an ordi- nate Sufficiency in Chrift ; there is that in Chrift which Is fufficient to fatisfy the Tenor of God's Law. Now tho' there was a naked Sufficiency in Chrift'? Blood to fave DeviJs, that is, there was as much Value and Me- rit in his Sufferings, as might have been a fiiffecient Sa- tisfaction for Devils Sin ; yet theje was not an ordinate Sufficiency in Chrift's Blood to fave Devils becaufe there was no Blood (bed for them ; therefore the Blood of Chrift is not by an ordinate Sufficiency able or fufficient to fave them : The King's Pardon is nakedly and abso- lutely eonfidered fufficient to fave all the Rebels in the Kingdom, he might comprehend all within the Act of Grace ; but it hath not an ordinate Sufficiency to fave any but fuch as are therein contained and comprehended, and that Pardon is not fufficient to fave others. We fay Chrift hath both an ordinate and a naked Sufficiency to fave ail that come to him. Position II. The naked Sufficiency of Chrift, or his abfolute Power to fave whom he will, is not thefole and compieat adequate Ground of that Faith which the Lord requires and warrants in the Gofpel ; there is fome- thing befides revealed ; God warrands a Confidence in Chrift, a coming with a full AiTu ranee ro the Throne of Grace, But the Belief of God's abfolute Power to Ave me . A Ground of Faith. i§ f he like or will is not Ground fufficient for me to lude that he certainly will favc me, un!ef3 I have Indication of his Good- will towards me; many ly ar from Ghrilt who never queltion his Ability to hem. Oh ! but I fear he will not, tho f I know he can if he would. Position III. Tho' the All-fuftciency of Chrift nakedly confidaed be not a Ground of juftifying Faith adequately, yet is it necefTary to bottom a juftifying Faith upon ; hence our Lord Jefus alkcd at all that came to htm for Help, this queftion, Believe ye that I am able? If Chrift were not hojden out as mighty and fufficient, we could not believe; his Power is the formal Reafon, for which we believe that he will fulfil his Promife, or our Faith doth at laft refolve into this, look it in Abra- ham, tho/ the Revelation of God's Power was not in it- felf adequately fufficient to make him believe he mould have a Son; yet when the Lord gave Abraham the Pro- i^.ife of a Son, the Almighty Power of God did underprop Hs Faith, Rem. iv. iS. he believed becaufe he judged IS able to give him a Son; fo then the Power of : a necefTary Ground of Faith. Position IV. Chrift's Sufficiency to fave Sinners, s Almighty Power, is fufficient to found a Faith of Probability, zw.\ to keep from Defpair ; it fo far lifts up the fainting Sinner, as to make him fay, It may be the Lord villi be gracious to me ; and this keeps the Soul D God in the Ufe of Means, till he look down iyen, the Soul cafts irfelf, tho' not with a Con- fidence or full Perfwafion of xMind on the Lord with this, if I periQi, 1 p-tiih, lee Joe! ii. 14. Jonah iii. 9. and fumetircKS as to temporal Things, there is no greater Encourage:: Po V r . The Faith of God's Power, is a rarer Thing than ms i to be, tho' there be f -mething more m ail jollifying Faith than a naked Belu r, yet is the Report of Chrift I rn revealed 10 very few, Ifa. liii. 1. I my never found great ing Chrift** Sufficiency, that he can do j{ Christ's All-sufficiency, do all Things, and became they never found their Hearts exercifed with Doubtings of the Power of God, therefore they think that they always believed it ; but verily it is truly believed but by few, tho' little queftioned by the moft Part, Matth. xvi. 14, ij, |$ where Peter ac- knowledged Chrift to be the Son of God j Chrjft anfwer- ecl, Blefted art thou, flejh and blood hath not revealed this unto theft but my Father which is in heaven. The Belief of God's Power which by Education you fuck in, is dif- ferent from thatFaith and Belief which the Spirit of God teacheth, iChr.jAi. 13. the Belief of the Power of God is fo great a Matter, that feme eminent Saints are there- with at fometimes daggered : Sarah laughs when God tells ihe fhall have a Son ; Ezekiel to this Quellion, Can thefe Bones Iwe? An Avers, Lord thou k?iowe]l. Position VI. The Experience of fome Cririftiarte will witnefs that the Faith of God's Power is more diffi- cult and hard to win to, than the Faith of God's Good- will, tho' generally it is judged other wife ; I have had al- ways no fmall Jealoufies of fuch who tell tha,t they have no Queflion of God's Power to help them, but they can- not get his Goodwill believed, the Arm of the Lord is but revealed to few. Position VII. The Faith of Chrift's Power and Sufficiency, when either his Good-will is queftioned or not fo firmly believed doth fufficitntly warrant fuch a Faith as can undoubtedly juftify and fave the Man that hath it, efpecially as ro temporal Matters : Hence Chrift alk't at all who came to him, Believe you that 1 am able to fave you ? This was the Lepers Faith, I believe if thou wilt^ thou can/} make, m^clean, Matth. viii. 2. and the Reafon is, becaufe this Faith of Chrift's Power and Sufficiency can bottom a Faith of Probability, can make the Soul call itfeif on Chrift with this, it may be the Lord will be gra- cious, who knows but he will leave a BlefTing; and fuch aS this, Believe and come to Chrift, as the Woman with the frtoody IflTue came trembling to Chrift; the Lord Jefus wi!lin no wife call them off. PpCITlQN A Ground ofFahl. 15 Posi Tl on VIII. The Faith ofChrift'sAll-fufEciency and Power as it hath fomething of the Belief of Chrift's Willingnefs, at leall impiicitely going alongft, and ac- companying with it, fo tho' of itfelf it doth not warrant a certain Belief of tyfercy and Good ; yet to the Man that another Ground, viz. fome Promife to bottom his Faith and A durance, and Confidence upon ; the Power cfGodholden forth to fuch an one, as the Promife is thereon bottomed; fa doth it warrant the AfTurance of attaining what he wants to fjch a Perfon : Simply from the Power of God we may indeed fay, it may be the will help and therefore I will hops and notdefpair; yet certainly the Power of God alone confidered is not Ground for mc, certainly to conclude that the Lord will (hew me Mercy : VY hen therefore, jfopr. ii. 2;. the A- poflie I cut argues from God's Power to his Will, to do Inch a Thing, he will graft in the Jews which are cut off; And why i For he is able to graft them in again : It is not to be fo underftood as if whatever we believed to do, that this he will do, or that we are to believe he will do, for there i? no Ground for this; and tl - Lord can do an infinite Number of Things which he ut wc are to underftand fomething fup- preflld here : TheApoftle Paul was warranted by Divine Revelation, both mediate and immediate that ihe Lord fhould convert the 'Body of the Jews to Chrift Jefus.tho* they were cut off: Oh ! might Puttl, or fuch to whom he was writing lay ; How can this be. it is fo very im- probable I They are jo fet againft the Gofpd, and they this long while refilled, that its (force credible they will ever heaikcn to the Gofpel : Yes, they (hall faith the Apoflle, m certain of it : How fo : God hath promikd it in his Word : The deliverer jhall come out cf \ctb by re- re: Then vrr unlikely it tiqg 1 c is able, and can do it, will no Ground to fear ) make out and fulfil hi; V < r He can graft them in, K-:m. iv. 21. A- getting a Son; Let 1 Ha x6 Christ's All-sufficiency He reckoned him able to perform. To conclude then, God's Power alone is no Ground of AiTurance of Salvatir on, except where the Soul hath a Promife mewing that he will fave them; in which Cafe it warrands the Souls AiTurance ; and when the Power of God is queftioned \-)0 Piomife tho* never fo full and particular can fecure the Saul ; when therefore the Promife itfelf is doubted, the Faith of God's Power confirms the Soul in the Af- fuFance of its Performance. Position IX. The Hope of Salvation arifmg from the Faith of ChriiVs Sufficiency to fave, doth truly jut ftify a Man, and is true Faith, yet doth theGofpel war- rant a flronger Faith, even an Affurance of Salvation) and Confidence, and which ftronger Faith is our Duty to have tho* a weaker is accepted. sect, ii, Wherein the Sufficiency of Chrifl to Jave to the uttermojl doth appear. I Think were ChriiVs Sufficiency to fave more believ- ed and dwelt upon, there would be lefs Queftiori of his Good-will than there is; and many Times do fame poor Chriflians think and pretend to others, that the great and only Thing they queftion, and are in Doubt of, is ChriiVs Good-will towards them, and not at all his Power, when in very Deed the Power of Chrifl is not fo firmly believed as thcmfelves think, and which when narrowly examined will be found to be the true Fountain from which all the Streams of our Difcourage* ments, ^onfufions and Unbelief doth flow, and there- fore would I infift a little further on this fwect and moft ufeful Head. The Sufficiency of Chrifl: appears in two Things prin- cipally : (i.) In that he faves in Kind from all Milery, and that in him is treafured up whatfoever Thing the Soul can defire or ftand-in need of to make it happy. (2.) In Jhat he fupplies all thefe Wants perfectly ; and both */# Ground of Faith. 17 fcoth thcfe are included in the Expreflion, he Taves to the uttermoft. Fir]} then, The Sufficiency of Chrift's Help to fave, appears in that he cm in Kind fupply all the poor mi- ferable Sinners Wants, there is no Wound but he bith a Plaifter for, no Difeafe but he hath a Cure for ; Pfal. ciii. 3. He healeth all thy Diftafes. The miferable Sin- ner is made up of Wants, Sorrows, Plagues, Sins, Needs and Neceflities, and abounds in nothing but deep Po- verty and unexprefiible Mifery ; now he in whom it plea- fed the Father that all Fulnefs jhould dwell, hath fuitable Help for all its Wants and Miferies. ( 1.) The Sinner as polluted with Sin, for which the Soul abhers itfelf, cannot fland in the Sight and Piefence of God ; behold Chrift a Fountain opened for Sin and Uncleannefs, who can both wajh and heal, Pfal. li. 7. Its faid he healed all Manner of Difeafes, there is no Sin, Plague of Heart, or Stain, but Chrift can heal, Zech. xiii. I. Alatth. I. %1, Acts iii. a6. He came and deftroyed the Works of the Devil ; thou fayeft there is this Luft and the o- ther Corruption that thou finds raging like a Devil in thee, and calling thee fometimes in the Water and fome- times in the Fire ; why faith Chrift fetch the Heart to me and I will call the Devil out, tho* its Name were Legion : No Idol can ftam* before the Word of Chrift's Power. (2.) Thou complains of thy Blindnefs that thou fees not Chrift, thy Way. Duty ; but re- member Chrift gives Light, Eph. v. 14. he is given as a Light to the Gentiles, Ifa. xlii. 6. John i. 5-- Pfal. xxvii. 1. (3 ) Thou wants Pardon and Mercv, and the Guilt of Sin lies heavy on tine ; remember his Blood cleanfeth from all Sin ; m fr e-'fr all th??n fiat are J If the Uhod tfB md Goats clear/-: a: to the 9g of the I i h'AV much more Jhall not the B icnces from dead Works , He L» . ; . 1 : , \ 4 . He ht in ever la/ling Right ecu' 4. fini/h- ed Tran/greffion and Sir. ; turn therefore to bin quity Hull not be youi Ruin. (4.) lie is able to recon- B cile 18 Christ's All-sufficiency cile you with God, for by him is Peace on Earth and Good-will towards Man ; he is the Well-beloved in whom the Father is well pleafed, Matth. xvii. 5. and if you have God's Favour, the Lord as thy Friend, "What canft thou want, or further defire ? (5-.) Thou complains there is this and that Duty thou canft not get done, and that thou art heartlefs, weak, yea dead ; Oh ! remember he is able tu quicken thee, he hath that Spirit of Power which is given Believers, thro* which they can do all Things, 1 Tim, i. 7. Ezck. xxxvi. 27. he can give you his Spirit which will caufe you to walk in his Statutes ; not a Path or Mountain in all thy Journey but he can lead thee in, and caufe thee come over. (6.) Thou haft many Enemies that threaten every Moment thy DeftrucYion ; the Law is thy Enemy requiring this and that of thee, which thou canft not fatisfy, and hence thy Confcience condemns thee; the Plagues of thy Heart as fo many Chains, keep thee in woful Captivity that thou canft do nothing for thyfelf ; Death and Hell a- fright and terrify thee, threatning to fwallow thee up ; the World and Miferies of this Life afflict, iling and vext thee : Now Chrift can fave out of the Hands of all thele Enemies ; he hath fatisfied the Law and nailed it to his Crofs, fo that now thou art not under the Dominion of that Husband, if fled to him, Rom. vi. 7. fo that thou needs not notice its rigorous Commands, Cravings "or Threatnings, thou art under a Law of Grace which is an eafy Burden and light Yoke. He delivers his People from all their Enemies, he hath overcome Sin, Satan, the World and Death, and hath the Keys of HeJi ; fear none of thefe Things therefore. (7.) He can make thee perfectly Righteous, In the Lord have I Right eouf- nsfs y (hail on* fay ; this will cover and fupply all thy Imperfections and Short-comings, yea thy Perfon and all thy Duties, If a. xlv. 24. (8.) He hath Reft to give to thy Soul, whatever thy Wants be, he can fatis- fy thee. One faith his Days of Youth are gone, his E- ftate is wafted ; another wants fuch a great Comfort, refafes to be comforted, and faith there is no Healing for \A Ground of Faith. 1 9 for his Wound, his Hope is cut off; What ? Should he wait ? Yet remember he can fatisfy thy Soul and renew thy Youth as the Eagles, Pfal. ciii. 5. and fupply thy greateft Wants, raife thee from the Bottom of Hell, do •unto thee above what thou canft ask, conceive or think ; whatever thou hadft or could have in the Cieature is all to be found in him abundantly, in whom it pleafcd the Father that all Fulnefs Jhould dwell, Col. i. 19. Hab. iii. 17, 18. were thy Heart as enlarged as the Sand of the Sea the Fulnefs of Chrift can fill it. But Secondly , As Chrift anfwers all Want in Kind, fo he fatisfies and anfwers them fully, he takes away Sin fully, he fatisfies the Juftice of God fully, and he will prefent his Church without Spot or Wrinkle, wipe all Tears from her Eyes, and all Sorrow and Sadnefs (hall flee a- way, there is not only Joy in his Prefence but Fulnefs thereof and Rivers of Pleafures for evermore, Pfal. xvi. vlt. SECT. III. Some Objections again/} the All fufficiency of Chrifl as a Saviour anfwered. OBJECTION I. From the Senfc and very fad unparalclable Condition that the Soul is in, may one fay : Oh ! my Sins are fo great and fomany, my Plagues of Heart fo incurable, they have continued fo Jong with me, notwithftanding of all Means, that I can- not think there is any Hope for me. A n s w. Yet he for- gives Iniquities, Tranfgiellions and Sins, and his Blood takcih away all Sin, he can raife and quicken from the and will bring his People from the Grave anriHel! : He that belie-veth on me, tlo y he were dead, jet /rail he live ; yea I i new Thing that never hath : heard tell off, and above what thou c.inlt aik lien Hc-jrt and Flefh faileth he doih not fail. Object. II. But Chrift cannot revoke his Word, Judgment and Sentence is peremptorily pals' j agiinff me, B 2 yet, so Christ's All-sufficiency yea, and executed in Part, God hath given up with me i I anfwer, fo was Sentence peremptorily pafs'd againft Nineveh and Hezekiah, yet was that Sentence revoked, fo was both part and executed againft thefe, Pfal. lxxxi. 12. Yet, Oh! that my people had hearkned to my Voice. Law-fentences tho' never Co peremptory are liable to Re- duction; and thro' the Law of Grace, the Sinner hath the Privilege of a new Hearing. Object. III. But I come to Chrift to get my Wants fupplied, and my Sins pardoned and removed, yet can- not I find of this Sufficiency and Fulnefs ; I am ftill poor empty and miferable, therefore it would feem that either there is not that Fulnefs in Chrift to be had, or if there be, the fame is but fmall Comfort to a Sinner, feeing he may come and be never a whit the better. A n s w. None of the two will follow, for the contrary is already mani- fested ; but (i.) It may be you have come hypocriti- cally to Chrift and not in the right Manner, And do you look to receive of his Fulnefs? (2.) Tho' there be a Ful- nefs in Chrift, and a Sufficiency perfectly to fave all that come to him ; yet doth not the Lord Jefus immediate- ly, prefently and at once, let out of his Fulnefs to all that come to him, but many Times tho' they hav« all in the Promife, yet have little in Hand and are kept ve- ry fhort, that fo finding their daily Wants they may be Jmmble and depend daily on the Lord Jefus : But not-* vithftanding they find little or nothing from Chriit, bat daily more and more Mifery in themielves ; yet being Heirs of Salvation, and Children of the Promife they have Right to all, and having the Earned of all the Fulnefs of Chriit, they are in the mean Time fupported, pre- ferved and kept thro* the Power of God thro* Faith un- to Salvation, and they (hall one Day be abundantly fa- tisficd with the fufficient Fulnefs that is in Chrift. Object. IV. But there is more neceftary to Salvation than what is in Chrift, without holinefs none jhaU fee the Lord. If I get not this and the other Thipg done I can- not be faved, therefore Chrift alone is not fufficient to I fave, me feeing ciher Things are required. ANSW. It is true. I A Ground of Faith. * i true, Cod that hath appointed to fave his Elect by the Merits of the Blood of Jefus Chrift hath yet determined to Jead them to this Salvation, by the Paths of Holinefs, Which Holinefs he will have go before our Salvation ; yet is the Lord Jefus and his Merits, in that Kind in which they fave, viz, as a meritorious procuring mate- rial Caufe of our Juftification a fufficient Saviour, and a- Jone in that Kind that he fives furEcient : Holinef* therefore and good Works however necelTary to Salvati- on, yet not in that Kind of Cauialityas the Blood of Chrift is ; for confider them as Means and Way appointed by God; and Afflictions are likewife fo necelTary to Salvati- on : It was necelTary that fuch as Ihould come to the lead and Marriage of the King's Son, Matth. xxii. fhouIJ have a Wedding- Garment, yet neither the Fealt nor Right to come to it wtre purchafed by the Wedding- Garment ; fo here, but of this more hereafter. SECT. IV. Three Ufes to be made ofChrifl's Sufficiency, or thepraCil* cat improvement thereof three Manner of Ways. USE I. Confider this glorious Redeemer, theDefire of the Nations, who is all Loves, and chiefeft of ten Thoufands, who hath in him all that thy Soul ftandeth in Need of, whatever thy Cafe calls for ; there is Virtue ani Merit in his Blood to fatisfy for all the E- vils thou haft done; as much Mercy and Goodnefs iri him as to overcome and pardon ail thy Sins ; as much t fcending as to ftoop to thy loweft Condition; as much Power as to fubdue thy ftrongeft Luits which lead thec in Cha thou canii net break ; as much Pati- r all the Injuries them- haft done him, or u much Glory and Excc!'*ncy, Worth and I vVorth as may fatisfy thae and ail the enlarg- v Heaiti as much Wifduni as to di ^hce in the moft difficult Steps of thy Life, with him is * Rt P&l. exxx. 7. Pfal. Ijjixvi. y B 3 IU. 22 Christ's All-sufficiency Ifa. Iv. 7. John x. 10. As he is a compleat Redeem- er, fo a conftant everlafting Redeemer, Iw'tll never leave 1 thee norforfake thee ; a wonderful Saviour and can do a- bove what wc can afk or defire, Epb. iii. 20. His thoughts are not as our thoughts, but far above them as the heavens are above the earth ; he is the only Redeem- er, PfaU xviii. 30, 3 l. He is a perfect and a fpeedy Helper, and his Help is ever feafonable, PfaL xlvi. 1. He is a companionate Helper, he delivers in Mercy, Oh ! who is like him, Oh ! that we were more taken up with him, no Object fo worthy of our Thoughts as he, Mic. vii. 18. Use II. Oh! come and flee out of thyfelf and all Creatures, from Men, Duties, Means, Graces, not from ufing of them but from trufting on them, as if they could of themfelves help, unto the Lord Jefus for Help: Come ye that have fpent all upon Phyficians of no Value, and are rather the worfe than better, come to this Helper, who can in a Moment do for thee, that which all Crea- tures never could, and never will be able to do. (1.) See and know there is Help for thee, that thy Cafe is not remedilefs, and this will keep from Delpair. (2.) Labour to fee where this Help is, and this will direel thee to the right Airth for Help, Jer. iii. 23. Truly in the Lord is the falvation oflfraeL (3.) Dwell much up* on the Fulnefs of this Grace and Help that is in Chrift who is able to fave to the uttermoft, that can make thee perfectly happy, Col. ii. 10. In him we are compleat. (4.) Remember that he not only can help thee, but that he hath Help for thee, Hof. xiii. 9. In me not on- Jy is Help, but thy Help; this will make thee come with Confidence to Chrift. (5.) Remember there is no Help in any other, that fo thy Heart may not depart from the Lord, that thou feek not to broken Citterns. (6.) Priz« and Efteem this Fulnefs which thou fees and believes to be in Chrift, let thy Will and Affections em- « brace it. (7.) Seek to find this Help of the Lord by earned Prayer : Alas i What avails it that there is fuch aTreafure, and thou die! Oh! pray therefore,*beg hard, that the Lord would give thee a poor Whelp under hi$ TaUe A Ground of Faith. 43 Table fome Crumbs ; Prayer is one of Faith's Meflen- gers, one of its Organs and Instruments, 1 will be enquir- ed of by the houfe of Jjrael for this; Prayer is the Brea- things of Faith outwardly exprefTed, Rom. x. 13. Ho* is the poor Beggar fupplied, but by begging from Door to Door. (8.) Plead with God on the Account ofChrifh and his gracious Promifes, Ija. xxvii. 5. Do not only feek but (hew thy Claim, and let the Lord anfwer h»3 own Word, and take no Refufal. (9.) Believe confi- dently he will help thee; whatfbevcr ye aik Believing that ye (hall obtain it, (hall be granted to you ; this ye are warranted and commanded, and the Lord will not dis- appoint thee. (10.) Continue waiting on the Lord and never give over till he look down from Heaven. Use III. See hence why many are not helped, who yet feem diligent in the Ufe of Means, their Sins are not taken away, they have no Peace nor Comfort, there is much in Chrilt, but alas, they ftarve for Want ; here it is they lippen to the Means, tnd over-look the Lord Jefus, without whom all Means arc ufelefs ; and there- fore doth the bloody IlTue continue, for all the Pains they take, and Coft they are at, they dig Wdls'as they pafs thro* the Valley of Baca, but look not to Heaven for Rain to fill them. Oh ! look to him, and look for all Help from him, and verily foon or late you (hall find Virtue proceeding from him. sect. v. Fcur Sorts of Contemners and Reje tiers of this Salvation reproved. USE IV. Of Reproof and Terror to all Slighters of this Salvation, that will not receive this fd&Ch- ent Saviour. Alas ! To whom is the Arm of the Lor \t re- vealed. (1.) This reproves all Slighters of this great Salvation : It is faid Matth. xxii. 5*. that thefe who were invited to the Marriage of the King's Son, I 1 : So do many at this Day, ibfl ! nothing is fo B 4 mu*h *4 Christ's All sufficiency much undervalued as Chrift and his Salvation, sifts xiii. 41. Heb. ii. 3. People are fo whole-hearted that they care not for the Phyfician, Sermons of Chrift are tedious to many, Why? They never found the Need cf him, nor the Weight of the Burden of Sin, elfe Rtft would be fweet, and like good News from a far Couniry : Lord how is the Gofpel this Day defpifed, and e deemed as an old Almanack out of Date, taftelefs as the White of an Egg ! Remember the Day is coming when the Lord (hall revenge with dreadful Plagues this Contempt of the Gofpel, till a People be left which fhall fay, BleJJed is he that comet h in the Name of the Lord: When the Hand of the Lord was off Pharaoh, he neither cared for the Lord nor for Mofes ; But when the Plagues came and punifhed him, Oh ! then fend for Mofes; fo now whiles Health and Peace, and the outward Comforts, and car- nal Enjoyments are continued with thee, thou careft not much for Chrift, thou feelcft no Mifery, but like Laodi- cea, thou imagined thou abounded in all Things •, or if thou knoweft ihy Cafe is not good, yet is thy Heart fo dead and hard that it is not therewith affected; Whore- dom and wine, and new wine have taken away the heart, Hof. iv. 11. But flay till thy Confcience awaken, till the Day of thy Vifitation come upon thee, and Death look thee in the Face : Oh ! then for a Saviour, fend for a Minifler who may fpeak of Chrift ; fo thefirft Sort that reject and clofe not with Chrift are fuch as flight him. (2.) Such reject the Lord Jefus whofeHearts were ne- ver divorced from the World by the Knowledge of the Lord Jefus, and never faw fuch Excellency in him as to fell all Things and give for him j if Chrift be an all-fuffici- ent Saviour, diffidently fatisfied Juftice for thy Sins, fuf- ficient to ftrengthen thee, to deliver thee from all thine Enemies, to caufe thee to do every Duty called for at thy Hands, / can do all thro' Chrift that ftrengihens rne y and to work every Grace in thee, and not only fo, but can fully fatisfy content and fill thy Heait ; Why, art not thou iatisfied with him alone I Why gaddeft thou after Strangers i Why runneft thou unto other Citterns I What \A Ground of Faith. 2 % Whit wanteft thou, what wouldft ihou have that thou m#yeit not find in Chriil, PfaL ixxiii. 25. Hof. in. 3. The carnal Heart cannot be fatisHed with a fpiritual Good alone, hence wanders after the Creatures and is double-minded > from this double-mindednefs comes the lndability that is in our Way ; hence many fear the Lord and ferve their own Gods, 2 Kings xvii. hence Mattb* vi. 22,24. Chrift commands that the Eye be fingle, for ye cannot itive two Matters; if he be the Fountain of all Good, Why may not he cniy fatisfy thee f Doth not all Fulnefs dwell in him, all the Treafures of Wifdom and Knowledge? In wboje prefence is fulnejs of joy; who is the Well of ill Salvation, out of which all the glorifi- ed Saints and Angels drink to all Eternity ; the Wonder and Delight of Heaven ; May he not only fatisfy thee for a ftiort Time, that to all Eternity mull fatisfy thee? Why fo much difquieted with the Want of any out- ward Comfort, as if the Lord Jefus were not bettci than all thefe \ Object. There is enough in Chrift to fati fy the Heart of Man ; but I cannot rind of that Fulnefs ietten out upon my Soul which doth fatisfy me, therefore my Heart muft go out after other Things. A nsw. ( 1.) That thou finds not the fatisfying Ful- nefs of Chriu, but art empty, needy, and full of Com- plaints, Wants and Miferies, proceeds from thine owa Fault ; there is Water enough in this Well to ferve all thy Wants, but thou ftands aback and doit not draw thereout with the VeiTels of Faith, Love and Prayer ; thou art like thefe that have a good ElUtc, and may live well, but they will not live on it, but go abroad and wander, and hence are in Want, like the Prodigal, Hear, and your Joul flail live, Ifa. lv. 3. Draw near to this Fire and be warmed, lit down, take, cat and drink of this Feait and ihou (halt be abundantly fatisfied and re- freshed (: ) It is tiue that the fatisfying Fulnefs that is in ft, is neither fully nor uninterruptedly er.pyed in this Life till we come to Heaven, for we know and believe Lut in Part j but yet wc axe t9 rejoice ip Hope, Rom. n. and s6 Christ's All-sufficiency 12. and hence have manifold Wants and Miieries ; tha* we do not podefs ail that is in Chrift, nor enjoy it by Senfe, yet feeing one Day we (hall be filled with all the Fulnefs of God, we may comfort out (elves in the certain Faith and allured Hopes thereof: And befuies we never want in the mean Time what is fuificient to keep our Souls in Life ; I will not leave you comfort lefs ; the Vine- yard is watered every Moment, our Souls are preferved in the Days of the (added Famine. But (3.) Suppofe therefore that there is not perfect Satisfaction, that thy carnal Heart and Defires are not fatisfied, and there is (till fomething in thee that cries give, give •, I fay out Love and Refpect to Chrift mould engage us to be con- tent with what we have, and fuffer Want for a little While, rather than turn unfaithful and difloyal to him by depart- ing from him after other Lovers : The Lord's People follow him many Times in a Land of Drought and not fown, and were there Love it would do ib, and the Lord would remember it, Jer. ii. 2. Could ye not watch one Hour ? Could ye not endure and for a little Moment fuffer the Lulls of the Flefh to cry unregarded for Chrift's Sake? Object. II. But there are natural and carnal De- fires in us, which Chrift who is a fpiritual Good cannot fatisfy, and to which he is not fuitable : How can I then who am not altogether fpiritual, reft fatisfied with this fpiritual Food alone, and not go out after other Things? Amsw. It is true, we have carnal Appetites, and Chrift is a fpiritual Good, and therefore Chrift is not a fuita- ble Object for what is not fpiritual to pitch upon or choofe as the chief, and therefore (hall our very Bodies when we (hall enjoy Chrift and the God-head purely and on- ly, be raifed fpiritual Badies ; and the Lord while we have frail, mortal, natural Bodies allows even many out- ward natural Comforts, which without Sin we may en- joy, as Reft, Eafe, Meat, Drink, Society and other Com- forts, Eccl. iii. 13. and it is the Gift of God to rejoice in thefe ; yet let not your Heart go out exceffively or unfeafonably after thefe, fo as to forget God; let [your Modera^ A Ground of Faith. T} Moderation be known ; as the grofs Food is conveyed by the Mouth, into the Stomach, and there concocted and digefted and made a fit Subftance for Nowrilhment of theBody ; fo ufe feafonably and moderately your law- ful Comforts, the Deiire of your Heart and Eyes walk. in them, EccL xi. 9. but Jet your fpiritual Faculties fpiritualife them, and fo digeft them as they may be fit Food for the Soul: Labour to fee and feel the Love and Grace of Chrift in them; By this I know thou hvcjhne ; let them be as Jacob's Ladder unto thee, by the Steps whereof thou mayeft the better afcend into Heaven ; hence we are called to ferve the Lord in his Goodnefs, Neh. ix. 3J. Object. III. But do not the very Saints and Peo- ple of God wander fometimes from their Neds, and go and drink Waters out of other Citterns ; they have FWh and Spirit in them, it muft be, therefore it would feem the fatisfying Fulnefs that is in Chrift is net allowed to Saints while here, and therefore they mult depart from the Lord. A nsw. It is true, Saints by Rtafon of an unre- generatc Part in them many Times depart from the Lord, but there is no Neceflity for this, they have at Home in Chrift what may fatisfy them : And thro* the Affiftance of the Spirit of the Lord which is iikewife given them, they may fo chain and muzzle the Mouth of the carnal Part in them, that they make do Provifion to fuJlhl its Lulls, and when they do depart, they are not at reft, hence muft return: Hence tho* iheie be an extrinfical Neceflity on Saints to forfake the Fountain of Jiving Wa- ters, and fatisfy the Lufts of the Fleih, aiifing from the Decree and Providence of God, and Temptations of Sa- tan ; yet there is no intrinfical Neceflity ariling from either the Want that is in Chrift or the unmaitcrable unconquerable Strength of Corruption: In grace le is un- converted Men the Cafe is otherwifc, their carnal Ap- petites are fo mafterly, their Lufts fo ftrong, no Power or Spirit of Chrift to ©ppofe or mortify tbem \ and there being no real Union betwixt Chrift and their Souls, hence no real fatisfying Good can flow to ihem from 28 Christ's All-sufficiency Chrift, and finding no Good from Chrift, they mud be fupplted elfewhcre : They never faw of enjoyed in Chrift what was fufficient to fatisfy their Souls, and therefore their Drought and Thirft after other Things was never quenched or flockened •, hence when they depart, tho' Confcience oppofe, yet the Heart doth not ; hence they fall and arifc not, they go back with a perpetual Back- flidbg. (3.) If Chrift be a fufficient Saviour, if he can anfwer all Wants ; this reproves fuch as go to the Law and their Duties to rave th«m, that fet up other Sa- viours beiide him, a9 tho' the Lord Jefus and his Grace without thy own doing were no't fufficient to fave thee : This is ordinary with Men, they think Chrift needful to fave them, to fatisfy the Penalty of the Law, hence lay hoid on Chrift for this End, but there is an active Obe- dience which they think necefTary for them to have, hence they leek for that, and that in thernfelves ; and Chrift's Merits makes up and fupplies the Imperfections of this : Now fuch clofe not with Chrift as All-fufficient and with Chrift alone for Salvation ; they make Chrift 2 Saviour that can only fave by Halves, contrary to Scripture, Ifa. xlv. 24. Surely, /ball one fay, in the Lord have I righteoufnefs and ftrength. Phil. iii. 9. Paul de- ilred that he might be found not having his own righte. oufnefs which was ky the Law, but that which is thro* Faith in the Son of God. Chrift's Holinefs is the Belie- evers Holinefs ; hence he is made to us not only Wifdom and Righteoufnefi, but Sanftification, iCor. i. 30. Rom. v. 18, 19. By the obedience of one Jhall many be made righteous ; and fhall not all the Righteous be happy : Scripture mentions no other Way of Juftification thaa by Faith alone without the Works of the Law. For if by Chrift's Merits received and laid hold upon by Faith we be Righteous, and free from Sin and Wrath-, juftified and reconciled, what fhould hinder or is further required, but that we may immediately enter and polleis eternal Life, and the Kingdom prepared : Scripture mentions no other Thing than the Merits of Chrift re- ceived A Ground of Faith. 29 ceived by Faith, as that which doth federally entitule 11s to everlafting Life. (2.) Confider the Difference of the firft and fecond Covenant as it is laid down in Scrip- ture : The firft Covenant faid, Do this and l ed or influenced by our inherent Holinefs ; yea tho* a teliever in Chrift mould never do a good Action (which confefs is a Suppofition that never can or (hall be) and lould die before ever he did any good Work, he fhould ertainJy be faved according to the Tenor of the Cove- lant of Grace, for he that believeth Jhali be faved \ yea affed already /rem death to life : Yea when tjie tibri uftifles or faves us he doth no f •* -!r<-tfnfcder us *s ho- y, but as Sinners, *»!iich believe In him who juftif.es he Ungodly j yea when we ourfelves look for Salvation rom Chrift, we have no ConCderation at all of our own iolihefs, but look merely and only to the Rightcoufntfs )( ChrifV Tho' fuch as are faved are holy, yea luch as re juftified who are termed Ungodly, are fuch who be- ieve, who defire and prize Chrift, who give all Things or Chrift, who mourn for their Sins, and are divorced fome Meafure from them, and humbled altogether in me Meafure under God's Hand ; for preparing Grace nd the Law works all thefe Things in them; but vet cy are c.Me'A Ungodly becaufc the Lord in jultifying iem looks not on them as they are fo and f> qu? ut as thr y are Sinners doling with Chriil and accepting ^im, and therefore only juftifying. Whefcforc when Ve enquire whither our inherent Hglincfs be the Condi - Salvation* we would firft diftinguiih between that . and in Subftance Life, Salvation and Glch y, and thai which in regard of certtin Accidents thereto rlisg makes it deferve that Name in a mare eminent C i Maimer* 36 Christ's All-sufficienG? Manner, and is in Fffe& but a greater Meafure of Life* Salvation and Glory. The finf is here enjoyed ; t Pet* v. i. hence we are called partakers of the glory, and un* to this Reft doth every Perfon that believeth enter be-*, fore he work fb much as one good Work, and without &>y Confederation of bis Works and Holinefs, as Scrip* ture abundantly cleares, and fome of the chief Adver* faries in this Matter fometrmes grant. The fecond Soft of Life and Glory is enjoyed hereafter, and is but a fur*; ther Manifeftation of the fame Glory and Life whicH Believers here enjoy by their Union with Chrift ; an4 this Salvation to be enjoyed hereafter is but accidental!/ different in regard of Time, Meafure, Uninterruption ol enjoying, Place and feveral other Circumftances from that Life and Reft Believers enter into, Heb. iv. 3. 1 Pet. v. 1. A [Is h\ ult. God added Juch as were faved unto the Church : Now it is of this gradual Glory to bd enjoyed hereafter that there is greateft Debate about | and I xitr fjfpic'ous that thefe Moralifts have little no- ticed this Diftinclioir, -ik • ^"/tdered that Grace here is but begun Glory, and that, that "Very Jr^erent Holinefs^ they will have to be the Condition of Salvation or Life, is indeed a great Part of that Life and Glory and Salva*. lion, and how it can be a Condition of itfelf, is tha^ which is not very conceivable. But (2.) We wouW diftinguifh betwixt thefe Things as they ly ftated in thd Decree and Purpofe of God, and as they are ftated iri the Covenant of Grace. Now I fay that Works in thd Covenant of Grace by which God juftifies the Ungodlyv and faith to them whileft in their Blood, Live, are not the Condition of that Life, but is wholly and only pur* chafed by Chrift's Merits, applied by Faith ; fo as the Believer tho* he be holy, yet not as he is holy, hath Title and Right unto this Life, and in Part receives it and actually enjoys it. But the Lord in his Decree hath purpofed that inherent Holinefs, Grace or good Works fhould go before the glorifying of them that are appoint- ed thereunto ; and by this Decree a neceffary Connecti- on is made betwixt Holwefs and Salvation, betwixt Be* lteverft A Ground of Faith. 37 iievers and Holirjefs, fo as all that are holy fhall be faved ; none but the Holy can be faved, all Believers and none but they can be holy : By this Decree it is ordered and comes to pafs that ail the effectual iy redeemed Believers fhall walk holijy before God in Love, and that ere the Lord crown their begun Grace with Glory ; and hence without holinefs none jhill fee the Lord : And in refpecl yf this Decree are we commanded to be holy, and finifh Dur Work, and glorify him on Earth, that we may be jlorffied with him in Heaven. Now I fay the Lord night in Law and juftice give us Heaven and eternal Life, and that according to the Tenor of the Covenant >f Grace, upon our meit clofing with Chrifl, tho' we lever did the leaft good Work ; and therefore cannot Works at all be accounted the federal Condition of Life ? ^nd when therefore a Prom lie is made to fuch and fuch l Grace, or Perfon fo and fo qualified, I deny that this s the Voice of the Covenant of Grace, this is no Bar* ;ain or Covenant holding out the Terms of Life and Sal- tation ; nor will I fay that this is the Voice of the Law ormally •, but the Declarations fignifying and holding mt the Perfon that (hall enjoy Life, they are Descriptions ►f Perfons in Covenant with God, rather than of the Covenant itfelf : God commands us to be holy ; true ; iut not to be juftified or faved thereby, or as the Con- ition of Life, but for other Ends mentioned, Rom. vi. iut ye will fay, God commands us to keep the Com- landments that we may live, to run that vc may ob- ain, therefore our Doing and ObeJicnce is the very Condition of Life, and God enjoins us to be hoiy as the condition of Salvation. Answ. Then ha ye we dune rith Grace, and Chrift and \\t arecerta a G>- enant of Works. God will have rhc Cup of the A- nritcs full that he may deliver his People, but the kfiire of the Sins of theft Heathen People •roperly the Condition of the Deliverance of God's Peo» >!e, nor have any Influence at all theicon ; the, hat which God hath purpofed Ihould go before t! ivering of his Pcople ; an J therefore Hull they f 38 Christ's All-sufficienc? that Meafure, that fo the Lord may deliver his People* Therefore tho* the Lord command us to be holy, to fi- riifh and work out Salvation, that we may be glorified, doth it not follow that oar Working is at all the Condi- tion federal of our Glory and Salvation. If I fhall fay tp one that is in his Bed, rife up put on your Cloaths that you may go and take Seafm in fuch and fuch Lands ^ doth it follow that his riling and putting on his Cloaths are the proper Condition on which the Land was bellow? ed on him. God gives us RemifFion of Sins and eternal J/ife freely for the Merits of Chrift alone received by Faith, without the Works of the Law ; yet hath he pur J pofed to convey this eternal I^ife to be enjoyed, and to which we have Right by the Purchafe, in the Order, and Channel, and Method of Holinefs : Our Holinefs is no* therefore the Condition of eternal Life. The Lord purr pofed that Paul mould bear witnefs of him before Kings and Counfeilors, and feal this his Teftifllony with his Blood at Jafr, ere ever he came to Heaven, and there- fore was it Paul's Duty to finifh this Part of his Race, that fo he might receive his Reward, and without fuch a Teftimony was he never to come to Heaven (as Things were dated in the Decree of God;) but furely Paul's Preaching and Sufferings which he was to finifh ere he Could be faved, and knit neceflarily with his Salvation, were not the Condition on which Heaven was promifed to him ; for the Terms of Life are one to all the World ; but we fee Thoufands are faved who never gave Tefti- mony before Councils, never died for the Gofpel as Paul did, and was to do that he might receive his Crown ; which Crown was otherwife purchafed, and otherwife allured unto him even by the Elood of Chrift and his, faithful Promife. Therefore look as tho' Paul was com- manded to fuffer for Chrift ere he could go to Heaven, and that therefore this was not the Condition federal of his Solvation (for his Salvation run upon the fame Co- venant Terms with all other Believers :) So neither tho' we be commanded to run that we may obtain, is there- fore our running the Condition of our enjoying or ob- taining A Ground of Faith. 3 9 uining but a mere Mean and Channel thro' which the Lord would bellow this Gift upon us, to which we had otherwife compleat Right. Some plead for the Influence of Works on Salvation, from the arguing from the one to the other, and hence would have them a proper Caufe -, but all that this v. ill imount to, is, that they are a logical Caufe or Condition, [b as from \\ orks we may argue to Glory ; and thus the Effect may be the Condition of the Caufe in a logi- cal Senfe ; neither do fuch hypothetick Propofitions as thefe, If ye walk after the Fldh ye (hall die, If ye walk after the Spirit ye (hall Jive, make our walking after the Flelh or Spirit the Conditions or Caufes cf Life or Death, but logical only, and they only iignify and are theDc- fcriptions of fuch who fhalJ live or die. It is al ledge J. _ indeed and pietended that the making our evangelical inherent Righreoufncfs the Condition of Life, doth better fecuie, and contributes toahoiy Life: Truly I confefs that it itirs up to a moral Kiglueoufncfs, and begets a flavifti Kind of Piety, and fofltrs a proud ftif- conccited Endeavour to be holy: But its the Grace of God onlyvshich teaches to deny ailUngodiincfs,tofervetheLord, and walk before him without Fear-, humble, yet free, ge- nerous and filial Obedience proceeds only from Grace and Faith which Ihtds the Love of God abioad upon Heart and conllrains. And is it not remarkable that thefe of the molt profligate Lives do own and cry up this Doctrine mod f Finally, there are not a few, who do not avow Jufti- lOQ by inherent Holineis as the Condition of the Co» lOt, who yet think it but a final! venial Error, and would have no Din or Stir railed thtrcantnt: But yen- ]y we cannot be tender enough in this Poi in a- ny Article of Religion we be called to fuch a contending for the Truth as will not part with one Hoot, it is in this moft important Head ; the Lord la] |j on feme Thin .. r* think but of final] In* port::. C 4 But 4? Christ's All-sufficiency But it may be afked, whence it doth flow, that there is fuch a Confpiracy of fo many feveral Perfwafions \r\ other Things againit this blefTed Trutfc fet down fo ful- ly in Scripture, whence it is that the Doclrine of Grace is fo oppofed as it is, and Works fo much pleaded for : I think thefe Things may have Influence on it. (i.) Becaufe there are many who think Gain Godlinefs, who thro' covetcufhefs Jball make merchandife of you, 2 Pet. 5i. 3. Thefe deny the Lord Jefus and his Grace ; and ihc Love of Money as it is the Root of all Evil, is the Root of all this in many. It is well known that in the Ptp'ifi Religion, Gain and Money is the vertical Point ypbn which all hangs, the very Soul and Life of their Religion : Hence becaufe fo great Gain is made of Works of Supererogation and others, it is no wonder they tell the People that buy them at fo dear a Rate that there is Merit in them, and they can be no lefs than the partial necelTary Condition of Life, elfe who would give fo much for them : Hence thro' Covetoufnefs I fay it is that ma- ny cry up Works, and confequently velify Grace. (2.) It \z Undeniable that the Doclrine of Juftification by the ivee Grace of Chrift thro* Faith alone, is above the Reach of natural Light to difcern, and that on the contrary the Covenant of W©rks, Do this and live, is ihongly and univerfaily imprinted on Man's Heart. It is therefore po wonder if fuch as never heard the Gofpel, by which this Myftery is declared, tell you of no other Way to come by Happinefs than by Virtue and Well-doing; and in refpect of the Sqitablenefs of the Covenant of Works With Nature, it is no wonder if therefore there be a ve- ry great Inclination in all Men (and in Part with the truly Godly ) to clofe with this Way of Juftification and Life. (3.) I think it arifes thro' the marvelous unfub- dued Pride that is in Man's Heart ; and hence it is fa id, they fought to ejlablijh their own Righteoufnefs, and would nst fubmit to the Right eoufnefs of God. Believ- ing is a Sort of Stooping or Submiflion ; it abafes a Man pightily, to put him altogether out ofhimfelfto feek ffcppiQcfs wholly in another \ this the Pride of Man can - m A Ground of Faith, 41 not fubmit to; and hence fceks to cry up Works, en- deavours to feek out fome PJace for them in the Cove- nant of Grace, and if they can get no other, they will be content with a fecondary lefs principal Condition, fine qua non, at lcait. And to what End is all this, but that we may not owe our Crown wholly to Chrift, but may put in for fome fmall Share with Chrift of the Glory of the Purchafe thereof to our own Doings ; and that our Doings may be a Part of the Pillars on which thisHoufc of Glory is built, and not ChriiVs Merits only: Oh"! cur fed proud Heart ; and thus we come to crofs the Lord Jefus in his facial Defig^, viz. the venting of his rich Grace, *and the (topping of all Month*, and making them become fpeechlefs before him ; hence Armimam and un- mortified gracelefs Perfons are for this, and that it may the more vifibly sppear to be of him that wiileth, Free- will is cried up, and the felf-determining Principle. (4.) I think it arifes from Unacquaintednefs with the Gofpel regenerating Work of Grace on the Heart, fubduing their Pride, and difcovering to them \hc Emptinefs of all their Performances and dcadning them to the Law, and fo re- conciling, uniting and marrying them to the lecond Husband Chrift, and making them not only fee a Necef- fity, but have a Ddire to be found not having their own Righteoufnefs but his. I know it would anger fome of them to let them underftand that any fhould judge them. Strangers to the Work of Grace, who look upon them- felves as no fmall Mafters in lfrael. I lhail only fay that I am perfwaded were there a found Work of the Law on their Hearts, and were they dray n before the Pic- fence of God, and there cited an h all that rofayacainit theip;tnd thatl L . in.! j, uould but ipeak, I am certain Folk » to venture any Thing either in eir own tit should ftc a K >ut of all thelf , : in the ' There are era to the \\ avidions of $4 Christ's All-sufficiency 1 of Sin, and Strangers to the Gofpel, that they then be- lieved as thefe Legalifts, but the Lord hath taught them another LefTon, and made them change their Note, (j.) Mifunderftood Scripture pointing out our Duty, declar- ing the Connection of Holinefs and Life, preffing Obe- dience, and fometimes holding out the Law itfelf 10 fuch as were not dead thereunto, which are multiplied both by Papifls and others againft this bleffed Truth, have no fmall Influence with many who Ijave not Eyes open- ed to diilinguiih betwixt Law and Gofpel, and that fee not Chrift the End of the Law to all them who believe, to give fome more honourable Place to our Works then the Lord allows. (6.) It cannot be denied but that fome cali'd Jntinomians and Libertines have over-ftretched this Doctrine of free Grace, and turned it unto Wanton- Refs, and drawn very fearful and lamentable Conclusi- ons from thefe blefled Premifes ; fuch as denying the in- herent Graces of *he Saints *, inherent Sins in them ; dec- aying the Neceffity of Duties ; that Saints are under no Law at all ; that they ought not to mourn, or be trou- bled, or feek Mercy for Sin, that our Graces do not c* vidence our Juftification, and the Jike : And many to limn thefe wild Paths, and keep far off thefe Rocks, have inclined too much to another Extreme, as think- ing they could not be too far from Liber tinijm, and thro* fome unwary Expreflions in the Heat of Difpute dropt againft the Antinomtam have jumbled and not a little darkned this Truth, like fome endeavouring to make a crooked Rod even, have over-bended it too much to the other Side. (7.) And laflly, I fuppofe that thro' the great Wrath and righteous Judgment of God, many arc given up to believe Lies in this Point, and fuffered to darken and pervert the righteous Ways of the Lord, with whom the Lord will in his Time reckon, and whofe Damnation fas it is ju ft ) fo fleepeth it not. The Doc- trine of free Grace and Juftification by Chrift alone with* out the Works of the Law, did fhine clearly, not only m this Land, but in ail the Churches of Chrift in Europe % fometime after the Light did arife, and the Pofijh Clouds of A Ground of Faith. 43 of Error were fcattered ; and then did Men live both ho- lily and comfortably, and it was well with us : But this Truth was not received in Love, Scotland was unthank- ful, and did not improve this Price that was in her Hand, was not thankful lor, nor did prize fo welcome News and fo precious a Treafure, but turned fecure : Therefore hath the Lord railed up Antinomians and Arminians who on the one and other Side atTault and rend this Truth; and that Light that fhined on our Ways, is now in a great Meafure removed, and little or fmall Veftiges fhall ye find in many Sermons and written Books, except what a Man fhall rind in Mr. Given : Oh ! mourn for thefe Things, your Contempt of Grace, and turn you to the good old Paths ; look to Calvin, Luther, Brad- ford, Tir.dal, Mr. Patrick Hamilton, Mr. Bruce, and in their Writings fee this Truth more cleaily ihining, than in our modern Writers, if it be not Rutherfoord and Mr. Shepherd. Oh ! therefore feeing this Doctrine of Grace is fo full of Confolation, and manifeitly tending to the advancing of God's Glory; Oh! run and with open Arms embrace it. If Sin or Satan object againft thee thy manifolJ Sins and WeakneiTes, thou canil anlwer, Chriit hath fatisfied the Law for my Sins, and therefore can- not Jullice demand any Thing of me; the Law ilrikes no more againit thee, then a Bond that is cleared. Why therefore dofl thou run to thy Fig-leaves when thou halt fuch an excellent Garment to cover thee ? Finally, I would fay that this holds out the Sufficiency of Chriit alone to Salvation, tho* Works be required and necefTa- ry ; that look as Chriit is a fufficient Saviour, tho' Faith be necetfary to Salvation ; even fo tho* Works be ex- lically ntcelTary to Salvation, yet is Chrift the all- fufficient Saviour; and the Reafon is, becaufe this Ho- lineis and new Obedience hath all its Virtue for which it is accepted from the Merits of Chrift, who is lhat blcl- ied Altar who fanclijies all the Gifts offered thereon, and without which the molt holy Work., oi Saints wo*] cailen as the cutting oif a Dug's Neck : And cepiablcucii of our Works proceed from Chriir, fo doth the 44 Christ's All-sufficiency the Power to do them proceed from him ; there is in liim that which may enable thee to do all that which is neceffariiy required of thee; and feeing all thou ftands in Need of is to be found in Chrift, he is a fufficient Sa- viour. As the Lord hath out of his mere free Grace, appointed and chofen us to Salvation, yet not to Salva- tion abfolutely, but thro' Sanctifieation of the Spirit and Belief of the Truth ; even fo the Lord Jefus in whom we are elected or chofen, hath fhed his Blood to purchafe eternal Life to us, but in fuch a Channel I mean as to the Enjoyment of it : So iikewife when we believe and apply the Promifes, we believe that we fhall be faved, not without Holinefs, but in that Way and Method the Lord haih fet down in his Word. And this as it doth not hinder the Freedom of Eleition, fo neither doth it cf God's Covenant ; of which and of Faith our walking e- vanglicaily are the Effects and not the Gaufes or Condi- tions. I therefore do and finifh my Work, tfiat I may be gone to Heaven becaufe I believed to be faved thro' Chrift in fuch a Way, and in doing of this, and becaufe the Lord in the Riches of his Grace difponed to me free- ly Life and Salvation, but declared it always to be en- joyed thro' the Channel' of Faith, Obedience and Repen- tance, which the Lord promifes we fhail walk in them as he doth Salvation and Glory itfeif. (4.) Such will be found Rejecters of Chrift and Def- pifersof this Salvation and all- fufficient Saviour, and to be reproved who defpair of Salvation-, and hence it reproves three Sorts of Defpifers. (1.) The tormented fearful Defpaircr who by Reafon of the Number and Greatnefs of his Sins, and God's heavy Wrath and Difpleafure which he finds in his Soul, and feeing Means cannot help him, doth hereupon in a diftra&ed fearful Manner cry out, there is no Hope, and bids in his Heart at leaft a Defyance to the Mercy and Good-will of Chrift to fave him, and fo continues fceking either an Opportunity to deftroy himicif, or lives in a certain fearful Expectation of Wrath ready hourly to fail on him : Such was Judas. (2.) The bold hardned and willfully prefumptuous de- ipairing A Ground of Faith. 45 /pairing Sinner, who feeing his Sins to be great and many, and his Heart very hard, and little Fruit from fume Pains he hath been at, hence begins to conceive there is no Hope of Mercy for him, and thinking that God cannot pardon him, or elfe if he think he can, that he hath pad a peremptory irreverfible Sentence againft him, and there- fore like Cain or Fcuflus run from the Prefence of the Lord, and comfort themfclves as long as they can, with their carnal Enjoyments, will not torment themlelves before the Time, and hope that if they mud die and be damned, they cannot help it, but bear it as well as they may ; I fa. xxii. 13. Let us eat and drink, for to morrow we /ball die; hence take a full Swing in Pleafufes, jcr* ii. 27, 28. (3.) The fighing fainting Dcfpairer, who prefTed with many great and infuperable Difficulties, which daily increafe upon him, and finding no Help by all his Pains, nor probtble Outgate of Efcape, Means mifgiving, dares not for Fear of greater Puniihment flee from the Prefence of God and neglec't Duty altogether, and therefore keeps up fome Form, but in a fainting, pining Way: His Thoughts' teliing him fecretly, all is to no Purpofe, and looks never to be in a better Cafe, hence pines away in his Iniquities, and li^hs and goe9 backwards. SECT. VI. Improving the Dotlrine of ChrifFs Sufficiency by Way of C'.nfoldtv.n. USE V. Of Confolation to all undone Self-Jeftroy- ed Sinntrs who can do nothing for themlelves : Oh look up here. Hof. xiii. p. Thou curled Sinner look to him that took the Curfe upon him, that became a Curfe for thee ; thou Enemy to God, look to one that died and by his Death purchafed and merited Reconci- liation betwixt the Lord and thee ; thou vile unclean faithlefs Sinner, Man of rotten Righteoufnefs, look to hull who is made of GoU Wifdom, Righteoufnefs, Sane- tificatk)* 4 " Wifiloim $o Christ's All-sufficiency Wifdom and Knowledge. (4.) An All-fufficiency of Reft or Satisfaction to content and fatisfy the Heart, and this four-fold AU-fufficiency in Ghrift doth anfwer all the Souis Needs and Miferies. (1.) I fay, there is an All-fufficiency of Merit in Chrift in regard of his Sufferings' and Obedience ; and this meets with two great Wants in the Sinner, that is, Guilt and want of Righteoufnefs. Sin is the Fountain of all Mifery, and doth daily fling and torment the Conference, fo as thereby a Man is made a Terror to himfelf, fepara- ted from God and expofed to all Mifery : But now con- fider that the Lord ^efus faveth his People from their Sins, is the Lamb of God, that taketh a-way the fins of the world. A wonderful God that fubdueth Iniquity, who hath finifhed Tranigreffions, and where Sin hsrth abounded hath made Grace to fuperabound, Matth. i. 21. Numb, vii. 19. John i. 7. Hek. x. 2. Rom* viii. 2. In a Word he hath carried our Iniquities into the Land of Forgetful nefs ; for the flrength of fin is the law y and Chrift hath fatisfied the Law, and freed from its Power and Tyrrany, fo that it now hs.th no more Power over the Believer, Rom. vii. 7. that being dead wherein we were held : Further, Ghrilt's active Obedience is fjfficieat for thee, he hath not only put an End to Sin, but brought in perfect Righteoufnefs ; not for himfelf (for he needed none) but for|thee : This is t'^at glorious Robe which the Spend-thrift Prodigal gets to put on to cover his Nakednefs when he comes Home : This is that Wed- ding-Garment which fits thee for Communion with Chrift, Matth. xxii. 12. Luke xv. 22. in which Ptf«//defired to be found, Phil, iii, 9. which will cover all thy Nakednefs, and when thou appears in thefe Garments of thy Elder Brother, thou fhak get the Bleffing ; in this Righteoufnefs fhalt thou glory, and mayeft glory, and comfort thy Heart,! and quiet thy Conscience, and by it exped made alive ; for by Faith we are married to Chrift ; md as the Woman who is married, all her Debts are traof- fcrred on her Husband, and the Law cannot reach her, ind ftie hath Right to all that is her Husbands ; even fo King united to Chrift by Faith, all our Debts are tranf- erred on him, and we have Right to what is his, Ifa* slv. 24. (2.) There is Sufficiency of Strength and Life to quick- en and enable thee to do whatever is commanded thee, ind which God hath ordained to be done ere we go to fteaven : Believers tho' freed from the Law, yet are un- let the Law to Chrift, and bound to perform Service of Love and Thankfulnefs to Chrift and that nectiTariiy, ind to glorify him on Earth, that fo he may glorify them in Heaven. Ah faith the poor Creature, I will never ret fuch Difficulties as are in the Way maftered, I am a lead, weak, poor Creature, and unfit to glorify God : rrue indeed, thy Work is above thy inherent Strength, but act above his Strength, who maketh Heaven and Earth, ind to whom nothing is impoflible, / can do all things v hro* Cbrifl that ftrengtheneth me, faith the Apoftle. Ye svill fay I know nothing is too hard for Chrift, But what is ibat to me ? I anfwer yes very much, and for this pon- itr and think fadly on thefe three Confiderations. (i.) That divine Strength is neceiTary, Without me ye can de tothing, John xv. 5. If the Lord did not afford Strength, ^e mould not get the leaft Duty done or the fmalleft Dif- ficulty maftered, fo great is thy Weaknefs, and fo mighty :he Power of Corruption. (2.) Divine Strength is iuffi- lient, / can do all things thrS Chrift, there is no Sin but thro' the Spirit of Power may be mortified, not one Command but may be obeyed, not any Crofs but may be born, no Enemy but we may overcome, In the Lord have I righteoufnefs and ftrength. (3.) Divine Strength is allowed, we may therefore awaken the Arm of the Lord and look up to him, and verily by drawing near to God, and depending and waiting on him, we lhall find Virtue proceeding from him, for the Touch of Faith draws Virtue ©ut from Chrift ; hence its faid, He that wan Da •! 52 Christ's All-sufficiency .on the Lord [hall renew his flrength ; you fay you can- not get this Duty done and this Corruption maftercd and overcome ; but cannot ye draw near to Chrift, wait on him, and believe that his Blood was (bed for taking a- way of thy Sins, and hold this up to God, putting ail thy Confidence in this, and verily you (hall ere long find Pow« er from the Lord Jefus to quicken thy dead Heart, to ftrengthen thy weak Hands, and to mortify and fubdue thy Corruptions. Hence fo great and hard Services arc enjoined God's People, not becaufe they of themfelves will get thefe Things done, but to put them out to wait on Chrift for Help, and to ply his Blood, and then Help is found fooner or latter: Deut. ix. I . Ye are to go(faithM$/£j to the lfraelites) to fight with Nations greater and mighti- er than thou, whole Towns are walled toHeaven: Oh might they fay, how mail we ever get this done \ No, faith Mofes Be of good Courage fear not for all that, Ver. 3. Why i The Lord thy God is he that goeti) before thee as a con- fuming fire> he /hall deflroy them. Oar Part is eafy, il is oftentimes but to fit, or (land dill and behold the Sal- vation of the Lord ; Chrift is engaged to help us. (3.) There is Sufficiency of Wifdom to direct th< poor blind Sinner in the Way it fhould choofe, and there fore called the wonderful Counfellor ; we are many Time! in the dark that we know not where we are nor what w( do, but grope like blind Men ; remember that the Lord i< our Light, and he leadeth the blind in a way they know not, Minors have no Witt to guide their Eftates, every one i; ready to cheat them, therefore hath theLaw provided then Tutors, who are to mannage their Affairs till they ftand in need of none. The Lord fends the Spirit of his Son even the Spirit of Council and Might, to guide and direct his People unto all Truth, to fhew them the Path of Life PJal xvi. alt. Pfal. cxliii. 10. (4.) There is All-fufficiency of Satisfaction in Chrift enough in Chrift to fatisfy and content the Heart, to fil all the empty Corners of the Soul, fo as to make it fay I have enough, Matth. xi. 28. John iv. 14. He thai drinheth of the water J /hall give Aim /ball not tbirft again Then A Ground of Faith. jj rhcre is Bread enough in the Father's Houfe : PfaL xvi. dt. there is not only Joy but Fulnefs of Joy at Chrift's light-hand. But I come to the Second. Secondly, We would confider a little the Excellency of his Satisfaction and Sufficiency that is in Chrift. (i.) ts fuch a Sufficiency as anfwers all the Souls Wants, ts Darkncfs, Deadnefs, Guilr, Weaknefs, Sorrows, or whatever it be, this like Money anfwers all Things. -fere is Light to thy Darknefs, Strength to thy Weak- lefs, the Garment of Joy and Praife for thy Heavinefs, 4eat for thy Hunger, Righteoufnefs and Pardon for thy >in and Guilt, PfaL ciii. 2. he heateth all thy Difeafes ; D faL xxxvii. 4. and xx. 4. he fulfillcth a!! the Defires >f thy Heart. (2.) There is fuch a Satisfaction as there s a Fulnefs in,- he not only faves from Evil, anfwers all >ur Wants, but he faves to the uttermoft ; he not only :ures all Manner of Difeafes, but cures them perfectly ; le giveth abundantly, SoMg v. 1. John x. 9. ThisSuf- iciency Satisfies that Eye, which never before was faris- ied, the Fulnefs of God fillet h all in all, (3.) It is fuch 1 Sufficiency as makes the Heart rejoice with joy unfpeak- ible and full of C lory ; Matth. xiii. 46. when the Man bund a Treafure in the Field, he rejoiced and for Joy old all ; Afts viii. 8. when Chrift was received in Soma* 'ia, there was great Joy in that City : So was it with he Jaylor, Atts xvi. 34. the Jaylor fo foon as he be* ieved rejoiced. (4.) Every Comfort cannot rejoice the rleaxt ; fome enjoy many good Things, but they cannot ejoicc for them all, its the peculiar Gift of God, but [his fatisfying Fulnefs of Chrilt cannot but rejoice the iieart, and this (hews the Sufficiency thereof. (^.) It lot only rejoices the Heart, but fo quiets it that the rieart is contented, it gives Peace unto the Soul, and talms the Heart ; the Heart that like a Ship was tofTed *ith the Winds and Storms of Hopes, Fears, and De- DOW at reft, PfaL xci. 1. There is a Lee under his Shadow. (6.) Sucli a Sufficiency as far excels what rid can give or beftow, PfaL iv. 7. / have r, then they when c/ ine abound. V 3 (7.) Such $4 Christ's AlI-shfficiency (7 .) Such aSufficiency as may and will feafon every Lot, af I may eafeand cure the foreft Wound, and greateft Pain, that j|. can fweeten and lighten the bittcreft and darkeftProvidence, I; that can make up and fill the greateft Breaches and Wants, m i7*i.iii.t8. that canfweeten the bittereft Cup thou canftberlff tryfted with, that neither Fire (hall burn, nor Water over- IT. flow thee, a Light that arifes out of Darknefs ; When Mi fit in darknefs , the Lord will be a light unto me, lijE; Sam. xxx. 6. David when they were fpeakingof iton^ji ing him, and when robbed of all Comforts, could yet en- I courage himfelfin the Lord. (8.) Such a Sufficiency as 11; turns the Soul from the Creature, darkens all the Beauty?,! 1 thereof, and in refpect of which the Soul is made to e^J 1 deem all other Things as Lofs and Dung •, hence willing-*! 1 Jy fells all for this Pearl of Price. John iv. 14. He that\ 1 drinketh of the water that 1 Jhall give him Jh all thirft nm\\ more; when thi^ glorious Sun arifeth, it darkens th«l Beauty of all other Glories unto the Soul, and makes thenttl difappear, as the Stars do at the Approach of the Sun, I or as glow Worms and Skins of Fifties, which in the/ dark Nights caft forth a Kind of fhining Light ; b«U in tho J Day-time they caft forth no fhining Splendor, Pfal.- xxxix. 7 . (9.) Such a Sufficiency as only fatisfies, which ncwi earthly Comfort can do; but Chrift can only fatisfy theone&a Thing needful, the one Pearl of great Price, One tbingml have I defired, Pfal. xxvii. 4. And he alone can fatis4| fy thee, becaufe he hath all Things in him; the fcatter41 cd Shadows of Excellency that are to be found in th§] Creatures, are all eminently centered, and united iaV him ; he is the rich Fountain from which all thefe Streams do flow ; if ever any Creature was pleafant to thee, did thee good, or comfort thy Hea*., remember it was zll Drop conveyed at firft from this great Ocean, Pfal. lxxiii.l 25. (10.) Such a Sufficiency and Fulnefs as the WorloVI cannot fee, fo glorious and excellent that the natural Un- I demanding cannot reach it, no Eye hath fcen, nor Ear heard, nor Heart conceived it, and its beyond the Appre 7 henfions and Thoughts of thefe who have found, and by tfoe Spirit have been made to knoy? the Things freely given them A Ground of Faith. 55 them of God, i Cor. ii. 9. PfJ. xxxi. 19. hrjj great is thy goodnefs, thou. ha$ laid up for them that fear thee. Thirdly, A Word of the Difcovery, and feeing of this Fulncfsand All-furrkier.cv, which is the finding of this Pear! of Price; ponder thefe eight or nine Things. (1.) That this Sufficiency and Upmaking that is to be found in Chriit is hid (as all fpirituai Matters are) from the Eyes of the moft Part of the WorJd, ev«n of thefe who daily hear and talk of thefe Things, and have a natural Knowledge of them. Lukexlx. 42. The Things that be- long to Jerufalerns Peace arehid from her Eyes. Rev. ii. 17. The Name that Chrift gives is unknown to all, fave thefe who have it. 1 6'c.ii. 14. The natural Man neither doth, nor can know fpiritualThings.J^.xxviii. 20,2 i.TheWay of Wifdom is hid from the Eyes of all Living : It is true they feem to know thefe fpirituai Things in a natu- ral Way, and hence they reafon and talk of them, but this Knowledge is no fpirituai, true, faving Knowledge, but fuch a Knowledge and Apprehenfion that a Man that is born blind hath of Colours, fuch a Knowledge as we have of Places, we were never in, and thus in feeing they fee not, lfa. vi. 9. yea the Wife and Prudent fee not thefe Things, Matth. xi. 26, 27. There is a marvelous Light peculiar only to the Elect, mentioned 1 Pet- ii. 9. which only can difcern thefe Things. (2.) While thefe Things are hid and una 1 Hovered, there cannot be a drawing near to Chrift for receiving of this upmaking AH-fufficiency (for igncti nulla cupido} while the Scales oflgnoranceareon the Eyes, there is continued Diftai and hence till a Man's Eyes be opened to fee Chrift's Excellency and Glory, tho' he were never (b m;: an 1: m of Degrees; and here we know but , know but in Tart ; to hath it like- *iie* an ImperfcAion of Interruption ; and as l] I 58 Christ's All-sufficiency pies, Luke xxiv. \6. our Eyes may be held for a Time and clofed up from beholding this GJory ; and hence thro* the Dimnefs of this Knowledge to cry, / em more iruti/h than any man, 1 have not the under/landing of the holy, Prov. xxx. 2, 3. (8.) The Sufficiency of Chrift doth but fatisfy the Soul, in as far as it is enjoyed, and as we draw near to it; the Prodigal fhould never have had hit Wants fupplied, tho 1 there was enough to do it withal, unlefs he had come Home: As Meat will not refrefh nor ftrengthen our Bodies unlefs we eat it, and as Fire will not warm unlefs we approach to it ; fo will not Chrift's Fulnefs fatisfy, refrefh, and make our Souls happy, un*i lefs we draw near, receive, live upon, and improve it ; the Beams of this blefled Sun, do but (hine on, and re- frefh thefe which dwell and abide near under it : Hence many complain we get nothing, we find not that Heart Satisfaction, but are full of Sorrows. Oh ! remember it cannot be otherwife when ye live at fuch Diftance from him, who is your Life, when y e keep not Home nor the Fa- ther'sHoufe better, but wander upoa the barren and defolate Mountains of Vanity : Live near God, and live happy 5n God ; therefore dwell much upon the Thoughts of ChrLlYs Fulnefs, the hcighth, breadth, depth, and length of his love, Eph. iii. 18. Seek the Lord diligently, feek his Face for evermore ; your Hearts (hall live that feek God ; revive and ftir up thy Faith always, truft in him at all Times, get Love to him, and labour to feed thy Love towards him, and to kindle it again when it is a- »y Ways decayed, think much on him, Pfal. civ. 34. My meditation of htm /hell be fweet ; let your Eyes be much upon him, always obferving his Ways, waiting on him, being in his Fear all the Day long *, Faith, Fear, £ove, with Prayer, are the Bands by which our Souls are preferved, linked and united to God ; if ye thus a- bide in him, ye (hall bring forth Fruit, yea much Fruit, your Soul (hall be as a watered Garden, ye (hall find ftne- tifying, quickening, comforting and fatisfying Influences proceeding from him. And thus much of ChrilFs All-fuffi- ciency A Ground of Faith. $f jcncy a3 it is a Ground of Believing. Follows the fi- ond fpccial Ground of Faith. CHAP. III. Of the fccond fpccial Ground of Faith, viz. Christ's Good-will to Sinners, from Ezek. xxxiii. 1 1. As I live faith the LOR*D GOT>, I hare no pleafure in the death of the -wicked. — • Luke ii. 14. Good-will towards Men. THE Sufficiency of Chrift as a Saviour, is indeed a great Ground of Hope, and brings the defpair- ing Sinner to this, It may be the Lord will be gracious; but Chriit leaves not the poor Sinner in the Day of his Power in fuch an Uncertainty, but gives great Ground of Encouragement and Comfort from the Reve- lation of his WiJlingnefs that ihcy fliould be faved : Many are heard to fay, I }:now Chrift can help me, but if he will lave me I doubt of that, Matth. viii. 2. and now tho' the Soul doth not defpair, but looks up to the Lord if fo be there may be any Hope, ytt can it hope but very weakly and mixed with innumerable Fears. While Man continued in Innocency in goodT*rms with the Lord JEHOVAH, there was a mutual Confi- dence in one another betwixt them. God was Man'* Friend, and Man was confident of his Good-will, ami refted fecure therein : feat lince thru* Sin a Breach was made betwixt God and Man, there was a mutual Diili- dence in, and Jealoufy of another; hence God being {taitJ as an Enemy, Man decs from his Prefence and cxpccls 60 Christ's Good-will to Sinnen expects nothing from him but Wrath, tho'he may fome- times believe, the Lord can if he will make him clean: Hence the Lord doth hold out the Good- will of God in Chrift towards Sinners, and then the Soul fcts forward more vigoroufly to Chrift, and grips the fafter to him. This Head tho' very ufeful wants not its own DifnV culties. I (hall therefore for opening of this Point, fliew (i.) the Nature of this general Good-will premifing fome Dis- tinctions. (2.) I (hall (hew that there is fuch a Good- will in Chrift to fave Sinners. (3.) Why it is fo, (4.) How this Good-will in Chrift is a Ground of Believing. -{5.) Anfwcr fome Objections. (6.) Give fome Ufes. sect. 1. Some Diflinftions premifed and the Nature of the general Good-will in Chrift towards Men confidered in Jeveral Jtfsrtions. DISTINCTION I. The Will of God comes under a Five-fold Confideration. (1.) It may be confidered, as it is God's EfTence and his very Nature ; and fo may be called that from which God's Volitive Acts or Acts of Volition doth proceed, and fo it is all one with his blefTed Nature, whereby he wills himfelf to cxift necefTarily, independently and eternally, fo his Will as to the Object is not free, becaufe he wills him- felf naturally and necefTarily, Rom. xi. 36. (2.) Confi- der this Will as it ftts out to determine itfelf in refer- ence to outward Contingents which is the Will of his Decree , which Will of God's Decree in refpect of the Principal whence it proceeds and from which in itfelf it isundiftinguifhed is necefTary and eternal; but look upon, it modally and as it terminates itfelf to the Object, it is free. (3.) There is the revealed Will of God ( called Vo- luntas JIgni, as the former was called Volunt a s beneplaciti % or the Will of his good Pleafure ) which revealed Will of God (hews what God wills to be «ur Duty. (4.) There is I A Ground of Faith. 6j s a relative Will of Complacency in God, which is as t were the Suitabienefs, Agreeablenefs and Harmony of Sod's Nature with any Thing, and fo the Lord is laid love Righteoufnefs and to behold the Upright with a )ieafant Countenance, to delight in them that fear him. j.) There is a virtual Will in God, which orders Means md appoints them for fuch an End ; in refpecl of which, ind by conftituting of the Means for fuch an End, he nay virtually be faid to will that End : The proper and univerfal inftitute End of all Means, Ordinances, and Providences is to turn Men to God, John v. 34. Co!, i. 28. 2 Car. x. 3. Rom. ii. 4. John i. 5. Dent, v. 22. and viii. 2. Hag. ii. 23. True indeed they do not always actually attain thefe Ends, neither did the Lord purpofe that they mould attain the End ; but the culpable Caufe is Man's Corruption which Jude 4. Turns grace into wan- tonntfjy [TantophcraT\ they did transfer or tranfplace tie Means from the true End of them; now then thefe Mesns hiving fuch an End, and by the Providence of God a Tendency towards fuch an End, this being a real E. how could it exifl: without the Decree of God ; it is therefore from the Will of God that Means have fuch an whither they attain the End or not. Distinct. II. We mould diftinguifh betwixt a Thing, the Nature thereof and the Exigence of the Thing, and fo diftinguifh the Duty of believing, as it is a religi- ous Duty which glorifies God ; and that fuch a Duty exifts; fo confider the Nature of Sin in itfelf is difpica- fing to God, but God wills that Sin mould exift, he permitting it as faith Twifs, die it inoulJ never have been ; Chrifl willed his own Death as to the Exiiu of it, I mull fuffer, but Death in its own Nature was difpJcafing to Chrifl ; and fo might be faid not to will it : 1 know the learnedeli Philofophers will not aJmit a real Diftinclion betwixt the ElTtr.ce or Na!v.re of a 'I b and its Exigence; but however we mould grr.nt this, yet feeing thefe do admit a formal DillincTion flowing (i the Concept of the Intellect betwixt thefe t\ may agt the Exigence of a Thing be willed ? And the 6& Christ's Good-will to Sinners Thing itfelf in its Nature not wilier 1 ? The Will ma) diverfly terminate itfelf to ttfj/e two. Distinct. III. God comes under a threefold Confi* deration, (i.) As he is a Sovereign Lord doing what hi will to his Creatures. (2.) God may be confidered as he hath manifeited himfelf in Chrift Jefus, in whom he is good and gracious and hath no Fury, but is in him alonf well pleafed, full of grace and truth ; as he fits upon this Mercy -frat he doth not condemn but fave. (3.) Goi may be confidered as he is the Governour of the Worlc^: and actually governing it by Laws. D 1 s t 1 N e t. I V. Man comes under a threefold Con&d&: ration. ( 1 .)As he is a Creature, the Work manlhip of God'^. Hands. (2.) As purely and fimply fallen in Adam. (3.) As a final wilful Rejecter of the Gofpel and Day of Grace*- Distinct. V. Judgments and Evils, and the Ex< iftence of thefe Evils may be confidered, either as ill themfelves, and as they are the Torment and Deftrucli-* on of the Creature on which they are inflicted ; or (2.) Thefe Evils may be confidered as Means by which the Glory of God is manifefted. Thefe Tilings thus prcmi- ied, take what I conceive to be Truth in thefe AflTertions*; Assert. I. God by the Will of his Decree wilhi not the Salvation of all Men, he doth not purpoft to fave all Men, for then mould all be faved, for he hath decreed and it came to pafs, yea God hath decreed that themoft of Men fhallbe eternally damned and perifli: By this general Good- will we are not to underftand any ge- neral indefinite or univerfal Election which as it is a Secret fo have we nothing adoe therewith, Deut. xxix. 29. Assert. II. As the Election of fome to Glory, is not the Ground of Believing, becaufe then all were bound to believe they were elected, which is a manifeft Untruth, fo on the other Hand is not the Decree of Reprobation any Ground of Unbelief, 01 to conclude that any particular Perfon is damned, even tho' in God's Decree they be Reprobates ; nay this may be a Sin, as it was to the Jfraelites to 1 prophecy to themfelve* they (hould be deftroyed in the Wildernefs, Deut. i. 27* Num. A Ground of Faith. 63 fom- xiv. 3. which indeed came evidently to pafs and as decreed, yet was it finful in them to conclude it, as e are not to make the Good-will of Election the Ground I Faith ; lb are not we to make God's Decree of Repro- ition Ground for Unbelief ; but we are to prefcind from [id a& independently from both thefe, for as the re- galed Command of God is the Ground of our Obedience, : i is the revealed Truth of God's Promife the Ground jfour Belief. Assert. III. The Mifery and Punifhmcnt of Imned Reprobates, is not a Thing in its own Nature, r as it is the Creatures Torment pleafing to God, nor bth the Lord will it as his End ; but God wills the Mi- 'xy of damned Creatures, as thereby the JuiHce, Wrath lid Power of God is manifelt«d, Rom. ix. 20, 2 1, 22. Sod is not of a bloody and tygerifh Difpofition, who is clightcd with the Mifery of poor Creatures ; hence Re- jobation is not an Act of Juitice or Cruelty, but of So- eicignity ; and Damnation is not Cruelty but Juftice ; nd this I take to be the Meaning of Ezek. xxxiii. 1 1. ^he Prophet in the Name of the Lord, defires the People p turn to the Lotd : Oh ! quoth they, How can the X)rd defire us in Earneft to turn ? Seeing he can turn Is and will not, but wc pine away daily in our Iniquity, nd therefore it would feem our Mifery, Sin and De- traction is a far greater Contentment to him than our Amendment and Salvation : The Lord anfwers to this, 4s 1 live, 1 delight not in the death of a /inner , that is, s I live, I am not fuch a cruel one as ye take me ; the 3eath or Mifery of a Sinner, is in itfelf no Contentment )r Pleafure to me as ye think, but I much rather and I norc delight, ant' have a greater Complacency in aSin- lers turning and living, in the Connexion that is be- wxit thefe. The ferious Confidcration of this would illay Heart-murmuring. Assert. IV. Chrtlt doth really pity fuch as are liven up to their Hearts Lufts and punifhed for their *\tm t Pfo!. Ixxxi. 12, 13. Iwfcxix. 41,42. Deut. \ 29. Ezek. ix. wh»n Chrift weeded ovtr Jeruftlem it uas ^4 Christ's Good- will to Sinners no Diffimulation, they were no Crocodile Tears he(hed, as /Irmir.ians (lander us to fay, and would infer from our Principles ; for this Weeping and thefe Tears did really exprefs the tender and ompafllonate Nature of Ghrilt : As a joft Judge whofe Son is called before him for Mur- der, fpare him he would from a fatherly Affection ; but ihe Law and Juftice muft take Place, therefore he con- demns him to die, and in pronouncing of the Sentence, poiTibly fheds a few Tears, Will any fay thefe Tears are hypocritical, and the Judge but diffembled ? Why ? Be- caufe he might have fpared his Son's Life if he had pleafed, and yet weepeth : No, it will not folluw, No, for his Love would lave him, but Juflice cannot, and that Love which cannot vent itfelf in fparing muft kyth itfelf in pitying end weeping : It is fo with the Lord, his graci- ous Nature would and could fpare his Creatures; but having engaged his Juftice and Promife in it, he cannot. Herzd as I think was really grieved to behead John Bcp- tifl, yet for his Oath's Sake, his Truth's Sake, his Law r s Sake, it muft be. As they are I\Jen God pities them, as finful Men he hates them ; God really and truly hates Sin, tho' there be not a Paflion of Hatred in God ; but notwithftanding of this Hatred he hath purpofed that Sin mould be, and made Man a mutable Creature, and con- curred to thePhyfical Act of Sin, as a Subject, wherein the Anomie thereof might be contained, fo as the Creature mould Sin ; even fo the Lord for the Manifeftation of his Juftice, Greatncfs of his Power and Wrath, wills the Mifery and Damnation of fbme ; tho' the Mifery, Tor- ment or Damnation of his Creatures be as difp leafing to him as he is good and gracious, as Sin is difpleafing to him as he is holy : Only conceive not of Pity in God as it is in u?, as it would import any Change, or ruing of what is done, in the fimple Nature of God, as if he could he would recal it : God's Detemination of the Creatures Mifery, is not inconfiftent with his general Good-will and Pity to that Creature; nor is this Cruelty or Unjuftice feeing he may do with his own what he likes j as a Mufician will mifttunc his Inftruaient by half A Ground of Faith. 6$ half a Note, to fhew his own good Ear, or for fome other Caufe, he doth not therefore delight in Diflbnancy, or wills it, but it is averfe and difagreeable to his Nature, tho' without him the Infhument could not be miltuned. Assert. V. God may be (aid to btt willing that all be faved four Ways, (i.) By the Will of his Command^ whereby he hath made it Man's Duty, thro' which he (hall be faved. (2.) By a Will of Complacency ; God hath a double Complacency, (1.) In the Duty of Believing as it is fuitabie to his Holinefs. (2.) In the Creatures Salvation thro' Faith, as this is fuitabie to the Goodnefs of God ; therefore \{ Judas believed it fhould be moft pJeafing to God, and Judas's Salvation thro* Faith were pleafing to God as fuitabie to his Good- nefs, even as his Unbelief is difpleafing to God, tho' the Lord never purpofed that Judas Ihould believe. (3.) God wills the Salvation of all, efpecially in the vifible Church by a virtual Will, in as far as he hath appointed Mtans and Ordinances, with an Aptnefs in thcmfelves and Tendency to fave fuch, as they are given un- to and beftowed upon; John'i. 7. John was fent that all might believe on the Son : In as far as the Lord ap- pointed the City of Refuge, in fo far he may be faid to will that all (hould rlec to it, and be faved, tho' all not flee to it nor were faved, (4.) God wills the Salva- tion of ail and delights not in the Death of any in a fi- gurative Senfe by a Metonomy of the Sign for the Thing (i^nified, in as far as the Means the Lord bellows, and the Pains he takes, are S.gns of one uho is willing to compafs the End, for which thefc Mean* are appointed and to which they have a Tendency, and in as far as he beiiov.s the Means upon all in the vifible Church, exhorts, invites, and takes Pains upon them, in io far he may be faid to will their Salvation. Assert. VI. God willl the Connection betwixt Duty and Happinefs, iho* he wills the Exiftencc of nei- ther in a feparale Senfe, and that by the Will of his Decree : God purpofed that if Cain ihould do well, he (hould be accepted -, and yet God never purpofed tl -t L 66 Christ's Go odavill to Sinners Cain fliould do well or be accepted ; fo the Lord wills the Connection of thefe two, that all mould come to the Knowledge of the Truth and be faved : So he wills the Connection between Sin and Punifhment, when neither are in a feparate Senfe willed or decreed ; Numb, xxxii. 15. compared with Numb. xiv. 30. fee 1 Sam. xiii. 13. If thou hadlt obeyed the Commandment of the Lord, God would have now eftablifhed thy Kingdom ; but God never decreed that Saul ihould either obey, or have the Kingdom eftablifhed. Assert. VII. God in Chrift revealed in the Gofpel as gracious, in whom is no Fury, but full of Grace and Truth, wills one Thing, and fuch with whom only we have adoe ; Godfent not his Son to condemn the •world; but that the world thro" him might be faved: And God as Sovereign and fitting on a Throne of Judgment wills another Thing. God in Chrift fits upon a Throne of Mercy, and fo neither wills or iflues out any Sentence cf Condemnation, wills not the Death of any, but that all may be faved, and fo Fury is not in him. But Chrift as Sovereign wills fome to be damned for their Sin, and will at the Laft-day damn and curfe Thoufands : But now under the Difpenfation of the Gofpel we hav« not adoe with Chrift as a Judge fitting on a Throne of Juftice or as a Sovereign. Thefe are not the Garments he appears to us in, in the Gofpel, but we have adoe with Chrift as full of Grace and Truth, and as he fits upon a Throne of Grace condemning none, and as fuch he truly wills the Salvation of fuch as he invites, and delights not in their Death. SECT. 11. That there is a real Good-will in Chrijl towards Sinners. HAving declared in what Senfe I maintain a general Good-will in God towards Mankind, efpecially to fuch as are within the vifible Church : I (hall next make A Ground of Faith. 6 7 make out that there is fuch a Good-will by feveral Scrip- tural ConGderations. (1.) Direct Teftimonies of Scripture (hew no lcfs ; Luke ii. 14. Good-will towards men. i Pet. iii. 9. Cod is long- filtering to us -ward, not willing that any jhvld per if? t but that all Jhould come to repentance : It is fa id ge- nerally, Ezek. xxxiii. 1 1 . he delight eth not in the de.it b of a [nner, but rather that a [inner live : There is a fpecial Love and Good- will I confefs which the Lord hath to- wards his Elect, and this is not univerfal ; this is called the favour of God's people, Pfal. cvi. 4, 5. But this fpecial Favour doch evidently demonftrate that there is a common Good- will which the Lord hath to all, and which common Good-will he hath not to fallen Angels; there is a great Goodnefs which is wonderful towards the Children of Men, Pjal.xxxnl. 19. cvii 8. a [Tantopere~\ is acknowledged by all extending not only to feme In- dividuals, but to the Kind, Tit. iii. 3, 4. Love ap- peared toward* Man, or .is it is in the Original Mankind Love ; Pfal. cxlv. 9. there is a Mercy too of the Lord's which is over all his Works : All which ExprefTions do hold out, that however there 13 not fuch a Good-will or Paffion in God as is in us, ftirrcd up by the Object, to all Men, nor that God wills or purpofes that all lhall be laved; he yet hath fuch a going out of himfelf towards them, as is bed exprefled to us by thefe Terms of Good- will, Love, Favour, and the like. (2.) The Reality and Fervency of this Good-wilj to Sinners that they mould turn and live, is holden out to us by the mod lerious, earned, hearty, preffing, impor- tunate Commands, Invitations, and Expoltulations of Chrift towards Sinners : I know fome fay that all thefe are only directed to the Elect, but this I have already refuted, lfa. Iv. 1. Prov. i. 16, 20. Rev. iii. 20. J$hn vi. C9. 1 John iii. 23. Certainly thefe Invita- tions are the Fxprefliops of a real Goodnefc in God, and Good-will towards the Perfons that he thus invites to come in. AmbafTadors are not fent from one King to another to jeft or fcorn ; uhen therefore Miniftcrs be- E 2 fetch 63 Christ's Good-will to Sinners feech us in Chrift's Stead to be reconciled to God, Chrift is in as good Earned as they : If ye believe the Lord will not have you lie, (teal or murder, ye may believe on the fame Ground the Lord would not have you naif- believe or perifli : The one is unfuitable to his Goodnefs as the other is to his Holinefs : Or can you think that the Lord is in all this diiTembling that he fpeaks one Thing and thinks and intends another, Deut. v. 29. Oh that there were fuch an heart in them, fa'nh the Lord ; will ye fay the Lord had no Kind of Will really to fuch a Thing, tho' he profefs and declare it. Oh horrid ! (3.) The Reality of this Goodwill and Command may appear in that he threatens, curfes, damns, ftrikes and afflicts for not coming in ; And is all this Jeft too ? He is angry if ye kiis not the Son, PfaL ii. 12. Is this a Jeft too ? He damns for rejecting his Love, and Good- will, And will the Lord damn for flighting a Mock ? Is Damnation a Tryfle too? 2 Theff. ii. 12. Thefe Things hold out that there is a Reality in this. (4 ) The Lord protefts for thy Love, and will not take a Refufal, Jer. ii. 7, 12. Jer. xxv. 3. calls Heaven and Earth to witnefs, And is this DiiTi mulat ion too? (j.) The Lord is grieved and expreflls Sorrow and Grief, when thou refufes him and deftroys thyfelf, John v. 40. Ye will not come unto me that you may have life. Its a fad Complaint, Mark iii. 5. he was grieved for the hard- vefs of their hearts; Ezek. vi. 9. broken with their who- rijh hearts ; Pfal. lxxxi. 13. that my people had hear k- ned: He weeped over Jerufalem\ And was all this Dif- fimulaiion ? Luke xix? 4 1 . Were thefe Expreflions fig- nificative of nothing, did they import no Reality ? I know they import not a Reality of fuch Affections and PaiTions as are in us, but they import fuch a true and real Tendernefs, that we fhould not imagine a Paint or Fancy, but which fliould move us as effectually, as if the Lord had Palfions in him like to us towards us. (6.) He waits and longs for thy in coming to him, and that after all thy Slights and Refufals ; he might have gone aw3y with his firft Anfwer from thee, and never given ano- *A Ground of Faith. 69 er knock at thy PJeart, no, but be waits to be gra- cious, and that all the Dcy long, and to a rebellious People, Ifa. Ixv. 2. Rev. iii. 20. Jer. xiii. 27- Jer. iii. 4, 5-. Thou feared, and pciTibly thinkeft the Lord will never look after thee again, thou haft fo perverted rhy Way ; yet turn again ( for all this) the 1 thou haft played the har- lot with many levers ; yea when he threatens moft terri- bly, and reads the Roil of Curfes. it may be they will hear % Jer. xxxvi. 2, 3. And doth not this (hew his Reality? (7.) Chrift is content 10 give, and part with any Thing upon thy coming to him, that thou mayeft be faved, he will forgive thee all the ThouCinds thou owes him : Stand not on Terms with Chrift, and he will nor Hand with thee, give him thy Heart, come to him, and receive him and eternal Life, and then afk what ye will in Recompence, not only to the half, but to the whole of it, yea, himfelf, he will give his Blood, Heaven, Grace, and aj] to thee ; And doth not this fay he really defires thy Salvation, when this is holden out to thee ? (8.) Chrift is well fatisfied and rejoice! as one that hath found great Spoil, when thou comes to him, when thou art delivered from Satan, Sin and Wrath, there is joy in heaven at the converfion of a [inner y Luke xv. 7. This I fay to thee, whoever thou art, thy coming to Chrift would infinitely content and rejoice Chrift's Heart, and nothing would plcafure him more : And doth not this (hew that Chrift hath a real Good-will to our Salva- tion, and wills us to believe for this Eflccl ? Ycr I con- fefs when fome defcend unto Particulars and take upon them to difcover this general Good-will, f;me calling it a VelldtV, an efTeclual Wifli : Some thinks that it is that efTeclual Good-will that Chrift bears to all before foreleen Faith or Unbelief: Hut I fay while Folk thus endeavour to gaze thro' and enquire into thil which is in a Manner fecret, they are thruft thro' with groG poi- fonable Errors, and they (tumble upon the datk Moun- tains •, 1 know nothing more of this general Good-will, than that it h that natural Goodnefs of God, vented free- ly and arbitrarily by his Purpole and Decree as to Mea- E 3 fure yo Christ's Good-will to Sinners fare and Manner towards the Sons and Daughters of A- dam ; the Knowledge of which I judge necefTary to jufti- fying Faith ; and tho' we know not particularly what it is, yet let us know that it is. SECT. III. Rcafons of God's general Good-will, and bow this Good-will is a Ground of Believing. NO W as to the third Thing propofed, viz. Reafons of this general Good-will, there can be none giv- en a priori ; all refolves in that ; Even fo Father becaufe it pleafsd thee. And this good Pleafure of God, as it is the Cauie of all Things, fo is itfelf caufed of nothing : But if we fpeak of thi3 Good- will as it itreams in Effects to the Creatures, we may then give theie two or thres Grounds of it. (i.) The companionate merciful and gracious Nature of Gal, PfaL cxix. 68. Thou art goody and doeft good; for however God out of his unfearcha- ble Sovereignty determines what Creatures (hall be dam- ned by his abfolute Decree, which is the firit Womb of all poffible Events, yet God wills not the Damnati- on of the Creatures as it is the Creatures Torment, which were contrary indeed to his Good-will : As God is real- ly holy, really hates Sin, fb is he really gracious, he is good, and therefore doth good; and to whom he doth not think fit to exprefs his Goodnefs one Way, he doth a- nother. (2.) Becaufe of God's Hoi inefs, for Believing being a moral Duty, a Compliance to God's moil holy Will ; hence he loves and takes Pleafure in it where- ever it is, and hence wills the Converfion of a Sinner : This is the will of God even your fanftification, (3.) In regard of the Truth and Uprightnefs of God, he loves truth in the inward parts ; and hence when he com- mands, invites, expoftulates, complains, grieves and the like, he is moft real, and not dilTembling at all. (4.) In regard of the iMediation of Jefus Chrift the Saviour of the World, for all the World have fome Interefl in Chrift, he is tin Covenant of 'the people, and in him 'was 6V A Ground of Faith. 7 1 God reconciling the world to him/elf and well ■ pie af ed ; and hence in him, and becaufe of his Satisfaction, and be- coming the Mediator of a better Teftament, and Repre- fentative of Mankind, Wrath is removed, and peace on earth, and good-will towards wen h proclaimed. As to ihz fourth Thing propofed, How this general Goodwill is a Ground of Faith, And what Encourage- ment can the Soul have from this to come to Chrift and believe? I anfwer/s.'/r Ways, (i.) By removing the Fear of Prcfuming, for this keeps many a Soul aback from Chrift : Oh ! I fear I (hall prefume, and in believ- ing do that which is very unfitting me, and fo not plea- fing to God. But when the Soul is convinced that it is commanded to believe, and that this Duty honours the Lord and is exceeding pleafing to him, that he is not of a tygerifh and bloody DifpoHtion, but in Chrift efpecially Good, and only Good, and doing Good, hav- ing no Fury in him at all, this Fear I fay is removed and the Soul fafe : Oh ! Shall I not do this which the Lord commands, and with which he is fo well pleated, and winch fo honours him, and will give his Heart fuch Contentment ! (2.) In refpeel that by this Good- will and compani- onate Nature of Chrift, the Creatures Expectations from God are ftrengthened, ye lee, i Kin^s. xx. 31. when Benhadad was overcome in Battle, and reduced to an hard Strait, his Servants counfeiled him to Come in, and caft himfeJf upon the Favour and Good-will of the King of Jfrael, peradventure he will fave thy Life ; Why, what made him think lb, or expert Favour of the King of Jfrael? This was it, the good and compafftonate Na- ture of the Kings of Ifrael, we have heard of the A: <9/*Ifiacl that they are merciful : So it encourages the Sin- ner, and ftrengthens his Faith in Chrift : Will not he who is companionate fupply and pity me? Will he not help me, that never did caft any oft* that came to him, but gave them all their 1 lent one 11 with a lure Heart? If ye alk a Beggar what makes him jjo to fuch a Houfe to beg ; he will reply, Oh ! I ! E 4 fcc ji Christ's Good-will to Sinners he hath enough, and is very bountiful and tender-heart- ed toward fuch as are in Diftrcfi ; and hence its like I may get fomething from him, and therefore will I go, Pfal. xiv. 6. and v. 6, 7. and xxv. 8. he is good, therefore will be teach firmer s in the way they fhould (3.) By this Means the natural Averfion, that is in the Creature to God as unto its Enemy is taken away ; ye fee the Lord himfelf follows this Method, by remov- ing what fcarred them from the Lord, and kept them at Diftance with him; As 1 live, I delight not in the death of a [inner; And what of that ? Therefore turn ye from your evil ways. While the Lord appears as a hard and fevere Matter, or as an inexorable Enemy, we are afraid to come to him, but fly from the Lord as Adam did. This Terror or Terriblenefs, therefore rauft be laid afide, and the Lord muft appear gracious, companionate, not having Delight in the Death of a Sinner, he draws with the Bands of a Man, with Loving kindnefs doth he be- troth to himfelf, Hof. ii. 19. elfe the Sinner would be a- fraid to come to the Lord, or to do any Thing for him ; as we fee in the flothful Servant, Matth. xxv. 26. But when the Lord lays down his great Wrath, and draws with the Bands of a Man, and holds out his compafTio- nate Nature, then the Soul cannot but come, yea run un- to the Lord. SECT. IV. Some Objections anfwered. OBJECT. I. The Lord hides his Face and doth not fpeak to me, I find the Lord really angry at me, and crofling me in all my Ways, and fetting him- felf againft me ; How can I then believe he hath a Good- will towards me? Answ. (i.) His Anger endures but for a Moment, and in Midft of Wrath he remem- bers Mercy. (2.) There is Good-will for all this, for the End of all this is thy Good, that finding his Anger, thou A Ground of Faith. 7 3 thou mightefl turn to him that fmiteth. All Jofeph's rough Language and Ufage towards his Brethren was in- tended for their Good. Ezek. xx. 34, 37. God Rules In Fury and in great Wrath, that he might bring under the bleifed Bond of the Covenant, yea he departs and goes to his Place that they might feek unto him, Hof. v. 15*. As Chrift made as tho' he would go away, that the Difciples might the more carneftly invite him to flay, Luke xxiv. 20. Ali thefe Temptations which in this Wildernefi thou art tryfted with from the Lord, are te do thee goo.1 in thy latter-end, Deur. viii. 16. (3.) Difper. fat ions or the Reports of Senfe are not the Rule by which we are ro judge of God's Love or Hatred to* wards us for this cannot be known by any Thing done under the Sun ; God's Word is thy Rule, appeal from whit thou fees or feels, to what thou hears in God's bi'lH-d Word, and Gofpel of him. (4.) Its Duty to threap Kindnefs on God, when he feems mod todifown thee, thou art to hang on ftill j thou art angry at the prayers of th peop'.e, and yet they continued (till on Praying j fo do thou keep thy Grips, and with Job fay, me, yet mil 1 truf} in him. (5-.) Thefe De- fertions and Signs of Difpleafure are many Times but mere Trials of thy Faith of his Good-will, to let thee thyfelf know whither thou\vilt believe that God is good to Jfrael or not, PfaL Ixxiii. 1. Or, wilt thou fay, it is in va>n :o ferve the Lord ? Fear not, your God is but trying yon. faith Mofes t Excd. xx. 20. And when God punHhes for Sin, he corrects but as a Father which is 2 Fruit of Love, dmcs'xW. 2. Objkct. II. I fee a general Good-will, fuch as is common to Reprobates j and feeing I have no Ground for B l (pecial Good will, What Comfort or En- [] it be to me to believe fuch a genera! Good-will, as notwithitanding of which I may be dam- I Answ. (1.) The Declaration of fpecial Love, is not the Ground of Believing; and I grant the Gofpel doth not fay ( God hath Joved thee with a fpecial Love, and elected thee to Glory, therefore believe and fear not) to 74 Christ's Good-will /$ Sinners to all whom it invites to come to Chrift, for then mould it declare a Falfehood to fome, God hath made and en- gaged Thoufands to believe on Chrift, to whom he did not reveal his fpeciai Love at firft ; and tho'it will not follow, God hath a Love of Philanthropise to me, there- fore I (hall be faved : Yet notwithstanding is the graci- ous Nature of God in Chrift full of Grace and Truth, a fumcient Ground for thee to flee unto Chrift and accept of him, and believe on him ; and in thy believing and com- ing to Chrift, thou haft from this general Good- will a Ground to fay, // maybe he will be gracious. (2.) Thou knoweft not but Chrift hath a fpeciai Love to thee, Cha- rity hopes the beft ; if thou waft perfwaded that Chrift had not a fpeciai Love to thee ; I confefs a general Good- will were fmall Comfort to thee ; but feeing thou knows not, thou mayeft from this general Good-will be encou- raged to come to him. (3.) The general Good-will of Chrift will not damn thee, its thy (lighting and defpair- ing of ChrilVs Good-will, and denying of it that damns thee ; when thou judged Chrift fuch an one, as thou dareft or will not truft thy Soul to ; nor are Folk dam- ned becaufe they believe not a fpeciai Good-will towards them, but becaufe they believe not his general Good- will, but look on him as a hard Mafter, as their Enemy come to condemn them, and looks on all thefe Exprefli- ons of Tendernefs, as deep DiflSmulation : This Unbe- lief falfe and hard Thoughts of Chrift to which there is na Warrant, this damns. Object. III. But the Lord doth not manifeft his Good-will to me in particular, I hear but fair Generals. Ansvt. Yes particularly, for whatever Things were written of old were written for our Inltru&ion that we thro' Patience and Comfort of the Scriptures might have Hope, Rom. iv. 23, 24. and xv. 4. All thefe Invita- tions, Commands, and Expostulations that are to be found in God's Word are fpoken to thee if born in Immanuei's Land ; for look as the Law*s Sentence of Condemnation reaches thee in particular, whither thou apply it to thy- felf or not 5 and tho' thy Name be not fet down therein, fc A Ground of Faith. j$ fo doth the Gofpel fpeak to aU particularly who have an Ear to hear, tho' their Names be not exprefly mention' ed therein. Object. IV. Bet fl be decreed to be damned or reprobated, What Comfort is in this Good-wiii ? A n s m» Thou haft nothing adoe with Election or Reprobation; thou art to confider thyfelf abftractly from both, neither as eleclcd or reprobated; but as a fallen Sinner in Adam whom Chrift is fent to lave, and to whom his Philanthro- py or Mankind Love hath appeared; the fecret Things belong to God, his command is my Rule ; not what is his Intention, which as I cannot know for the prefent, fb I am not called thereunto. Object. V. God really wills not the Salvation of Reprobates, fuch as Cain and Judas, and the Jews, be- caufe he really willed their eternal Mifcry and Dcitrucli- on ; to fay a Man bears me Good-will when lam inMi- fery, who can help me and will not do it, but purpofes eifccluaily my Deftruction, this is a mock Good-will ; Thus the Lord dealt with Jerufalsm, he wept over her, and yet tho* he could give her Grace, and prevent all her Miferies, he did it not, yea purpofed and effected her Deftructic:;. I anfwer, (i.) That Chrilt did reai- .11 and detire that Jerufalem Ihould believe, and her believing would have been molt grateful to him ; aad as Chi : uly gracious, fo he did truly pity her for -3 which were to come upon her; and hence did from i moft tender Affection weep over her, tho' he i lid ethcacioully to bring thefe Miferies up- on j and to withhold his Grace which might Ctttiog of thefe Plagues; and therefore did not |he Lord in his I ns or Sorrows dillemble, but exprcfTcd the real and conformable Agitations of his Heart. (2 ) It is true, God by the Will of his Decree did not will Jcryjjlem's Converfion or Profperity, nor the Convtriion of any Reprobate, but abfolutely willed and decreed their Damnation, yet he willed their Con- veilion by his preceptive Will, and by his Will of Com- placency ; -]6 Christ's Good-will to Sinners placency ; and therefore however God arbitrarily deter- mines of his Creatures, yet as to God's Nature which is eflTentially good, he is no Refpecler of Perfons : But I confefs this gracious Nature in its Effluxes and Out-go- ings towards the Creature is free, and ordered by the good Pleafure of God, withholding or bellowing the Ef- fects of his Favour as he pleafeth, and beftowing and conferring of them in fuch and fuch a Manner : All Per- fons therefore antecedently to God's Decree or abftrac- ting from it are alike, and the holy and gracious Nature of God is alike p!eafedwithj//tfkj's Conversion and Salvati- on, as with Peter's, and pleating it defires it by a Defite of Approbation and Complacency ; confider God as fove- reign Lord doing what he will, then I confefs he likes fome better then others, and wills fome to be faved and to believe, and others to be damned, on whom he never for this Effect purpofes to confer any faving Grace: But then confider the gracious Nature of God, or God in Chrift, in the Difpenfation of the Gofpel, in which Re- fpecl thou only haft to do with him ; then I fay he de- fires thy Converfion and Salvation, and not thy Death ; now Chrift doth not invite, draw, defire thy Salvation, and grieve for thy Sin and Mifery under the fame Confiderati- on that he reprobates or damns. (3.) Man's Sin and Unbelief is a Thing in itfelf really difpleafing to the ho- ly Nature of God, and f> is the Creatures Mifery to the gracious and good Nature of God, Lam. iii. 33. he is laid not to grieve willingly : God's Decree therefore damning a Perfon may well confift with his general Good- will, pitying that Perfon and willing him to be faved by fuch a Manner of Will as hath been explained, and a real Will too, becaufe his Decree terminates upen and refpects the Exiftence of a Thing, that it be ; but this Love, Defire, and Good-will terminates to the Nature of the Thing itfelf, not that it is, but what it is ; or if it be thought too fubtile to diftinguifh betwixt the Exiftence of a Thing, and the Thing itfelf, feeing the beft Philofo- phers dare not but admit a difllnftio rationls betwixt them, yet we may diftinguilh Things themfelves according to their A Ground of Faith. 77 their really diverfe and diftincl Formalities: We fay then the Creatures Mifery as it is manifeftative of the Glory of God's Power, Juftice and Wrath, is willed and purpofed of God, yea he difires it ; but as this Damna- tion in Hell is the Creatures Mifery and Dcftruclion, he hath an Averfion to it, wills it not ; He delights not m the death of a [inner ; be grieves not wittingly : Further t.ws may be faid, God pities Man, wills his Salvation, as he is his Creature, and fallen in Adam; but he damns him as finally unbelieving ; for tho' I do not think that Man's foreknown Sin was the Caufe of the Decree of Re- probation, yet I think the Decree of Reprobation did or- dain Men to Torment as they were Sinners, btcaufe as fuch they were only lit to fhew God's Juftice, the Mani- feflation of which, was God's outmoit End or Intention, in Order to which Man's Damnation, Sin, Creation were but co-ordinate Means-, that a Thing may be willed or nilied under diverfe Confidcrations, I make out thus : Our Lord Jefus when he was bearing the Father's Wrath, cried out in good Earntit, Father, let this Cup faj] from me ; the finlefs and innocent Nature of Chriit had a real Averfion to that Providence he was tryfted with, and fo might be faid to nill it •, and yet Chrift did really purpofe that he mould futTer the Wrath of God, and did molt willingly drink of that Cup. Sin, rod the Mifery of the Creature are both averfe to the Hoiinefs and Goodnefs of God; and yet God purpofed, and really willed that both mould exilt ; when the Lord invites, exhorts, ex- pullulate.*, complains, grieve*, he expreifes his gracious and holy Nature, not the Will of his Decree •, nor are there therefore contrary Willi in God, but one and the fame Will diver 11 y manjfeited on various or the fame oh divcriiy and ^onfidered. (3.) As I faid you have nothing adoe in the Matter of Believing with God as a Sovereign reprobating or damning; but you have ado: | in Chriit in the Gofpel, in whom is no Fury, but only Good- will, Grace and Truth ; there- fore in the Lord with whom v.e have to do, there is not •nly Ground of Faith, Hope or Confidence, but like- wife 78 Christ's Good-will to Sinners wife there is no Ground of Fear, and they that but know him will and muft put their Trufl: in him. Object. VI. But there are no Paflions fuch as Love, Anger, Hatred, or Pity in God ; How then can he be faid that he hath a real Good-will, Delight in or Pity towards Sinners. Answ. Tho' there be no Love, Anger, Hatred, or Pity, as Paflions in God as there is in us, yet is there that in God which is belt exprefled to us under thefe Notions, and which doth ty u> to Duties fuitable to fuch Expreflions, and which declares to us what we may expecl from Anger, Love, Pity, tec. Object. VII. But I am fo vile and finful that I cannot think the Lord hath any Pity or Good-will to- wards me, rather he hates me, How can I then believe his Good-will ? A N s w. Thy Sins with the Sins of the whole "World, with all the Aggravations and Circumftances that are or may be, or thou canft imagine, cannot over- come the Love of God : The Love of God's Nature is an everlafting unchangeable, unconquerable Love ; (b that Sin can as foon deftroy God, as make Uim pitilefs ; he hath made Grace to fuperabound where Sin hath a- bounded. (2.) Sin is fo far from conquering the Love of God, that he takes Occafion not only from Mifery but abounding Sin to pity when he hath no other Argument, Jer. xxxii. 35*, 36. Hof. xiv. i. Return, for thou hajl fallen by thine Iniquity ; as it is alike to infinite Power to fave with many or with few, fo it is alike to infinite Good- nefs to pity and pardon great Sins as fmall or lefler Faults; the greater!; Mountains are as eafiJy fwallowed up in this infinite Ocean as the fmalleft peebie Stones that are caft therein, all Mountains are alike plain to Grace. (3.) The more finful, vile and miierable thou art, the fitter Objecl art thou for Chrift to (hew his Grace upon, as thy Sins have difhonoured him above the Sins of others, (b will the Cure and Pardon of thefe Sins much more honour Chriit. O b j E € T.jVIII. If the Lord be fo willing that I fliould come to him and be faved, Why doth he not then draw me to him feeing he can and only is able, and that the Way of Man is not inhimfelf ? Answ. Thou mighteft as A Ground of Faith. 79 as well fay to Chrift, Lord why complains thou that thy Soul is troubled, and defires the Father to remove this Cup from thee, that was full of the Gall of God's Wrath, when nothing hath befallen thee but wbat thou willingly haft chofen and undergone, and which if thou had pleafed, thou couldft have (hunned : The Lord may really be difpleafed with thy Diltance, and yet not effec- tually hinder it, tho' I grant he may hinder it. (2.) Thou knoweft not but the Lord will draw ihee, Who learned thee to pafs fuch Conclufions againfl thyfelf? Therefore be filentand fufpend quarreling with the Lord till the End, or ye conclude he will not draw thee, as the Objection xloth but too much fuppofe. (3.) If the Lord will ever draw thee to himfelf, it is by glaring his Willingnefs to do it, and by fuch like Means, by Invi- tations, Commands, and when thou art tryfted with them he is drawing thee ; fuffer thefe Cords the Gofpel lets down to thee, to get hold of thee ; flop not the Ear but hear and your Soul Jhall live, refill not when he comes to draw thee, and to break thy Bands, turn not out of Cfirift's Way, neither difpute thyfelf out of it by unbe- lieving litigious Contentions and Janglings ; cut not thefe Cords he lets down by fuch Jealoufies and Debates about his Intentions, and ye (hall fee the Salvation of God. O b j E c T. IX. But Judgments are already pafTed upon me, and the Lord hath given me up to my Hearts Lufts, And is the Lord now willing? Answ. Yet remember he then pities thee and mourns over thee as he did over Jerufalem when the Things belonging to her Peace were hid from her Eyes, Pfai. Ixxxi 11. Ifrael would have none of me, and therefore 1 gave them up to their Hearts Lujls ; yet what follows, that my people had hear kned^ hang by this Threed of Hope. SECT. V. Vfes to he made o/Chrifl y s Good- will to Sinners. I am now come to the fxth Thing propofed, viz. the practical Improvement of this Truth. OOit $6 Christ's Good-will to Sinners (.!•) It (hews us, that they fpeak at Random and un- suitably to what the Lord hath revealed of himfelf in his Word, who fay that the Lord is not concerned at all in the Matters of his Creatures, that the Lord's Com- plaints, Proteftations, Expoftulations and other Expref- lions of Tendernefs, Love and Good-will, are not to be conceived fignificative really of any Thing in God at all, but fpoken for our Capaciiy, and after the Manner of Men only. Its true there is fome Truth here, God is infinitely above all his Creatures and they are as nothing to him, lfa. xl. 15, 16, 17. our good cannot advan- tage nor our Evil harm him; and it is mod true there are no Paflions in God, nor can he be moved with external Objects, as we are moved, but doth all of himfeif, and of his Will there is no Caufe nor Occafion ; yet it will not follow that there is no Reality in thefe ExprefFions, but that we mould be affected as if there were fuch Things in God, and which is as good Ground to affect us as if there were fuch real PafTions in God, under which Expreffions of Hatred, Love, Grief, Pity, Complaining, Wifhing, the Lord's Goodnefs is holden forth, and for this End to affect us fuitably therewith ; for if we fhall think that thefe ExprefTions are figniilcative of nothing in God ix. all ; how mall they have any ImprefTion on us. The real gracious and good Nature of God is hereby ex- prefled to us arbitrarily venting and outing itlelf in its divers Kinds and Meafures towards all his Creatures, fo as the Lord defires the Well of his Creatures, grieves for their Milery, hates their Sins, takes Pleafure in and is well pleafed with their Obedience : Tho' this actuai ExprefTion of Goodnefs and Holinefs be fignificative of no real PafTion in God, ftirred up by external Objects as in us, yet are thefe Expreffions of fome real tranfient Action flowing I confefs freely from an eflentially gra- cious "Nature, and which itirs up itfelf not from the Prefence but at the Prefence of fuch Things, in a Way fuitable to fuch Expreifions, and better holden out by them to us, than by any other : O happy Ignorants that can be drawn with the Cords of a Man, and are more jZ Ground of Faith. 8 1 more fuitably afrecled with God's Invitations then the more learned who Jook up on all thefe Expreflions as a Paint, a Mock, a Jed or Show, and^indeed fignificative of nothing in God which can have any Influence on them; this is rather their Ignorance than Knowledge, and as in teeing they fee not, Co are brutifti and confounded Jbecaufe of their Knowledge. Chrift is come to the World that thefe which fee might be made blind. (2.) Hence we may fee how far we are wronged by ArminianSy Free-willers and ether proud Enemies to the Grace of God, who by Reafon of an abfolute Decree of God particularly and effectually determining ail the Crea- tures Actions which we maintain ; do therefore flandering us, father upon us, that we think and hold, that all God's Commands, Complaints, Expoftulations to be but I Uufions and Fancies, Traps, Snares and Diflimulations. No, no, We fay God is truly angry at and hates Sin, and God doth in the fame Senfe truly pity fuch as are in Mifery, and to them heexprefles his Pity, really de- lights and is well pleafcd with and delires the Conver- fion and Salvation of thefe he addrelTes himfelf to in thefe Terms ; he is moft fincere in all his Expoftula- tions with, and Profeffions and Offers to his Creatures, and the Words holding out the fame to us are expreifive of feme real Thing in God ; but as I fa id look not on them asPaffions ftirredup in God ; for he laughs at the Trial of the Innocent; but look upon them as Acts of Good- n«fs outed by God's Free-will. Objects ftir up our Pity, Love or Anger, but the Lord Airs up his own Pity, Love, Anger or Hatred towards fuch Objects how and he pleads. I i F. III. Be exhorted then to believe on the Name of the Lord Jcfus, feeing he delights not in your Death, but wills and e'efires you to turn and live as a Thing well pieafmg to him ; believe therefore on the Name of the rive him as thcu would content and plea fare, him, as thou wouldeft honour him, as thou . t grieve him, as thou wouldcf] not draw on thy- rfc, yea as ihou WOqMtfi make F 82 Christ's Good-will to Sinners all Heaven rejoice and infinitely content the Heart of Chrift, for ali the Wrongs thou ever haft done him ; make this amends for all ; clofe with and receive him and Iniquity (hail not be your Ruin : For a Man without fome Apprehenfion of ChrifVs Good- will towards him, will I think never cordially believe on him ; for this difcoura- ges mightily under the mod preffing Galls and Invitations ; Oh the Lord is not in Earnelt, or eifc why would he not draw me, he faith one Thing and meaneth another, and hence no Promiies can be believed, no Proteftations, Striv- ings or Complaints ( which are the Bands by which the Lord draws a Sinner in the Day of his Power) can be regarded, and the more deeply the Lord engage himfelf, the more is he jealoufed and fo the mote hated. Use. IV. Hence fee how little Truth is in that which Ibme fay, viz. that all Commands, Invitations, Com- plaints, c>x. in the Gofpel, are directed only to the Elect and that others are not comprehended or concerned in thefe Things, but that Reprobates by the Providence of God being caft among the Elect, hence they accidentally hear them, but that they are not truly and really called in the Gofpel, nor the Privileges of the Gofpel holdea out to them, that yet however Reprobates are rendered thereby more inexcufable. This if I conceive it aright, is contrary to the Scriptures and an Error of dangerous Import however maintained by fome great and godly Men. I grant indeed that it is for the Elect's Sake that the Gofpel is principally fent to any, and that by the Elect they enjoy many merciful Privileges that other- wife they mould never have had ; and I finally grant that in the Offers of the Gofpel, that however Minifters preach to ali indefinitely, as not knowing who are Elect and who are not ; that yet the Lord in the Offers of Sal- vation doth only intend the Salvation of his Elect, and to beftow thefe Things holden out in the Gofpel on them only; but to fay that thefe Invitations do not reach and bind ail that hear them fo as to be Warrand and Ground for them to believe and accept of the fame, in which Cafe they were to expect Salvation, and in cafe of Difobedi- ence A Ground of Faith. 85 ence to the Gofpcl to be liable to Gofpel Wrath for 2 flighted rejected Saviour come to favc them : To fay this, I fay, is of more dangerous Gonfequence then Folk are t- ware* for befides that its contrary exprefly to the Scriptures, which tells us that many are called but few chofen ; here is a Ground laid down to overturn all the Foundations of Faith revealed in the Word of God, and wait for Reve- lations, or feeling of the Inftinct that thefe Authors fpeak. of to certify them that they are the Elect, hence likewife they were not guilty of the Sin of Unbelief, becaufe the Command and Offer of Chrift is not really to them as from God, and except we reject the Lord however we refute Men there is no Hazard. U s e V. Of Confolation to all the Lord's People and to all who hear the Gofpel, or think on it. Ye have a graci- ous God to deal with, a tender hearted cdmpaflionate Savi- our who is willing and defirous thou ftiouldeft be faved, who grieves not willingly, or from his Heart, as it is in the Original, Lam. iii. 34. nor delights in the Death of a Sinner, but pities thy Mifery, and who took on him our Nature that he might be capable of humane Compaflion and know the Bowels of a Man, Hcb. ii. 17. Use VI. Of Caution, Beware of thefe Extremes ; ( 1 .) Do not becaufe of his real Good-will imagine any Pafli- ons in God like unto us, for his pure and perfect Nature is uncapable of thefe. (2.) Neither think God mutable or changeable who now complains, thereafter Itrives, then cafts off and laughs at Folks Calamity. (3.) Do not i- magine an equal general Good- will to both Elect and Re- probates ; do net fay that God loves ail equally till Man by Free-will calt the Scales, and then the Lord cafts a Board as it were, no, Reprobates have no Share in Elec- tion Love. (4.) Do not think this Good-will is ftirred up by external Objects as it is in us : No, this Good- will is an Action or Emanation of the effential Goodncf* of God which he freely vents towards fuch and fu*h Objects. (5-.) Do not her.ee conclude any fubjectivc Grace or fclf- dctermining Principle in Man to what is good, whither implanted in his Nature as Ptltgiau think, ©r affiftant F 2 and 84 Me Sinner's litle to Chkist, &c+ and concomitant Grace proceeding from Chrift's Merit yet fo as to enable the Man if he will, yet dill fo as the Man's Will determines all, as Jefuites and Arminians fuppofe. (6.) Do not think that the Lord from this is dependant as to his Happinefs on the Creature, feeing he hath all Life from himfelf. CHAP. IV. Of the Third Ground of Faith, yfz, c The ' Sinner's Title and Right to Christ € and all his Benefits, conferred by the • Covenant of Grace or free Promife of € God,' Rom. ix. 4. *A£ts ii. 38. Re- pent, and be baptifed every one of you in the Name of Jefus Chrifi, for the Re* mijjion of Sins. Ver. 39, For the Pro- mife is unto yoUy and to your Children. I call a Title or Right, that whereby it becomes juft and equal to the Perfon having this Title to feck, receive, take, pofTefs, or ufe that Thing whereunto he hath a Title or Right. I know it is commonly denied that Sinners are any Way interefted in the Covenant of Grace and Benefits thereof until they believe, and that it is Faith or by Faith that we have Right to Salvation or Life. For my Part I do not willingly ftate myfelf as a Party opponent to any, much lefs to a Stream of godly Men, from whom to differ, or to walk in a Angular Road is a Terror to me, and with whom I would not only think but Ipeak the fame A Ground of Faith. 85 fame Things : Yet have I prefumed to affirm that fuch as have not actually believed, but are called to believe, have by the free Promife, and Donation of God in the Gofpei, holden forth and declared to them, a certain Kind of Title or Right to pofTefs or embrace thefe Pro- mifes ; wherein tho' I exprefs myfelf varioufly from others and perhaps Angularly, yet I truft not contrary, or contradictory, and that the Bottom of both our Meanings may be the fame ; or if any Difference be that at leaft it (hall be found not fundamental but circumftan- tial. And certainfy I had never exprefTed my Thoughts in this Matter, but that I perceive fome Enemies to the Grace of God build many of their woful Miftakes and Errors here, having Rife from this, that the Promifes con- ferr no Right t(* certain that the Manflaycr was to run to the City of Refuge; elfe the appointing it for him (hould be of no avail to him, and the ftung I/raehte was to look upelie to die; when Liberty was proclaimed every Servant was ro depart and be free, but it be loved bil Matter and his Bondage the Jubilee gave him not the Friviledge of Feceuom. Reason. VI. $6 The Sinner's Title to Chris t f &>c. Reason VL That which the Gofpel declares to uu holds out to us, offers us to receive, that we mutt have fome Right to and Title in ; but the Gofpel declares good Things to us, Remiffton of Sin to us thro' CUrift there- tore, &c. The Affumption is proven, if the Gofpel de- clare not good Things to any, neither can it offer that good fo declared to any, for will ye offer that to any Man which belongs not to him ; neither tho' he receive it, will it be his ; for what was not his formerly, his receiv- ing of it cannot make it his, therefore as the Gofpel doth ttfer RemifTion of Sins particularly thro' Chrift's Blood ; and if I believe I lhall be pardoned* of Neceffity the Gofpel muft declare the Remiffion of Sins to me, and if it de- clare the RemifTion of Sins, then have I Right thereby to RemifTion of Sins, and if the Gofpel did not, or Ghrift did not firft remit my Sins as to Right, then my believ- ing on Ghrift couJd never make fuch a Promife to be- long to me ; for what was not mine or never could be mine, my believing or receiving of it cannot make mine. Reason VIL If all within the vifible Church had no Intereft in the Promife ; thert were not the Gofpel good Tidings to all Men, but only to Believers ; but the Gofpel is good Tidings to all People, Luke ii. 10. therefore have ail Right to the Privileges of the Gofpel : The antecedent is proven ; a poor humbled Sinner might (ay, The Gofpel fpeaks no more to me in the Cafe I am in, then to Devils, ye will fay, it fpeaks good to you, in fo far as it tells you, if ye believe you fhall be faved. A Nsw. And this is it which I affirm, that the Gofpel fpeaks no good abfolutely to a Sinner but conditionally only in Cafe he believe ; but then fay you, they enunci- ate nor publifh no good Tidings to Sinners which they ought to believe, till they believe, verily it is the good Tidings of the Gofpel which are believed, But how are they good Tidings to any who have no Intereft in them ? Reason VIII. If the Gofpel did not convey a Right to the Privileges thereof, then no Soul could lawfully medle with or receive the Benefits of the Gofpel, all Faith would be vicious IntromifHon : Right is the Ground of Poffelfion A Ground of Faith. 97 Pofleflion, the Gofpel is no unreafonable Thing, it car> not command us to take as our own, what is not our own i Faith is a taking and pofTefTing of what we have firft Right unto, now Pofleflion follows Right, but gives not Right, therefore is Faith pofteriour to this Right and found- ed on it, not prior to it, nor gives Right : Do ye think the Jfraelites pofTefling the Land of Canaan gave them Right to it ? Verily no, What then f Even the Dona- tion made by God the great Proprietor of Heaven and Earth ; God then firft gives us Chrift by Promifc, and then we come to poflefj and enjoy him. Reason IX. This (hews the Freedom of the Cove- nant of Grace, if our Right depended on our Faith, or if we had no Intereft in God's Covenant till we believed, then were it not a free Covenant ; for that which only is given upon a Condition, efpecially upon a Condition a- bove the Reach of our Power to perform, is not freely given : You will fay God worketh Faith of his own Ac- cord, he works and performs the Condition in us, there- fore the Covenant is ftill free. I anfwer, That by this indeed it will follow that God is free in his working of Faith, but not in his Promife which depends on Faith, and therefore tho' his Workings were of Grace, his Pro- mifes would not be of Grace, feeing the Promife de- pends on believing, they are not to me till I believe : Ye will fay, God not only worketh Faith, but he promifes to work Faith ; true, and this is indeed a free Pron.ife ; but if I have no Intereft in this Promife till I believe it, it is not a free Promifc to me ; if this abfolute Promife be aGroundofmy Fajth, then it isnotmy Faith that entitles me to it, but muft fpeak and declare fomething to me Wherein I have Intereft ere I can believe it : The Cove- nant of Grace is therefore a free Covenant, and of mere Giacc, becaufe of this Right and Title which is freely given, to which Title Faith is not required as the Coa* dition, and which Title they have whether they be» Jieve or not, ^rd which is the Ground of their Faith. R E a 3 o :; X . In refpeft all the Objections of Unbelief *rc hereby Icofcd, and a folid FourW*tion of Believing 98 Ihe Sinner's Vitle ^Christ, &c. laid, let us for this Caufe confidcr if any other Ground for Believing can yield that Confidence which this doth. (i .) Tell them Chrift came to fave Sinners, therefore ac- cept of this faithful Saying ; there will be Grounds to perplex Sinners to reply, that this is only a Ground of Hope, and not of Confidence, for ihefe Sinners are E- left Sinners whom Chrift came to favc, and none others, and therefore till \ Soul knows its Election, it cannot from this be allured : It is true there is a Ground not to defpair, feeing for ought the Sinner knows it may be e- Jected, and therefore believes it may be Chrift came to fave me. Tell a poor humbled Sinner that if it believe it (hall be faved, and from this encourage them to be- lieve, ye ftill give no objective Ground for Believing, tho* ye give them Ground of Comfort when they have be- licved, here is no Evidence for Faith ( which is the Condition to which the P r omife is annexed ) to bottom upon. Tell them ofabfolute Promifes, the Sinner will reply, I know not if thefe Promifes belong to me, What Right have I to lay claim to them ? Tell them of God's in- finite Mercy and gracious Nature. A N s w. True, but I may perilh for all that, What Intereft have I in this Mercy ? Tell them it is God's Command they believe, ye indeed by that make it their Duty to believe, but ftill ye give them no objective Evidence to ground that Faith upon, which they are commanded to have : The Sinner will fay, when I am commanded to believe, I am commanded no other Thing then to receive Chrift; And ihall I receive him without a Title to him ? This were a vicious Intromiffion, a PoiTeffion without a Title. You will fay, if you be willing to receive Chrift as King, Pried, and Prophet, then you {hall be faved by him, or be heartily willing that Chrift be your Lord and Saviour. A nsw. As I faid, my Willingnefs to accept of Chrift, or have Chrift, is my Willingnefs to believe ; fur Be- Jieving on Chrift and accepting of him are all one, and Willingnefs to believe, is not believing more then defire after Meat, or to eat is eating, its but a Difpofition for Believing ; h thattbo' yc give a Ground for my Willing- nefs, A Croutid of Faith. *)$ nefs, ye give not a Ground for Faith : But now this Foundation once laid, that the Promifes do belong to usj that they are ours, it is eafy to give a folid Ground of Satis- 1 faction to a poor humbled Sinner, for when fuch an one enquires what to do to be faved, It may be fa id, believe on the N*mc of the Lord Jefus, repent that your Sins may be blotted out ( which is all one with believing there:) If the Sinner reply, What Warrant have I to be- lieve on him, to receive thefe Promifes, to make ufe of them as mine own ? It may be fatisfyingly replyed ; The promifes belong to you and your children, and to all whom Gad /hall call : The Father hath freely given thee Chriit, and all Things with him, and Chrift being thine, and the Promifes to thee by the Gofpel's free-grant, Mayeft thou not receive what is thine own, and believe that thereupon they mail be fulfilled ? And upon this Adt of Grace conceived in thy Favours, plead for all that thou ftands in need of : Were you hungry and had Meat in Jour Houfe, Would you not fall to and take it ? Lacked you Money, but had an honeft fubftantial Man's Bond for it, Would ye not feek it from him, or ftrefs him, and beHrve eafily ye mould be fupplied ? So ye want Grace, Comfort and "Pardon of Sin; the Lord faith, receive all thefe Things freely and ye (hall have them, and for this End and Intent that ye may receive them, doth make a free Donation of thefe Things to thee ; Now halt thou not by this Gift a Claim, a Right to them? Reason XI. If all Things necefTary to a Right and Title be here in the Difpenfation of the Gofpel ; then there can not be a Right denied, but here are ill Things necciTary fer a Title and Right : Here is firit a full and ample Fromife and Difpofition of Chrift and Grace, for this End to warrand thee to receive it : Here is a Tcfta- nv-nt wherein thefe Things are bequeathed, confiimed and fcaled by the Death oftheTcftaior: Hcie is one in bona fide to give, and Perfons in Una fide to receive ; the Things granted are difponable and the Manner of Con- veyance is abfolute and particular : And if a Father by Bond of Provision leave a Patrimony to any of bis Cliil- G 2 aren. iod The Sinner's Title to Christ, &cl dren, and if that Bond conferr a Right to the Peffon id Favours of whom it is conceived, to the Sums therein difponed. If the Lord much more freely give us in hit Promife Chrift and all Things, Shall not a Right to theft Things be thereby to us conceived ? Reason XII. From Baptifm the Seal of the Cove- rfant ; if a Man have not only a Difpofition, but an In- feftment in Land, his Right or that he hath a Right to that Land is unqueftionable. If therefore upon the fame Account there be a Difpofition of the Privileges of Grace in the Gofpel, and we by Baptifm infefted therein, Who can doubt of our Title and Concernment in thefe Things? If the Seal of Baptifm doth bring us under Obligation to God, I mean extrinfical fuperadded Obligation to the Duties of that Covenant : Doth it not in the fame Man- ner give us Title to crave the Privileges of that Cove- nant whereof it is a Seal, and whence it is called a Seal ? Rom. iv. ii. and we are faid to be baptized into his death, Rjarn vi. 3. and to put on Chrift thereby, Gal. iii. 27. SECT. IV. Objections anfurered* OBJECTION I. To fay that unregenerate Mea, yea all within the vifible Church have a Right and Title to the Promifes, even while yet Ungodly and Unbelievers, is a Mean to harden the whole World in their Sin and to make them prefume ; for if Chrift and Grace and Pardon be mine, What need I trouble myfelf any more? Atfsw. This Doctrine doth not warrant Pre- emption, it only warrants us to come confidently to a Throne of Grace, and thankfully accept of Chrift and his Grace, and to make ufe of them as our own ; if any fatisfy themfelves with their naked Title, and fit down *rpon that, boafting of the Price that is in their Hands, aad neglecling to buy Wifdom therewith, it is hut the ordinary turning the Grace of God into Wan- tpnnefs, and chfhing upon the Stone of Humbling, which A Ground of Faith. 101 which ordinarily Corruption taketh Occafion to do from the moft Orthodox Declarations of the Gofpel ; and the Truths of God are not therefore to be caften at, becaufe Folks Corruptions abufe them, and that a mad wicked Generation hurried thro' the Dtlufion of the Devil, And Wrath of God break their Necks thereon. (2.) Howe- ver Mens Corruptions take Occafion thereby to prefumr^. yet doth not this Doctrine of itfelf minifter any fuch Ground of Preemption, but rather ftrengthens and fets them forward to Duty ; 2 Cor. vii. 1. this is Faith's Language, Seeing we have thefe promifes > let us not faint \ hut go forward and cleanfe owrfelves from all filthinefs both $f the flejh and of the fpirit ; let us therefore not ly ftdi and do nothing. (3.) The Doctrine explained gives an evident Check for Prefumption, when it is affirmed that tho' there be Promifes left, yet unlefs Ufe be madr of them, your Title will advantage you nothing but ag- gravate your Sin and highten your Mifery, tho* you have Meat in your Houfe and that it belong to you, yet un- lefs you eat of it, it will not prefcrve your Life. To declare to an hungry Man that he hath Meat befide him to which he may reach his Hand, doth Rot warrant his prefumptuous Belief of Living tho* he never eat of this Meat : The Garment of Chrift's Jlighteoufnefs, whatever your TitJe be thereunto will never cover your Naked- nef6 unlefs by Faith you put it on. Object. II. Do ye not by this Means, make the Faith of God of none Effect, feeing he gives Promifes that (hall never be fulfilled. Answ. By no Means ; for God's Promifes to all within the vifible Church arc only declarative of their Right and Title they have to lay hold on thefe Promifes, without which, their clofing with them would be Prefumption : But they are not enunci- ative or indicative always of what (hall come to pafs •, they conftrr and declare a Ground to us on which our Faith may bottom, and (how likewile what (hall eventually come to pais to fuch as believe and clofc with them •, and the Lord the Difponer tells plainly that unlefs we believe, tho' there be a Fromiic left as of entering in, that yet we /hall G 3 coins 102 %he Sinner's Title *0 Christ, &c. come fhort. If I give a Band of a thoufand Merks to a Perfon and promife to pay it him at the Term fpeci- fied in the Bond, If when I come to pay him according to my Promife and offer him the Money, he refufes to ac- cept the fame, thro' which he comes not to be paid at the Term, yet is not my Promife and Obligation a falf- hood, nor I unfaithful in my Obligation, becaufe non per me fletit, that he got not his Money. If Babykn refufe to be healed when the Lord would have healed her, the Lord is not to blame for this. I grant the Lord is under fpecial Engagement to caufe the Elect come to Chrift and accept and receive their own Mercies, and therefore fulfills it. Object. III. All the Promifes are made tolBelievers and Holinefs. Ans w. Th«re are two Sorts of Promifes ; fome are Promifes of Faith and to beget Faith, and fome are made to Faith when it is begotten; the Promife which is of Faith and which is the Seed thereof and begets it, is the free Donation of God in the Gofpel which ye fee in I Tim. i. 15*. Rom. iv. 5% Jer. xxxi. 32, 33. And this Promife is not to Believers but to Men as Unbelievers that they may believe. There are likewife Promifes to Faith and Holinefs, Rom. v. 2, 3. Matth. v. 1, 2, 3, 4, 5% The firft Sort of Promifes beget Faith, and the fecond Sort of Promifes encfeafe it : In the firit the Sinner's Title is declared and what Ground he hath to be- lieve ; in the fecond what he may believe and expect con- fidently and fhall ever actually befall him in cafe he be- lieve. (2.) Faith and Holinefs give an immediate and confummate Right of actual PofTefTion of the Promifes, it is true, but we have a Right to poflefs the Promifes and receive them (in which Refpect they may be fa id to be- long to us before we believe ) before Faith and Holinefs, for Faith is but a taking or pofleffing that whereunto formerly we had a Right. Object. IV. If unregenerate Perfons have Title to the Promifes and Privileges of the Gofpel, then are fuch as are under Wrath and condemned, in Favour and juftified, ^icirs of \Vrath aad Heus of Salvation ; for A Ground of Faith. \&i they are Heirs of Wrath and condemned in as far as they believe nor, but are under the Sentence of the Law, and by this Title and general Right they may be laid to be jufUfied and reconciled, Heirs of Salvation, feeing they have Right and Title to thefe Things. To the uhich I A nsw. To fay that a Man is j'jftihed and condem- ned in diverfe Refpccts at one Time is not abfurd ; for unregenerate Perfons are virtually and fundamentally and de Jure juftified, tho' they bv n*>t actually receiving the Evidents, be not actually juflified ; they are tituiarly, having a mediate remote Title, Heirs of Salvation ; but actually and formally they are the Children of Wrath and under Condemnation ; fee this Anfwer more fully fet down in the next Chapter. Object. V. But ftili the Promife will be conditi- onal feeing the Good promifed depends on our believ- ing, which is the Condition thereof, and therefore no abfolute Promife can convey any fuch Right mentioned. A-M^w. It doth not follow, for tho' you (hall never get the Money difponed in an abfolute Bond of borrowed Money, unlefs you receive the Money when it is offered you, yet is not the Bond of borrowed Money condition- al but is an abfolute Security ; for it doth not run thus, I will give you fo much Money upon Condition you put forth your Hands and receive it ; but I am under Engagement to pay at the Term, there is a Right con- veyed to you, receive or not receive it ; Co the Promi- fes of the Gofpel abfolutely conveyed, publilhed and holden forth to every one in the vilible Church to lay hold upon, are truly abfolute, tho' it be true that except we receive them by Faith, thefe gocxl Things in them con- tained mail never be made out to us : The fulfilling of an abfolute Promife may depend upon fomething to be done by us, which yet is no: the Condition of the Pro- m'de, elfe we could not medle with the Promife till we had performed the Condition, when as medling with the Promife in this Cafe is the Condition itielf ; and befides it would follow that there were no abfolute Promifes at all, feeing God performi them in fuch a Method and C 4 V> ay 104 The Sinner's Ttile /gChkist, &c. Way and no other Way ; fo we find in Numb. xiv. 31. after God for their Unbelief had forfeited the old Generation that came out of Ezypt of the Land of Canaan, and had fentenced them to die in the Wilder- nefs, he yet promifes the Land to their Children, by a new Gift, and abfolute Donation ;your children jhall pof- fefs it whom ye J aid jhall die as a prey in the wilder nefs ; Certainly this young Generation had Ground to believe abfolutely and certainly that they fhould poflefs the Land, and might lay claim to it ; yet notwithftanding, hear what Mofes faith, Numb, xxxii. i^. even to that young Generation to whom an abfolute Gift of the Land •was given, even that they (hould likewife perifh, as did their Fathers in the Wildernefs if they did tranfgrefs the Commandments of the Lord. But it may be faid, the Cafe is not alike here as in the Cafe of the Bond of borrowed Money ; the Creditors refuiing of Payment from his Debitor doth indeed warrant and free the De- bitor from Breach of Promife becaufe he was not bound to caufe him to receive the Money, but only to provide and offer him the Money. But in the Covenant of Grace, the Lord efpecially in abfolute Promifes is bound to give the Condition itfelf, doth not only oblige himfelf to give Remiffion of Sins, but to give Faith, and to caufe us apply and receive the promifed Remiffion of Sins: Now altho' the Want of Faith may be pretended as a Caufe why the Promfeof Remiffion of Sins and Salvation is not bellowed, yet the Want of Faith cannot be faid to be the Caufe why the Grace of Faith is not bellowed ; for no- thing can be theCaufe of itfelf: For if it be afked,Whyis not Unbelief healed? Why doth not theLordgiveG race to caufe to believe ? You cannot anfwer becaufe of the Creatures Unbelief, for that is the fame Thing. Answ. Some in Anfwer to this, fay, that however SancYifeatioD, Reconci- liation, Justification and Salvation, which they call cir- cumftant Graces be purchafed by Chrift and confequently declared, holden forth and given to fuch as hear the Gofpel, fo as they have fome Intereft in thefe Things and may warrantably lay claim to them, and which axe the Ead A Ground of Faith. J*5 EnJ of our Faith, yet is not Faith as it is a Mean by which thefe Privileges are actually conferred, either pur- chafed, promifed or offered in the Gofpel to ail - and therefore the Lord not promifing it to all, but to feme few even his Elecl, to whom he gives it, is not unfaithful if he give not Faith ; the Condition fay they is only pro- mifed to, and purchafed for the Ele#, thro' want of which Condition, viz. Faith as it is a Mean ; many rnifs of what they had a Riglv to receive and eternally mifs of the fame: And ye will find fomethingof this in Duc~tor Twi/s V indicia gratia \ Page 439, and 440* This Anfwer for any Thing I have heard yet againft it I think* fufficient ; but if it be thought uncomfortable and hard that Sinners have no Title and Intereft in the Grace of Faith, by which Means they will have lltle Comfort in all that is offered to them, feeing they have no Hands to receive, or Feet to come to their Happinefs ; altbo* it may be anfwered according to the former Ground?, that it is Life and Salvation that is offered in which the Sin- ner's Happinefs doih ly, and the very Offer and Donation of this Life and Happinefs or circumftant Graces ( as Tivifs calls them) is a Mean and furncient Ground to pro- duce and bottom Faith upon : If the Sinner faith, Ala*, I cannot believe, and I have no Promife for it, feeing it it the firft Grace, And how can I then be fatisfied i IAns w. The Promife3 of thefe Things which ye are bound to be- lieve and which is acknowledged ye have a Right unto do give as fufficient objective Ground for your Faith, as if you had a Promife of the Grace of Faith itfelf. A Right to Chrift and Remilfion of Sins do as effectually war rand the apprehending of Chrift and Pardon, as rf there were a Promife and a Right of Faith; and there* fore tho' this may be laid according to the former Grounds as I faid, if it ihall fcem hard yet to any that the gia- A3 Promife, Chrift came to five Sinners, would not in* elude a Salvation from Unbelief and Satan ; I add further that Faith is promifed to all within the viGble Church ia thisSenfe, that they have Right 10 feek F-ith from Chrift, -nd to plead that according to his Prooiic be would work tiut io 6 The Sinner's Title /^Christ, &c that Graae of JFaith in them, and therefore (as I faid of other Promifes ) that the Promifes of Faith are not Enunciations declaring what God will eventually beftowv and actually conferr on all and every one, but Decla- rations of that Right we have to feek and expect Faith from Chrifl: feeing he came to fave Sinners, and this Right we have, and the Lord gives it whither we believe or not, and is not conditional at all : But the actual conferring of the Benefit depends on God's free Will. If it yet be faid, Why doth not the Lord give Faith, feeing he promifes ?I Answ. The free Purpofe and Will of God who giveth or withholdeth Grace as he pleafeth is the holy and innocent Caufe, and as to the Creature itfelf there can no Caufe be gwen a priori, only this we may fay that the culpable Caufe of the Creatures Unbe- lief is its wicked Nature that loves not to be healed and (o in a Manner is itfelf ; for Faith is Man's Duty, and he is bound to have it, and therefore his want of Faith is Sin to him, and tho' Sin had no Caufe, yet did it leave the Creature inexcufable and liable to Punifhment, But then again confider the fame Difficulty occurrs in the Matter of the Offer • for it will be granted that there is a (rce and univerfal Offer of Chrift and all his Benefits in the Gofyel : Now I afk whether Faith be offered or not ; or which is the fame, whether the Lord offer Faith, or to give Grace to clofe with Chrift or not ; if not, then the Sinner's Doubt will remain fn this Cafe as in the other : If Faith or Grace to believe be offered, I aik if it be offered freely without any Condition in us, to be wrought in us, and if fo the Queftion recurrs, how it comes to be hindred, or how it is not wrought ; If you fay it is offered con- ditionally on fome Condition, viz. if we refift not, but this not refilling being comprehended in the new Heart, I aflc, whither the Grace not to refift be offered freely or not ; if not, What is its Condition ? If ye give ano- ther Condition of this ; the Queftion will recurr and fo in infinitum. But if it be offered to be performed on no Condition, the Queftion will recurr whence it is that it is not fulfilled, that the Offer is not effectual -, if it be bid, A Ground of Faith. 107 laid, that to promiie a Thing and not fulfill it, is to croia the Verity of God : But an Offer may be made of a Thing without any Breach of Ingenuity ; it will eafily be re- pjyed, that as to offer any Thing abfolately without In- tention to perform, or give what is offered thro' no De- fault in the Perfon, that is in the Accepter, doth feem afmuch to crofs that Truth of Ingenuity and iincere Can- didnefs which is one of God's Perfections, as the not performing what he promifts doth the Truth of his Ve- racity ; fo there may be a Promife of a Thing confer- ring a Right by way of Donation, and yet the Promife not made effectual, without any Derogation to God's Veracity, feeing the Promife doth not enunciate quoad e* V67:tum> \k hat will come to pafs, but declares and gives a Right to the Perfon to whom the Promife rs made, to claim and fue, and purfue for the fulfilling of the Pro- mile, which quoad event urn iha il be accomplilhed, even as Threatnings which are abfolutcry conceived are not faiie tho' not always as to the Event fulfilled, but re- traced, becauie they are Declarations of what in Law is due to Pcriba^ in fuch a Cafe, which the Lord may as well retract without Breach of Truth, as Solomon might without Breach of Truih or Jultice have fpared Skimei % when he was found to havepafled the Brook Kidron, not- withfhnding of his unwary abiblutely declaring, that m the Day that Shtmei pifs'd it he lhouid die. Object. VI. Whar # Ad rant age then hath a Man of this Title, it fignifies nothing but is a mere naked Shew, he good Thing prom i fed is not thereby conferred but depends upon fulfilling of the Condition, without which he cannot allure himlelf that the good Thing pro- mifed (hall be performed, What avail is this Titie of then } . To the which I Awsw. with the Apoftle Pen!. Rom. iii. i, 2. in the like Gale : Much every -way: Which that ye may conceive, know that the Promiies do not give the Things promifed immediately nolo ihdq \9 whom they are declared and promulgate, but yet are they a furficient Bottom and Warrant for Flirh and Believing ttiiich b the Soul's Duty, and for Want oi wh»ch it is t^acifcd* io8 The Sinner's Title to Christ, &c. excrcifed, and in the Exercife of which Duty it fhould certainly come to enjoy the Good promifed : Suppofe a Man were purfued at Law for a Sum of Money for which lie had given Bond ; it were furely the great Advantage to this Man in this Cafe to have a Difcharge befide him to eaft in before the Judge and fo to elide the Purfuit at Law, tho' if he neglecled to prefent his Difcharge, the Law would goagainft him, and his having a Difcharge would be of no avail to him : Sol fay tho* without Believing there is no Salvation, notwithftanding of all the Proraifes, yet when the Soul is arraigned before God's Tribunal, and Conscience awakned and charged with Sin and the Demerit thereof: It is then in this Cafe an Advantage to the Soul I fay to have fome Defence to plead, by which it may take away the Force of the Indhement, which Defence or Exception is the Promife of the GofptI, or Chriifc come to fave Sinners, made Sin for us ; if there were not fuch a Defence or Exception, our Cafe would be defperare ; but its an Advantage that there is a Remedy and a Cure to our Wound appliable, and however Fools die without Inftruclion, becauie they have no Heart to buy Wifdorri, yet is it a Mercy in itfelf to have a Price in your Hands to buy Wifdom, and the needy Sinner that is foundly humbled for Sin will think fo. Object. VII. But if there be no Power in a Man or fufficient Grace to believe, What Advantage is it to have Promifes ? What avails it a hungry Man to let Meat be- fore him and offer and invite him to eat, if the poor Man's Hands be bound that he cannot for his Life eat. A N s w. Even in this Cafe it were an Advantage ; for thou knoweftnot but the Lord may loole thy Hands and caufe thee believe *,thehungry Man that is bound and hath Meat near him has the Advantage of him who hath no Meat, and is bound, yea is ordained by the Law to [be ftarved to Death : Tho' thy Prifon-door be (hut and Chains be upon thee, yet it is a Mercy that there is a Saviour to break thy Chains and bring thee out in defpite of Sin, aad the Devii, and cannot but deliver thee if tliou can y4 Ground of Faith, \ 09 get a Look of him who daily pafles by thy Window^ for this End. Object. VIII. Rom. ix. 8. The Promifes belong only to the Elect whom the Lord appointed only as Heirs of the Promifes, who are therefore the Children of the Promife and Heirs of Salvation. Answ. It is true that in refpeel of God's effectual Purpofc and In- tention to conferr the Benefits of the Promife; the Pro- mifes belong only to the Elect and the Seed, as is clear, Rom. ix. 7, 8. as like wife in regard the Elect are rhefe only who by Faith clofe with the Promifes and live up- on them; the reft of the World are Stranger? to this Food, and therefore are not called Children of the Promife. But then look to the Promife itfelf, it is appointed and deftinated for all : The City of Refuge was equally ap- pointed for all that killed a Man unawares and he that fled not to it, had as good Right thereunto as he whd fled if he killed the Man unawares, for in refpect of God's revealed Will it was deftinated for all ; but the Lord by his fecretWill intended it but for the Advantage of a few. And I think theGeneration that died in the Wildernefs in refpecl of the Donation given to Abraham and his Seed, had as good Right topoflefs the Land of Canaan as thefe who went in with Jojhua and did poffefs it, yea I think the Donation made to Abraham, lfaac and Jacob did give them Right to poltefs it, if they had been in Cafe, or other- wife not reftrained by the Lord, without which Title and Donation their PolTelTion had beed Ufurpation. The Jrws that killed a Man unawares were not to difpute of God's Intention and Decree towards them what it was, or to raife Objections anent it of this Nature ; What if God hath appointed me never to reach this City of Re- fuge, what if overtaken by the Avenger ere I can re^ch it, and that the Lord hath appointed this. No they, they minded no fuch Debates, they difputed with their Heels ; fo difpute not whether it be God s Purpofc to fave thee or not, but fay fure here is a City of Refuge and ap- pointed for me to fly into, and is fufficicnr to preierve me from the Avenger of Biped. To conclude then, I no The Sinner's Vide to Christ, &c. fay that the Elect arc the only Children and Heirs of the Promife, becaufe they only clofe with them and in God's Appointment and Intent they only are to partake of the Benefit, but the Promife in itfelf confidered equally lefpects all. Object. IX. If the Promifes belong to the Unre- generate Perfons, then might we fpeak Peace to the Wicked feeing we might fay to them, the Promifes are yours, ye [hall be faved, but there is no peace to the wicked, therefore no Promife of Peace. A nsw. Certain- ly this Truth, that there is no peace to the wicked muft not be fo overftretcht, as thereby Miniiters could not dcr dare any Good at all to unregenerate Perfons, or that there were no Ground of Comfort or Hope to them ; for we may fay to them, Chrift is come to fave Sinners; we may preacli Remiflion of Sins thro* Chrift's Blood to them; as Paul did to the unbelieving Jews, we may befirech them to be reconciled, and that upon this Ground, becaufe Chrift is made Sin for us, yea Peace on Earth which is the Gofpel, may be preacht to them; and to deny this is to fay the Gofpel fhould not be preacht to natural Men : I grant it mould not be unfeafonably preacht to fuch as are unfenlible of their Sin and Mifery, no more then we furTer Minors to medle with their In- flates lcalt they wafte it, till they get Witt to guide it ; But it is truly faid, there is no peace to the wicked; becaufe they are not in a State of actual Reconciliation with God, but actually under his Wrath and Curfe ; and as they have not actual Peace with God, fo are not we like the falfe Prophets to footh them up in a Belief that their Condition is for the prefent Good, tho' we may preach a Saviour come to lave them, and made Sin for them that they may cart away their Weapons, and fly unto him to fave them from their Sins and the Wrath to come ; we may tell than of the Price that is in their Hands that they neglect not to buy Wifdom therewith ; we may tell them of the Grace of God received by them that they may not rece've it in vain, of Promifes left to them that they may beware of Unbelief. v O B J E CT, A Ground of Faith. \ 1 1 Object. X. What Benefit then hath the Believer by the Unbeliever, feeing both have a Title, and that the Promifes belong to the one as well as to the other \ ^$lsjv. Much every Way : For the Believer that hath dofed with Chrilt hath Pofleflion of the Thing itfelf, and hath not only a Right to ^nter. bat hath entered into Reft, hath a compleat perfonal Right, is united to Chrift and affured of Heaven ; the Unbeliever hath an imperfect Title, a Right to pofTefs, and a Right poffibly never a whit to be bettered thereby ; and notwithftanding of which he is under an actual Sentence of Condemnation. Object. XI. I cannot think that I have Right to the Promifes, becaufe I find no inward Call flirring me up to apply the Promifes, and declaring they are mine as the Elect find. &±y\\y. God's Promife externally re- vealed in the Word is the Ground of Believing, not the inward Application thereof on the Heart, othsrwife Je may plead Immunity from all moral Duties, as well ecaufe you find not the Spirit prefs them inwardly on your Hearts. Look therefore without thee for the Ground of Believing, not within thee, tho' it be alfo true, ye neither will nor can believe without the internal work- ing of the Spitit upon thy Heart -, the outward Call then gives Warrand to believe, and the inward Call makes us to believe. Object XII. But its the humbled and heavy laden that have only a Right to come to Chriir, for thefe only are called, but not finding that v\ earinefs, 1 cannot think I have Title to come to Chrift. I Answ. Thefe Qua- lifications of being weary and heavy Jaden are noi fo much the Qualifications that give thee Right to Chrift Or to come to him, but they are Qualifications that will make thee come, and receive that to which thou formerly had a Right ; for this Title and Right is free, and all are called even fuch as are unfcnfible and liK.kwarm, Rev. iii. i 8. Hof. xiv. i. John vi. 29. Object. XIII. I cannot believe that any fo finful and vile as I can have Right unto the Promifes. Answ. No Sin can or doth cut away ym Right, but it remains until Hi The Sinner* *s Title to Christ, &c. until Death, yea thy Sins are fo far from incapacitating thee to come to Chrift or Chrift from coming to thee, that they are made a Ground of thy coming to 'Chrift and of his coming to thee, Hofi xiv. i. Gen. viii. 21. fifarkii. 17. He came not to call the righteous, but fen- rters to repentance : If you were not a Sinner you would have nothing adoe with Chrift as a Saviour or Phyfician. Object. XIV. And iajifa this is contrary to the re- ceived common Opinion of Divines, who fay that we have no Intereft in Chrift till we believe on him, that there is no Promife to unregenerate Perfons, but that they are Heirs of Wrath, that it is Faith that gives Intereft in the Pro- mifes. Ans.w. That its true indeed, that generally it is not fo exprefly affirmed that unregenerate Perfons have a Right to the Promifes and that this Right is their Ground of Believing, but that it is by Faith that we have Right to the Bleflings of the Covenant ( however fome fpeak as exprefly as I do to this Purpofe, as Mr. Mirton in his Touchftone of true Converfion ) but however the Di- vjnes have not fb explicitly declared their Minds uni- verfally anent this Head nor ftated the Queftion, nor difputed it, yet upon the Matter I think they fay the fame Thing that is here affirmed, an of Conveyance, •ch Inltiument the Lord Jefat Chrift, that whofotver be/iev- eth in bm life, John 16. And hence doth thereby conlerr a Right unto Maa oi that Thing which he fo fcivcs : Lock a H ▼«/ ii4 % be Sinner's Title to Christ, &c. very Herb of the Field was ^iven Adam to eat, fo as he and his Pofterity might make uie of any Herb of the Field by virtue of that primitive Grant ; fo in like Manner whatever Right we have to the Herbs of the Field, by vir- tue of that primitive Donation, Gen. i. 29. and ratified to Noah, Chap. ix. 3. The fame Right have we to the Pri- vileges of the Covenant of Grace thro' the Gofpel Dona- tion : As God hath faid, / have given thee every herb of , the field for meat, fo hath he faid I have given the Lord Jefas for a light to the Gentiles, to he all things to them : As the Land of Canaan was given unto Abraham and his I Seed, and they fo interested in, and intitled to it, as thereby had they been in Cafe, they might warrantably without Ufurpation have poflelTed, without which Dona- tion the PolTefiion had been but injurious and unlawful, and merely a violent IntromifTion, and as many that had Right did never pofTefs, fome thro' their not being in Capacity, as the firft Patriarchs, fome thro' God's mere 1 Sovereignty, as the Infants that died in the Wildemefs, and fome thro' their finful Neglect to enter in, and poflefs, as it was in Numb. xiv. Even fo, there is a real Do- nation made in the Gofpel of the Privileges of the new Covenant to all who hear the fame, and thereby a Right conferred,/ whereby we may without Prefumption medle with and receive* them, without which Donation and Title, our Application to ourfelves of thefe Things would be presumptuous and unwarrantable ; and yet many are never benefited by this Right, never enter to the Land \ given them, fome thro' one Caufe, fome thro* another in all thro* their Sin. The third Mean of Conveyance, is the Gofpel Deck* j ration, declaring Chrilt to be made fin for us f and the r*4 tnijHon of fin thro' his blood, Ads xiii. 38. Even when an Ad of Grace is publi(hed, all the Subjects therein con-' tained have by this Publication and Declaration a Right unto the Privileges of this Ad. The fourth Mean of Conveyance, is the Gofpel Offer, what is offered is given, 2 Sam. xxiv. 22. Let my Lord take and offer what 1 fetms gooi to hip i Armnth made a mere Offer of all w Dtwm A Ground of Faith. 115^ David, and yet Vtr. 23. its faid all thefe as a King did Araunab freely give to David. So that as what is offer- ed is given, and what is given is really ours ; fo the Lord's Offer of Chrift and Salvation thro' him doth real- ly even before we accept of die C fTer, intitle us (bmc Way to r and concern us in the Thing offered. The fifth Mean of Conveyance, is the GofpelPromifeby which all Things arc freely given us. Now a Proinife is differ- ent from a Donation, becaufe a Promife refpecls fome- thing that is future, and Donation a prefent Thing, as it were ; we have therefore ibmething in Hand given us» and we have Ground to expect more, as a Man's Obliga- tion to a Man, gives that Pcrfon a Right to the Thing difpoaed, or obliged to be given ; fo the Lord's free Pro- miies are his Obligations by virtue of which we have foch Intereft in the Things promifed, that we may take, feek them, and put the Lord to it to fulfil and make them forthcoming to us : Hence the Covenant is called the Promife, and all thefe Promifes we fee in the Scripture, whkrti are fallen in our Hands, are indefinite Obligations; irom the Lord, and in which we may fill up our Names^ and make ufe of them, a:, if we lighted on a BonJ of Mo ney to a Blank Perfon : You will fay Evidcnts are no ! Bights, nor convey any Title however abfolure they bo and full, until delivered and accepted, therefore tho' it were granted that the Promifcsof thcGofptl were ot that Nature of Evidcnts, yet they inferr no Right nor Title till they be delivered and receive/! bj Faith. I anfu^er, Tho' they aru not a perfect,' actual, confummate Right, and do not in Puflcilion belong to the Man until deliver- ed a.d ;ccepted, which I grant is by Faith ; yet a.e they an inchoate, imperfect Ki»*hr, and give Title £sd< Maim mediately to the Thing i if elf, and immediately to poiilis, and i ; fame, without being a vicious Intromit^ fion, and I >nd of Provifion of a Parent to his Child fubferibed and fealed, and not yet delivered, but lying betide him, doth gtherwife intitle that Chiid U3 the Proviiion therein contained then it doth another, ib as any that lighted oa that Security for J?;ovifion might II \ wariaaubl^ ti6 7 'he Sinner* s Title to Christ, &c. warrantably fay, this Bond belongs to fuch a Child ; and therefore I think the Ceremony of delivering of Evidents* to be more of pofitive Inftitution then of natural Right, as to Conveyance of Security : But btfidts when we have this Price in our Hands, received this Grace, i Cor* vi. I. have a Promife left us, Heb. iv. i. So as this Word is near us, even in our Mouths, and in our Hearts, I fee not but we may be faid to be Receivers of this. Our Bibles are our Securities and we have the Cuftody of thefe ourfelves thro* GodY Providence, befides our re- ceiving of the Seal in Baptifm. T\\t fixth Mean of Conveyance, is the Death of Chrift thro' whom RemiiTion of Sins is preached yhe hath made Chrift fin for us, who knew no fin; that we might be made the righteoufnefs of God, i Cor. v. 2 1 . And as when a Price is laid down and delivered for feme Penny- worth, there is prefently thereby a Right acquired to the Thing thus bought ; all Rights and Securities were fl- nifhed and compleated when Chrift bowed down his Head ; and likewife as thefe Promifes had Relation to Chrift *s Teftament, they were a Legacy : Now a Teftament that beftows any Thing, confirmed by the Death of the Tef- tat or, doth indeed convey a Right unto the Executors of what is contained in the Teftament, Heb. ix. 15% 16. So doth Chrift's Teftament and Legacy bequeath unto us a Right to the Portion of Goods therein contain- ed. (7.) This Right is conveyed to and conferred upon us by the Sacraments, as Infefrment in Land gives a Man Right to the Land wherein he is infeft : So by Bap- tifm being infeft in the Privileges of the Covenant we have thereto Right ; the Sacraments are Seals and Con- formations of God's Covenant to certify our Fafth of our Intereft in them ; and hence we are faid to be baptized into his death, Rom. vi. 3. The eighth Channel and Mean thro' which this Right is conveyed, is the declared End and Inftitution of the Gofpel, and Chrift's coming into the World, which is to fave Sinners, and that all may believe on him for this End that they may be faved ; and hence this Saying, Chrift came to fave /inner /, is a Saying A Ground of Faith. 1 1 7 Saying worthy of all Acceptation. Thus ye fee the Channels thro' which this Right is conveyed. In the next Place to the Queftion, How this Right I3 a Ground of Faith \ I anfwer briefly, That look as ail PrfTtffion is founded on Right; (o all Faith, which is pofTeiTing or receiving is founded on this Right : When the Lord would encourage Jojhua to enter into the Land of Canaan, he preiTe* this and Jays it as a Foundation ; Have not I given tkee the Undf Jo!h. i. 3, 9. If an hungry Man have Meat in hi* Houfe, Will he not take it r And then confider, that Want of Intereil in the Pro- mifes, is the greateft Ground of Unbelief and Handing at Dihance with the Promifes, and rejecting them •, for hold out any comfortable Piomite to an humble ielf-de- Ipairing Sinner, r will not hearken : Why fo ! It v. ill reply, Oh true ! thefe are full and excellent and blelfed Proinifes, but I cannot med'e with, nor be comforted by them, feeing I cannot fay they belong to me, or that I have any Intereit in them, I am not contained in this Ad of Grace, for ought I know. Now, the Want of Right to, or Intereil in the Promifes being the main ade in the Way of a Sinners clofiug with Chriitand the Promifes, and it being cleared that the humbled Sin- ner hath Intereft in the Promifes, and that they are and belong to him, fo as he may and ought to dole with them, this ObfUcle comes to be removed, and freer Ac- is given to the Sinner to come and receive Chrilt. SECT. VI. C.tJJining praflical lnflruft ions from the P I Come now to the laft Thing propofed, viz. fome practical Ufes and Inferences. Instruct. I. This antecedent Right the Pron.iiis may let us fee how I . uuly faij t« be (r. if it u-quire , Thing on our Part, it is il> hnuli thai it dcii.ves JI 3 not ?i8 %he Sinner's Title to Christ, '&e. jiot the Name ol a Condition : Take heed how ye be- Jieve and underftand thefe Thing?, for this laft Reafon i{ firong, will evince that the fir ft Covenant of Works ma 'e with Adam was a Covenant of Grace, for the Du- ty of Love and Obedience was fo iinali a Tack-duty to be paid for all the Goodnefs the Lord had {hewn, and was to (hew him, that it may be difputed, not to deferve the Name of a Condition : I enquire then, How is the Covenant of Grace free ? I anfwer, Becaufe it con f errs a Title and Right freely unto all who hear it, of all the Privileges of the new Covenant ; and however the effectual enjoying of the Benefit depend on a Condition, or howe- ver as to the Execution, the Promife may be faid to be conditional, yet as to the Right and Intereft the Promife to lay hold upon, it is abfolute and irec y depending on no Condition j for however we (hall mifs of Reft thro* Unbelief, yet believe we or not, a Promife is truly left us, then are we concerned in it ; tho* the Lord promife to give the Condition to his Elect; yet unlefs this Pro- raife of the Condition conferr a Right to them to whom it is declared, it is not free to all. Ik F E r. II. To fay Faith is the Condition of the Co- venant of Grace in a proper Senfc and ftrietly, is neither true nor fcriptural ; for in the Covenant of Grace Faith itfelf is promifed, John X. 1 6. and xii. 32. 1 will draw all men, &c. / will give a new hearty and bring them zmaer the bond cf the covenant. Ezek. xx. 37. Is Faith then the Condition of God's Promife of itfelf, or doth God promife that he will caufe us belie ve, or grant us Faith upon Condition, or in Cafe of Relieving. (2 ) If Faith be properly a Condition of the Covenant of Grace, of Ju ft ideation, Why blnme we thefe who fay that Faith doth juftify conditionally? Methinks they fpeak very consequentially to this Principle, yea more confidently than thofe that will not fct ft be faid, that Faith juitifies conditionally, and yet maintain that Faith is the Condition of the Covenant : I love not to contend for Words ; if ye take Condition largely and improperly, and tlie Covenant of Grace restricted and at *A Ground of Faith. 1 1 j as It promifes actually to conferr Juftification and Glo- ry ; I deny not but Faith may be called the condition (not for which but thro* which he beftows Life ) of the Covenant ; but Faith is not properly the Condition of the Covenant of Grace ; it is but a Mean and Inftrument whereby we come to polTefs and enjoy what before we had a Title unto, Faith is net our Title but a receiving of our Title : God's Promifc gave the ljraelites a Right to Canaan, and not their fighting and entering in, by which they came indeed to puflefa it. Infer. III. See hence how Faith juftifies, not con- ditionally, for this Right to Chrift and Juftification is freely given before Faith, and is the Ground and Seed of Faith; but Faith juftifies as, (i.) Evidentially, by manifefting to us this Title, and thelnterelr we have in RemilTion of Sins by the free Promile and Grace of Chrift Jefus. (2.) It juftifies inftrumentally, and that in n double Refpect, (t.) As it unites us to Chrift, in ivhom ell the promifes are Tea and Amen; and being united to Chrift, we have in him and by him all Things : Now altho' by Love we be truly united to Chrilt, yet doth not Love unite to Chrift in that Manser, and in the fame Way that Faith doth ; for tho' Love terminates upon and goeth towards the Objecl beloved, and is phy- fically therewith unite, as all Acts are with their Object?, yet doth it not legally and morally unite the Soul to the Object beloved. It doth not appropriate that Object to the Perfon, or intercft that Perlbn in the Object, lor I may love that which is not mine ; Love to a Thing makes it not mine, but Faith fo unites the Soul, and that which it apprehends that it interests the Soul in that Thing; not merely becaufe it applies its Object to itfelf as its own, but becaufe it applies as its e beftowed on me, and this is all my Claim, to this on- ly I betake me willingly and heartily, renouncing all other Defences; verily I fay this will fuftain in Law, and whoever thus pleads fhall not be afhamed ; The righteous Judge will juftify ; this ever held, // is Chrif} that died, IVho [hall condemn ? Who (hall lay any thing ta the charge of God's eleel ? Rom. viii. 33, 34. and thus Faith juftifies inftrumcntally ; now Love doth not, can- not thus juftify ; for Eie&ion, Choice of, or Love and Defire to be abfolved freely is not current pleading in Law. I N F er. IV. Hence fee the great Difference betwixt the Covenant of Grace and the Covenant of Works • in the Covenant of Works Man's Duty was firft propofed ; Man was primus in Obltgatione, Do this, and then the Pro- mi fe followed, and thou Jbalt live: Man's Obedience was the Ground on which that Covenant flood. But in the Covenant of Grace, God's Part, or the gracious Promife is firft, he is firft obliged, God firft promifes what they (hall believe, that they may believe, and thereafter follows Man's Duty bottomed upon what God firft promife s ; The fir Jl Covenant faith, O Man I have enabled thee with Power to do my Will, do what I command thee and thou (halt be happy ; but the fecond Covenant faith* Miferablefinful Creature that canft do nothing for thyfclf,, therefore I freely give thee Jefus Chrift and make him thy Covenant, and here by my Promife in him gives thee all Things thou ftandefi in need of or wouldeft have ; A Ground of Faith. 1 2 r I here give you my faithful Promife, this great Promife to do therewith what thou lift, to feek me to fulfil it, and to plead from it; believe and accept it therefore > thankfully, receive not this Grace in vain : Hence God's Part contained in the free Promife is flrft, and Man's Part which is Believing and the End of the Promifet . s, and is built upon the Promife, which is GoJ's Part; for Faith being the Mean by which the Privileges of the Covenant are received, it mult have fomething ( which ) it mult beheve as its material Object, as veil as it hath fomething ( on which ) it believes as its for- i mal Object : Now thi« on which it bei-eves muft be the Promiies, and this is God's Part ; the Lord promifes to •\ ho will take him by his Word, and take Advan- tage of his Offer, and if there be any who will watch to fee if any Word drop irom him. that they may halltly catch at it, as Denhadai's Servant did, i Kings xx. 33. This blclTed Proniifet feeks to be infnared by ihc Words of Vfooth, and is dtlirous that Advantage be taken a- gamft him, to fee if any will lay hold ol his Covenant : But this is annexed if they difpife ami light thefe great r have no Faith or Truft to give the Lord, or this Security the Lord give? them, I fay this is annexed, ye (hall not be roablilhed but ye fhail die and peiifh; and this Grace of God which ye have received (hall be in vain, }[a. vii. 9. you (ce the Lord in thi< Chapter makes a Promife that Rezin King of Sjris and Peka the Son of Remaliah ( who were come with grear and united rs todeftroy Jerulalein) fhould be deliroytd, mould' not prevail in their Attempt ; here is Goo's Part, a Ground of that Faith which was ift« • , and Brft : Belie Pari foN !, the Lord doth no: . 7i ;/// 7 from Pekj the fbn 'f Rtmdifah ami / Rezin : But he promifes iirit Delivery ablblutely to be on of their Faith ; and then requires thrm nol to fear but to believe. t fa t f^ m blilhcd, notwithftancling of ali 1 Inter. V. 1*2 5 he Sinners Vitleto Christ, &c. In per. V. Hence fee what is the great an J juft Condemnation of the World which hear the joyful Sound of the Gofpel ; Is it becaufe they want Means, or want a Right to the Gofpel PriviJeges ? No ; Is it becaufe they want Power and are unable, to embrace the good Offers, I confefs they want Power, and it is a Caufe of their Condemnation, but it is not the only Gaufe, they love Darknefs under the Power of which they are kept ; God hath freely in his Word promifed to them whatever they ftand in need of, and this Word and Promife which intitles them to the Things promifed, is neither in Heaven, or in Hell, but it is near Folk, in their Mouths and in their Hearts; and this they not only cannot, but will not believe, this Price in their Hands they not on- ly cannot improve, but neither loves to, or will improve it : Thefe great Things how nearly foever the Lord hath concerned us in them, are yet counted a flrange thing, Hof. viii. 12. They ftarve, not becaufe they want Meat, but becaufe they will not eat it. They have a good Defence in Law, a fufficient and relevant Exception, but they will not plead, and therefore Sentence paffes, and is ex- ecuted againft them, they have a Garment but they will not put it on, and therefore ftarve for Cold. Infer. VI. Here is marvelous Confolation to every poor humbled feif-condemned Sinner, that know not what to do, when called to believe, who is ftill enquring what Warrant have I to receive Chrift, and believe the Promi- fes ; fee here a fufrkient Ground, Jefus Chrift freely gi- ven thee and made thine by the free Donation of God ; which is in thy Heart and in thy Mouth ; make fuch ufe of and improve him as if he were, or that thou cer- tainly kneweft he were thine, Pfal. xlv. io, 1 1. He is thy Lord end worjhip thou him. Jer. iii. 2 2. We come unto thee % for thou art the Lord our God. Oh ! then believe on him, Jay ftrefs on this, rejoice in this, when ye know this a- yightHeavenis begun in thee ; did the Pannel know of an Exception fome Acl: of Grace, the which if he would pro- pone would bring him off, and anfwer the Law, would he sot accept of it, propone and rejoice in it j hath the Lord given A Grtukd of Faiii. T23 jitren thee what to anfwer to Sin, Satan and the Law, and art theu fo difcouraged, or ftandeft at fuch aDiftaDce. Infer. VII. Sec hence the Reality and Sincerity of the Qfior of the Gofpel, whereby all Privileges are -ol- den oat, and we commanded to receive them. Arminians r.nem:es (lander us with th>:>, that we make the Oif-r of the Gofpel a Trip an -I Snare, as if there were bo Ingenuity in it ; we offer a Pardon in which they never were contained Qhy tnev ) a P r ' ce to receem and lave is never laid out for them, a Purfe to en- rich them in which yet there is not one Peny Money for them, and I w iih fome had not given too good Ground for fuch a Calumny ; veri-y did the \mA call any to receive that which was never theirs, and in wlvch they had no knereft or Concern, then were it inconceivable bow the upright Lord, for ought I can fee can offer a general Pardon to any. which yet ically in ilfelf is adr itriclcd to fome panicu ar Pctior^, and not at alJ to them, or would prorriife them that by laying hold on fuch a Pardon, no Ways reaching them they ihculd by virtue thereof be received into Favour: L is fcr a Man to lay hold on an Act of Grace in which he is no Way comprehended, and to plead confidently from it, tho' he tlo not know he is therein contained or (hat doth reach him; w hat a Chance medling, conjectural Gucfs do Men make Faith to be, fo as if to bel.eve on Chrift were a Lot- tery, a Haphazard, verily Faith's Pnzc is more fure than fo ; the Lord commands us to come with full Affurancfe and Confidence to the Throne ot Grace, and gives good Ground for fuch a Faith. He offers nothing in which we are not concerned : Shall, and mav we not with Con- fidence receive what is our own : Is fuch a Law right given us? And fhall there be any Ground for Scruple to plead it, and expect a Sentence in our Favours (tillable to the Relevancy thereof. Inffr. VIII. God is juft in condemning Reprobates for their Sin of Unbelief; Had they not fufEcieat Ground for laying hold on Chrift or taking Pofleffion of the promifed Inheritance I They hare Dilpofitkxis and Infeft- rcects, 124 The Sinner's Title ta' Christ, &c. meats, And deferve they not to ftarve that had a For- tune to live on, and would not go to it, and make ufe of it ? O thou Unbeliever think on this, I tell thee this fhajl cut thy Heart deeper in Hell than all thy Sins be- fides, when thou (halt be made to know that thou hadft as good a Right and Title to Chrift and the Promifes and fpiritual Privileges, as ever thou hadft to thy Lands Houfes or Eftate ; but thou faw it not, would not fee, nor believe it, and therefore flood at Diftance therefrom, thou had Meat but would not eat, thou had a Covenant to lay hold on f God had infnared himfelf by the Words of his Mouth to thee, but thou never madeft Application 'to him, would not ftrefs him, thou had a Defence, that if pled woull have cleared thee, but thou wouldeft not propone it ; yea this was fealed to thee by the Sacra- ments which were as Infeftments to thee, and yet count- ed yourfelves unfit for eternal Life, pat it far from thee, ftill faid thou had nothing adoe therewith, and fo thy Unbelief is unexcufable. Infer IX. Hence fee what the Sacraments efpeci- ally Baptifm doth feal; fome fay it feals the Truth of this conditional Promife, if thou believe thou (halt be faved : Some fay it feals the Truth of Grace, and God's Pro- mife to fuch as have true Grace, and that it feals nothing at moft but a conditional Promife to Reprobates, or fuch as want Grace ; And if ye afk why are all baptifed then and not the Elect only, they will anfwer, becaufe they know not who are elected and reprobated : But the Truth is, the Sacrament of Baptifm is a Seal of the Co- venant of Grace to all who receive it; and as the Lord in the Covenant of Grace promifes to fave all that be- lieve, to jullify them, and by his abfolute Promifes con- ferrs a Ri^ht to them to lay hold on ; fo do the Sacra- ments which are the Setris of the Covenant, feal the Truth of thefe conditional Promifes, whofoever believes (hall be faved : They are a Seal to Believers of their Juf- tifrcation, and hence Abraham Rom iv. i i. He received the jhn of circuwcifion, a feal of the right eoufnefs of the faith, A Ground of Faith. 1 25 faith, which he had yet being uncircumajed : And finally, Baptifhi feais this general Right they have in ihe Privi- leges of the Covenant conveyed to them by the Pro- raifes. CHAP. V. Of the Fourth Ground of Faith, v/z, Christ's Death for its. 2 Cor. v. 20, 21. Now then we are Ambaffadors for Chrift, as though God did befeech you by us : We pray you in ChrifVs Stead, be ye reconciled to God : For he hath made him to be Sin for us> who knew no Sin ; that we might be made the Righteoufnefs of God in him. Rom. viii. 32, 34. He that fpared not his own Son, but delivered him up for us all, How Jhall he not with him alfo freely give us all Things f Who is he that condemneth I It is Chrifl that died. N^O Subject fo much deferves our Thoughts and I L-arts a? Chrilt who is the moil profitableTheme we can be taktn up Willi vii. 3. //x Life eternal to know him \ the Happ and Spirits of Jufl Men made perfect doth iy in a gazing on, (ludying off and wondering at him uninterruptedly to all Eternity s 126 Christ's *Dcatb fir u:, Eternity : But under no Confideration is Chrift fo lovely. fo attractive as in his Death, when / am lifted up then 1 will draw all men after me, John xii. 32, 33. there is no Sight oT greater Advantage, and therefore did Paul profefs to know nothing but Chrift and him crucified % 1 Cor. it. 2. and when the Spirit of Grace fhali be pour- ed forth abundantly, it (hall make Folk look to hinv. whom they have pierced with their Iniquiiies and Sins, Zech. xii. 10. There may we fee and read the great Love of God to woful falien Man, in fending his only begotten son, nor to condemn the World, but to give Life to the World, and that thro' his Death : In the Death of Chrift may we clearly fee the great and in- finite Evil of Sin in its mod: dreadful EfFecls ; the throw- ing down headlong Angels and Men into a bottomlefs Gulph of Sin and Mifery was not fo dreadful an Effect of Sin's Evil, as to take away the Life of the Eternal Son of God : This is it which (hould make us fear and ft and at the greateftDi fiance with Sin, and never admit of a Recon- ciliation therewith ; Oh it crucified the Lord of Glory. Here may we find likewife a Treafure of Confolation a ftrong Tower whereinto in all our Diftrefles and Aflfaults we may flee and be fafe : Chtifi lifted up is that blefled brazen Serpent to which all Sin bitten, tormented, wound- ed Sinners are to look up, and be healed, the City of Re- fuge whereinto guilty we, are to flee with all our Might from the Avenger : The Mountain from which our Help cometh, theBofom of Confolation wherein the wearied Sin- ner doth fweetly eafe himfelf, The great Law Defence of the pannell'd Sinner for Life, whereby he overthrow* the Indictment of the Law, The firft, ftrongeft and moft lading Foundation of our Faith, the Root and Fountain of all Good and Salvation, Ifa. liii. 5. John. i. 29. 7 it. ii. 14. Heb. ix. 12, 13, 14, and k< 14. Grace and Glory, the Channel thro' which Good will towards Man ^and Peace on Earth doth flow. Having formerly (hewed that all within the vifibfe Church have a Right unto the Promt (es of Salvation, to by claim to, and receive tbc», and the Nature of life RighV A Ground of Faith. I zf Right, and that there can be no Right to thefe Promifes but thro* Jefus Chrift his Blood and Sufferings, who hath purchaffed all for us we ftand in need off- Ic will not therefore be unreafonable to fpeak of Chrift's Death as it may be a Ground of Faith, for if our Right to ths Promifes be a Ground of Faith, much more will the Deatk of Chrift (Jn whom all the Promifes ere Tea and Amen) be a Ground and Foundation to us. In order to this there- fore, I (hall (i.) Premife fome Things which are to be neceflarily fuppofed. (2.) Prove it and make it out. (3.) Improve the Point practically. (4.) Anfwer fome Objec- tions, and in anfwering, fubjoin an Appendix concerning the Objective Extent of drift's Death. sect. 1. Some preliminary Supp$fitiom and Confederations premife J. SUPPOSITION I. Remiffion of Sins, Life, Grace, and Salvation are holden out and offered really, and particularly to every one in the vifible Church to be recei? ed by them by Faith, whither they be Eledt or Reprobates, Przv. i. 21, 22. Jfa. xlv. 22. Mattb. xvi. 16. for we fee thefe Promifes held out indefinitely, Rev. xxii. 1 7 . Who/bever will, let him come and take the water of life freely. Hearken ye fcorners, Prov. ii. 20. and there- forecannot this Offer be rettri&edat all, and hence many are called, but few are chofen, Matth. xxii. 14. Suptosit. II. All the Mercies of the new Cove- nant are holden forth abfolutcly, and to be received freely by all who hear them -, the glad Tidings of the Goipcl depend not on any Conditions at all, its true in regard of the Efficacy they depend on fome Means Ip be uicd by us, but as they are Grounds of Faith, they are and xnuft be before Faith, and fo cannot be grounded on Faith as on any Condition. The Miniftry of Reconci- liation 2 dr. v. 2 1. is abfolutely holden forth ; thenew Covenant made with theHoufc of Jfrael'is anabfolutc Co- venant, Jtr, uxj 3 i, Rcm/uHoi; of Sin* is absolutely telt- 12 3 Christ's Death for us, declared and offered thro' Chrift by Faiih, Afis xiii. 38. The Promife which conveyed the Inheritance and which Abraham believed and by which he was juftifaed was an abfolute Promife, Gal. iii. 14. ' Supposit. III. The Promifes as they are abfblute- ly promifed and hoiden out, fo originally are they givea to Chrift immediately, and not to Men, but in and thro' Chrift to Believers : Thai look as the firft Covenant was made wiih Adam immediately, and in, by, and thro* him with his Seed and Pofterity whom he did reprefent, fo the fecood Covenant was made with Chrift immedi- ately ( of whom the firft Adam was a Figure ) and thro' him mediately with us, the Lord did firft traniact with Chrift ; all the Promifes were firft given Chrift, as they are all Tea and Amen in kim\ 2 Cor. i* 20. Epb. i. 3. Gal. iii. 16. He received Gilts to give unto the Re- bellious; Chrift is that bleffed Channel thro* which alt Good is conveyed unto us ; the Field in whom all Trea- fuies of Grace are hid ; Chrift is our general Receiver, thro' him are Promifes hoiden out, to him were they firft made, and thro' him therefore mult they be re- ceived. Sur posit. IV. The Privileges of the new Cove- nant were not given to Chrift nakedly c li fidertfd. but unto him as furTering, or that was to fufTer ;• hence he is the Lamb of God llain fiom the Beginning of the World; Remiflion of Sins, Juftifiouon, Reconciliation, Sanclification, and Giory, and .which are hoiden forth in the Gofpel, as they are no oiherwne exiftant, but thro' the Death of Chrift, Heb. ix. zi .Without Jhedding of blood there is no revtijfion of fins ; I fa. Ini. 5. They 'which are called receive indeed the inheritance but it is thro'i means of death, Heb. ix. 15-. John i. 9. The Blood of Chrift is that bleffed Key which, opens all the Treafures of divine Grace to Sinners which Sin and the Law had locked on us, and hath given us Accefs to them, and here as Favour is only by the Blood 01 Chrift and his Death, foare all thefe Things hoiden out to us no other- wife wifeliy^mliOTd then thro'Chrift's Blood, initio *c&*£ wife recerWed by Us theh by Chrrft's Death, /few. lit. c*t Whom Gad hath jet forth as tr propitiation thro* faith inSk tifodx Hence when Chrift drawerh aii Men, it is as he is fifted up : Salvation is riot conceivable bat thus, what God htith fo joiifed together let none put aftmJer : The un- converted Jrvs when they (haii lock for Salvation, k fhall be to Chrtft whom they have crucified : Chrift gfe crorified is generally acknowledged to be the Object bf Faith t The Guilt of Sin crying for Satisfaction to divirt$ jnftice thro' the Law which is the Strength of Sin, like l great St-jne was lying at the Mouths of the Wells of Grace and Life, which therefore behoved to be rolled a- jvay by the Merits of Chriii ere we could have Accefs to inw and drink of thefe Wells of Salvation. Su pfosit. V. TheBlcod of jefus Chiift thro' whom Remlffiop of Sins is preached, cannot btherwife take a> way the Sins of the poor Sinner, then as it is (bed fof fckn partjcularly, and hence the Gofpel mult hold out thh Blobd, when it deals v?itii Sinners for Reconciliation particularly; and Faith muff receive not only Salvatkmi but Salvation thro' Chrift's Blood, and not only thro' hft Blood (bed m general, but thro' his Blood ftied for them i For the End of ihe Gofpel being to jufttfy and faVe 4 Sinner, which is the End of Faith likewife, and covert particular Law wounded Sinner leckinfc by the Gofpel not a Salvarioh or Jairjfication in general ; but his oWQ Salvation, What fhall I do that I may bt fared; and there being no other Mean of taking away of Sin and pro* curing of Salvation but the Blood of Chrift, the propiti- atory Sacrifice of him who offered himlclf to God thro? the eternal: Spirit ; which Sacrifice canhot be cohcerved to be fof&cient or relevant in Law to take away the Smf of tny, except it be offered op for them : HenCe ert Faith Can lay hold on Chrrft's- Blood for this End, r/ct to be jqftifiett and faved rlierety, the Sinner mutt fcf Ne* ceffity fee this Sacrifice offered Up for him particularly* and ckjfc uirti Salvation thro* ChnfVs Blood (hed for him \ for whatever it be that we canhot conceive onffejyes u> 1 be 1 30 Ch r i s t 's 7>eafl for us, be interefted in, that we cannot apprehend Tor bur Bene* fit i if ye look to Faith as it is a Pleading for Exemption from the Sentence of the Law, ye (hall find this clearly and evidently ; certainly it will be granted that Faith propones fuch a Defence as in Law is relevant to take away the Indidment drawn up agajnft the poor Sinner arraigned at the Tribunal of God, for great and innume* rable Breaches of a mofl holy and righteous Law curfiog(- all the Contraveencrs with the Sentence of Death tem- poral and eternal. The Rigidity and Injuftice of the Law cannot be pretended as a Ground to evite the Stroke of this dreadful Sentence ; for the Law is holy, juft and pure, nor can Guilt be denied ; for a thoufand Testimo- nies will make it evident : To propone all our Sufferings, Pennances, Rjghteoufnefs, as Satisfaction to the Law wifl Dot do; for thefe will naturally all of them be contem- ned 1 ye muft offer fomething of infinite Value, for Sa^ tisfa£Uon of the Violation and Breach of the Law of an infinite God, elfe ye can fay nothing; the Blood of Chrift it's true taketh away all Sin, but unlefs ye fay, this Blood was died for me, ye fay nothing ; for what tho* ye ihould when thus arraigned, fay, 1 crave that Law pafs not againft me, in regard there is a general Pardon, where- jby fome are pardoned, the King's Majefty may pardon, ^nd he hath a gracious Nature, and he hath pardoned tThoufands, and I poflibly may be contained in this A& of Grace, but whether I be or not I plead it, and that ^hereupon I may be abfolved : I fay this would not be a relevant Defence to you in Law, and ye behoved ere ye could expe£ a Sentence of Abfolution in your Favours, not only tell of fair Generals, but you behoved to propone particularly this Exception. Here is an Act of Grace, berc is Satisfaction to the Law for all I am charged with, here Chrift is dead, here a Price, and a Price laid dowh for me, holden out to me, now pleaded by me : There- fore I crave that feeing Juftice hath feized on him, I pay be fuffered to pafs free ; now ye fay what in Law is relevant, John xviii. 8. as himfelf faid, l/yejeek r»t t ktthtfigojru: It'sChrift's Blood tb«n as (ted {drthce par- A Ground of Faith. . i 3 1 pattisulatjy that can be pleaded for abfolving of thee par- ticularly, and as (hed for thee that can juil'fy : F without Blood there, is no Remiffion of Sins, fo car. 1 be no Remifliqn of ray or thy Sins without Blooc 4 fut me or thee. Hence Paul, GaL\\. 20. founds his 1 on a Saviour that loved him and gave himfdf for him. jRsm. iv. 25. We believe on Jefus ivbo was for our Sins, and rofe again for our Juflification. Supposit. VI. Jefus Chriii held forth as crucifci for the binner particularly, to whom Salvation is ( ff red thro* him, as it is the formal Ground of his Faith, fo is it a Ground of Certainty ro him that is fuflicient ; fwer ail bis Obje&ions and take away all his Fears, ar.3 warrands the poor Sinner to .come confidently to a Throne of Grace, fieF. x. 21, 22. Or thus, the Grounds of Faiib it} the Gofpel Lolden out to be. believed upon, do not only miniller Ground of Hope, but afford Groun.4 and Warrant of (hong Confolation, Confidence and full AlTurance ; I know a naked Sufficiency in Chrifl: to fave Sinners, and the Exclufion of none from the Merits of Chiift\> Death, is Ground enough to make the Repro- bates inexcuiabJe wlu> would not come to Chrift but lov- ed Dark neft rather then Light, and Ground of bottom- ing a weak, infirm, doubting Faith, mixed with many fears, fo as to cait a Man on Cnrut venturing on him with this : If 1 penjh t 1 perifb, as the Lepers did, -? $ugs vii. 4. which weak Faith I grant is truly jultifv* ing ; Yet without founding your Faith on ChnfVs Sufle- xings for you, you could not have fufficient Warrant to build that Faith, and warrant that Confidence, the Lord pot only warrants, but commandi us to have, as ha& beea Ihewn, and God willing (hall be yet made further appear ; and let us fay what we will, proportionally lb ,4}Ur Belief of Chrift's dying for u§, proportionally will our Relief of Salvation be; he that cometh to Chrift with .ihii/ I know not bin Chrift hath died for me ; his Faith pf Salvation will be much of the fame Kind; and lie , or faith, It may be I (hall be faved, faith itot.fkme, It may beChrift died for m.e ; tjj'd he ytyv I 2 f 32 Chris t h Death for us, confidently believes on Chrift for Salvation, doth with ihe fame Meafure of Faith believe Chrift died for him ; J /or Cbrift's dying for us is the Object of Faith, Rom.vnh 34. hence faith the ApdHIe, (ince Chrift died for *s % vjb6 flail CBndemn ? And all other Grounds of Faith Without this, for ought I fee, yield not that Certainty of Faith, that the Gofpel would feem to warrant, as (hall be after- wards Ihwn, SuppoSit. VII. The Gofpel declaration is the Ground of the Gofpel-oflfer, or thus, that the Obligation upon all to whom the Sound of the Gofpel cometh, to believe on the Name of Chrift doth not folely of moftly flow from the Sovereignty of God, but is founded on the Gofpel-declaration of Chrift to be made Sin for us ; This Is the immediate Foundation of our Faith ; nor can any Offer be made to a loft Sinner, but of that which the Gofpel declares unto them : For it is not the Oifer, Adk of Command, or Invitation with which the Sinner ulti- mately and formally doth clofe in believing ; but this In- vitation, Command or Offer warrands me to believe, and makes it my Duty to believe what the Gofpel de- clares, and this Declaration is the proper formal Obje What is that i ife hath • ** ~ • ' - gim A Grwni of faith 133 gfotn ta eternal life in bis Sen. So i Tim. i. 15*. mc Way believe that Chrift died for them : And if Chiift's dying for them bfc the formal Object of rheir Faith ; then jt mnft be a TVutb firft in itfelf that Chrift di'xJ for all fuch a$ are called t6 believe in his Death for Salvation : For how is it potr fiblc to conceive that we have any Confidence from that in -which we have no. Ground to judge ourfelves inter- efted and concerned : This Coniequence is granted by not a few of thofe Orthodox Divines, who denying^tbe Extent of Chrift's Death, and reftriSing it to the Elecl oniyv do yet maintain, that all who are called to believe are indeed redeemed by Chrift, and confequently expref* ly affirm, that Vocation, and Redemption, and Ele#iori ? and Joftification are of equal Extent, and that therefore no Jlepiobare is called to believe, however the Sound of the.Gbipe! in refpcclof the ElecTs being, feat tered among them reaches their Ears externally, and therefore that a^ who ar,e indeed called to believe Chrift hath died for thern, and t bey thus enfled are boond and may believe th* which wkat Truth is in it we filall afterwards fee. ll juftify thee, and finally polTtfs thee of all that Happincfs which Eye hath not feen nor Ear heard. Remember the Lord calls thee to this, refute not him therefore that fpeaks frcm Hea- ven. Usfc V. Of Terrtr and Dread to all Slighter! of this great Salvation either thro* a wilful calling away of the Grace of God, and diftruft of God's Grace from Delpair,or flighting Contempt of God's Grace, as not find- ing the Need thereof; whatever it be, remember your Cafe is hd, Wo, wo to thee beyond thefc who never heard tell of the Gofpel, yea beyond Devils who never tramp- led nor flighted the Blood of Chrift becaufe never ihed for them, never offered to them. If thou die a Slighter of this Blood nothing elfe will do thy Turn, thy Privi- lege?, ProfciTion, Duties, nor the Calls which thou hall had will not keep thee from the Shock of Juftice, yea fhe Blood of Chrift will not favc thee unlefs tbou flee to it, and have thy Confidence therewith fprinkled ; bat thruft out thou (halt be, the Curfe of the Law (hall a* bide upon thee, and ChrihVs Cuife fball link thee to the lowcft Hell, where to all Eternity this (ball bite thee like a Scorpion, to think, Oh I had an Offer of Salvation thro* ChrilVs Blood, and 1 would not : Yea all thy other Sins (hall not pinch or torment thee fa much as this one Sinfhalldo, Matth. xi. 2J, 27. Hci. ii. 2 x. *8 f 2p* thou now thinkeft little of this Sin, but it (lull fpeak. .oJ cry, as thou (halt be made to bean i^e* Christ^ Vtedtft fbritr; Us* Vt Hence fee ho^v jhrffy and equably ttie Lord' commands' believing attd condemns for not believ- ing. Hour inefccufable are Reprobates'; verily if there were rib fufficient objective' Ground of the : ir faith, thea fomething might be faid; but now wfecn the Lord hath ' altowed'you fuch a ftrong Grotfnd to plead from, and ye wtllvnot, Deferve ye not a (evere Sentence, and whom have ye to blame but yourfelves t Hive ye'luch a City ' of Refuge; td fly unto, where' ye may be fafe and will.: not (tir out of the Place? Is your Guilt and Folly excu- fib!e? : Do ye not defervedly fall by the Hands of l the Avenger of Blood ? And who will pity you whian ye ftarve for cord and will nor come near to the rfaim Fire, nor put on yourCloaths ? UsetVII; If^Chrift'sDearrf-be-aGrduna, ^eaand the flrongeft Ground of out Faith, we hence fee, the Error and great Sin of thofe who alas do thiYDay but j too commonly affirm that Chrift Ydyirig for our Sins, is no Ground* of our Faith or "Confotafibn, nor that we are to ta^e any Comfort from it till we believe, and till wefind the* ' Fruits of a lively Faith; but if we are to b€ reconciled be - caufeChrift is made Sinfor us, then I doubt not of the Truth of this ; Then is it not true that Chri It's Death is not a Ground of Believing ? I granr the Cornmand of God as it is the only moral Ground warandingand irilVitYltirig BeJievhid' /" a Duty, and Unbelief (inful. fo aS'the Command incfudes the^Grounds upon which it is fotonddS and its own 5 Ob-' jeft£ in which Refpedl it comprehends' the Death of Cnrift * on which we arc commanded to rely. This Commarid,' I Taj?, I grant is the only Ground of Faith as Mr. Vur- AA^faith : But if their Meaning be, that our Faith is battomerj ,6nly .on the mere Will of Gdd, and hot upon: 1 any other rdtiorial Evidenced then I confefs Icarindf a£ fent to them it being id expfefty contrary to the Scrip- ture ; little rjo thefe Men ttilhk that they herein wrong and- ftraiten the- rich and'giorioWGrace of CfirlR^a&f 5 . ntecHas- irntrenrlies make* it'of ncf ErfecT; littTe think they whaiiunf^a1tabte"fiifWbfingBlocks have the/heW ' by Jajd before the we*a*-ttm taliti^ and atid v?*tft (Jwunfl ihpy ba*e 43'iv.en to the Enemies of the Crace'of £' J ~ lc be jnore hardened in their \\ afl^J -!# open their M >a h againft Heavea more wid fighting, againft the Gofptl, while thefe feenain^ to Lc with jif do fecietly furnilh our Enemies with Weapons an>J Authority itiih which they mortally wound the r :3 of God. Us£ VIII. Hence we fee why fo little Effects cf : Gr£ce .of £hri(t among thefe who profefi to be under (/race this Day -, why fo iiale Sandtificaticn, Light, Strength, efpeciaUy Confolation, and fach abounding of thePpw* of Corruption and Darknefs, as if the Grace of God bad never been revealed, or if revealed, that the J^orJ had fealed it again, to us, and opened the bot- tom Jefs Pit upon us, wheoce is this I fay : Verily this Fountain opened to the Houfe of David ; once fully o- pened, is now I know not by what Means (hut in a flrange Manner, the Grace of ChrUt is ftraitned, Mens ch,icf Support is taken from them, while Acce fs to the Blood oi Chrift is fo inhibited and clogged, and is now efteemeii no more a Ground of Faith then, the eternal E. action of God is ; and hence what Wonder if little cornfortablc svalking : It hath been obfervable, that iu modern Times, there was never greater Proftillon of Re- ligion, and never more Stri&nefs, and yet never lefs Aulirance of Salvation : But our Increafe in Knowledges and fcrious Diligence, did as it were bring aiongft whh. it Inqreafc of our Fears and Doubts anent our eternal Condition, infomuch that the greateii and mod eminent Chriitians have been kept in fuch Bondage that they have judged it Preemption to cajl the Lord their Father at any Time, and walked all their Days in Feirs and I r almoft ordinarily winning to any fettling *f Mind ; whereat, in Times of lefs Knowledge and Pro fcflioa, and in Places where fuch a Noife was not rn~ tbe;e waa more Heart fettling, and Folk live.! m ~>re com- fortably, and lived in greater Peace. What may Jleafon of this be, think ye ; Oh after much fcarchmg in this Mailer, I sm aiiaid much oj a lies here, that Folk I4« Christ's Death for us, Folk have fallen feeretly yet really from Grace, that the Gofpel is in fome Meafure obfcured, that thefe Fountains are become muddy and a little defiled with fbme unwar- rantable Mixtures, they are kept from their chiefeft Strength, their ftrong Door, while fuch Guards are fet in the Way, fuffering none to come there till they know who they are. In plain Terms, the Death of Chrift and his Satisfaction to divine Juftice, is that Defence which God allows every humbled Law-broken Sinner to lay. hold on and propone the very Bottom and Foundation of our Faith, the Corner-ftone of this Building yield- ing a certain fettling unto the Conference becaufe it an* fwers the Law fully, and gives fuch Security and Safety from Juftice, that it cannot reach us : Not {o f cry fome, the Death of Ghrift as for us is not the Ground of Be- lieving; we have nothing adoe with Chrift's Death till w# beiieve, only we know not but Ghrift hath died for t!f, and his Death is fufficient, ' and therefore tho' we know not we are contained in the Acl of Grace, lyeTfe: tjs venture and hope the bed, and caft our&jves'with this, If we perilh, we perifh, and thus inftead of coming confidently to the Throne of Grace, they come rathe? trembling and doubting what (hall come of tliem. Hence the Death of Ghrift being indeed the ftrongeft Founda* tion of our Peace, and no Intereft in this granted, or allowed till we know by the Evidence of SanctUicatiof* that we have ctofed with Ghrift, and, that Ghrift hath diedfof us, and thefe Fruits of Holinefs being of entimes thro' a weak Faith but fmall and very undifcernible, dis- puted much againft by Satan, and jumbled by the coun- terfeiting of Hypocrify, and fo not appearing. Hence our Intereft in Chfift's Suffering* ly obfeure and buried, hence our Faith bottomed upon this, muft likewife larjr guifh, and be weak, and not having our Conference fprinkled with this Blood, can never be fee ure from the fears of the deftroying Angel ; whereas were poor Siqc- hers at -firft warranted to meddle with Chrift's Death, and defired-to be reconciled, and that. upon this Ground, becaufe of Chrift's bemg made Sin for thejn,, aad bojd<$ forth >A Ground of Faith. 14$ forth is a Propitiation to them, and made of God Wifc dora, R'ghteoufnefs, isc. for us, and therefore compe- tent to them to propone this Defence againft whatevet could be faid againft them (ail being anfwered fully in this, and faI deny not but many who at firft do not expli* ckely and clearlybelieve Chrift died for them, or who at firft 4o not explicitely and clearly bottom their "Faith on a cruet* jBed Say four for thesn thq' of Neee/Tny they do jtmaterial* iyand imp! citely , for h 's thro'Faiih in hisBtoodihcyare ju£ filled, and no Remiffion of Sins or Salvation isa*tainable but thro* his Blood, thro* whack o»ty it ft efiered. I fay* I detiy not but many fiich may attain to-an AflUranCe of their Salvation, who at firft Only did taft rhernfelves at a *entu*e on Ghrift foiSciem and aWe to fcve to the ut» terrr.cft all that come to hinl, but* have ift trje Lump fallowed dc*& tbb wb it tiat Cbrift featb died for them i . JtCrouni of Faith. 14$ them : But then I fay vhefc three or four Things : (1.) That however they ground not their Faith explicitely on Chrift's Death for them, yet they do it implicitely, they fwallow it down in the Lump. (2.) As their Faith of ©f Chrift's dying for them is, (q will their Faith in Chrift for Salvation be ; if they be uncertain of Chrift's dying for them, they cannot but be uncertain of their own Sal- vation ; ifconfufedly and in the Lump they believe Chrift's Death fir them, confufed and uncertain will their Faith of Salvation be ; if they do not at all believe Chrift died fur them, then can they have no true ju(H- fying Faith at all. (3.) That the AiTurance of fuch who do not exprefiy believe Chrift died for them, is not an Aflurance of Faith but of Senfe ; ; as, ( x.) It may proceed from their Sanclilkation and Fruits of Faith difcovered to them ; for I deny not but believing on a Saviour fuf- ficient to fave, tho* I cannot exprefiy fay he hath died for me is a fufficient Ground to bottom a Faith which will really fave, and purify the Heart, and the Light of the Spirit which difcovereth to us the Things freely gi- ven us of God, may fofhine on our Graces as we may evi- dently perceive them, and from them gather an AflTurancc of Salvation, which is the AiTurance of Senfe not of Faith, they are indeed I confefs then comforted from the Senfe of drift's dying for them, but. it's becaufeby the Grace of God which they perceive in themfelves, they know they are both elected and redeemed ; and which Conlo- Jation when a Cloud comes is blown up or bemifted and obfcure till the Gales of the Spirit difperfe thefe Clouds or clear up Matters ; or (2.) This AiTurance may pro ceed from extraordinary Manifestations accompanying k Believing, becaufe while they are endeavouring to believe, their Senfe is lb indulged that Chrift is as it were transfigured before them, and have feen with Faith, a re- al Glory, Beauty and Excellency, and thro' the Power of the divine Manifestations are made to choofe, lore and truft in him and with one Breath to conclude of the Lord's Love to them, which if otherwife, they think the Lord wo*ld |\e7« (Ufcover. hjmfelf in fuch ^ glorious Manner K to f%& Chrtst^ Drathfotvs, :bem, JuJg. xiii. 23. they fee fuch a Lovelihefi; :y and TenJernefs in Chrift as loving him above all § / cannot entertain a hard Thought of him towardi tLemfelves, 1 Cor, xiii. 7. Wc are not now fpeaking of the Grounds of the AflTurance of Senfe or Knowledge^ bir of the Aflunnce of Faith. Object. 111. But there being no cettain Connexion betwixt Chrift's Death and Salvation, {o as all for whom Chrirt died mould be faved , How can the Death of Chrift be a Ground for this Affurance of their Salvation, feeing Chrift may die for a Man, and yet that Man never be faved? What is this more comfortable then the other ?Yea the Man is rendred more uncertain. Answ. Tho' fuch as are called to believe for the Remiflion of their Sins (hall not be pardoned unlefs they believe; yet doth it not follow that Chrift's Death cannot yield a certain Ground for Faith to bottom its Belief of eternal Salvati- on ; for tho' there be not a phyfical Connexion without Faith, betwixt Chrift's Death and Salvation, yet is theie a legal Connexion which is fuflicient, for Faith the vt- ry Condition of Salvation to reft upon, for Life and Harj- pinefs with great Confidence; and however without Faith, there be no infallible Connexion betwixt Chrift% Death and Salvation, fave what's legal ; yet is there a Connexion betwixt Chrift's Death believed on, and Sal- vation : Kence the Death of Chrift being a Ground in Law to plead Salvation upon, or to believe on, and Faith being the very Condition of Salvation, the Prom ife of Salvation, which before was conditional, clofe^ with by Faith, or as Faith the Condition looks to it is abfolute; and I muft needs fay, I have wondered much, how both [ learned and fbber Men 'mould lay fuch Strefs upon, and make fuch Noife about that wherein (fuch is my Weak* - nefs) I could never fee the lead rational Gxound, viz. that becaufe all that were redeemed are not faved ; that therefore the Death of Chrift or his Satisfaction to divine Juftice cannot be a more (olid Ground to Faith to reft in, then if there were no fuch Satisfaction for them at ?1), of known td be fei them, theirwhich I tbidkab- tbing A Ground of Faith. / 147 tEng more tinreafonable, as tho* the fettiftg Meat before a poor hungry Man to cat, ready to ftarve for Want of Food were no Matter of Encouragement to him, becaulV tbo* he have Meat, yet fhaf] he die for Hunger, if he cat not thereof; or, as if the Difcharge of a Sum, for which a Man is called in Que ft ion before a Court, were no Ground of Joy, or of tXpectihg an Abfolvitur from a righteogs Jui 'ge, becaufe that if he propone not bis Difc charge and produce it, the Law will go agaiaft him ; or f as if to a Malefactor ready to be executed, a purchafed Pardon from the Prince ho Wen out to him were no Pri- vilege nor Ground of Joy and of quieting his Mind, be- caufe he mail be hanged if he accept not, but reject the Pardon : Even lb, tho' if we do not believe on Chrift crucified for our Sins, his Blood and Satisfaction mall ne- ver fave us : Yet is the Satisfaction of Chrift for our Sins a fure Ground to Faith to expect RemiiTion of Sins, a fufficient Plea of Law to plead from, a Matter of great Joy ; and ye who tell that my Creditor hath pardoned many, and is able to difcharge me, gives me not by the half fo fure a Ground in Law to plead from, as he who tells me that my Creditor hath discharged me particular- ly, ind ftops it in my Hand, alTuring me that upon Pro- duction of this Difcharge in Judgment, I fhall be abfolv- ed from all Purfuit agiinft me, even tho' ye tell me likewile that unlefs I produce my Difcharge it fhall be of no Avail to me. U*jE£T. IY. But if Chrift's Death be a Ground of Faith, then as it is the Duty of all within the \ifible Church to believe, fo likewife muft they believe that Chnlt died for them feeing their Faith is built upon this ^ or thai xhz Death of Chrift for them is the Foundation of their Faith ; and if all muit believe thw, then will it follow undeniably that Chrift died for all within the vi- fiblc Church, feeing Verity is always the Object of formal Faith. For anfwer, 1 conftfs her* is a marvellous great Strait to which I find the beft, godlieft and moll learned Divines driven, and from which I fee not how they ex- tikatc thtmjcives ; The Armtnig* muvtr&l Redemption 0H K % i» 1 4ff Ch& i $ x 's Death for w 9 is fo juftly odious to a pious Sou), and a Lover of the . Grace of God ; and the conditional Redemption a mid- dle Path in which Tome walk, fo unreafonable and little fitisfaftory, that they which love the Truth (land at a great Diftance with any Thing that looks like univerral Grace, univerfal Love and the like, and therefore main- tain no univerfal Redemption at all : The moft of whofe Arguments againft both Armmtans and Condithnalifls, I judge unanfwerable : Yet 1 find them fo gravelled on the other Hand with fome exprefs Teftitnonies of Scripture, and efpecially with the Call to Reprobates to believe which is univerfal ; that as they are put to fome bold Gloffes upon God's Word to evite it's Strength, fo do the moft ingenuous and as I think the mod confeiencious and learned of them profefs fincerely, that the Difficulties and Knots arifing from the Lord's Call to Reprobates to believe on a crucified Saviour who yet according to them never died for any, but the Eledt are fo great that they cannot get overcome and loofed, and therefore profefs it a Myftery unfearchable : Others it's true, as I truly think, becaufe but fuperficially acquainted with the Con- troverfy, and never deeply wading therein, feem to make no Difficulty therein at all, and therefore anfwer round- ly according to their feveral Conceptions, to the Objec- tion, which in the next Section we (hall examine and confider. SECT. V. Various Conceptions anent the general Call or Offer of the: GofpeU and as it relates to Reprobates, proffed and cx* z cmined. Flrft, Some teH plainly and confidently that the Death of Chrift and his Satisfaction is not the Ground of Believing, nor that on which Faith refts, and therefore confequently till we believe we have'nothing ado with Chrift's Blood ; but at firft they fay the Suffici- ency of Chrift which wkh them is his naked_ Power to five Sinjier?; and the Merit of bis Dearth; ivd iatrinG; , cai ACrouni of Faith. 149 cal Value thereof, together with Chrift's gracious Na* ture, the Gall, Offer and Command of the Gofpel, with the Promife of Salvation upoa Condition of Believing are the only and fufficient Grounds of Faith, upon whick a Soul may clofc with Chrift, tho' there be nothing re- vealed to him of either his eternal Election or Redemp- tion, or that Chrift died for him. I would fay thefe Things in Anfwer to what is alledged : (i.) I think it is plain from Scripture, and what hath been foimerly faid, and by the Conceffion of godly, learned and reform- ed Divines, that the Death of Chrift is indeed the Foun- dation of Faith thro* which and for which only eternal Life is believed and laid hold on, and this is fo evident that e* ven the Generality who are even againft the Extent of Chrift's Death do grant it, but fay that Reprobates ape not called to believe, nor Salvation offered to them thro* Chrift's Blood. (2.) The Command of God, his Offer of Salvation freely to Sinners, his Promife of Salvation* to Believers, his Sufficiency to fave, as connected with, and founded upon Chrift's Death, and containing it, may be indeed faid to be the only and fufficient Ground of Believing ; but if ye fepatate them from the Death of Chrift, then I fay (3.) However tbey may ground a weak Faith, fuch as, It may be the Lord will be gracious, yet are they not fufficient to found that Faith we arc both allowed a»d commanded to have, as I have pro- Ten already, and is obvious to any who (hall but confi* der it. (4.) I grant we need not know whether we be Elect or not before we believe, becaufc Election is not the objective Foundation of our Faith, or that on which and becaufe of which we expect to be faved : Nor is this holden forth to us as fuch, but the Death of Chrift for us is the very Foundation of our Faith, and on which 1 our Faith leans while it eyes Salvation, and were EJfoW tion the Ground of our Faith, having no other Warrant but this to build our Faith upon, I ihould think it ne> ccfHry that we (hould in feme Mcafure believe our eter- nal Election ere we could ciofe with Chrilt for Salvation by Faith. K 3 *ty> <* J$d Christ's 7)eathfor us % idly, Others fuppofc, that by placing the Nature -apt Aft of Faith wholly in the Will, which fome make an Aft of Election of the Will of Jefus Chrift as the Mean, Way and Ordinance of Life ; others an Aft of Love as it is an Aft of Eleftion of Chrift as the chief Good, and and fa refpefts the End preferring Chrift to others. To take away the Difficulties they think that Faith being nothing but the Eleftion of the Will, hence an Object Clothea and reprefented with fuffjeient fatisfying Good-v nefs for attaining the Ends which the Perfon moll ftands in need of, and defires, together with an Offer of this Q>jeft to the elective Faculty is fufficient and enough to ground the warrantably receiving Election or Choice of fuch an Objeft, and therefore the Death of Chrift they fay is* tot needful to be believed, except in the ge- neral, and not at all as foreappointed and legally confti- tuted for the Perfon particularly ; But neither doth this take away the Difficulty, for (i.) It will not be proven, lior can it be granted that Faith's Nature confifts in, of is an Aft of the Will principally; (bme Rtafons I have given for this already, this only I mall mention now* The Eleftion qf Chrift, whether as the End or as fan* Mean, being the Piopenfion of the Will towards it's Ob* jeft, is truly and really nothing elfe but an Aft of Love and Inclination, and to fay we are juftified by Love or $ny eleftive A<3 of the Will (as it is mod unfuitably reprefented by the Expreflion Believing) fo will, I am afraid pervert the new Covenant, and introduce the old Covenant of Works again, and fo no more juftified of £race, becaufe juftified by Works, and juftified by "Works, becaufe juftified by loving and choofing a ad pre- ferring of Chrift before and above all other Means and Objects and Ends, Rom. xi. 6. But (*.) Tho' it were granted that Faith were an Aft of the Will, and were an Aft of Eleftion, as Doftor Arms calls it, yet I fee not bow they loofe the Knot, but muft of Neceffity grant thrift's dying for us to be neceflarily believed antece- dently either in Qrder of Time or Nature to our doling witr> Chrift by faith! and my Reafon is this, becaufe the Death . A Ground 'of -Faith. l£j. of-Ghnft and -his Sa!*fa£ion is not, cafln of eternal Life (x any poor Sinner unlet by t; be\ appointed for that Man, no more then the grc. Sums of Money arc in Law fufficient to ranfom or liver any Per ion out of Prifon for Debt, ejecepr in ! as they are delivered and found to be expended out for that Perfon ; therefore by an Ait of Election which choofes fit MteaiB for attaining the End, the Soul cannot choofe Chrift oihmvife thin a he is fit and fuf5- cient to fave them ; hut Jefiis Chr.fi only as en cited and crucified for m« or thee is an only fit Mean and fuf* ficient to fave me or thee : Therefore mull Faith, grant* ing it be by Election, chufe Chriftas dying for the Soul particularly in order to attain eternal Life, i Cor. ii. 2,, neither can Chriil be the Qbjecl of our Bie&dnefs (as Matters now fond) but in as far as he was dead and a- hive for us, Rev. i. 18. Others ; ; v , not able to fhun the Evidence of Chrift's Death being the Ground of Faith and reftricting the fame wholly to the Elect hence fay, that none are *ruly and real- ly called by God in the Gofpel to receive Life and Salvati- on. by Chnit but the Elect only ; however the outward Sound of the Gofpel reaches them, by reafon of their being providentially mixt and caften with the EJecl, and thtt tberef le their being no Gofpel t.ajl to them, no Offer of Grace to them thro* Chnft's Blood, they do not feed themfelves {o ftraitned with this Difficulty ; for tho f they grant that all who are called to believe are bound to -fix their Faith on Chriii's Death for them, yet deny that therefore it will follow that Chrift died for all, be* caufc fay they all are not bound to believe on Chrift, nor is Sal vatron offered to all uithin the vifible Church but to lh| Elt-et only ; were all bound to believe or were Sal- vation offered to all, they think it would follow, Chriil /Jiedforall. Anisw. I grant indeed that were the Sup- ,poCtion on which the Anfwer is founded, true, it would indeed take away the Difficulty, buL the SuppoCtion is fo manifeitly contrary to Scripture and Truth, and of frch dangerous Iuipoiuncc that it canOQi at all be ad- * K 4 nutted ^ i$t Chris t's Death forus $ mitted ; for (i.) Nmhingrs more clear, if we will not . (hut our Eyes againft the Light of the Sun (cacutirecum- Sole) then that really Reprobates are called to believe, or that the Privileges of the Gofpel are offered and hold- en out to them, if we confider, Matth. xxii. t , 2, 3, 4, 5". where fuch as made light of the Offer that killed the Servants who invited them, who were unworthy,.. that had not the Wedding-garment, and who were final-: Jy destroyed for the Contempt of thefe Things, were in- deed bidden ; and therefore many are called but few art eho/en. Yea, John vi. 28. and Afts xiii. 38. there is a Gofpol-OfFer, Hof. xi. 7. and befides we fee Reprobates? punilhed in Hell beeaufe of their Unbelief: Now if it. was not their Duty to believe as it would not be if no Gall from God to them to believe, then Unbelief would not be their Sin, and To not their Condemnation ; I knour they are not the principal Object for whom this Call is intended, but the iecondary ; The Elect are indeed in regard of God's Intention the primary Object of this Call, for whofe Caufe the Reprobates come to get an Offer, but whether they be the primary or fecondary Object of the Call of the Gofpel, yet the Call really reaches yxi obliges them to anfwer it, and is of fuch Force as if (tho' impoiftble) they mould hearken thereto they (houid be faved by Chrift's Merits: And (2.) As this is expref- Iy contrary to Scripture, fo is it of dangerous Confer quence to affirm that none are truly, called to obey the Gofpel-Cali but the Elect ; for then none could believe till their Election were made out to them ; and here either a Door opened to Enthufiafm or fuch a Bar would be put in Mens Way that they never would come to Chrift, for they would reply, it's the Elect only who are galled, I know not whither I be elected or not, and therefore dare nor come, left I prefume. The Grounds of this Opinion are weak, as ( 1.) That the Regenerate,- the Elect are termed and defigned the Called of Gxxl, Rom. viii. 30, and who are justified ; for I anfwer that ; there is a common refiftable Call never anfwered, and by &c!i a Call, «. Reprobates called, JP/w. i. a8. and there A Ground of Faith + 15 j. is rlpecial inevitable Call, efficacious Call, and this it peculiar to the Elect only, and all whom he th us cailttk he jnftifieth, Rem. viti. 30. and To the EleS arc the Called 01 Gbrift Jefus in a fpecial efficacious Manner, John x. 16. them I nrnjl bring in. The id Ground I fin4 this Opinion builded on, is, That we are not to cart Pearls before Swine, and therefore the Privileges of Believers fuch a3 Chrift's Biood, and eternal Life cannot, are Hot allowed to be offered to Reprobates who are as Swise in God'* Eyes. I anfwer, If this Confequence hold, then neither muft. they be exhorted, reproved at all, nor meddle with any Sacrament, nor muft the Word be preached to tbem, which yet is apparently falfe; for all thele Thingf are Pearls. (2.) It is not as Folks are Reprobates that tbey are Swine, fo as the formal Ground why wc can offer, or upon which we offer the Pearls of Grace to any, were their EJe&ion, for then behoved we 10 know that tbey were Eledfc or Reprobate before we could fpeak to them, and furely unlefs we know who the Swine are, I fee not how we can obey that Command, Caft not yoQf Pearls before Swine ; nor is it as Folk are in a natural Condition, not ye: united to Chrift by Faith that they are Swine, to whom Pearls muft not becait before ; f6t then incuid there be no Offer of Grace at all made, for ail when they are called are afar eff, Atts ii. 39. anfl at Diflance with God, and it is the Call that brings them from Daikneis to Light, and tranflates them into the Kingdom of Chriit ; wherefore I think the Swine there meant are fuchPerfons uho are arrived to fuch a vifibfc Height of Wickednefs and Rebellion againft God, as they evidently flight and dcfyiCc and mock at all Means of ^ -ce, yea palpably hate the Grace of Chrift : Thefe V. AUes^whofc Month either is not come, or whofe Day is pa!} ; as the Lord's Spirit do. h not ftrive with .them but gives up in his righteous Judgment with thenj, .1ix* .nts oi Clunk to proltnutcr the pred- ion Means juf Grace in vain to fuch Villains and Ruf- fians* of whom we can expect no Return bm of trampling no our Peach *i:iuy Chri>Vs precious Ware*, yea Chrift is faid Matth. ix- 13. expttfly not to call tht fitghteoui (which are thettuly pennent) but Sinners to Repentance^ and therefore not lo much that they did leptnt when Chrift called them, but Chriit called trufe impenitent Sinners to Repentance. (2) Bcfides gracioi^s faving Repentance proceeds from Faith and from a HaUc pi Sanctincition, or at left is but contemporary with Faith, but by this Opinion faving Repentance ihould.be and that in order of Time before Faith, for the Gall of God and the Offer of the Gofpel being the Foundaiioa of Faith, is do doubt before Faith, but according to this Opinion, Repentance as it is a faving Grace, mult be before Vocation, or the Call of God to believe, bee* it is penitent repenting Sinners to whom the Call comet, and fothey are not called to Repentance, as the Scripture? affirms, but called becaufe they repent. But if you Jay, you mean only a legal Repentance which is a preparatory Difpofition to Chrift ; I then enquire feeing there is na focual Grace 01 Froimrx to Sinners before Faith, aoi our Hj£ ChMstV 'Death foVus, our Union with Chrift, What Ground is there to affirm that Chrift died for all fuch > And Redemption being the peculiar Mercy *f God's Ele£r, How can ye allure Folk mot yet united to Chrift (but only in the Way) that they have Ground to believe that Chrift died for them ? Have we any Promife till we be united to Chrift by Faith ? Befides, are not fome Reprobates as JuJas, Cain, Spira and others wearied and heavy leaden in a Law-fenfe, were they bound then to believe Chrift died for them ? If it be objefted, Chrift calls the wearied and heavy leaden, and faith, that he is fent to heal the broken in Heart, Matth. xi. 28. Ifa. Ixi. I, 2, 3. and therefore have not hard-hearted impenitent Sinners any Thing adoe with Chrift/; It is eafily anfwered, that as Chrift came to give the Oyl of Joy and Gladnefs to them that mourn, fo he came to call hard-hearted Sinners to Repentance, and to give them Repentance; and as he calls the weary and heavy leaden to get reft from him, fo doth he the ignorant, the fimple, Prov. ix. 6. that they may get Knowledge, the Scorners that they may under/tand, Prov. i. 22. the fecure that he may make them fehfible of their Condition, and fo give them Grace. Thefe. therefore (as fome who are now in Glory faid) Mettb. xi. 28. are rather the Qualifications of thefe that will come to Chrift then of thefe that ought to come, for all are called humbled or not humbled. Nor is it confiderable what is faid, viz. that we are to come in that Method, Order and Way Chrift hath commanded, and the Lord commanding us to be flrft wearied and heavy leaden, therefore we are not to be- lieve, nor is there any Offer unto us till firft we be hum- bled under Senfe of Sin ; for (1.) Were this true, yet poflibfy fome for whom Chrift died not might be called to believe, unlefs yt affirm that all who are under Senfe of Sin and Wrath, and legally humbled are Eie fwer the chief Arguments whereupon this univerfal Re- demption is built. The feamd Opinion is, that Chrift died or*1y for the Eleel, and not at all for the Reprobate, that all fuch a3 Chrift died for (hall believe, be effectually called, jufti- fied and glorified ; that as the Lord from all Eternity fcad a peculiar Love to them and Good-wHl, fo he mani- iefled the &me in the greateft Expreffion of his Lore, his fending his Son to die for them, as he did not for o- *h*rs ; and hence his Eledt are faid to be redeemed out «f all Kindreds and Nations, Rev. v. p. This is exprefly maintained by our Confeffioo of Faith, Chap*?iiL Art. 6. And Concerning Chris t's Deafl. i4Q(le : And a* there ire fpcciaj Gilts, aft 1 com* L 3 moa i66 An Appendix' jnon Gifts which Hypocrites partake of, common Deli- verances, and fpecial Deliverances ; So there islikewifea common Redemption in which all, efpecially within the vifible Church have Intcreit ; and there is a fpecial Re- demption, fo called, bccaufe proceeding from a fpecial Love and Good-will of God towards them, and with an Intention and Purpofe of conferring favingGood tothefe to whom it reaches, and hence fome are faid to be redeem- ed out of all Tongues, Nations and Languages. Hence they fay, all are redeemed by a common Redemption, but the Elect only by a fpecial Redemption, hence thtfe Places which fpeak univerfally of ChrifPs Death they ap- ply to this common Redemption, and fuch Places as are restricted to the Elect only, they interpret of fpecial Re* demption. Thefe three laft Opinions tho' different in Expreflion, and ufing various and diverfe inordinate Adjuncts of one and the fame Subject, yet are not contrary to one another, but conincide ; that Redemption which fome call furTi- cient, this lift Opinion calls common, and that which thofe call efficacious, this laft likes rather to call fpecial, not denying its Efficacy ; and with thefe both, the con- ditional Redemption improperly (b called wtll coincide ; yea for my Part, I think that however thefe three laft do fpeak fomething differently from either Armimans or Orthodox Divines who maintain a fpecial Redemption, yet I think materially and as to the Subftance they coin* cide with what they maintain who are for fpecial Redemp- tion ; only they fay more than they do, and fomething not fo diftinctly expreft by them ; they aim at the fame Mark, but take diverfe Means for attaining thereunto, and hence poflibly give other AnfweYs to fome Arminian Objections, than thefe who at fir ft did oppofc them gave, chufing rather to deny the Confequence which drm'tni* ans draw from an univerfal Redemption, or to diftin- guifh fuch a Redemption which in one Senfe they grant and in another deny, than abfolutely and fimply to deny ~that Chrift can be any Manner of Way faid to die • for Reprobates - t with whofc Manner of Expreflion I rather Cone erring Christ's Death. 1 6 7 ta»her clofe, and that as being more Scriptural. Thefe are not therefore five diftincl Opinions of any Note ia this Head among Protc/Uns but only two, viz. betwixt found OrthoJox Divines, and Papifii, Quakers and Ar- mimans : For a ipecUl Redemption Ux the Elem\niam however diverfly txpreflTed yer materially co- incide. But for fuller clearing of this, confider what (hail be laid ia the next Section. SECT. II. declaring the Objecl of Chrifl's Death in fome vncon- trwerted Ajfertions, and determining the State of the Qui ft ion. THat the Lord Jefus Chrift the fecond Perfon ol the blclTcd Trinity, is the only Saviour of Sin* Hers, is clear and undeniable, there be ng no other Name give n by which any can be faved but the Name of Jefus, sifts iv. 12. wlio therefore came to fave Sirmers, 1 Tim. i. IJ. and however the Lord if he had {o pleafed might have .faved fa Han Man withnut the Intervention of any Ranfom, without any Breich of his Eflential Juftice, yet confUering the Lord's Ends of magnifying boih hi* Mercy, great Love and Juftice, and making a Law for this Effect : As Matters ftanvl th us, Jefus Chrift laves none but by fufTcringfor them : The Death and Sufferings of Chrift is the channel thro* which Salvation doth now necefTarily flow. Never was any faved from the Wrath to come but thro' Jefus Chrift who came by IVaterand by Blood, i John v. ,6. by his Stripes are we healed; and hci ce in the Gofpel, Salvation is offered always either exprefly or impliciiely, thro* hi* Blood, on account of which, Salvation f> offer- ed tnd declared is to be received, we being commanded to embrace the fame; and this Blood being fufficient to fave only luch as it is (bed for, every Sujner that a to come L 4 fcj t6* ^//Appendix to Chrift for Salivation, is to rely upon the Lord Jefu$ as crucified for that Effect, eying his own particular Sal- vation i hence he maft eye and look to Ghrift as cruci* fied for him ere he cm expect Salvation thro' his Blood ; , for it is that Blood as died for him that only can or will fave him, and confequently upon which he can ground his Hopes of Salvation : But more particularly take thefc JUfertioeis. Assert.!. God hath no fpecial Love or Good-will tinto Reprobates,, and therefore caincjt the Dea'h of Ghrift for them proceed from that Good will •, the Lord loves his Elect in another Manner than he doth the reft of the World whom he declares he hated, and to whom he will profefs one Day, / never knew you •, and therefore fn this fpecial Love have Reprobates no Intereft, nor do any Benefits, Privilege or Mercies they enjoy proceed from this Fountain at all, Rom. ix. 13. MattJ?. vii.23. Lukexni. 27. / know not whence yeath. 171 bate* that refufed the Offer of the Gofpel inexcufable> ' and werejuitly liable to divine Gofpel- Vengeance, be-. Caufe it not being known, for wnom Chrilr. died, ail are allowed to hope the belt, and not to defpair, and tocaft themfelves on Chrift, and which if they do not, are without Excufe, feeing Reprobates love not Salvation in the Gofpel Way, but hppen to their own Righteouf- nefs : -Yer two 1 hirgs I will fay in the next Afllrtion. 5 E r T. XI auppufing that Chrilt died only for the Elect, I lee not how there could be an Offer of Salvati- on thro' ChiifL's Bl >od ; nor how the Lord cou'd promife to Reprobttea, if they believed to fave them thro' Chi ill's Dea'h and Sufferings, nor how any could ground their Faith upon it j nor (2.) See I fuch certain Grounds of :ving with Confidence and Affiirance fev clearly as if it were made manifeft Chnft died for them, and hence upon the contrary Suppolition of Chrift's dying for all and every one, is the Sin of Unbelief more inexcuf as being again!* clearer Difcoveries and Grounds of F?.ith. Assert. XII. Whether the Elect on'y, or all and every one of eft in the Deal Cluilt, yet ought there to be no Offir of Grace made, nor a Believing on Chrift, but in that Way and Maimer Gm' allows and commands in hU Word, that is, tha* the Law be preached to Sinners, and tbeii Need of Chrift discovered to them, with the Inefficiency of their own Duties, that fo they may come weary and heavy leaden, jrning for their Sins .ind Miferies, and fenfi Difeafes, and no other wife. There is a fuitatle P< (lurdi ilite in which we are to receive our Pardon from t c exalted Prince of Life, with Ropes about our Neck*, and on our Knees, Joel »i. 12, 13. turn to the Lord with -irning and weeping ; hence the wearied and heavy leaden are the immediate O jccls of the Call of the Go- fpel, otherwile if we call others not wearied, we do but Jofe our Labour, and expafe our PearU to Swine, and never will Men look to the bnien Serpent until flung and pained, and in rtazi ith with the fiery Ser- pents. I/a. &i. 1, 2, 3. you k$ to whom Chr ft j$ a Saviour, tjt ^Appendix Saviour, to the captives, mourners, broken in heart; an4 yet are not thefe the only Object of the Gofpel-Cail, bat others are fecondarily called or by Accident in refpect of their being mixed with fuch as are broken-hearted, and called mediately, that is, unfound fecure Laodiceans may be called to come to Chrift to get Repentance from him, and Bye-fa !v« to difcover their Nakednefs. AssEHT. XIII. All Men, efpecially in the vifible Church in regard of Chrift's Suffering in Man's Nature, and the Offer, and Call of Grace to them, have more Intereft in Chrift's Death then Davils have, and that his Death as a Mean is more adapted, and in another Man- ner of Way fufScient to fave them then it is to fave De- vils ; for he took not on him the Nature of Angels. Assert. X*V. Remiflion of Sin3 and that thro* Chrift's Death is offered not to the Elect only, but to ill that hear the Gofpel, and a Promife to all in Cafe they believe, of Salvation thro' Chrift's Blood, John iii. I jT. And they therefore whether Elecl or Reprobate are? bound to flee to this City of Refuge j and to believe on Chrift as crucified for the RemuTions of their Sins, Rom* iii. 25-. Assert. XV. Such as reject the Offer of the Go* Ipel, and Tender of Salvation thro' Chrift's Blood, are faid truly to be guilty of the Blood of the Son of God, and do crucify afrcfh to themfelves the Son of God feeing they make Chrift to die in vain. Assert. XVI. Chrift by his Death hath put all the World of "Mankind fa his Debt; and thro' it whether accidentally or as a proper Fruit and Effect thereof, flow- ing therefrom, do many Benefits acrue unto ungodly Re- probates, which if Chrift had not died they fhouid not enjoy : Tho' I grant they partake not of thefe Favours for their own Sake, but for the Elect. Assert. XVII. The Death of Chrift is every Way fufEcient to fave all and every one of Mankind, and that not only by a naked Sufficiency, but by a legal or- dinate Sufficiency already explained and further to bt cleared f [0 as ix is a fit, valid, and fufficient Defence of Law Concerning C h h i s t 's Death. 173 Law to take away the Indictment of Juftrce thro* the Breach of the Covenant of Works, and lufficiem to found a Claim to ail the Privileges of the New Covenant to alj who are called to believe, and fufficient to Juftice to pafs a righteous Sentence of Abfoiution on all who (hall pkad the fame. Assert. XVIII. As Jtfus Chrift hatha Right of Conqueft, as he is Mediator, over Devils to difpofc of them as he pleafes, having as Mediator overcome him that had the Power of Death, and Sin, and Death, and all Enemies : So I think by his Death hath he acquired a Right of Purchaie over ail Men, and hence Reprobates are faid to be bought by the Lord Jefus, 2 Pet. ii. i. which Right of Purchafe Chrift hath not to Devils. More AfTertions might have been added to thefe, but I (hall ftudy Brevity, and from thefe draw, and in the follow- ing Paragraphs handle fome four Conclufions, viz* Conclusion I. There is properly no conditional Redemption neither cf Elect nor Reprobate, but only ab- folure. Conclusion II. Jeftis Chrift tho' he be the Savi- our of the Elect in a fpecial Manner, and therefore died for them in a fpecial Manner, yet doth his Death »n a common Way extend to all within the viflble Church who have fome common Intereft therein and are not ex- cluded as Devils are, which rightly explained may be Called his dying fufficiently for them. Conclusion III. Jfefiii Chrift tho' he beinfofte Senfe the Saviour of ail Men, yet is he in a fpecial Man- ner the Saviour of them that believe ; not only fu/ficU cntly dying for them but efficaciously, in which fpecial Redemption none but themfelves have Intereft, and with which Reprobates have nothing to da Conclusion IV. The adequate Object of Redemp- jion largely taken, as comprehending both fpecial and common Redemption, is neither the Eled only, nor the Reprobate only, but Mankind as comprehending all In- dividuals, Sorts and Rank* of Perfonj, or xhc Species of Man, or Maokind. Thcfc X74 *An Appendix Thefe four Conclafions are not altogether ©bfcurely hinted at to us in that maffy Scripture, John lii. 16. Cod Jo loved the wo? Id that he gave his only begotten Son. (l.) Obferve God's giving of Chrift, and Love to the .World is abfolute, depending upon no Condition, as his bellowing eternal Life is: Believing is indeed the Con- dition or Means of Life, but it is not the Condition of Goo's fending his Son, God's fending his Son is ra'her thr Condition or Foundation of Believing. (2.) We fee that it's the World to whom Chrift is given, and whom the Lord fo loved [Gr. onto ugapulan\ tanto- fere d'tlexit, where the Greek Particle doth not 10 much denote the Knd and Species of Love wherewith God lov- ed 'the World, as it doth the Meafure, whatever Kind it be, whether fpecial or common, and hence by Cn ticks it is rendered tantopere adeo, and not ita dilexit, or taliter dtlexit, but tantopere drfexit. The World whom God Joved in fuch a Meafure is that World whereof fome be- lieve, and fome believe not, The World whereof every one (let the Creek Particle be fo rendered) [Pas'! that believe not mould perifh, and of which all that believe ;fhould have eternal Life. (3 ) That thefe therefore that believe not tho' they have not eternal Life by his Death, yet have fome Intereft therein, for if the World whom God fo loved, and to whom he gave his only begotten Son, be the World of Believers and^Unbelievers, then as Chrift was given to the World, fo was' he unadequately given to Unbelievers, who are the other Sort or Species of this World. (4.) That the Death of Chrift was in a fpecial Sort for the Elect that fhould believe, it was the Salvation of all thefe that ;fhould believe that was the principal Thing defigncd by God's fending of his Son into the World. SECT. Concerning Christ's Death. 175 SECT. III. Redemption at folate and not conditional. WHen I fav Redemption is abfolute, I mean in re- gard of Chrift s laying down of the Price ; (of ;h there was no Condition to be performed by the Creature) \*h:ch was the Foundation of all the Duties thereaftei requited of fuch a^ mould hear the Sound there- of: But I do not n ean of the Efficacy, and Application cf Redemption ; for this is true that Ci rift diption, is, Becaufe it does not anfwer the Ends for tvbich the Authors thereof adJuce it, which Ends are to clear the GoJpel from double dealing, and to lay mora folid Grounds for the Faith of poor Sinners who are cal- led in the Gofpel j But this conditional Redemption doth never a whit lay a furer Foundation for Faith or Confolation then the Doctrine of abfolute particular Re- demption doth, which I make out thus. The great Difficulty that liraitens the Way of particular Redemp- tion is (1.) That it is unconceivable how the true and upright God mould offer Salvation to Reprobates upon tdition of Believing thro* ChriiVs Blood, when this Blood was never llud for them, and that really there is no Salvation for them by this Blood, which is to hold out a Purfe full of Stones or Clouts to a poor Man, and teii him, Ho, Man, receive this Purfe and you lhall be onric «ith, arid never be poor again; what a Mock were this, to hold out a Pardon to a paanald Per- Ln to prefent to the Judge, in which he is not at all contained or concerned •, therefore is it as unrealizable to conceive, that feeing Chtift's Blood can fave none but fuch as it is ihed for, that Salvation can be offered to any for whom he never fhed it, or that Salvati- on throV it can be promii^d to them for whom he ne- ver died in cafe they (hail believe : This Difficulty I fay ftrairens thefc who maintain conditional Redemption iikewife in afmuch ; for he that died conditionally, the Condition not being performed, hath not truly died at ail. And how can he offer Salvation to them thro' his Death which is not truly for them t Ye will fay, I offer them Salvation cot abfoluuly, but upon the Condition of Believing. Answ. And do not fach as maintain a particular abfolute Redemption lay the lame i "Where is K the ?7 8 ^- n Appendix • the Difference then ? But look as it may be (aid to them, .If^urift did not die for Reprobates .ibfjlutely, then tho? Reprobates (hould believe, I cannot fee how they « mid be fayed thro' Chrift's Death, and fo in that Gale Sal- vation could not be promifed to all who believe. But will they not fay the fame Jo you ? For ye deny that Chrift purchafed Salvation abfolutely. But A fourth Reafon, Let us confider if there be any more fplid Ground for Bslieving given by this univerfal con* ditional Redemption : Well then, ye tell poor Sinner* who are enquiring for a Ground on which to bottom their Faith and to fupport their Souls againft the Law in their Confciences ; Oh, fay ye, Chrift hath died for you, and fatisfied Divine Juftice for your Sins -, Oh good News were it true ; But when ye tell them he only died and fatisfied for your Sins upon Condition of your believing on him, fo that whiles you believe not, you have no Ground of Comfort from Chrift's Death, What an emp- ty Noifc of Words utter you to them ? How do you make them fond of nothing, and mar all ? The poor Sinner is enquiring of you a Ground of Believing, ye tell them, if ye believe, Chrift hath died for you ; did • they believe once, ye tell them indeed good News ; But what faith this to ground that Faith to which the Pro- mife is annexed \ To tell a poor Captive that if he pre- fented an Acl of Liberation for him, he {hould get out ; and yet let him fee no A3 of Liberation, nor Means to get one, What do ye to make him hope i So ye tell the poor Sinner, Believe on Chrift's Death, and his Death for thee will fave -, or, Chrift hath died for thee to fave thee, And what Comfort is here, what Ground give ye for Faith to beget it by all this ? Promife Worlds to a Man for believing fuch a Thing, or depending -on a Man for accomplishing fuch a Thing, yet cannot he believe nnlcfs you give him a rational Evidence of the Truth of what ye would have him believe ; So till you give feme. Grounds on which to found Faith, all the Promifes -- to Faith in the -World, will not rationally produce this Faith, ; tho' .yqipcak comfortably indeed when b« hath once Concerning Ch r is t 's Death. 179 Once believed ; but the Queftion is how to get this Faith produced \ Now what Grounds give ye ia all this, that fuch as maintain a particular Redemption of the Elect do not give ? If theirs hold, yours will, and if theirs hold nor, neither will yours. kfifih Reafon, An Act terminated tc an Object can- not change or alter any Objecl to which it is terminat- ed, but the Object is that which it was whether believe J or not ; I lay is that in itfelf, a negative Propofiriu art affirmative, particular or general, true or faife, conti- nues in their o*vn Nature as they are, whether I affent i : tmderftand them, or whatever Act of my Underftand- ing or Will be terminated towards them ; if therefore CI died not for Reprobates till they believe, their believ- ing of Chrht's Death cannot alter the Object of ChriiVs Death : Objects have their intrinficai Couiiitution from the WiJl of God, not from the elicite Acts of the Soul terminated towards thefe Objects, which elicite Acts up- take and arc terminated towards them as they are in themfelves ; therefore it is not upon a Man's beiieving or not believing, that ChriitA dying for fuch a Man doth depend, except in a logical Senfe. A ftxth Reafon, Becaufe wherever Redemption or the Death of Chriit is fpoken cf in Scripture, it is abfolutely fp>ken of, and not conditionally ; thar very Scripture, John iii. i5. which forrie ground conditional Redemp- tion up »n, faith to me plainly, that Chriit wa? given to the World abiolutdy and not conditionally, tho' the Promifc of eternal Life is conditional ; Many Places of Scripture tells us that Chrift died for the Sins of his Peo- ple, but no Scriprcre tells us that Chrift died for any Man up vi Condition uf Believing. Object. I. The Place, John iii. \6. feems clear- ly to infer a conditional Redemption ; Cod gave hit Son that whofavsr behcvclb on him jbcuidnot pertfl). Here is * giving of the Son to tie, to procure Life upon Condi- tion ol Belitvifig* Answ. It is not kid that God gave his Son to (Ha upon Condition of Beiieving, but that God gave hit Son to die, and that -upon -no Condition, 180 An Appendix his giving of the Son was abfolute, that all Believers on him (hould have eternal Life ; this was God's Intenti* Here are two Things, (i .) God's giving of his Son to die,> and this was abfolute. (2.) Having of eternal Life, tbi* is conditional upon Faith or Believing : The moft abfo- lute Gifts or Difpc fit ions are of avail only to the Receiv- ers. Chrift fatisfied Juflice abfolutely, and yet he fatifV fried only Co as al! thefe who believe on him lhould have , Life, that all who flee^to this City of Refuge might have Life, and yet the City of Refuge is fet up abfolutejy for all, all have Right to flee thereunto. A Malefactor for whom his Friends have procured a Pardon, mnft receive it, ac? knowledge it, or otherways to be of no avail, yet is not the Malefactor's receiving of the Pardon, the Condition upon which it was procured ; but it is firft before receiv- ing procured that it may be believed upon and received. Object. II. Chrift by his Death purchafed a good Bargain for Sinnen, that whereas before they were con- demned by the Law, that they could not any Manner of Way expeel Salvation by the firft Covenant of Works which in the firft Place being broken by us, required Sa- tisfaction for Bygones, and then perfect Obedience inTimes to come of the Sinner, both which were not only hard but impreftable Conditions ; Chrift fay they, by his Death hrath got that Covenant and Bargain cancelled, having fulfilled the Tenor thereof by his active and pafTive O- bedience, and hath procured" us the Benefit of anew and. better Covenant ; that is, Salvation and Life upon the rafy Condition of Believing (and as fome add imperfect, fincere Obedience.) Now that we have a Hazard of Salva- tion again and are brought in again to have fuch a cheap Bargain, that Chrift hath not only made SalvatioB pot fible but attainable at (b eafy a Reat for laying out of fbme Farthings which formerly could not be attained, but by laying out of many thoufand Pounds : Thisjay they, is a great Privilege, that the Market of Salvation is. come this low. A ns w. For all this Noife of Words with which fimple Ones arc caught, to whofe Conference the Law nevec camc- Concerning Christ's T>eath. 1 8 1 came home, there is nothing but a great CIouJ without Water, and the fame Thing iiluftiated with new Words. For ( i .) Be it fo that Co good a Bargain to all is the Pro- T© .8 Concerning Christ's 'Death. To grant to Reprobates in refpect of Chrift's dying ia a ^arufe common to them, and not to Devils, a greater Intereft in Guilt's Death "then they, and yet to deny ir abfolutely to them, is to fpeak Contradictions, and u> admit and affirm the Comparative where the Poihive it denied. The black Ethhfian for all his white Teeth cannot be called fimp'y white. And it is extrinfical to tell Upon what Account Reprobates have Intereft, if the In- tereft itfelf be queftioned, whatever the Account be. But Reprobates have greater Intereft in Chrift's Death than Devils have. Assert. VI. The Death of Chrift is fufficient to fave Reprobates by an ordinate Sjfficiency, the DeaUl of Chrift is fo by Law (which is (he outward EK^rciTiori of God the Legator's Will by which every Thing is conftitute ia it's proper Being) conftitute and appo; for Reprobates or for ail within the vifible Church as it is applicable by them for Salvation, Juftice being thereby fundamentally fatibfied : This I ihali explain in the next SecYion. This Death is no Ways applicable to fallen Angels, nor hath Chrift fatisfied divine Juftice fundamentally for them. Assert. III. Chrift fo far did for all within the vi- fible Church who have fuch Intereft in his Death in, regard of it's legal, ordinateSufficiency for them, as that Life tod all the Benefits of the New Covenant ire it to .them, and fo far are they concerned in it, thai within the vifible Church are to lay hold thereon for Re» million of Sins, and fo far concerned therein I is a Promife of Salvation thro* it inCafe of Faith, M xvi. 16. If Jtfus Chrift did not fatisfy at all for the Sins of Reprobates, then fho* loise Reprobates (be this Altar, and take hold of the Haras they (bould be dragged therefrom an,! flain by Juftice, tveai as the Devils would or could beiieveon Cblift, \ not their Faith fave them, becaufe they have nothing a- doe with Chrift nor his Blood, AUrk v. 7 J R,.. probates as little adoc'wirh Chrift a could be, or would be preached umathem, mar* • l unto i86 ^Appendix «n(o Devils, who arc by God's Providence caft in *• mong the Elect likeas Reprobate Men are, and fa it ftould follow that there are fome in the vifible Church which are not falvableon Gofpel-Terms which is abfurd. Ye will fay, God knows that Reprobates will never em- brace the Offer of the GofpeJ, therefore he may promife Salvation unto them upon that Condition. Answ. And God knows that if he fhould offer the Gofpel unto Devils, if he hardened their Hearts, they fhould Jikewife rejeclit, And may he therefore make an Offer of Salvation thro' Chrift's Blood that was never fhed for them ? Be it fo that Reprobates fhall never believe, yet if they fhould believe they fhould be faved and that thro' Chris's Blood, but if Chrift's Blood was never (bed for them, they could not be faved by it upon no preflable Condition whatever, Ccn. iv. 7. Assert. VIII. Chrift died fo far for Reprobates, that they have fuch Intereft in his Death, as thro* their rejecting it, they become guilty of the Blood of the Son of God, and of crucifying him afrefh ; If their Sins had not crucified ChrKr, How can they look on him whom they have pierced ? How can they be charged with bis Blood any Manner of Way, 1 Cor. xi. 29. if their Sins bad no Hand in his Death. Assert. IX. Chrift died fo far for Reprobates and they have fuch Intereft in his Death, as that they there- by enjoy many Privileges, Gifts, Mercies, which elfe they fhould never enjoy : By the Death of Chrift many Favours do acrue to all within the vifible Church, yea to ail Men : Were it not that Chrift died, this World would have been a Stage for the Juftice and Wrath of God to rage in : Hence fome wicked Folk enjoy Health, have Offers of Peaee, are fpared, are kd t clothed, have many Mercies, Deliverances, taken into external Cove- nant, receive Gifts, and moral Endowments from Chrift of his Fulnefs, receive Offices in his Church from him as Mediator ; hence JuJas is made an Apoftle, and Chrift purchafed all thefe by his Death. Neither doth it fa- tisfy to alledge that all. thefe Mercies flaws confcquenti- ally Concerning G h r i s t ?s Death. 1U7 ally to them for the Ele&s Sake, as I (hall afterward (hew. A'ssert. X. Chrift in fo far died for Elcft and Re- probate, at he hath not only Right of Conqueft over them, but a Right of PuTchafe of their Perfons and For- tunes, to do with them, and to employ them as he plea£ es, and in this Refpect he is faid to buy them, 2 Pet, ii. 1. Assert. XI. Chrift died not primarily and principal* ly and formally, either from fpecial Love or Good- will to- wards them, or Intention to fave them for Reprobates ; but they are the material Object of his Death, pro quibvs rum propter quos mortuus eft, for whom he died in a common Way, they are the Object of a common ,not of a fpecial Redemption, for whom he died, not for whofe Sake he died, objetium attributi non attributions . He died fe- •ondarily and confequentially only for them, not prima- rily-, that look as all within the vifible Church have % Gofpel-Call, but it is for the Elects Sake, among whom by God's Providence they are caften : So Chrift died for all, that by his Death holJen out for all he might fave his Elect ; how Chrift's Death for all fufficiently doth contribute to the Salvation of the Elect, I (hall (how af- terwards. Thus Chrift may be faid to die for all, and for the Reprobate. sect. v. What is that Privilege which doth re/ult unto all within the vifible Church from the Death of Chrift. OUR Lord Jefus Chrift really dying for all within the vifible Church in fome Manner (as hatb been before explained) muft of Neceffity infer fome Pri- vilege or Relation refulting to the Objects of his Death therethrough. Now what this is, is worthy cf Enquiry.— Divines I confefs who have afTsrted the univcrfai Ex- tent of Chrift's Death hive varionfly and to little Satis- faction exprefled themfelves in this Matter. Some main- taining 1 88 Jn Appendix taming a Power in God to beftow Salvation without V£ olation of his Juftice to be the refult of this, as if Gad could not without the Death of Chrlft and his Satisfacti- on in Juftice pardon Sin, and which now in Profpect of Chrift's Satisfaction he may> (which is rather a Privilege redounding to God then to Man, if I may fo fpeak) fome averring that a Poflibiliry of Salvation to Mankind (which without this was not) to be the refult, and par- ticularly that there is fufHcient fuhje&ive Grace purchaf cd, and by reafon of the Purchafe given to every Man, whereby he may if he will fave himfeif. Some fay a ■Purchafe of Salvation upon Gofpei Terms. Corvinxs the Ar mini an (running mad in his Subtiities) tells us, that Chrift by his Satisfaction deferved or merited that God might be able actually to fave us, or that he might be .in Capacity to will our Sanation, or that he might will our Salvation : Chriflus meruit ut Deus potfet aftu faiv are \ vel ut pffit velle falvare, Gap. 27. Pag. 436. cited by 7b//i, all which and fome othtrways do not yield that Satisfaction which is defirabie in this Head, and in re-* futing of which I will not now ftay ; only I (hall hum- bly offer to Gonfideration what I think in this Matter, and fliail dcfire the Reader to mind that Diftich, Si quid novifti reftiis iftis candidus imperti ; Si non y his utere mecum. Let us in the firft Place take up- and con- fider the Cafe and Circumftances in which Mankind as it was the Object of Chrift's Death was flared, how Chrift found it ; Chrift then died not for them as they were righ- teous ; he found them not in a State of Innocency but in Rebellion againft the Lord ; when he paffed by them they were in their B'ood * They had violate a juft, holy and righteous Law, they were obliged to undergo the Punishment of eternal Condemnation, denounced God's Rebels, and forfaulted and caft in the Prifon, where Sa- tan is the Jaylor, where their Lufts like Chains bind them Night and Day, that they cannot ftir, being led Captive at the Will of the Prince of the Air. This is the howling Wiidernefs where we are found in by ihe Lord. Wg w^uld coofider - the Law condemns two Concerning C h fc i s t *s "Death, i 8$ five Things, (i.) Something that is fundamental to which it relates. (2.) Something that is circumftanti- al, ordinate and pofrive. The Law m both thefc Re- fpedrs muft be fatistied, or under i ten by the Sinner, efti he can be free of the Law altogether. The fundamen- tal Ground upon which' the Law goes muft be fatijbed, and that is the Debt Sin, which makes us liable to the' Law; while Sin is not taken away but remains, there is- no Delivery from the Law : And then the Law muft be fatisHed (improperly fo faid) as to what is pofitive, cir- cumilantial and ordinate in it, and we are faid to fatisfy thus when befides Payment of the Debt, for which Law Execution pafles againft us, we by fuch inflitute r naaiities going about them frees ourfeive3 of the Execu- tions of the Law, which the Law requires in Order to' it's Satisfaction, for it's better Form and Honour,* and Solemnity as it were. Now this firit is the Ground of the feoond : But without both thefe there is no Free- dom from the Law ; as it is with a Man in Prifon for Debt, two Thmgs keep him in. (1.) The Debt unfa- tisfied. (2.) The Law- Executions, his being denoun- " ced, and thr King's Rebel, and the Order for incarcerat- ing his PerXbn : If the Debt be paid, there is Ground i;n to relax himfeif, to get a Charge to fet at Li- berty, to fufpend and reduce the Sentence part againft him, for which the Law Executions paft again!*, him; becaufe the Law is fundamentally fatisfied. If the Debt foe not paid, there is no jult Ground to free himiclf : If the Debt be paid, and he unwilling to come out of Pri- Ion, and therefore will not uie the Means to come out, wUJ ndt fufpend, or relax, nor ufe the Formalities and ' pofitive CircumlUnces inltiruted for the gicatcr Solem- * nity and Splendor of the Law ; tho' ye pay the Debt, and inrtruft the f*me to your Keepers, yet will not thit j liberate you, ye will ftay ftill in Prifon, till ye fufpend and relax, and- get a Charge to fet at Liberty ; tho' by Payment oi the Debt there is Ground in Law to come* ' out, and to fue for this Liberation : And the Reafon iff, is he- was formaily, fglcmoly, by Intervention cfLaw Wfc 190 An Appendix inftituted Formalities caften and put in Prifon (for hia being fimply a Debitor did not incarcerate him) fomuft this Law being fundamentally fatisficd, be Jikewife for- mally fatisfied ; as he was formally caft in Prifon, fo muft he be formally relieved and come out ; fo in like Manner I fay the Sinner that is (hut up in the Prifen of Sin, againil whom the condemnatory Sentence of the Law is pall ; by the Satisfaction and Death of Chritt, the Law is fundamentally fatisfied for the Sinner, be what he will, if of Adam's Pofterity, and hear the joyful Sound, and he hath fuch Intereft in the Death of Chrift, and it is applicable unto him, as that in Law it is com- petent to him to make ufe of the Satisfaction of Chrift for his Liberation, and finally that there is no fundamen- tal legal Impediment in the Way of his Liberation; for two Things (land in the Way of the Sinner's Happinefs, and makes his Salvation impoflible. ( x.) The Sentence of the Law, Juitice paft upon him for his Sin, for which he mult fatisfy. (2.) The Sinner's Unbelief which keep all the Executions of the Law, and the Wrath of God upon him ; now I fay, till both thefe Stones be rolled a- way from the Sepulchre, no poor dead Lazarus can come forth. The firft Bar and Impediment is removed by the Death of Chrift, fo as there is an evident legal Ground given to the Sinner for Reduction of the Sentence pafled againtt him by the Law of Works, yet the fecond is not ; but the Law-Executions continue, the Wrath of God, the Chains of Sin, bind us till we believe, till we relax by ufing the inftititfe Means the Lord hath appointed. If no Satisfaction were made for Sin, God having actu- ally determined and conftitute that without Satisfaction to the Law, there fhould be no Salvation tho' the Sinner would never fo fain believe, yea {tho' impofEble) he fhould believe, he could not therefore be faved, becaufe Jt's unalterably conftituted, that without (bedding of blood there is no remijjion of Jin, hence Eph.'u 7. Redempti* en or Forgivcnefs is thro 1 Chrift's Blood 5 for the faith- ful God hath declared it ; In the daj thou eatefl thou /halt die, thou or foixtt for tbee, tb*.%>*gu cf fi% is death t Where- Concerning C h r i * t 's Death. 1 9 1 Wherefore I think ihat all that are called to believe have Advantage refuhing from the De3ih of Chrrfl 1. (1.) Th*t the Law is fundamentally . f© as there is no obje&vc 1 rajtt&bility arifing Covenant of Works, and Wan! of Saj in the Way of the Sinners Salvation and Di but that it iscompe:ent to the*r, to propone hn< S on for their J unification and Freedom from the Sentence cf the Law. (2.) That there is a remote fui Right acquired to them whereby they may fe.k, c j receive and make ufc of the iNew Covenant, which Right I have formerly defaibed. Now, tho' none but the £~ left (hall be faved and make ufe cf thefe Thing:, have all Right thereunto, this is that Price which is in the Fool's Hand to buy Wifciom ; the Grace of Cod which (b many receive in vain. The Reprobate in the vifible Church, tho' the Law be fundamental .; and no legal Bar of that Nature in their Way to Heaven, being left to themfclves and the Power of Unbelief, and deflitute of the efficacious Inbeing of the Holy Sj tho' they have a Price in their Hands, yet neither do nor can buy Wifdom, and fo, tho' in refpedt of the Want effubje&ive Grace, their Salvatiftn is impoffibie, yet not in refpeel of the Want of objective Grace, or fuftcuft Law-Accefs to propone relevant Defences, and Reaion* of Reduction of the Sentence of the Law •, and hence Chrilt is called the Javiour cf all men, but ejpecw'. , thofc that itli€ve % 1 Tim. iv. 10. not only becau* preferves Man an.! Ikail, FjJ. xxxvi. 0. 1 ut ft* he hath the common Relation of a Saviour to them, being a/rv- fitiation wof for our fins only, but J or the jir.s cf the tuorU, 1 John ii. 2. As a Fhyikian in hi* Office is «v latcd unto all, tho' he heal bom but fuch 1 him ; fo Chriil hath indeed a genera 10 aii, sU are allowed to come to him, and he J all that come to him. Thus ye fee plainty what Benefit we have by Ch/ii?* Death, 1 fear many (hall cmfo the Day that ever ikrj kcaid fo much of the great Salvation ; jjood w< 192 ^Appendix fuc;» that they had never any more adoe with Chrift then Devils have: Look to yourfclves, dsjpife not him that /peaks from Heaven, make ufe of the Price that is in your Hands, take heed you deny not this little ; think you, you rob the Lord Jefus of his Glory and Purchafe, and hack and hew at the Cords of your own Salvation and Confolaiion, and give Occafion to brand the real and gra- cious Offers of the Gofpd with Deceit and juggling, and' double dealing ; let not the (hunning of one Extreme make you dafh on another. s e c T. VI. Some fpecial Arguments Jhewing that Chrift died in fern* common Sort and fufficiently for all within the vifiblc Church. THere are five fpecial Arguments and Reafons which incline me to think that Reprobates within the vifible Church have fome Intereft in Chrift's Death. Reason I. The univerfal Strain of Scripture which exprelTeth fo frequently clearly and varioufly that Chrift died for ail, and that without any feeming Contradiction from other Scriptures, Ifa. Hit. 6. The Lord hath laid on him the Iniquities of us all. 2 Cor. v. 14. We. thus, judge that if one died for all, then were all dead, and that be died for all, &c. Rom. v. 18. By.therighteoufnefscf one, the free gift came upon all men unto juflification,of life. Hch. iir 9, 10. That he by the grace of.God Jhouldtafte. death for every man, 1 Tim. iv . 10. Who is thefaviour of all men, elpeiially cfthofe that believe. 1 John ii. 2,. j/nd he is the propitiation for our fins, and not for. our fins only, but alfofor the fins of the whole world., 2 Pet/ii. l. denying the Lord that bought them, and many others ; aod.aimoft the Death of^ Chrift is univerfally expreft wherever it's Object is mentioned ; There are four Con? fidera: ions which make me build the more upon. this. (1.) That thefe Expisffions are made ufe of to exprefs the Objects of Redemption, which art ufed, and by which we Concerning C h r i s t *s Death. 193 we are made to believe the moft univcrfal Truths, as, thai every Man is created of God, that all fhall die, (hall rife again and the like : If thetefore we believe thefe Truths becaufe indefinitely and univerfally expreffed ; Why not, that Chrift died for all and every one which js as univerfally expreft ? (2.) Thefe Teftimonies de- rtnri-g and expretTing the Extent and Unirerfality of Chrift's Death, are not contradifled plainly by other Scriptures ; or there is no Scripture which teflifies that there are fome which have nolntereft in his Death, nor can the fame be gathered by any neceCTary Confequence from Scripture, for any Thing I could ever perceive. Hence when Chrift is (aid to draw all Men and the like, there is Reafon to refine! this univerfai to a certain Num- ber of ail Sorts and Ranks of People, becaufe expreft Scripture and undeniable Experience tells us, that all are not drawn, ahd fo in the like : But we have no fuch exprefs Teftimonies of Scripture to be a Ground to us to reftrict thofc univerfai Propofitions as (if the Lord will) fhall be made good. (3.) Confider the various Manner of Expreffions by which the Extent of Chrift's Death is holden out, as it would feem of Purpofe to put the Bufinefs beyond Debate, and to elide whatever our Imaginations and Unbelief might fay to the contrary : Here are firft as comprehenfive univerfai ExprelTions in the Matter of Redemption, as there are in the Matter of Sin, Death, Creation and the Refurrection, all are faid to be redeemed, asall are faid todie,to have finned; it's expre (Ted by the Term /fir/iand whole World, Again, left ye fhould fay that the all fpoken of, is all Sorts of Men, not each, or every Man of Mankind : The Spirit of God meets with them in Heb. ii. 9. where it is faid, Chrifl tafled death fir every man, [Gr. upee panto not pantu f\ for each par- ticular Man : And- left ye fhould ftill fay, this every Man, is every Elecl Man, the World of the Elcft. The Lord of Purpofe to obviate this Cavil exprefles himfelf partatively and diftinclly, and told us that he is the Sa- viour of all both Eleft and Reprobate, efpeciaily the E- lefi who believe, 1 Ttm. iV. 10. And left it (hould af- N *f 194 ^Appendix ter all this bt faid, that this is a Salvation of ordinary preferving Providence, as he is fai reil from Scripture? It is not far from the Dik tinclion of Secundum te eft verum ; Secundum me eft fal- fum : It's truly faid fo, but it is not meant as it is faid, but as it apprars ; then Chrift died only in Appearance as Mahsmet faith, then Paul may be faid not to be re- ally converted, tho* it be exprefly affirmed in Scripture, only he feemed to be fo, and gave out himfeif to be fo, I confefsit is a Diftinclion that cannot be infifted upon. (4.) That however Juftification, EfFe&ual Calling, Sanc- tification Glorification are of as large Extent as Redemp- tion, as fome maintain ; and that it is a certain Truth that he hath elecled, fandtified, glorified and juftified •foo*e of ali Ranks as welji as redeemed them ; *nd that merely Concerning C h r i s t >s Death . 1 9 5 merely upon this Account thefe general Terms are ufed in the Matters of Redemption, and becaufe of the vaft Church of Gentiles, to whom the Gofpel was preached, and of which the Church of God's Elect was to confift under the New Teftament, and not fo under the Old. I aik, How come3 it that it's not faid in Scripture that GoJ hath elected the whole World, fanctified every Man ; for in that Senfe it is as true that God elected, fanctified, juftified and glorified them all, as that he died for them all j for he elected, juftified and fanctified all Sorts and Ranks of Perfons? Why are comprehenfive Univerfali* ties ufed in the Matter of Redemption, when fuch Re* ftrictions are ufed in the Matter of Election and Juftifi- cation I Surely (that I may exprefs myfelf in the inge- nuous Gentleman Mr. PoUMPt Words) it imports this much to us, that Redemption hath a larger Sphere then Election hath, and therefore the Scripture contracts Elec- tion in Words of Speciality only, while they open and dilate Redemption in emphatical Generalities : Thefe Confiderations move me to think that there may be a ge- neral common Redemption of all Mankind, I dare not gainftand fuch Light, and exprefs clear and various Scriptures ; 1 conclude then, that as the Lord, if he had pleafed, might have made his Son die for all, and having done fo, could have expreffed it in Words fufricient ta make us believe it ; if Words can exprefs and hold out this Truth to us, I think we have it. And I aflc, were it true that Chrift died for all, What Form of Words i- maginable is not this holden out to us by that we could defirc ? And what Expreffion will not that Diftinction in Reality and in Appearance eiile. Argument II. That by granting fuch an univer- fal Intereifc in Chriil's Death, the Reality, Ingenuity and Truth of the Gofpel-OfFer is holden out to us clearly, which the mod learned of fuch as maintain a more par» ticular Redemption do find therafelvcs ftraimed with, while they deny Reprobates to have any Intereft in CbriuVs Death at alJ. If Chriit hath not in fome Senfe ually died fgr all within the viable Church ; How can N 2 there 196 An Appendix there be an Offer of Salvation holden out and declared to them thro' Chrift's Blood? Is not this Salvation a mere Chimera, Salvation to them thro* Blood not fhed for them ? How are they commanded to lay hold thereon? What a Cloud is this they are dt fired to embrace I They are commanded to receive an empty Purfe to make them rich ; How can Salvation be promifed thro' Chrift's Biood if they believe, when ('ho' it's imp'.flible) if they fhould, yet were it impoffible to them to be faved thro' ChrifTs Blood, if this Blood was not really (bed for them any Manner of Way ? Is this according to the Truth of the Gefpel, for if Chrift had not died for ihem, then could not Chrift by any preftable Condition fave them by his Death •, for this Hypothetic!; Promife can no more -be fut- filled then that two Contradictions can be both true-, and I may fiy with as great Truth to a Man, that if he drunk up the Sea, that then I will give him all the World ; and therefore when Minifters fay to any, not Elect, If ye fhall believe ye (hail be faved thro* Chriflt'6 Blood, as they are warranted to fay that to all, they proclaim a Falfer- hood, for tho' they fhould believe (grant it were as im- poffible) yet could they not be faved thro' Chrift's Blood } however God might fave them another Way. Doctor Tw'tfs in his Vlndicta Div'tna Gratia, in Anfwer to this Objection grants all that is dtfirrd, Page 439, 440. for he diftinguifhes a two-fold Grace. There is (faith he) in* herent Grace, fuch as Faith, Repentance, Love, Pati* ence and thefe are not offcre d to Reprobates, nor do they reject, embrace or receive them ; and there is circum- ftant Grace which he calls Juftification and Adoption, the fame which others call relative Grace, which he faith are indeed offered in the Gofpel to Reprobates, and there- fore they may be obliged to believe for thefe, and that becaufe however. Chrift died not to impetrate inherent Grace for Reprobates, and which is not therefore offered to them, yet he grants he died to procure to them Re- tniflion of Sins and Salvation upon Terms of Believing ; fo as according to him, all thefe circumftant Graces, as he calls them, arc indeed procured to Reprobates, but BQt Concerning C h r i s t 's Death. 197 not to be conferred on them but upon their Believing, which Condition the Lord erEcacioufly purpofes the] verthali perform, but the Lord Jefus by Ins Bl in which Senfe it was irn- poflible to Adam to forbear eating the forbidden Fruit, for the Decree of God cannot be broken, yet it is not true m/enfu dtvifo ; for (imply and abfoluteJy God could or would fave Judas or Cain if he believed, as is clear from Gen. iv. 7. If thou Cain do well, Shalt thou not be accept- ed ? That is, there is no legal or real Impediment in the Matter itfelf to hinder it : But if Chrift had not died for Reprobates, then could not Chrift mfenfu divifo fave them thro 3 his Blood, tho* they mould believe in him, becaufe of a real legal Bar in the Way which hindered i cone can come out of Prifon, but fuch for whom the law is fatisfied ; the Decree is wholly extrinfical to thofe Things about which it is verfant, and makes not the Sal- yation of any Man either poiTible, actual or necefTary in itfelf: Decretum nihil ponit in re. But the Redemption of Chrift is fo legally intrinfical to a juft Delivery and Salvation of Sinners, as Matters now are conftituted,that Salvation cannot be without it ; and therefore if Chrift could not give Salvation to fome tho' they fhould believe (and that becaufe of the Truth and Equity of the Law which cannot be infringed and broken) then I think or Jee not how he can offer Salvation unto them on thefe Terms. I grant that Reprobates cannot believe, no more can they keep the Commands perfectly, but it is falfe to affirm now to any of the Sons of Adam; If thou keep God's Commands perfectly in Time to come thou (halt fee faved ; for the Law cannot give Life, not only be- caufe it cannot be obeyed peife&Jy, but becaufe it requires Satis- Concerning Christ's Death. 199 Satisfaction for Bygones, which our after Conformity thereunto would not amount unto. A third Reafon which fways me, is taken from the fare and clear Grounds of Believing and Confolation that is hereby laid down ; and certainly it is defirable to have 2 clear and folid Ground for our Faith, and to have the Way to the City of Refuge made plain, if this furnifh Ls this fure Ground of Faith and Believing, with which we may anfwerall the Objections of the Law, and which without this cannot be done, then I think this Doc- trine is to be the more welcomed. For the opening of this therefore more fully, I fhall fpeak to thefey3ar Things, (i.) That in the Gofpel there ib Ground not on y for a weak Hope, but for a Con- fidence and Aflurarxe of Faith. (2 ) That fetting the D^ath of Chnft afide, all other Grounds arc unfufficient to minitter that ilrong Confolation and Ground of Aflu- rance they yet are al awed. (3.) That however theft Other Grounds yield not that Ground of ftrong Confola* on, yet they yield a Ground to bottom that Faith that is furfkient to juftify us. (4.) Thar Chrift dying for us affords us Ground of ftrong Confidence and Confla- tion. For the/r/?, That in the Gofpel there is nor only Ground of Hope, or to keep from Defpair holden out; but fuch a fare Foundation laid down as may ground the ftrongeft Faith of A flu ranee, is already partly ceared ; for if the Gofpel give no Grounds for the AiTurance of Faith, then could we not be commanded to come to the Throne cf grace with full affirance of faith, as it i-, Heb. x. tff, 22. and hence it IS the very Defign of the Gofpel, of the Covenant well ordered in all things and fure, that We mould have ftrong confolation, Heb. vi. 18 Jefiis Chritf the precious Stone laid in Zion is a fure Foundati- on, I/a. xxviii. \6. and whfoever believeth on htm /hail not be afhamed, The Covenant is ordered in all things and fure, 2 Sam. xxiii. e. which is the Ground of Faith. You will fay it is a fure Foundation in Cafe you believ<% Believers only are allowed to have Coniidcacc. J A a s w. N* ir 200 ^Appendix It is a furc Foundation believe we or not ; and tho' it be true, none but Believers have Certainty of their well- being, yet notwithftanding doth the Gofpel hold out to Faith certain, fure, and flrong Grounds to bottom, upon. 1 Secondly, That fetting afide the Death of Cbrifc, all other Grounds do not yield that Ground of Certainty which fome fay are the only Grounds of Faith ; for (i.) The naked and abfolute Sufficiency of Chrift doth not warrant any confidently to believe Salvation thro' him, for tho' he be able, yet I doubt he will favc me. fal) Nor the gracious merciful Nature of God or Chrift •, O he is merciful truly, but it is to whom he will, to the feweft Number of Mankind, and poflibly never to me, will the Sinner fay ; the mod that this warrants is Hope ; befide*. God's Power and gracious Nature were revealed to Man by Nature, and fure the Gofpel gives Ground and reveals furer Grounds for Believing than Nature* (3.) Nor the Promife of Salvation in cafe we believe, for tho' this fpeaks molt comfortably after they have believ- ed ; yet it doth no wife ground their Faith at firft to- ^hich this Promife is annexed. Not doth (4.) The Comrqand of God give Ground of this Confidence, be- . caufe Commands do indeed warrant the Acts of the Will, bnt they are not the proper, formal or intrinfical War- rant or Reafon why the Underftanding adteth toward any Object ; the elicite Acts of the Underftanding fuch as Believing flow from the Evidence that is in the Object, or the intrinfick Credibility thereof. Nor (5-.) Will your making Faith an Act of Election of the Will df Jefus Chrift as a fufficient Saviour to fave you, evince what is controverted ; for as I faid formerly, if ye will choofe Chrift as a fit Mean to attain Salvation, which is $he end of our faith ; then it naturally choofes Chrift as dying for it, for Chrift only as dying for me is a fit and fufficient Mean thro* which I may attain Salvation ; and to fay it's the Will's choofing of Chrift as the chief Good, that is justifying Faith, then I fay plainly that Jthcjn Faith were Love, and that wc were .jollified by Love ; Concerning Christ's 'Death. srcTr Love ; for what is choofing Chi ill as the chief 'GoodT but our loving and preferring him before all oilier Things ; and therefore they yield not the Ground of Affu ranee which is allowed. Thirdly, That the Grounds laid down by fuch as re- Ariel Chrift's Death to the Elect only, tho* they cannot bottom a Faith of ^durance, yet notwithilanding ma/ Warrand fuch a Faith, tho' weak, which is fumcient to favo a Man ; they give Ground indeed for a Man to call him- felf on Chri't, with this, It may be for ought I know, Quill hath died for me, therefore will I venture as the four Lepers did. He that thus comes betwixt Hope and Defpair lhall never be call off. Hence f«ch as reje,cl the Gofpel are inexcufable, tho' M milters do not teil them Chnft died for them ; becaufe there are Grounds fuflici* ent to bottom fuch a Faith as will fave Folk ; now Hy- pocrites will not believe, will not call Uicmfclves oa Chrift, hence they jultly penih. Fourthly, That the Doclrine of the univeifal Extent of Cbrilt's Death dot! i^ar Ground and an infaJ- Jible. Evidence for the ftrongell Faith, fo as to re: . ail doubting, and to fiU the Heart with jy mi/peatMto (fnd full of glory ; for what can a pjor Sioder ituug with* the Liw dciire more for the Satisfaction of his Confuence/ then to know that his Sins are fatisficd for by the Death of Chrift, againft which nothing can be faid, and there- fore is accepted by J u (lice; Doth not this mini fler Ground to plead lor Pardon confidently and to look for it ? Do we not fee it ftrongly inferr'd by the Apoftle ; It's C that hath died fir us, Who Jhall condemn ? I fa. I ill. t r. he ji uflpf, fir he Jhall bear their S who lhall therefore lay ar.y Thing to cur Lhjrge ? V. .is it that we can be charged with that this will not fuf- ficiently anlwer } Ails w. 37, 38. uhen thefe three* thoufand were pricked in their Hearts with Peter's man, charging them wit! Ground of Encouragement to believe go: it ; Repent, and be baptized every one of you in the / qfjefus Chrtjl, fir the A\ Sim : but m 2 fhouid conciemn more then the fecdnd AdttrrTs Righteouf- nefs coad jfcftifyi (2.) Herein appears the Glory of Ghrift's Power rr.oft/it's faid, Rem, viii. 2. Chrij rted Sin in the Fiejb ; now look the more univerTal the Conqueft be, the greater it is and the more honourable : Therefore it would appear that Chrilt condemned all SflQ in aU F-iefu, that it's authoritative fundamental Power 10 reign in all Adam's Pofterity fhould be taken away, Ghrift as the lawful Conqueror got Sentence in his Favours againlx Sin as it was in human Nature, Sin was conquered in all it's Subj^cls, and Sentence ef Ejection procured, and objected againft it, out of ail it's Strength. (3.) In refpe6t of the Glory of Chrift's Mediatory Supe- riority over the World which is hereby illuflrated ; a King is counted the more honourable the larger his Do- minions be ; hence Mr. Shepherd faith frequently, Chrift bought the whole World to himfelf : If all Judgment be given him becaufe he is the Son of Man, and gave his Life a Ranfom for many, Chrift as Mediator could not have Dominion over them unlefs he bought them : It's true, he hath a Dominion over Devils tho' he never bought them ; but this Dominion is a nv.re D minion founded on a Right of Conqueft •, he came to de/Jry and did de- flroy the works of the devil ; he overcame him and therefore rules over him, and hath him in his Chain, but he came not to deilroy or condemn the World of Man- kind but to fave them, and therefore came to die and (hed his Blood for them without which they could not be faved, therefore hath he a Right of Purchafe to them; as the World was of the Devil's Party he overcame it, JohA xvi. 3 j. but as it was miferable and fallen in Adam he re-* dttflBfd it ; So ai now GhriiVs Superiority even as diatom io6 «/£# Appendix diator is eftablifhed over the whole World : And it would fcem more to the Praife of Gbrift as Mediator to put all Things under him, and to eftablilh an univcrfal Right of Purchafe in hisPerfon, to, and over all Men ; fo as there; are none but he hath by his Death put in his Debt, fpoil-" ing Satan of all his Armour, at left by Price : As the firft Adam therefore did lay a Foundation of Mifery to all, and as the Devil by Sin overcame Adam and all his"* Pufterity ; P> the fecond Adam did lay a Foundation of Happinefs to all and reftored all whatever the firft Adam marr'd, reconcil'd all Things to God, took back at left fttaJi nentally from Satan having overcome him, what- ever he gained from the firft Adam. sect. vn. Other Arguments for a fufficient univerfal Satisfaction for Reprobates* AVI. Argument I draw from 2 Cor.v 21. and I frame it thus ; If the Offer of the Gofpel and Duty of Believing enjoined to every one, be founded " on the Death of Chrift ; then that all may warrantably believe, it is necefTary that it be a Truth, Chrift died fome Way for all ; but the firft is true, we being Em- bflffadors in Chnft's Stead, and having the Word of Re- conciliation committed to us, faith Paul, 2 Cor, v. 20. befecch therefore you that hear the Gofpel to be recon- ciled ; And what Ground give ye us to believe, to accept of Reconciliation ? Bec^ufe, faith he, God hath made Chrift fin for us who are deiired to be reconciled. Now, if all bedefired to accept of Reconciliation, and that becaufe Chrift is made Sin for ihem, this being the formal Ground of the Command muft reach as far as the Command to ^ believe doth reach, and die Command reaching to all/ the Reafon or Ground on which the Comm.md is uni- verfal !y preffed, muft like wife reach, and extend to all, and every one, otherwife all cannot be obliged te the Command ; hence to reply that the indefinite Enounci- ation rf Chrift'i peaih for us doth no mere infer this Props* Concerning C h r i * t 's *Z>^/£. 207 Propofition (he is made Sin for us) to be extenfive to all and every one, then other Proportions in the fame Chapter as indefinitely exprefTed can therefore with- out the greateft Falfehood be extended to ail and every Particular. To reply this, I fay, is of no Strength, be- caufc the Argument is not drawn merely from the inde- finite Expreflion, but from this, that Chrift's dying for «$ i; made the Ground and formal Reafon why fuch is hear tne Gofpel mould believe, and therefore mufi reach as far as the Command itfclf : The other indefinite Pro* pufnions mentioned in the firft Part of the Chapter or in any other Place of Scripture are no Ground whereupon all are directed to any moral Duty binding all. I find this further replied and objected ; that the Command C be reconciled J is not only founded on this (God hath wade him Sin for us) but at left upon what is faid, Ver. 19. God was in Chn(l reconciling the iVorld % which cannot be univerially extended ; for God was not reconciling all and every one of Mankind, but the Elect World on- ly ; and yet is a Foundation of the Command, be ye re* conciled, tho* it doth nut extend to all whom the Com* • xnand thereon founded doth extend to and oblige. Sick- like 1 Cor. vi 18, 19. Flee fornication, Know ye not that your bodies are temples of the Holy Ghojl ? The Duty of Chaltity doth bind ail, but the forroaLReafon upon which this Duty is built, is not applicable to all, for the Bodies of all and every one are not Temples of the Holy Ghoft. Therefore tho' the Command (be ye reconciled) reach all, yet (that he hath made him Sin for us) upon which it is grounded, it doth not follow, u ili reach all. Finally, they fay the very Rcaion and Ground of Believing here given is plain bpoa tl.c Text not to reach to all, for it is faid, He ha m fa f r us that we might it made the righteouincfs of Col. Now Chiiit is not made Sin for all and every one from an Intention or Puipofs of God, Bod that all may be ma^e the Righte> ouihefsof God. To the which I reply thefe four Things. (l.) Tho' I abhorr Armi ! the Opinion of an tgual eternal Cft*i-wiU to all Mwn, feieft and Reprobate 1 yet \An Appendix yet it may be fa id that the World meant, 2 Cor. i. tow which God ,vas reconciling,, is the World largely taken, comprehending all an J every one of Mankind, and not the Elect World only; and that God in the Covenant of Redemption by fending his Son to die for Mankind, did lay a fur1i:ient Foundation and Ground for Reconcilia- tion of the whole World ;. for it cannot be meant of ac- tual formal Reconciliation ; for the Elect were not actu- ally reconciled to God by Chrift bef*>re the Foundation of the World was laid. (2.) If it -be meant of the Elect World which is fpoken of, Ver. 19. then I deny that it h the formal Ground why the World fhould believe, of the formal Reafan upon which our Faith Ihould be found- ed ; for then were Election a Ground of Believing. ' The only formal Reafon of jnftifying Faith is (for he hath made him fin for us) There is indeed a Connexion betwixt Ver. 19, and 20. and hence there is a copulative- Con- nexion, a then, a therefore, .not a why ; why the Mi- nifters of Chrift: dettre and command them to be recon- ciled. (3.) As to the Scripture t Cor. vi. r3, i?. I fay that the Body o( every Man and Woman fs jure the Temple of the Holy Ghoft, in which Senfe I fappjfe the Holy Ghoft fpeaketh, and upon this Account is every one to lice Fornication, becaufe there is none but their Bodies are devoted and in Right appointed to be Tern* pfes of the Holy Ghoft, tho' there be but too many in whofe Bodies, alas, the Holy Ghoft' dvh never dwell ; or if ye will yet contend, fa v and at'-.j^c, that it is actu- ally to be under (food, then I' reply that however all are commanded to -flee Fornication, yet is not the t>uty, fee Fornication, 1 Cor. vi, 18, 19. directed to all in that Place, but only directed to the Saints whofe Bodies are indeed Temples of the Holy Ghoft : But the-Command be ye reconcile^ is directed to all within the vifible Church of Corinth, yea, it being the Miniftry of Reconci- liation is directed to all and thaMipon the Ground there mentioned, becatrfe fa hut k made Chrifl fin for us. (4.) It is true God did not make Chrift Sir? for all, that all and every one rnight be inade. the Rigfctwufncfs of God (that Concerning C h * i tr't Death. 909 {fhat-ii) it was not God's Purpofc, Aim, and End that a) J and every one Ihould be juftified, nor doth the Scrip* lure affirm it * but however in regard iho' it was net the End of the Worker, Chrift's End to die for ail that they might bema^e the Rghteoufhefs of God ; yet wat it in regard of the Work itfelf, i. #. that to which Chrft r § Death *as accorrHiodated and fufficently fitted. For, it wis, that they all for whom he died (hould be trade tht RighteouGiefs of God or juftified, even it John i. J . John in regard of the End of preaching of the Gofpet which was John's Work ; God il f id to '(end. him that gU might btlievt on Chrift, tot the Gofpel wat in itfelf deftincd for this ; but in regard of the End of the Worker # John was not fent that all might believe on him ; for Go4 never purpofed that all fhould believe; therefore it wa* never his End. Many Things I confefs I find excepted by a Brother againft this Dift 'motion bcij Jcs what I hav# noted, but being but mere Allegations weakly piovcOp I did not judge them worthy to be inferred here. Argument VII. If all within the vifible Church have Intend in and Right to the Promifcs of the Ne# Covenant, then have they Intereft in Chrift's Death § but they have Intereft in the Promifes as I have former* Iv proven in the prcceeding Chapter, therefore have they feme common Intereft in Quilt's Death ; the Reafoia of the Connexion of the fir ft Propofition ftands here, that Chrift's Death is the Channel thro' which all the Pro* mifes do flow, and hence called the Blood of the Cove* rant, Mark xiv. 24. Mattb. XX vi. 28. H§b. is. S9. Exod. xxiv. 8. It's Chrift's Death that gave his Telia* ment Strength to fubfift in Law ; none therefore bav# Right to the Promifes but fuch as have Right 10 txA Intereft in Chrift's Death ; and if all within the vifiblt Church have Intereft in the Promifes, then htv* theW Inereft in Chnft's Death, thro 9 which and from whiw all thefe Promifes do flow. AndUMKHt VIII. I draw from the Sacrament <£ Baptifm ; If all within the vifible Church are baprife4 unto the Death of Chriti, then have ail within the vifiW# 9 ghnreS bto An AppENbi* Church Intereft in ChrilTs Death : But afl within the Vifible Churcn arc baptifed to ChrifPs Death, Rom. vi. 3. Gal. iii. 27. therefore have they all fome Intereft in thrift's Death. The Reafon of the firft P ropofition is Secaufe the ordinate appointed Seals of any Thing when * Man gets them from one in Power they convey a Right to the Thing thereby feakd, as he that is infefted in t*and hath Intereft in the Land, and hath fome Tille to poffefs the faid Land and r o meddle with the Fruits and profits thereof. By Baptifm we are as it Were infeft in fChrift'* Death, and therefore have Intereft in it. And if by Baptifm there be a real Obligation fuperadded to that rf the Law of Nature on us to live to God and to obey him ; Why fhould it not intitle us likewife to the gotfd exhibited by the Lord to us ? If we be engaged to the Lord for Obedience by this Ordinance, Is he not fome Way mutuaJly engaged to us, fo as we may crave and Hive Ground to claim of him the Performance of the Good feaied in Baptifm. Hence ABs ii. 38, 39. Piter trgties from the one to the other, the Promife belongs to you, therefore be baptifed. But Saith the Loquacious Anabaptift Jacob Tombs, The fromiCe only belongs to Believers, Rom, ix. 6, 7, 8. fcence called the Children of the Promife, therefore not to all. This I have anfwered formerly; the Promife do III a certain Sort belong unto allwithin the vifible Church tho r they are accomplilhed only to the Eledl ; I confefs Ctir Divines in reafoning with Anabaptift s upon the Sa- erathents have been wonderoufly warry and tender herein; for tho* they fbmetimes declare that Baptifm is a Seal of the Covenant to all who receive it, yet when prefled by Anahaptifls with this, that then Reprobates have the Pro- fhifcsand Merciesof the Covenant of Grace feaied tothem ; Hhen they are thus prefled, I would think rhey waver a little ana are loth to affirm that the Sacraments are 3 Seai of the Covenant to all whom they have Warrant to beftow theft Seals upon, or to receive thenu which is it cuts the Throat or at left weakens their own Caufeas it would fecm to me, fo; do: J find their Advef- Concerning Christ's Death. tit ftries taking Occafion hereby to glory not a little ant to be hardened in their Error : I think thetefore plainly it may be faid with no Prejudice to, or without any HaZ« ard of Truth, and to the great clearing and confirming of our Caufe perplext with litigious Difputes and <£uefti* ons anent the Nature of the Sacramems, and what they (hi, I think, I fay, it may be faid plainly without an/ Hesitation thar indeed the Sacraments do feat the Cove* . riant of Grace to all who are commanded to receive thetn 9 iricf the Benefits thereof, fo as they have a Right con* veyed to thefe Things, and confirmed to them, tho' af to all of them the Word of God doth not take EfRrd^ but they are fuch who receive the Grace of God in vain, to whom Promifes are left and who fall fhort, in whofe Hand there is a Price to buy VVifd -m, fo that hereby indee^ they have no fmall Privilege : As fome with the Popiflt give too much to Baptifm, fo others in Oppofition givfc too little. Thefe which fay they have an external Right, yet no real Right, a Conditional Right, that is, that the Sacraments only fealthc Truth of this Propofition, fftbo* believe thou Jhalt tefaved, do either fpeak what I cotfld never conceive, ©r if I have conceived it, I could not but judge it an unfatisfying Noife of Words containing no (ubftantial Truth of Words. Therefore thefe Pro- mifes as they are to Reprobates arc triu ventate Jurir or by Law a Verity, tho' they be nor true to them veritate Rei. (i.) The Reprobates are nor, as to Effect, the Perfons to whom they (hall be accompiifhed 5 and (2.) I grant the Death of Chnlt is effectual to fave none but the Ele£r, for the Efficacy of a Thing depend* altogether on the intrinficai Worth and Value of * Thing itfelf. Argument IX. Prom the Confideration of Men a . y were the Itated Objects of Chr ill's Death; an J t thus form my Argument : If Chrift died for Men aj loft dinners in Adam* then he died for all Sinners, but the full is true, &c. I prove the Aflumption thus ; Chrift died for Mankind either as they were renewed or convert* «J, or as they were Elcft, or as they were loft Signers* O 2 bat iff An Appendix bpt drift died not for Man at innocent and righteouv for th% whole need not § Phyfician, neither did Chtift die for them as EIcA for thii Reafon, becaufe Cluift died for them, and came by his Death to fave them, under that ContiJcration the Gofpel doth hold him out to have come to fare them, and that as the Ground of Believing, or a* it is the Saying worthy of all Accept eti on ; but Chrift coming to dre for or to fave Sinners by his Death as they •re Eledt is neither the Ground of Believing, nor is it the Sating worthy ef alt Acceptation i therefore Chrift came tiot to fave Sinners, as they were Elect or under that Co< fideration only, tho* it be true Chrift came to fave Ele& Sinners : I prove the Ademption thus ; If Chrift came to fave Sinners as they were Elecl which is the Saying worthy of all Acceptation, and confequently the Ground of Believing, then were Sinners to be fure, pri- vie to their Election ere they had Ground to, or could believe in Chrift coming to fave Sinners ; But Election is not theGround, theiefore Chrift coming to fave Sinners as Eledt Sinners is not the Saying worthy of all Accepts* ifon ; befides Chrift died and came to fave Sinners, as they were dated by the Fall of Adam, but they were by the firft Adam his Fall Rated as Sinners and Loft, there* fore Chrift died for Mankind as they were loft, and Sin* Hers and condemned. Argument X. I draw from the Benefits and PrU vileges which all enjoy by ChrifVs Death as the proper Fruit thereof, and I reafon thus : If fome Reprobates enjoy diverfe Benefits by Chrift as Mediator which at fuch do flow from him, then have fome Repr bates Ibmc Intereft in Chrift's Death ; but the firft is true. I prove the Connexion, becaufe all the Benefits that flow from Chrift as Mediator were purchafed by his Death, and as dying did proceed from him, or as he was to die' before the Incarnation, in which Refpecl he is (aid to tk the Lamb /lain from the foundation of the world : For all* Good, Life and Happinefs was fealed as it were with ftven Seals till the Lamb by his Death opened them. !Xte Dow of ail Grace was ftut upoo Maakiad and under g Concerning CftlHr's Deith. itf fure Lock, Man having forefciicd them by his Fall, till Clirift by fattsfying of his Fathers Juftice came and bf ' Blood opened the Door, and now difpenfes the Came aft he in his Wifdom and Sovereignty thinks fit, giving Life to whom he will, and hence all the Good and Com* fort which Men enjoy whether fpecial or cotumo© fl oig from this B jod. And hence called the Saviour of 41 men efpeciallj of tho/i who believe, I Tim iv. to- No#. that fome Reprobates enjoy benefits by Chrft's Death I prove thu% Heb. x. 29 they art faid to be faoctitied by his Blood, fct apart for God's Service by common Sali- fication t>ing »aken in to a Church Staic, and receiving the Privilege of Church Memberfbip, aiid externally fan* & fied by receiving of f me moral Vertuei and Holir.tfi ftora Chrift, by which they are fitted to do fome Serve* in Guilt's Church : Hence the Magiftrares Power doth flow from Chrift as Mediator, for oil judgment is commit* ted to him, en J alt power in Heaven on J Earth, he as Me* diator i the Fountain thereof, by me Kings rule, at d this much ! find acknowledged by Mr Rutherfoord ^Due Rig t of Presbytery, Page 403 ) and Mr. Shepherd ; hence like- wiie Judjs received iheCift ofApoitlefhip inChrift'sChuuh, which Office behoved to fl >w from Chrill as Mediator, a* ail other ordinary Offices lawfully conveyed to, and received by Hypocrites in the vifible Church, with the Gift a by which thry arc fitted todifcharge thefe Offices to the Edification of the Elea and the Body of Chrift ; therefore Chrift bchov. cd to d ie for them to purcbafe thefe Things feeing they ha v« them from him as Mediator: Hence likewile the R.che'l of God's Goodnefs,they being fpared from a prefent dropping into Hell, their Health, the feveral Comforts of this Life which all and every one doth er,j>y proceed from Chrift as Mediator, and hence Shepherd doth not Hand 00 it, to aver that he is Caput Politicum to both EfeA and Re*. probate. I know it's faid that all thefe Mercies do oof flow as native EffeAs from drift's Death, but confe* quentially only and in refpect of the Elect among whom they are, but as this is not affirmed by al) who maintain t aaxtkulax Redemption, fo is it not of Weight to ffBefvar* 2T4 _ ^Appendix what hath been faid, For (i.) The Reprobates may erjov thefe Mercies for the Elects Sake, and yet thro* the Blood of 'Chirilt too ; becaufe Chrift by his Blood did purchafe thefe Things to the Reprobates for the Elects Sake, thefe Things may confift ; nor can it be faid proper- ly that confequentially only they enjoy thefe Things, for Ic follows not by ncceflary Confequence that becaufe they are Reprobates and caftenin among the Elect that there* fore they behoved to enjoy fome of the Elects Favours, for then all Reprobates that arethuscaften in mould erfjby all thefe Favours, then the Devils Hkewife who ate always Ibme of them prefent mould enjoy them too. Surely the Lord if he had pleafed might have excluded all Re- probates tho* caften among the Elect from any of thefe ; Therefore the Reprobates enjoying of thefe Favours doth fefuli rather from the Will oiGod, as the efficient Caufe, and ChrifVs Death as the meritorious Caufe, than fom any accidental Providence of their being caften among God's Blect : And finally, may it not be faid that upon this Account they have all thefe Benefits from the De- cree of God's Election which refptcts and is terminated to the Elect only, becaufe it may be faid to flow confe- quentially fiom this. What ever Way they have it whither confequentially or otherwife ; yet they proceed from ChrifVs Death to them, for thefe are not oppofite, tut fubordinate, yea Chrift died not primarily for the Re» probate but confequentially and fecondarily. Alio u men T XL If the Object of Faith be Chrift Crucifie'd for them, then is Chrift crucified for all Men i but all are to look to htm whom they have pierced, or the Object of Faith m,uft be Chrift dying for them, Rom. |v. 25". Gal. ii. ao.' Then Chrift died for all Men, and theReafon is, becaufe they mult believe on Jefus Chrift as he is fufljeient to fave them, and to fettle their ConfcU tnces, and to anfwer the Law; but Chrift can no other- wife be. faid |o.be. fuflScient to lave Sinners or to fettle their ConJTcience or anfwer the Law, than as he died for them, tlicreforq muft the Sinner in Believing on Chrift f«2 Salvauog* eye mi believe «a bin u crucified for Concerning Chr i s t *s Death. «f for him, for as fuch only can he anfwcr the Sinner's Ends for which he comes to Chrift : If ihis therefore be the Object, and formal Object of Faith, it mult be fo in it- felf antecedently to our Belief, eife we could not believe, nor would our believing of it make it other wife then it is in itfeif. To the fame Purpofc do fbme reafon when they fey; That which all are bound to. believe, that is true, but all are bound to believe Chrift died for them : The ma- jor tho* denied by Twift % Pi/cator and Macovius, yet it undeniably true, and granted by the moft learned : The minor is thus proved, (as formerly,) if Faith muft believe on an Object fufficient for Salvation, and ail bound to have that Faith, then are all bound to believe Chrift di* ed for them ; for if they believe not on Chrift as dying for them, they cannot believe on a fufficient Object for Salvation, for Chrift's Death is fufficient fo for fettling of the Confcience, and to fave thefe for whom it is, therefore I muft believe Chrift died for me, if I bciievC on an Object fufficient to fave me. Argument XII. The Sin* of all Mankind had In* fluence on Chrift's Death, or if Reprobates did truly cni« cify Chrift by their Sins, then did Chrift die for Repro« bates fome way, but the firft is true, (i.) From Net. ii. 9. He tafled death for every man. If fome Mens Siot did not crucify Chrift, How can he be (aid to tafte Death for them \ Ifa. iiii. How can it be faid that he bore our Iniquities ? (2.) Every Man is bound to look to him whom he hath pierced and to mourn for him ; but if their Sin* were not fatisfied for by Chrift, then fome were bound to look to a Chrift, and yet not to a Chrilt whom they had pierced with their Iniquities. (3.) Ixl faid Hi*. vi. 6. They crucify efrejh to them/elves the Son of CoS^ tod Heb. x. ac. Therefore their Sins once before em* cified Chrift when he was made a Propitiation for Sin OQ the Crofs, and thereafter they crucify him by their A- poftafy in a figurative Manner, that as when Chrilt was crucified, he was pained, defpitefully ufed, and put to Sham*, ft ApofeUt fficve the Spuit efttaflt oripit» 0* fc&t ii« An Afpindxt fcim* and ftime their Profeflion, ind are OceaGon of Cbrift's being reproached and fharn'd by the World ; Bat if Chrift had not born their Sins nor been charged with them ; How could they have been {aid to crucify Chrift t Devils do not crucify Chrift for all their Rageagaiaft him, becaufc ht never fatisfied for their Sins. (4.) Some are charged as Murderers of the Son of God, guilty of his Blood, 1 Cor. xl 27. If their Sins have not Crucified Chrift, How are they guilty of his Blood ? Tb* were Offer of it if they never crucified him by their Sins for which he dkd, could not inferr this Guilt. (;,) If their Sins had not crucified him, then could we not prefs all generally to bate Sin becaufe it crucified Chrift, for fome might fay, It may be my Sins never crucified Chrift, he never died for me, and fo the greateft Motive of Re* pentance, and godly Sorrow fliould be wanting to the moft Parr, and the greateft Ground of Hatred of Sin ta- ken away. (6 ) If Chrift did faiisfy divine Juftice for jidam'% firft Sin thro* which all other Sins and Miferies did fl >w, and which Sin was imputed to all his Fofterity, ^hen fome Reprobates Sins were fatisfied for by Chrift, but Chrift fatisfied for Admit* firft Difobedicnce feeing be was an Ele& Perfon, and yet this very Sin is imput- ed to ali an J every one : Therefore did Chrift fatisfy Ju- ftice for fome Shu of Reprobates, at left this original Sin imputed to them, and to fay he faiisfied for this Sin and no other is hard. SECT. VIII. QhjifitMS cgaittjl a fufficient univtrfal Rcicmftkn mh fwend. 6 *ery learned an^ godly *,. . ..-.- dered and adverted to, that when I biing in and en- deavour to anfwer thefe Objeftions, that J do not this either becauf* I judge thai tbci<* Qtjc&im da mdy mi- Concernwg.Cntnrh Death. ai? Etate agamU what I maintain, or that I did thereby flat* inyfelf as an Adverfary to fuch as are for a particular Re* dempi km of the Elect only, and did fide with thefe who maintain the univtifal equal Fxent of ChrifVs Death, homologating the Doctrine of P apt/Is, Armnians and ci- ther Adverfaries of the Grace of God, to whole Priori* pie* I have ihe greatclt AveiGon and increafing more an A more as the Lord opens and makes his Ways and Mylte- ries of Grace known to me, feeing 1 kcwife I do inge- nuoufly profefs that I ftnke in and go alongtt with, thefc who maintain a particular Redemption of the Ele& only, in which none but themfelvts have Intereft. I am at one Work with them, yet 1 cannot {ay but I ufe a diffctent Mean or Middle to attain this End ; I fay fome* thing (1 cannot deny) which they fay not; but I am pot convinced I fty ought contrary or contradictory to them; lam engaged with them in the fame Caufe, but I choofe in fomething a diverli Method from them to profecute it againft the common Enemy, for which I ex- pect as little Favour from them as others who fcem more oppolire, yea if this Way as thus explained by me doth tend more to the Overthrow of their Principles, I expect they will therefore rage the more againft me and my Way ; for it is not a drawing nearer to, or Accommodation with tbem that I thus declare my Mind, bur jr is that I may the more effectually deftroy their ungodly and wicked an- tifcriptural Principles thereby. But notwithftanding in refpect thro' the Ambiguity of leveral Phrafes and Terms needful to be cleared, tho* thefe Objections do not really, yet they fecm to itnkea- gaioft what it here averted by me *, I will therefore pro- Idoqc trVm as I find them in the Writings of the moft earned of that Way. OajtCT. I. I find thus framed, Chrift died only for theft who are given him of the Father to be redeemed in the Covenant of Redemption * but the Elect are only given Chrift in the Covenant of Redemption, John xvii. 6. ibwmtn whick ihmgtvefl m* mi eft hi worlJ, which five* am ttuil only event to Cbritf, Jik* vi. 37. All thai ii* Ah Appendix that the Father givcth me, fiall come unto me. That Chrift onlytiied for thefe, is clear from John xvii. 19. for their fakes, viz. the given ones, do / fanciify myfelf : There- fore Ghrift died only for his Elect, and no Manner of Way for the Reprobate who are nd Manner of Way gi- ven to Ghrift •, for the Oppofition is betwixt given and not given Perfons, and not given in fuch a Manner. Answ. There is an Ambiguity in both the Subject and Predicate of thefe Propofuions : There is therefore a fpecial Redemption of the Elect in which themfclves on- ly have Intereft, and there is a common Redemption al- ready explained, and fo I fay there is an Ambiguity in the Word (given.) there is a fpecial giving to Chrift to be faved from a Principle of fpecial Love, and fo the E- le& are only given to Chrift, and there is a general com- mon giving, in which Senfe all Things axe given to the Son, $he heir of all things; and in which Senfe I find that in the Covenant of Redemption the Heathen are gi- ven Chrift at his aflcing, and fome are given to be bro- ken in Pieces, Pfal. ii. 8, 9. and this is called the fure Decreer Hence I anfwer to the Argument in Form to every Proportion in it ; Chrift died only in a fpecial Manner, from a fpecial Principle of Good- will and efficacioufly for thefe who are given in that fpecial Manner to be re- deemed; it is true, Chrrft died only for thefe that are thus given, by a common, fufficient general Redemption and fecoiiJarily, it is falfe, for fo he died for all : Hence to the Affumption, the Elect are only given in a fpecial Way to be redeemed and faved by Chrift, it is moft true, that they only are given, in a common general Way, as all Things are faid to be given the Son to do with what he lift, is falfe and contrary to Pfal. ii. 8. In re- (pect of this fpecial g'ving is the Oppofition betwixt the Perfons given an*! not given, and it cannot be denied but all within the vifible Church are given to Chrift, yea the fin of perdition, John xvii. 12. tho' they are not gi? ven Chrifl in that Manner the El eel are given him, nor hath Ghrift that Imercftia them, -hence to the Conclu% tt| Concerning Ch r i s r 's *DeatJj. *i£ on ; thereicr*; Cr.it died only tfficaciuuuy und in a fpe- cial Manlier for the Elect, it is true, but thii m ment I jucta unanswerable to Armimans who main am an univ trial equal Good will to ail Mcb, and a general Redemption proceeding from that Gou3 will : Ctna.. all Men are not equally ftatcd to God ; lor fome are gi- ven to be favci*, iome nor, fon.e for wbofc Sakes Ghnft lanctines himieif, who axe diftindt from the reit of the World. Object. II. Rev. v. 9. Thou haft redeemed us to Cod by thy bloody out of every kindred, tongue and language g not all of every Kindred ; therefore did not Chnft re- deem ail and every one of Mankind, but fome out of all Nations. Answ. Chrift hath redeemed fome efficacicufly and ID a fpecial Manner out of all Tongues and Languages, true ; and therefore all arc ntft fo redeemed in that fpeci- al efficacious Way, fo as to be made Kings and PrieiH unto God. I grant, but tho' all be not redeemed by that fpecial Redemption, yet it follows not but that all may be truly redeemed by a common Redemption. Object. III. From the Connexion that is between Cbrift's Death and Jaitification, Salvation and other Be* neEts, If, fay they, Juflincation and Redemption be con- nected together, fo as none are faid to be redeemed but fuch as arc faved, and thefe very Pcrfons who are faid to be redeemed arc likewife laid to be juftirled, then ac- cording to the Scriptures, Redemption and Salvation arc infe parable, then all and only the redeemed are laved and elected. The Aflumptien is proven from mamj Scriptures, thefe who are redeemed out of the V* crld. Rev. v. 10. are made likewife kings andpnefts unto God, ivhich Reprobates are not ; theft all whole iniquities hi tore, Ifa. liii. 11. thefe by his Knowledge he juftities* John vi. 33- -e 1. compared, Chriii gjvcih Life to them to whom his Flefh is given j Rom. viii 54 thofe who arc elected, called, jullihed, and for whom Chnft maketh Xnt crced^n, for theft he died and reft again, and for none titer* 220 *4« Appendix A MS W. I judge this Argument for all the Noife macle frith it, and anent it very weak, and which Tl*Jfijl % or an Arminian may eafily ward off, and Jhifi the Dint off; However according to my Principles, I Ans*. (i.) That indeed there is a Connexion infeparable and reci- procal betwixt fpecial Redemption and Salvation, f> as it may be faid, that for ail thefe Ghrift died in a fpecial Manner and out of fpecial Love to redeem and fave, and ; for whom he died efficicioufly, all thefe are indeed and thefe only are made kings and priefls to God, it is true, and all thefe whole Iniquities he thus bore he juftifies, true, and thefe for whofe Sake he fentand to whom he gave his Son, thefe all he interceeds for and giveth Life to, tiue likewife : But there is not that Connexion which irreciprocal betwixt Chrift's common fufficient Rcdemp* tion and his Interccflion, giving of Life and juftifying. But (a.) Grant it were meant of general Redemption, and that of feme of thefe < f Mankind for whom Chiift died, they are laid to be juftifud, to have Life; it will not follow that all that are thus redeemed fhould be made Kings and Priefts, faved, quickened, interceded for, * parts particularibus ; as if you would fay, fome whom God ceattd are glorified, therefore there is a reciprocal Connexion beiwixi Creation and Glory ; as if all whom God creates he fhuuld likewife glorify; fo no more will ir 1 follow, that becaufe the redeemed Elecl fay, thou haft redeemed us, and made us kings and priefls, that fuch at are not made Kings and Pritfts are not redeemed ; no more then fuch as are not glorified are therefore not cre- ated : We fee thefe connected, IJa xliii. I. God form- ed, redeemed, called and created lpael\ Are therefore all and they only redeemed and called by Name who arc created, and therefore that fuch as are not redeemed nor called by Name are not formed nor created by God I So Jfa. liii. 1 1.. the Ail whofe Iniquities Ghrift bore and juttifies' did likewife go aftray; Are all thefe who went aftray therefore ju ft »fied becaufe connected there, and that fuch as are not juftified did never go aftray ? So Eph. ii. I. wc fee thai &bh as art dead fa Trefpajlp *ni Situ Concerning Cn%is?*i TDeath. %z% Sins are fdckcntd % Are rhcref >re all, dead mrSja£ qu : ck* ened, and are none dead but fuch as are quickened f^ Lme created that were never called by Name : Even fo thefe whofe Iniquities Chrift bore, *n*i their being juftificd, interceded tor, faved, made alive* may be connected, and yet it will not therefore follow, that Chrift died (or none but fuch as are juftified, faved or made alive, or that all that Chrift died for are jufti* lied. OijscT. IV. From the Nature of the Covenant thus: If Chrift undertaking o fathfy for fome in whole Name he became Surety, did make him in Jjftice ly- able to the Debt and Payment thereof ; fo on the other Side his Satisfaction cannot be but equally effectual for procuring of Deliverance to them in whofe Room he made that Satisfaction. A nsw. Neither doth thii follow from the Nature of the Covenant of Redemption, becaufe by the mutual Confent and Will of both Parries according to which this Covenant is ordered in its Outgoings ; Chrift by un- dertaking as Sutety was r hereby to have the Sins of them for whom he became Surery imputed to him, and there- fore did Chrift bear the Sins of all; but notwithstanding he bare the Sins of all in refpect he became Surety for them, God fo willing it, and the Mediator contenting to if, yet by the fame Will that Sat'sficlkm Chrift made was not to be e qually effectual for all as to their aftual De- liverance, tho* Chrift'^ Saii fiction in itfclf, and as pre- (binding fiom the Will of God diJ equally nfpeel all, and had the fame Sufficiency or was equally accomodate in itfclf to fave all lb* Object* thereof actually . 00JECT. itt An Appekdix Object. V. Prom the Efficacy of dhrift's Deatfy it is thus argued ; it is promifed Chrift, Ifa. 1 ill. that he Jhall fee of the travel of his foul and be fatisfied, ant Jh all fee his feed, and therefore all for whom Chrift died (Hall certainly be faved by him, elfe he friould lofe of the Travel of his Soul, his D^ath which is of infinite Merit fllould not have Efficacy in xhztfome to whom he pur- chafed Salvation do yet ptrjfh ; and what aprofufe waft- ing of the Blood of Chrift Ihould this be ; therefore as ChrSft's Death muft be efficacious and not in vain or pro- fufely fptit, all for whom he died muft therefore neceffari- Jy be faved. A nsw. This Argument doth not move me at all, for it is built upon Miftakes and falfe Suppofitions, awl there- fore may the Confequence juftly be denied ; for (i.) It fuppofes Chrift gave one Satisfaction lor the Elect, and ano- ther for the Reprobate, or that fo much of Chrift's Blood was (hed for the Eiecl, and fo much for the Reprobate, in which Cafe it may have fome Appearance of Truth' that thro* the Unbelief cf Hypocrites Chrift flvould lole fome Part of the Travel of his Soul : But Chrift did by one infinite, indivifibfe Satisfaction and Ranfom fatisfy divine Juftice for the Sins of all Mankind, tho' with differ- ent Intentions and Ends according to the different Object^ thereof; even as the Lord in the Offer of the GofpePto a great Multitude hath different Ends to ElecT: and Re* probaes which that Multitude confifts of; and of this one indivifible, material Satisfaction, and Travel of ChrifTj Soul, is the Judication and Salvation ofhisEle#, whom he foreknew and loved of his free Grace and a great Part of the Fruit that Chrift reaps, tho* not all the Fruit ; a Shower of Rain which the Lord gracioufly fends in fo ma- ny and infinite Drops to r^frefh and water the parched Land and Fruits of the Ground cannot be faid to be in vain or profufely wafted, becaufe fo many Drops of it fall in the Ocean or wafte Wildernefs, of which we dark Crea- tures fee no Bud, or Profit, or Fruit, nor knows not to what End the Lord fhould fufFer fo much of it to fall, where Rain doth f j little good ; becaufe this Shower cannot there- fore Concerning Ch r i s t 's 7)eatft. i s j fere be faid to be fruit lefs but doth indeed water and fruc- tify the Earth and bring forward the parched Fruits of the Ground; fo the one indivifibic Dearh cf Chrift tho' for Reprobates, and as fcr them ineffectual as to their Sal- vation ; yet extending to the Eled and faving them efficaciously, is not tberef re vain: He tiat giveth a vaft Sum of Money for a Number ot precious Jewels con- tain'd in the Cabinets, which he likewife with the fame Sura of Money buys, if the Jewels be worth his Money doth not profufely waftc bit Monty, tho 5 the Cabiner or Cafe be not worth the thouiand Part of 'he Sum, for vhich likewife he lays out the Money : Becaufe tho' he buys the Cabinet, yet he not only buys it, but the Jewels which are worth the Money, and therefore here is no pro- fufe wafting of Money : So Chrift's Blood was laid out for all Mankind, but principally to lave the Etedt ; yet in rc- (pect the fame Blood fhed for the Reprobate materially, doth efficacioufly procure the Salvation of the Elect, which Chrift elteems a good Market : It is neither pr fufely (pent, nor inefficacious, nor in vain, nor is Chrili with- out the Travel of his Soul. (2.) I think the Corfcquence Hot good, becaufe upon another falfeSuppofition, which is this.That either the Salvation of the Elect or others was the ultimate or main and only End of Chrift's Death; whereas, as Doctor Twi/s faith, the Manifeftation of God's Grace and Juftice were the utmoit and (aft End and his getting thereby a Name above all Names, to which End bis dying for Reprobates and their Unbelief and Damnati- on following thereupon, and his dying for the Ekdr, and their Salvation thro' Faith in his Blood, were all coouiii ate Means, or to which thefe were all fubordinate as b many coordinate Means ; therefore the Lord Jc g the Manifeftation of his Grace on the Elect, and Cn.fpeU Wrath and Vengeance on Reprobates, and getting * Name above all Narms, it the Lord uit, Jy defigned ; he indeed reaps the Travel ot his Soul, and the Fruit of his Labours, as they did b , h Elect and Reprobate in a did en t 1 look oft lbc Salvation of ike Elect in ititlf, it it not a Fruit wor- thy «4 .4* Appendix thy of Chrift's Death, except in To far at it mamfefo the gtorious. marvellous and infinite Grace of GoJ • an J lb the Damnation of Reprobates for their C06 tempi of a crucified Saviour, as it manifetts God's glorious Jultice and Gofpel- Vengeance, is fome Way the Travel and Fiuit of Chrift's Death, to purchafe both which by fuch Means, and in fuch a Way, the infinite Wifdom of God, re here Arminiavs are again at a Lofs : But if the Lord did order and pur pole that Chrift fhould merit by his Death, Life and Salvation for all to be conferred on -fuch Conditions and in fuch a Way as he thought good, which yet was never to take Effect, and thro' Man's own Default and Sin ; If, I fay, he did thus purpofe that Chrift ihouid die for all for other great and moil wife Ends (of which hereafter) to which Ends the univerfal Death of Chrift was highly fubfervieat ; then I think here is no Imputation on the Wifdom of God ; for he i* Concerning C h r i s t 's Death. 227 is wife that by fit and congruous Mean3 attains his End, and intends the chief Good as his End. Now the Lord intended the Manifeftation of his Glory which is the bigheft and bed End that can be defigned, and ordered Chrift to die, and that in fuch a Manner as the fitted Means, and moft con Jucib!e and fubfervient to that End, to manifeft, I fay, his Glory, that of his McTcy and Grace on the Elccl, and that of his Juftice, Power and Wrath, and that of a Gofpel Kind on fuch as (hould refufe the great Salvation, and that the Value of that Blood might be to all Eternity a loud proclaim* d (as by lb many Tongues) by the great and unfpeakab.'e Punifh- ments of fuch, far exceeding the Punifhments of fuch as break the Liw of Mojes, or of God as he is a Creator which they fufTer eternaily who defpifc the fjmc. Oeject. VII. From the Unjuftice that feems to be in this univerfal Death of Chrifl for all, Such are unjuft- Jy dealt with for whom Life and Salvation is merited and purcbafed, who are denied that which is merited for them. But Life and Salvation tho' merited by Chrift. is yet de- nied to many who are never faved •, therefore is tLe Lord unjufl who thus deall with them : Again, he that takes double Satisfaction for one and the felf fame Debt he is unjuft ; but if Chr'»(t farisfied for the K then there is double Satisfaction, one made by Chrift on the Crofs, another by Reprobates in Hell, theiefore, 6r. A nsw. Neither from drift's Merit, nor from the Damnation of Reprobates can Unjuftice be imputed to God. For (1.) He that denie* a I I to a Perfon, bought and merited by a Friend doih not Un- juftice, if by the Confent and Advice of the I\ie: rl it be I procured to be conferred only on fuch and fuc „ and Conditions which theft for whom it is prc-cured do thro* their own Fauit flight, were it procured to be ab- solutely conferred, there were Unjuliice in denying it, or fufpending it upon any CoodtttOQ. Now, he that bought loch a Favour mijf in sny V ca(c$ without any Bread) u( Jullice; therefore feeing -Repro- bates believe not, which was the very Ttrms on which P 2 thf aiS vfo Appendix the Purchafer condefcended and willed that the FavouT purchafed be conferred on them, it is not unjuft in God to deny them what was merited for them, becaufe it was not merited to be given them abfolutely whether they believed or not, but only upon their Believing. As to Xhtfeeond, the Unjuftice redounding on the Account of double Satisfaction, here is no Ground at all to charge the mod righteous God with Unjuftice ; for grant the double Satisfaction to be given (and yet Reprobates never come to fatisfy for the leaft of their Sins in Hell) yet I fay that in fome Cafes, double Satisfaction is not UDJuftice, and efpecially in thefe four Cafes which hol4 here, (i.) In Cafe the Satisfaction made and Ranfom paid by Confent of both the Payer, and he to. whom it was paid, was not to liberate the Man abfolutely but conditionally, then and in that Cafe by the mutual Con- fent of both Parties., efpecially the Payer if the Conditio on be not performed, then either the Principal or the Cautioner who hath paid once may take and feek Satis- faction of him that performs not the Condition. Now the Satisfaction made by Chrift for Sin, was only to take Place as to the^Creatures actual Salvation in fo far as4t is received and thankfully accepted by Faith by the Crea- ture and no otherwiie : Hence Unbelievers and Rejecters of Chrift may juftly be called to an Account, in refpect the Condition is not performed by them, by the LorcJ Chrift who procured this Pardon and fatisfied divine Ju- ftice, and might fo procure it as to apply it any Manner of Way it feemed good to him ; and to deny Chrift this, and put him under a NecefGty of actual Liberation of all fuch as he hath paid the Ranfom for; and that exnatu- ra rei % is both unjuft, and to reftrict him ftricklier then we do mere Men, who tho* they pay the Debt of their own Accord for which Prifonerb atq incarcerated^ are not therefore bound to take them out, and efpecially if they refufe to come out, but may leave them there without the leaft Unjuftice. Suppofe the young Prince fuffer feme Puniihment by which the Ljw is fufficiently fatisfiecj for a Malefactor ready to be executed ; but a Pardon is pro- cured Concerning C h r i s t h 'Death. 229 £ufed thro' the Satisfaction made by the Prince, and his Mediation with his Father, and the Malefactor to be let go, and enjoy the Privilege of other Subjects upon this Condition and no othtrwife, that he thankfully accept fhe purchafed Pardon when offered him, It cannot be denied 1 fay, but if the Malefactor refufe the offered 4 Pardon, tear and trample it under his Feet, that then and in that Cafe, notwithftanding of any former Satis- faction made by the Prince, the Malefactor may fuffer £unifhment as if there had no fuch Satisfaction been made (the Prince always contenting) and if this be juft among Men, Shall it be unjuft to him who is higher then the higheft and doth what he will ? A fecond Cafe in which double Satisfaction is not unjult, is, When it is not ex- acted of one and the fame Perfon ; to make one Man pay the fame Sum he owes two Times is unjuft ; true, and the Lord doth not lb, he takes not doufilc Payment of the Sinner himfelf, but it is from Chrift and the Sinner, from the Surety and the Principal, if efptcially it be confider- ed that there is a third Cafe in which double Satisfaction is not unjult, and that is, In Cafe this double Satisfaction be not made to one and the fame Perfon. For one and the felf- fame Perfon to exact Payment of the Surety and then likewife of the Principal for the fame Debt looks a- mong Men unjult, if not done with the Surety's Will and Confent who may make ufe of any Man's Name he will to recover Payment ; and if Satisfaction be net made to one and the fame Perfon, there is nothing more ordi- nary and more allocable amongit Men, then double Sa- tisfaction, that is, Satisfaction by the Surety to the prin- cipal Creditor, and Satisfaction of the fame Debt of the principal Debitor to the Surety again : If this be the Cafe he Matter of Redemption, it cannot be faid to beun- , f>r it is the Perfon oi the Father to whom Chrifc made Satisfaction, and it is the Perfon of the Son to whom Satisfaction in Hell is made by Reprobates (for ihi Father jn Igcth no mnn) now theft are two diftinct fer&ns, tho' eftentiaHy tbey be the fame. Now, tho* •II Works a J extra belong to the thfec Pcrfons efficient er % P 3 for 43a *dn Appendix for all the three Perfons did concur and decern and afl^ft in the Work of Creation, Redemption, Incarnation, Dam- nation, Judication and Solvation : Yet are not thefe extrinfical Operations terminatively confidered, common to all the three Perfons, for it cannot be faid the Father was incarnate, tho' he with the Holy Ghoft did concur to the Work of Incarnation, yet was it terminate to the Son only : The Garment of the human Nature with which the Son was clothed was indeed wrought by all the three Perfons efficiently, yet it was the Son only that did put it on, and not the Father and the Holy Ghoft : So likewife, tho' all the three Perfons did concur efficient- ly to the Satisfaction made by Chrift, yet was it terminat- ed only to the Father perfonally confidered, fo as it was the Perfon of the Father that was fatisfied, and not the Perfon of either the Son, or Holy Ghoft, as Mr. Shep- herd judicieufly affirms in his Se/efl Cafes > Pag, 29. So the Satisfaction that Reprobates make in Hell how- ever efficiently ordered and effected by all the three Perfons, yet is terminated only to the Perfon of the Son, John xiii. 3, and v. 23. PfaL ii. 8, 9. There- fore this double Satisfaction is not made to one Per- fon, but unto two diftinct Perfons, viz. to the Perfon of God the Father, by Chrift the Surety, and to the Sure- ty by the Sinner himfelf; here is noUnjuftice, efpecial- ]y feeing it's not one and the fame Perfon that makes the Satisfaction, or of whom it is exacted. A fourth Cafe in which double Satisfaction is not unjuft, is, In Cafe the Perfon that exacts it be above all Law, and if his own Will and fovereign Pleafure be the Rule of all Equity and juftice ; now it is fo in this Cafe, God's Will is the Rule of all Equity, and he may do what he will ; if therefore he had been pleafed to exact twenty Satisfacti- ons he could not be unjuft, for in that he willed ir, it was therefore juft : And he that without the leaft Stain of Iniquity exacted of Chrift his Life for Sin, a Price that did far exceed the Demerit cf the Elect, and was of fuch Value as might fatisfy for the Sin of a thoufand Worlds, Why, may he not exact over and above what thrift Concerning Christ's Death. jji Chrift (offered for Reprobates, even another Kind of Sa- tisfaction from them in Hell? Not becaufe he was not fully fatisfied by Chrift, but to manifeft his Juftice in s diverfc and various Manner, and the Lord is not artic- led to one Way of making his Wrath and Power known, but may ufe various Mean< for that Effect, tho* all did appear moft eminently in the Death of Chrift : If he toolc an Overplus of Satisfaction from Chrift, Why may he not take it from Reprobate- ? And fina'iy, I aik feeing Chrift fatufied for all the Sins of the Elect, How doth the Law and Juftice of Gxi punilh the Elect before Conveiiion for Sins committed by them, and that as the Effects of the Law ; and feeing AJam'* firft Sin is fatisfied for, How comes that Sin by Law to be imputed to them, to defile the Elect with original Corruption? How comes Law- Terrors, Law-Threatnings, Law Itrirations of Corrupti- on to be infl cted before Converfum upon the Conference of the Elect ? Grant that afer Conveifion, the Dea h of the firrt Husband, and our Marriage with the fecond H^band, all thele Evils proceed from a fecond Cove- nant, are Fruits of the fecond Husband: Yet while the Law lives until wc be married to Chrift by Faith, while we are under it and not under Grace, How comes it to puniih and exact Satisfaction in the Elect for thefe Sins for which Chrift without Doubt hath fatisfied ? Shall they fufTcr and Chrift too, and that without Violation of Ju- ftice \ And may not Reprobates fuff r Law Punifhments in a higher Meafure in Hell eternally, thi/ Chr:lt •atisfi- ed Juftice for the fame Sins for which they flfTcr? Why, juft in the one Cait, and not in the oiher : More or lefs Punilhments either as to Meafure oi SufTning^ or Dura- tion of longer or fhortcr Tine do not vary the Kind, it may make it more or lels ji ft, but it carxut make a Thing (imply or abfolutely equal or incqualj and the in- finitely holy God car not be charged with the left UciflH flier, Zcph. iii c. Hat. i. 15. Object. VIII. Fn m iue "■• Place? of Scriptu.i H ir« gueanu inlerr Salvation arul actual B jli as Rc~ probates never enj >y, from the Death oi Chrift, and they P 4 are S3* Jfo hfTZXDlX are I fa. Mi. if. By his knowledge (hall try righttm fit* n/ant iuftify many, fir be fhall bear their iniquities : If therefore he bear the Sins ©f any he will certainly juftify ibem, or elfe we muft argue the Holy Ghoft of Inconfa* quence, Rom. v. 8 9, i*. Jf while we were Enemies w$ were reconciled by the death of his J on : Much more being now reconciled, Shall we not be famed by his life ? Where Chrift's Death and Reconciliation, and Salvation are in* leparably connefted. Rom. viii. 32. He that /pared net his own fin, but delivered him up for us all, How fall he not with him freely give us all Things ? But all Things are not given to Reprobates, therefore neither is Chrift delivered to die for them; and Ver. 34. Who fljalh c*n* damn? It is Chrift that died ; It would therefore fecttt that Chrift only died for thofe who are juftiSed, who fhall not be condemned, who (hall be faved by bis Life, jb that if Chrift had died for all any Manner of Way, they fhould certainly be faved, juftified and enjoy ail o- ther Things with him. Answ. (1.) As to the Place Ifa. liii. 11. it is de- nied that it is illative and argumentative in the original language, nor is it fo rendred by the beft Hebreans, fuch as Bttxlorff: Bythner or Robifon, for it may very well be read thus, By his Knowledge fhall my righteous Servant yuftify many ; And he fl>all bear their Iniquities : Not (for) he fhall bear their Iniquities ; and fo it only feitb that Chrift did bear the Iniquities of his People and Juftify them, which becaufe copulated together arc no ittore of equal Extent, then are Creation and particular ♦ffeclual Vocation knit together in Ifa. xliii. \. t\x thart Death in Sins and Trefpaffes and quickening with Chrift. are of equal Extent copulated together in Epk. ii. 1, and ye will no more from fuch a Connexion inferr thai it s only juftified Perfons whofe Iniquities Chrift bare ; then that it is only juftified Perfons that did like Sheep go a<- ftray, for thefe arc they whofe Iniquities Chrift bare, Jfc liii. 4, c, 6. fo all that like Sheep have gone aftray (hould be likewife juftified by juft fuch another Confe* ouence. (a.) But fuppofc the Word* iwi;e illative »<* that Contorting Chju s r h Death. |^$ that thi Words were rightly tranOaied, f4r bi JbaR bt# thdtr Iniquities, yet will f>ot this inker that til thtfe whofe Iniquities Chr.ft bears (hill ceuainly be jufttfe^ frecaufe it is an Argument taken from an mai'eqat'e Caufe to the F.ffccl, and fappofes it*s other CaufcS. It - * true Chrift muft die for ail that are jnftified. but this fS Dot the all y at tht adequate Caufe of their Juftirkitioa, for it is repaired that they behctre a?: an mftrumentaf Caufe without which they cannot be juf\r(ied,tho , Chrtfft Biood is the only and adequate memorioos and material Caufe of Jollification ; And beeaufe Chrift's Death rt fceceffary to Justification, therefore it being cxiftem and •ther Caufes fuppofed, as it is in Rzm. v. 4 c, 6. elfc* prefly, and emphatically in Rom. v. it. yi that rt, fop* pofing we believe, hence it may be argfced from tfc$ Death of Chrift to Juftitication; I will rVew yon the hfc-. Inftance in Rom. xi. 23. they (hail be grafted m if t&ej tbide not in Unbelief, for God is sMt ; Here the Arx>flte ieafons from God's Power to his a&ual grafting *A of the Ijraelttes ; \et it will not (bllew that all whom G(A H able to bring in to Chrift (hall he broaQht in, th the Scnfe of Rom. v. It i< clear then frcm Rom. v. and viii. that the ApofHe hath one End an£ Scope in both 5 the Conforatkn of Be be re n kvm one f|4 Jtn AppekdiX End or Medium in both ; viz. the Death of Chrift, whef* it is clear the ApoftJe does not argue from Cbritt's Death to our Salvation limply, but from Chriit's Dtath as con* Defied with fuch a State, and various Condition of hit People, before an 1 after Converfion, fo as the Meaning is; If while ye -mere yet Enemies ', yet in a State of En- mity againft Chrift, when fo unworthy of it, God did yet conferr fo» great a Beneiit on us, as to fend his Son to die for, and by his Death reconcile us to God, much more being now juflfi&t and reconciled, and fo in a Cafe more worthy, and fuitable to be loved, May we not ex» pe# Salvation by his Life t So that the Apoftie argues tram the different States (which he takes alongft) th« Elect were in when Chrift died for them, and after Re- conciliation and Juftification, or before Faith and after Faith, this is clearly the Apoftle's Meaning, Rom. v* and Rom. viii. 32. may and ought to run patalel with it ; thus he that /pared not his own Son % but gave him fir us all good and bad, and that when we were not re- conciled but in a State cf Enmity, Shall he not much more having given fuch a Gift to all Elect and Repro- bate, give us whom he hath foreknown, called, jufti* fied, and made conform to the Image of his Son, Ver. 30. all Things with his Son whom he gave to all and to us when we were lefs worthy of his Love? So that there is an Emphafis in ihe Word {us) and therefore we can- not argue from the Gift of Chrift to die for all or any, to the Gift of all other Things for them except, ye would ftate the Perions for whom ye would thus argue in the Cafe or Condition there reprefented and declared to b* in, and from whom as fo ftated he doth argue, and fa. ye may argue and no otherwife, and fo Reafbning inferr nothing againft this Truth : Ye muft not fay abfolute- ly and merely, becaufe Chrift died for a Man therefore (hall that Man be faved, but you muft fay, feeing whiJft we were Enemies gracelefs Perfons Chrift died for us all,' much more Chrift having reconciled, juftified, called and fc'nclified us, Shall lie not fave us, and give us, Co qua- lified, all Things I And therefore if Fcrfons be not fo qua- Concerning C h a I s vWeath 23$ qualified, if they abide in Unbelief, they cannot from 'Chrift'* Death draw the Inference of their Salvation; for they are the {us) fo qualified, the called, jollified, fancYified {us) the (*s) who abide not in Unbelief, thai from Chrift's Death fufficieot to fave them may fo ar- gue ; Hence Reprobates continuing in Unbelief are not grafted in, nor faved, tho' God be able, and the Death of Chrift fufficient to juftify and fave them. (4.) It may be faid, that the delivering to Death of Chrift there meant, Rem. viii. 32. is meant of fpecial Redemption, fo as the Meaning were, he that /pared not bis /on but from fpecial Love delivered him to Death, efficaciouOy to procure Salvation for us, (which by our Sanclification) have Evidence of our effectual Vocation and Juftificati- on, Shall be net with his fin fo given, give us all things? It is moft true ; But feeing he gave not his Son for Re* probates from fpecial Love, they therefore cannot argue abfolutely from his Death to their Salvation, I fay abfo- lutcly ; For (5.) I fay that God's nor fparing his Son, but fending him to die fur us all and that in a common Way, is indeed a Ground for Faith to expeel all other Things from God with him, and every Member in the vifibie Church may from this Ground draw their Ex- pectations of Happinefs, th!ead from it he fhall furfef Death ; P& Gcdfmt his j&n to die for the world, that the wot Id killed- inginhihtoZyihg might be fated-, and therefore isChrifl'j f)eath the Ground and fotmal Object of Faith. Object. VL. Is drawn from the Greatnefs of God's t/v/e, of which great and fpecial Love Chrift's dying fof them is an Evidence, John iii. id*. Rom. v. 8. Gal. ii. 20. EpL v. a. 1 John iii. itf -and iv. £. Re'fo. xJX. Great* tr love then this hath rid man, Jorm iv. 13. If therefore God loves not fceprobates, much iefs loves them with the greateft and mod fpecial Love, How can he ^ faid to die fcr them ? Therefore if Chrift died forK'pf6ba es he jioobl love them with the greafefi Ldve, which fci ddtft not, for E/au have J hated. AnsW, This Aigument doth indeed ftraitefi Armmiant and ail who maintain an equal qniverfal Love, to all and every one of Mankind, But it reaches not me at all, nor what is aflerted of a ge« ncral common fiffictent Redemption for alt. For (1.) 1 fay, that as thers is a general common Love towards Mankind a £Gr. Phllanthropia, ]J hence his tender mercies g-e ever all his works, from which all common Favours received by all or moft Part do proceed, and as there is a {pedal Lave, the Love of his Chofen, from which ail the Ele&s Mercies do proceed, fo I fay that the Death of Chrift is tne greateft Evidence of that Love or Kind of Love from tthich it doth proceed ; it is true in this Senfe the Death of Chrifi as it is the common Privilege to ail, doth proceed from common Love, and is the greateft Evi- dence of that corhmon Love : Bat if it be the Fruit of and proceed from God's foecial Love, thea it is the greateft frocfof this fpecia! Love ; and becaufe the Love f m which this Redemption doth proceed is fpecial, therefore is a fp°cia( Redemption of the Efecl in which rone (hare jjut themfefves, Rev. v. $. Bat if this Re- demption proceed from a general Good- will ; it is fcut a common Redemption, but is yet the greateft Evidence of that common Love ; and as the Lord more or Iefs, ma- qtfefts cither fpeciaF or common Love, lb 1 fay that it is utt greateft Love whither common or fpecial that did put Concerning C B It i * T 's 'Death. $37 put him cut to fend his Sea, and did incline his Son tq die for Mankind : Hence 1 foftji that Chriit's Death is made ufe of in any of theft places fo much to prov* and evidence tbe Nature of his (fQYf j whither it be con?r g or (racial, as it is to evidence tbe Degree of that Lovofroo* which it proceeds, and v, hither it proceeds fr^m 'fecial Love_ or from common Love, it holds out thy Gieatnr. either of them, and her.ee it is faid, greater !m halo n$ mom its opt faid, this is \ r c, but Cluift fppj he had Love, and deJU the Gteatnefs t; PQr. quty *%*p*$i\ tvr.tiptre yfa fo greatly did he love the World, a»,d he now proves n: the Grcatnefs a: re of that Love, aoi u.e Na- ture but the Mcafurc thereof, therefore it dcih not follow, tJjat becaufe herein was the gteateft Love, that therefore herein was fpeciai Love. Sciipture indeed makes Chrift't Death the Effect of Chrift'sLove, and therefore ail thefe for whom Chrift died he loved, and truly loved, yea and greatly loved, either by a fpexial or commoa Lowe, ac- cording as from either of the two Redemption di .. Hence (2.) Redempttoa may be coniiJcred two Ways* ejrher materially as it is a naked Act, or formally, as clothed with fuch a Cooiideration, as flowing from fuch a principle and directed to fuch an fed ; Hence the Death of Cbrift formally confi. trcd as proceeding fnun Qod's Love and as it is cincacicus is indeed ihe ^reateft Love-, and this Act. of djUOfl materially cuaiiJeieJ, **s capable to proceed pot qj ly f . cial Love, but mater s cred, was capable to pro- ceed either from L:^ -d, as it is cpafcie c: verft and contrary Ferns. Coufidu therefore this, and as $aul y % giving h'^ Daughter tp \\ jfc, to any of his Subjects was in itfejyTa T< .y great Love and RelpecX and as Sgui |av '^'kU it was tlic gre. i to any of hrt SJ jecls , cd w ish %* nother G i, and as SjuI ka KnJ in it to Davii % it wa nor great Love, but was tlKfiffqcj cjf iiU Hi'.: it *$t An Appendix it for a Snare to him, to make him fall by the Hands of the Phili (fines : The greateft Love of God cannot be conceived to vent itfelf in a more fpeciai Teftimony than in giving his own well-beloved Son to die, confidering this Act miterially : Hence it is (aid, this is the great- eft Love, greater love hath no man than this t but it will toot follow, that therefore all for whom Chrift died are loved with the greateft Love. By this 1 know (faith David) thou favours me % becaufe thou Juflers not mine E- nemies to have dominion over me : Did therefore the Lord favour Alexander the great or Julius Cafar becaufe he fufFcred not their Enemies to have Dominion over them, yea conquered all their Enemies unto them. The giv- ing of the Law and Teftimonies materially confidered, were great Mercies, and herein did the Lord manifeft a fpeciai Love to his People, Were therefore all to whom the Lord did reveal his Teltimonies or gave them, in x fpeciai Sort beloved of God ? Rom. ix 4 Deut. iv. 7, 8. PfaL cxlvii. 19, 20. All the Mercies which Saints do enjoy do all proceed from God's fpeciai "Love to them, the very bread they eat, Pfal. cxi. 5* Yet tho' many Reprobates enjoy the fame Mercies, it will not therefore follow they are beloved of God with his fpeciai Love. God manifefts his Love to his Elect and People, in giv- ing them Meat, Drink, Deliverances, Privileges, Ordi- nances Enlargements •, Doth it therefore follow "that none enjoy thefe Privileges of Meat, Drink, Health, Pri- vileges, Ordinances, Deliverances^ but the Elect ? Be- caufe thefe as they are given to his Elect are Pledges, Effects and Manifeftations of God's fpeciai Love. The greateft Love that any can (how to Chrift is to lay down our Lives for his Truths, this is fhe higheft Teftimony of the Saints Love ; Do therefore all that lay down their Life for Chrift 's Truths and give their Bodies to be burnt as Hypocrites may do and have done, love Chrift with, the greateft and moil fpeciai Love ? As therefore the laying down of our Life for Chrift is the greateft Love and yet all who do fo, love not the Lord Jefus with a Jpecial Love, fo is Chrift's laying down hi* Life the greateft Concerning C h r f s t f s 7)eath. 1 3 f gTeateft Love, and yet ail for whom he laid 4own hit Life are not loved by him with the greateft and fpecial Love ; but as Hypocrites dying for drift, may indeed argje a great Meafure of common Love to Chrift and a real common Love ; lb Chrift dying for all may argue that Chrift rnth a gTeat Meafure of common Love to them ; which common Love is confident with Hatred to them as it is oppofite to fpecial Love, fo as the Lord may be (aid to hate all whom he hath -not chofen but part : And the Reaf n of all is, becaufe, as one Caufe may produce divers Effects, fo may one Effect proceed from diverfe Ciufes ; as Saul's giving of his Daughter to David and AJriel was one Action in K. nd, but pro- ceeding from diverf Caufes, from Love to Adnel and Hatred to Qavid. Therefore ye may not f»y becaufe fuch an Effrclas terminated towards fuch an ONj^dr dotb proceed from fuch a Caufe, therefore wherever this Ef- fect is terminated to any Objeit, it doth proceed from the fame Caufe : Wherefoie the fame fpec Seal moral' £rTedt doth not always argue the fame Caufe, more ihe« the fame Caufe doth argue the fame Erf ct ; wherefore I fay (3.) That to die for any in that Manner that Chrilt did die for his Friends, is indeed the greattft Love, he died not for Reprobates, and therefore as Chi ft died for them, it is not the greateft peculiar Love, yea not of that Kind of Love at all. When therefore the Death of Chrilt is mentioned as proceeding from God's Love, and efpecially in the cited Scriptures, it is meant of fpecial Redemption, proper only to the Eleft : And if auy (hall contend that Redemption is in thefe Scriptures applicable to the Reprobate, and that as proceeding from Goo" 'a Lovr, I will ealily anfwer Redemption as proceeding from God't common Love, may be applicable to Reproba/es, but Dot as proceeding from fpecial L;'Ve, and ye cannot ar- gue from the one to the- other. The Death of Chntf as terminated to the Elect did proceed from Love and fpe- cial Love, the fame Death as terminated to the Rrpro- bate did flow from common Love-, and ye mud not fay, becaufc CJmft's Death as tciuiiuaicd to his Elect doth pro- 24* ^APIESTDIX proceed 6cikens Faith, for How can I confidently T*ly on that Salvation which is common to both Repro- bates and Elect, whereas were Redemption peculiar to the Elect* I might then with great Affurance atfirm Chrift hath died for me, 1 know \ (hall be laved, for the £iOo4 ctf Chrift Gives all that it isftied for i A^sv. The Doctrine cf the Exientof ChrirVs Death i* the Scnjfe giv^n, doth neither weaken the Faith not o>own th<* Lov« of God's Elect, for if Qvifl: had d;ed in the fame Manser and equally for all Bled andRepro- Ha*», then, ihouid not the Elect have greater Ground of Love, Thank fulnefs or Faith then the Reprobates, but j^fus Chrift Jying in a fecial Manner for th* Elect, whidi Ijedid not for the Reprobate*, hence this: gives greaict Oaaund of Tfcui,*fulntJ& t& the Ete& tt«a to adieu.;. fc*» "caufe Concerning C h r i s t f s Death. 241 cdufe Reprobates enjoy the Gofpel Ordinances, Health Deliverances, and the like Mercies ; Have therefore the Elect no greater Ground to blefs God for thefe Mercies tho* they be given in another Manner to them and flotf from another Fountain of fpeciai Love then Reprobates have ? Nor is the Confolation of the Elect hereby impair- ed ; for fuch as maintain a particular Redemption of the Elect only, do grant that the Death of Chrift affords Co Ground of Confolation to us until we have clofed therewith, yea and till we know we have believed, and then and not till then may //e be comforted in the AiTu- rance of our Salvation, and is not the equivalent of this faid, when it is affirmed, that there is a fpeciai effi- cacious Redemption of the Elect peculiar only to them- felves, which is infallibly and infeparably connected with Salvation, when therefore we come to believe or know; that we believe, then we come to know that Chrift hath died for us in that fpeciai Way proper only to the Elect, and knowing that Chrift fo died for us, we may affuredly conclude that we (hail be faved i How is th#n the Con- folation of the Elect weakened ? Is it becaufe we afford to Faith a fure Ground to lean on, which others do not at all, from the general Redemption of Chrift that we therefore weaken Faith / Could it be believed that learn- ed Men mould be either fo dimfighted, or partial in this Matter, when a Matter fo clear and apparent is with fuch Boldnefs contradicted, and artificially eluded; what can they expect, but that inftead of yielding to them, we muft be more confirmed. Object. XI. Is drawn from Chrift's IntercefTion thus, Chriit prayed and interceded for all fur whom he died ; but thrift prayed not for Reprobates, John xvii. 9. 1 pray not fir the World, therefore he died not f >r them ; If he would not fpend his Breath to pray for them, he would not (hed his Blood to die for them. (2.) Thir is further confirmed, As the High Pried among the Jews did intercede and pray for the People, So did Chiift pray f »r ail he was a Pricft for, and fo confequently for all for whom he offered the Sacrifice of his Flcih. (3.) If Q. Chrift ?4* «/&*Ap?endix Chrift be a High Prieft, he muft be a faithful High Pried i and every faithful High Prieft doth discharge all the Parts of his Office ; If it belong 'o the Priefthood to intercede, as well as to offer up ; then Chrift mult intercede for them as well a? offer Sacrifice for them, orelfe be ail unfaithful High Prieft. (4 ) Crying is alcribed to Chrift's 3iood, the blood that cnetb fir better things then thi ihed of AbeL (c ) Chrift's Drath and Interceffion are connected as Rom. viii. 34. Jfa. liii. n, 12. I John Ji. i, 2. To the which I give this Anfwer, John xvii. 9. / pray not for the World, The Arminians generally deny the minor, and affirm that Chrift really an J formally pray* ed for Reprobates, and inftince in Luke xxiii. 94. wherd Chrift prayed for his Executioners, Father^ forgive them % for they know not what they are doing : Which may eatiiy be retorted, by faying that this Prayer was either mad4 for the Elect among fuch as crucified Chrift and did it ignorantiy and were afterwards converted, Acls iii. 17. or that Chrift did not pray that Prayer as he was Medi- ator, but as a private Perfon, bound to fulfil all Law and all Righreoufnefs, and therefore to pray for flich as were bis Enemies : Ye. I choofe to deny that Chrift prayed for all he died for, or rather to diltinguifti the Propofition, Chrift prayed for all he died for with Intention to fave, and in a fpecial Manner to fave, it is moft true, and fo he neither died nor prayed for Reprobates ; Chrift pray- ed for all he died for in a general common Way, I.deny it , and my Reafon is, Chrift might die and did die for feme he never prayed for, becaufe for whomfbever we pray if we be ingenious and fincere we really intend to be heard, and dcfires to have the Benefits we pray for conferred on them, and therefore if Chrift had prayed for Reprobates he had been heard ; he had really purpofed and willed their Sanation, el fe he had prayed for that, which he never purpoied to get or obtain for them, and which he never defined they ihould get, And what an Imputa- tion is this? Prayer, Intention, and Good-will, are in- irinficaiiy conned, \i it be aot a Prayer of Diffimula- tion : Concerning Christ^ Death. * 4$ ft ! But Chrift never really defired good for the World, never purpofed faving Grace for them, therefore drift I think would never as Mediator pray for them j but tho' ha rtid not pray for the World, yet he died for the World, and he might die for them without any Intention of fav- mg them by his Death •, and tho' the Death of Chrift was a greater Mercy and Proof of Love, as clothed with the Confideration of the Principle of fpecial Love whence it proceeded, and Purpofe of Salvation to which it was intended, then Chrift praying for hi3 Elect ; yet Chrift praying for his Elect or for any as connotating intrinficalljf his great and fpecial Good- will, and good Purpofe to theoi is a greater Mercy then Chrift's dying for them in a com- mon Way, and as it was (eparable or feparate from the Pur- pofe of God to five thereby. (2.) The Priefts under the Law, it's true, did pray for all, for whom they offered Sacrifice, and Chrift likewife prayed for his Elect, but that he mould pray formally for all for whom he U Me- diator and Pried follows not, For (i.) Chrift as Medi- ator being God equal with the Father ; did not intercede for all he afterwards died for, before the Incarnation; for praying as Mr. Pitcairn faith, is an Action of the Hu- man Nature of Chrift; The Human Nature is the ade- quatt Subject of Ch rift's In terceflion i now therefore before Chrift had aflumed Human Nature he could not be faid to pray ; an Action derogatory to the Divine Nature % therefore Chrift did not pray for all he died for, and after they were in Heaven he could not pray for them; there^ fore is it nottieedful that Chrift pray for all he died for ; nor is drift's Priefthood and Interceffion connected in- feparably together. (3.) Nor doth it follow that Chrift was therefore unfaithful in his Office as not difcharging af! the Duties of it ; for I deny that actual.formal Intex- offbn is efTential to the Office of the Mediator ; for Chrift died for the Patriarchs and Prophets for whom as a Prieft he offered the Sacrifice of his Body and Blood for their Sins, and yet he prayed not for them ; he is faith- ful in hir. Office that difcharges all he is bound to do t ployi him. trro f he do not ail the Part* Q 2 thtt 244 *^ n APPENDI* that by the Office he may da ; now Chrift was not bound to pray for Reprobates, therefore if he did not pray for them he wis nor unfaithful, tho* it be a Part of the Me- diatory OiHce ; Chrift as Prophet and King of his Church beftows feveral Gifts on Hypocrites in the vi{ib!eCh«rch, and gives fome of them Offices in the Church, teaches them many Truths by a common Illumination, to whom therefore he is a P.ieft, Prophet and King giving thern outward Protection, Doth it therefore follow that unleis Chrift be unfaithful, he mutt difcharge all the Parts of his Prophetical and Kingly Office to them ? Muft he therefore favingly illuminate them, and as a King fubdue all their Enemies, Sin and Satan, and mortify all their Corrup- tions ? I true not : Therefore is Chrift a faithful Pricft tho' he perform not all the Duties which do flow from fuch an Office, if he be not bound to do the fame. (4.) As to die Interceflion of Chrift's Blood it is at moft but metaphorical and figurative, not proper, and whither the Blood of Chrift being appointed and having a Ten- dency as it is the End of the Work to take away Sin ; the End for which it is appointed and adopted in a metapho- rick and improper Senfe, may not therefore be faid to cry for whom it isfhed, I difputenot, this only I fay, that Jook as the Blood of Abel cried unto Heaven for Ven- gence againft none but fuch as were guilty thereof and fned it, even fo the Blood of Chrift which crieth for better Things, doth never really but where it is applied in the Confcience therewith fprinkled by Faith. As for the Connexion ( .) which is betwixt Chrift's Death and IntercelTion, I ftand not upon it, it proves nothing, for common Mercies and fpecial Mercies, Things of different Extent are ofteufimes in Scripture connected and copu- lated together, as Creation, Redemption, and Vocation, Feeding and Salvation, temporal Mercies and fpiritual Mercies, as I have proven already. Object. XII. It is much argued by Come from Chfift's End and Intention in dying. If Chrift died to purify to himlelf a People zealous of good Works, to re- deem his People from this prefent World, G*L i. 4. Efh. Concerning Christ's Death. 245 v. 27. to pre fent his Church without /pet or wrinkle, then he died not for all, for he neither deigned nor attakieth thefe Ends in all and every one. A nsw. 1. It will therefore indeed follow that Chrift died for the Elect to juftify, fancYify and purify ; true, this was his End in dying for them, but it doth not fol- low that therefore Chrift died for none but fuch as he pur- pofed and had Intention to juftify and fave from Sin, Wrath and Hell, for as it is moll true that the Lord in re- gard of his Elect fent the Gofpel to them, preached the Gofpel to them, that they might be faved ; and yet it will not follow that all that have the Gofpel preached to them (hall be juftified and faved, or that this was God's Intention to all and every one to whom the Gofpel is preached. (2.) Diftingui/h betwixt the End of the Work which is manifeft, and our Rule, and the End of the Wotker, which is fecret : The End of the Work is that for which any Thing in it's own Nature is adapt- ed and fitted, and to which it hath a Tendency, or is Jegally conftitute, hence the End of the Law was to rt- ftrain from Sin, Man's chief End why God made him, was to glorify aod enjoy him : And there is the Intenti- on and End of the Worker which is that which the Lord brings out of any Mean, and which he ultimately intends to bring to pafs ; fo it is the End of the Fire to burn all combuftible Matter caft therein, and God appointed it for fuch an End ; yet notwithltanding were not thefe Dan. iii. confumed by it, and therefore God did not defiga in furTering them to be thrown therein, that they (hould be confumed thereby. Aod fo I fay, the Gofpel preach- ed, and Peath of Chrift hath a Tendency, and by divine Deftination is fanctified for the faving of all, which is the End of the Work : But the Lord by the Death of Chrift or preaching of the Gofpel did not purpole to fave all ; God made Man to glorify and enjoy him, this is the chief End of Man, it's the End o( the Wurk : But God did not intend that all whom he creates (hould enjoy him forever. So God *]>hn 1. 7. fent John that all mi^ht believe thro' him ; but God did nut intend that al! ft Q 3 believe %dfi v4# Appendix believe thro 1 him. In a Word then, as Chrift's Death was terminated to the Elect, it was both the End of <3oi the VVorke/, and of Chrift's Death the Work itfelf, that they fhould be faved ; as it was terminated to all and e- very one, it was the End of the "Work to fave them, in which Senfe I underfland the Scriptures cited : But God's Intention, End and Purpofe he defigned, was indeed to fave the Elect amongft them, but not to fave the red, but that they contemning and rejecting the Offer of Salvation might be made fit Objects to (hew his juft Gofpel- Ven- geance and Wrath upon them, tho' it be true that God intended the Work fhould have fuch an End. Object. XIII. If all and every one were redeemed, then in refpecr of our Juftification, Reconciliation and Salvation purchafed by Chrift's Death, to which by the Gofpel-Promife we have Title, we might be faid to be juftified and reconciled in regard of the Gofpel-Promife dnd Death of Chrift, before Faith, and at the Tame Time Be condemned and Heirs of Wrath, becaufe in a State of Unbelief. Answ. (i.) This Argument is as ftrcng againft Chrift's dying for the Elect, who are in a State, af Condemnation till they believe ; Therefore feme mo- dern Divines accounted Proteftants, deny that Chrift died in our Stead, but to purchafe Life and Salvation upon Condition of Believing, fo.that we are no Ways juflified till we believe. But this is falfe, and therefore I fay, (2.) Look as all are faid to have finned in Adam, and to be condemned in him ; Death pajjsd upon all, tho' all were not exiftent at that Time, and as Levi* Heb* vii. 9, ro. is faid to pay Tithes in Abraham to Melchifedcck before he was born, even fo the fccond Adam the Repre- fentative and Attorney, and Head of fallen Man, bring- ing in perfect Righteoufnrfs by obeying the Law in oui Stead, and dying in our Vice, and thereby fatisfying the Law for all our Sins, as he was juflified ; even fo are we in and by him juflified likewife fundamentally, and thro* this it is that we have TitJe to juftification and Salvati- pn, and there are Difcharges feaied and fubferibed ; and theft are holden out to Sinners ia the IVliniftry of Re- ' conciliation, Concerning Chr i s t*s Death. %^y eonciHation, 2 Ur. v. 18, ••*!. who are commanded to accept and receive their own Mercies, bat notwirhftanding they are not aitua ly 41 a formally juftirled tih 1* cv e- iieve ; or ab Rutherfoordh\\h, they arc nor jultiried 'cede* tally by vertue of that Covenant, If thou believe thon (halt be juftified, pardoned and faved, becaufl they have not performed the Condition of that Covenant, which until they do, they have not on that Head, Right to Jus- tification, tho' in refpetf of the Covenant of Redemption and in refpeel of Chrift's Death, they are aiutiJe or on another Head, fundamentally am! materially juftified I illuftrate it thus, Suppofe a Perfun for a Debt owing by him be put to the Horn, denounced an* pur in Prtfon, or a Caption ifTued out agaiiift lorn, any Mtfllnger may put die Law in Rxcution againft htm, and put h;m in Ward. This Man is decerned a? a Rebel, Ml Goods and Moveables fall under Efcheat. Suppofe a Fri-nd in his Name and to his Behalf pay the Debt, get a D. (charge, and procure Sufper Cum and Relaxation, and a Charge to fet at Liberty in Cafe of Imprisonment, Ail is effered to the Man to prefent it to b s Keepers, and in Cafe he is willing may come out ; this Man ha:h Ground to come out of Prifon, tho' till he accept he is ftill a Prifoner t Or, fuppole the Debt only paid, and he only to be fet at Liberty upon Condition of getting a Sufpeniion con- taining Relaxation and a Charge to fet at Liberty; tho' this Man in refpe& of the Debt paid, and the Discharge given by his Creditor, hath Right and good Ground to fufpend, relax, and fue for Liberty, yet till hi, Sufpen- fion be paffed, tho* the Law be fundamentally fan fled, doth he continue an actual Rebel, a Prifoner, and his Goods arc cfcheatable. Even fo do v.. the Cap- tives of Sin and Satan, and ur.dtr hi and in a Stare of Condemnation, tho* our Debt be paid by Cbnft, and thereby we fundamentally juftified and free-, tho' not formally till we believe, in Older to which it is re- quired that we believe ; even as to our fundamental Jus- tification it is required thai the Law charged. If others explain it better in other Tern Q, 4 Anil «48 An Appendix fliall not be heard with them for Words; he fays the fame that I fay. who maintains that Chrift died, was juftified, rofo again, afcended and triumphed in our Stead, procured for us, and received in our Name and to our Behoof all Privi- leges, which as fuch therefore, he doth offer to us in the Gofpel by the Miniftry of Reconciliation, befeechingus to accept, and declaring that if we reject them and follow lying Vanities we forfake our own Mercies ; they fay what I fay, call it as they will, or however varioufly we cxprefs ourfelves. Object. XIV. To tell all Men tho* never fo wicked, that Chrift died for them, will harden them, and make them prefume to be faved, whatever their Life be, there- fore is not this to be averred that Chrift died for all. A NSW The Extent of Chrilt's Death in this Senfe lays no Ground for Prefumption, feeing it is conftantly affirmed and declared that however Chrift died or tafted Death for every Man ; that yet it will never be effectu- al to fave any but fuch as thro' Senfe of Sin and Mifery heartily clofe with a crucified Saviour, and improve him for all Things they ftand in need of, yea and if by Un- belief they neglect this great Salvation, that the Death of Chrift will be fo far from faving of them that it (hall be their greateft Ditty, that there was a Price in their Hands and yet had no Heart to buy Wifdom, and fhali be con- demned and punifhed as guilty of the Blood of the Son God which as it furnilhes Ground of Faith, fo doth it in Regard of the Hazard of not believing, expofing them to the foreft Wrath, of itfelf powerfully ftir them up not to neglect fo great a Salvation. That Corruption may take Occafion to prefume from this Doctrine, I deny not, but that it gives juft Ground to prefume, 1 deny ; for Men can expect np Salvation but in a humble cordial and full accepting of Chrift, from this Doctrine, tho* it give* Ground to accept of Chrift, it gives no Ground to prefume ; if Men (hall fay, tho* I walk in the Imaginati- on of my Heart, I (hall have Peace, their naughty Hearts are to blame, not the Doctrine of God's Mercy or his J«ove. Tho' from this, that. God is merciful, many. Concerning C h r i s t '$ 'Death. 249 prefuxne and turn fecure ; it follows not that therefore the Mercy of God is not to be preached, much lefs that there is no fuch Thing. I grant neither Chrift's Death nor his Mercy mould be only and firftly or unfeafonably preached to Sinners. Every Truth is not feafonable and fit to be fpoken at all Times, Eel. viii. i. a wife Man will difcern both Time and Judgment. Object XV. It is faid in Scripture, that Chrift died and did bear the Sins of many, therefore he did not bear the Sins of all and every one. Answ. True, it is faid that Chrift did bear the Sins of many, and when he did bear the Sins of all Mankind he did bear the Sins of many ; and many thus taken fee in Rom. v. 1 c, 19. many are faid to have been made Sinners thro* the Offence of one, and dead ; that is, all and every one, and Dan. xii. 2. many of them that jleep fhall awake, fomc to life, fame to Jhame and contempt ; Shall therefore but fome only arife at the Redirection and not all and every one? Object. XVI. It is faid John*, if. that Chrift lavs down his Life lor his Sheep, An.t I lay down my life for my jheep. J ton xvii. 19. F:r their Jakes do 1 faneltfie myfelft that is, for the given ones, which are only the Elect, therefore it cannot be faid at all that Chrift died for any other. I Answ. Ir doth not at all follow mote then that Chrift created his Sheep, preacht unto them, therefore Chrift created his Sheep only, preacht only to ;hrm, P/al. cxi. 5. it is faid, the Lord g'tveth bread to them that fear him, Doth he therefore give Bread to none but to thofe that fear him \ So tho* it be faid Chrift died for his Sheep, it will not follow he died for none other but for bis Sheep : The Argument if reduced in Form would be either peccant therein or falfe in fome of the Propofitions. (1.) Suppofe the Words were exclufive, and that the Lord means his Sheep only here, bccaule he is hereby manifefting his Love to them, and it is of his Care of the Elecl he is fpeaking all alongft ; fuch who hear not the Voice of the Stranger : All that will follow is that which hath been frequently granted and aliened, *5<* J*** APPENDIX afferted, viz. that all the Elect who are given to the Son to be redeemed and faved by him are the principal Object of his Death, and that it was the Salvation of his Sheep he defined by his Death ; and tho* Chrift materially died for all and fo fo* Reprobates, yet he died not formally for them, bat materially, not for their Sakes, but he died for all for the FJedtsSake, JeAaxvii. 19. hence all that follows rs what will be granted, viz. that therefore there is a fpecial Redemption of the Elect in which no Repro- bate hath any Imereft ; and that Chrift died not for Re-! probates in the lame Manner as for the Elect ; even as it is faid he giveth bread t§ them that fear htm % becaufe there is a fpecial Providence even in Externals reaching to the Elect, and Bread is not given to others in that Way and Manner and from that Love, and to that End that it is given to them that fear the Lord - t tho* the Lord giveth Bread in a common Providence to them that fear him not : So when it is faid Chrift died for his Sheep, it is meant of a fpecial Intereft they have beyond others ia drift's Death ; not that others have no Intereft at all : Sicklike the Gofpel is preacht for the Elects Sake ; J endure all things fir the ele&s fake ; will it there* fore follow the Gofpel is preacht to none others but the Elect : Even fo tho' Chrift be faid to fanctify him- {elf for the Elects Sake, it will not follow but ChrifVs Death reaches and extends to others ; be it for what* ever Cauff, or upon what Account foever. OBJECT. XV$> To affirm that Chrift died for all, is contrary to the Current of the moft godly and judici- ous Proteftant Divines, contrary to our Confeffion of Faith ; and to the profefled Doctrine of the Church we live in ; difputed againft by our raoft famous Men, and odious to all that truly fear God, and therefore not to be maintained. Answ. (1 ) Were all this true, yet were not the Argument demonflrativc, unlefs we maintain that Men now are infallible ; hut the Teftimony of the Pro* teftant Church is cf fuch Weight with me truly, that however I would not build my Faith on it, yet durft I never contradict it, and rather fufpect my own Ap- pr«henfici: Concernmg Ch * is t *s Death. sjt ptehenfion then qaeftion the Authority of fo many; am) I ihouJd not at this Time have faid fo much, bat that I find Folk too ready to build their Faith upon Men t and feek but too little to hear himfelf, and becaule of this to believe. But (2.) I deny that Protcftarit Divine* generally are againft the Extent of Chrift's Deith in this Senfe. Luther and all his Followers are for it, f> are mar.y Calvinifis ; many of the reformed French Divines; xnoft of ihe Profcflors of Scumure, with many others cited by Dallcus i and laftiy among our approven modern Britijh Divines, Mr, V/ilham Fenner and Doctor Prefton, therefore it's too widely fpoken to affirm it contrary to the Current of Protcftart Divines. (3) NcrintheSenfe I maintain it, is it contrary to ihe ConfrjTi'.n of Faith ; No Article I fupp- ft can with any Colour be alledged but the iait Article of the 8th Chapter; and toany #ho con- f Jers it, it will no» be f > much againft what I maintain} as againft what Arminiais hold : For all thoie for whom Chiift died (it faith) to them he doth apply hi< Death, that is, for all tbofe for vfhoie Sakes he died, and tanc- tifies himfelf in that Manner he doth for his Elect, toaI| thofe he doth in Time apply the Benefits of his Dea'h ; But it uas never their M:nd to arnim that all thefe for whom Chrift died fufficicnter, that to all thef; he doth apply the Benefits of his Death. I will not oppofe Aflcmblies of D;vines and Englijh Divines to Aflem- bliesof Englijh; But let any read the Book f 'he thirty nine Articles compjfed by an AtTemWy of Englijh Pro- tefiants, and there you will find in the 3 1 Article of that Book, the Extent of Chnft's Death plainly mentioned; and if ye feek to explain their Univerfality, ye cannot think it but unjuft to deny me a Liberty like wife to explain the Speciality in our Conftlfion of Faith at Weflminfter. (4.) And as little do I judge what I maintain contrary to the Doctrine of the Church of Scotland and to what 1% maintained by the mod approven and learned Writers thereof ; tho' I have cxprcflol tnyfelf variouQy from them on thrs Head ; V particular Pcrforjs judge whit I fay contrary, I am not to lay Weight on their Judg. 2$i ^'Appendix Judgment as the Judgment of the Church of Scotland: If they reply Durham and Mr. Rutherfoord are for par- ticular Redemption and againft Arminian and Conditi- onal Redemption, fo am I too : I plainly deny, and I fpeak as I think, thar neither Durham nor Mr. Rutherfoord contradict what I fay ; particular Perfons I know think they do, and I as firmly believe otherways. If ye fay I make ufe of their Arguments as Objections and anfwer them. IAnsw. That I never heard a w or fe Argu- ment : I grant I propofe their Arguments for particular Redemption as Objections againft me, But doth it there- fore follow that I judge them not of my Mind, or that they are not of "my Mind r* Do not all Proteftants pro- pone the Words of James the Apoftle as an Objection a- gainft Juftification by Faith alone, and not by Works ? And do they then think, that the Apoftle James is for Po- pilh Juftification by Works ? And if from fome Expreflions *nd tranfient Sentences haftily dipt from the Pen in the Heat of Difpute, fome Confcquenees may be (trained con* trary to what is here fet down, Shall I think therefore that they are pofitively againft what I maintain ? I be- lieve what our approved Divines have written- againft the Separatifts to be judicioufly and orthodoxly written ; yet I will not fay but ibmething may be ftrained by Con- fequence from their Writings contrary to the prefent Practice of the People of God. Ante Pelagium feeurius loquebantur Patres, faith one when prelTed with the Teftimonies of fome of the Ancients for Pelagianifm. (J.) Nor is the Extent of Chrift's Death odious to all that fear the Lord who underftand ; the Simplicity of fome may be abufed to imagine Hobgoblines and to fpeak againft what they know not, thro' an ignorant Zeal: Let Lazarus, Seaman and Doctor Owen and another Indepen- dent both Orthodox and knowing Men be Judges ; and their Preface to Mr. Polhilt's Book confideied, and there ye will fee that they reckoned the Doctrine of the Extent of Chrift's Death as thus explained but a circumftantial Matter, not fubftantial, and a diverie Way of expreiTing vykat -in Subftsnceis the fame, And are not thefe more COfTK Concerning C hr i s t 's Death. 7$ $ x>mpetent Judges ? I conclude then, That feeing -the Doctrine of the Extent of Chrift's Death (as I remem- btr Pareus do'h explain it, fufficicntly for ail) is neither contrary to Scriptures, Con feffion of Faith, reformed Pro- teftant Divines, nor Profeinon of our own Chuich ; I lee not why upon this Head it fhould be quarrelled. Object. XVIII. From the feveral Intricacies and Difficulties wherewith the Extent of Chrift's Death is perplexed, as concerning Heathens, diverfe Covenants, little Children, Folk that have finned againft the Holy Ghoft, thefe Reprobates that were in Heil before Chriit differed, and Tome others of this Nature which I (hall re- fcrr to the next Section, this bting but too long already* SECT. IX. Some Intricacies and Difficulties relating to the Extent *f Ckrifts Death cleared. I Have heard fome reafoning againft the Extent of drift's Death from the Plainnefs and Flarnefc there- of, in refpeel it made Faith fo plain, it affording obvi- ous and clear Grounds for ihat Faith which the Gofpel requires, and which is not fo confident with the Highni IncomprehenfiVenefi and Unfearchablenefs of this Myf- tery ; and yet here again they reafon againft it from the many inconceivable Myfteries and Difficulties with which it 13 perplexed, and which cannot be cleared to Satisfac- tion as they think: And indeed the whole Gofprl, Co- venant of Grace, the Incarnation, Regeneration, Judi- cation by Grace, are all Myfteries, and the hidden Wif- dom of God, i C^r. ii. 7. which the VVifdorn of this World cannot fee nor behold, but which God reveals by his Spirit. However I (hall conlider them. The firfl great Intricacy b drawn from the Decree of Reprobation, with which they think this Boivei of Chnft inconfiftent, for f«y they, feeing fome weie fiift by the Lord's abfoluie Decree of Reprobation ordained to be damned ; How is it conceivable ihat evei the Lord Jefus 2J4 jftfAp*E»DI« Jefus (hould undertake to die for thefe whom before fa never purpofed to fave, but ordained to deftroy. A n s w. There is no Inconfiltency in God's reprobat- ing of fom«, and his fending his Son to die for theriv, I ihall not raife aSrir anent this, whether the Decree of Clod's Predeftinarion oe prior to the Covenant of Redemption* or whs* her they be diftincl, both wheh the Raifers of this Difficulty rafhly (if I be not deceived) if not igno- rant ly fuppofe. Whether the Covenant of Redemption be not a Part of the Decree of Predeftination as fomfc learned Men think, and which I think very hard to con- tradict, fute I am, there is no fuch Priority or Poftrriori- Xy as the Objection fuppofeth ; feeing both were from E- ternuy, in which there is no Priority nor PofterioritVj and by affirming of which the whole Frame of this Argu- ment falleth down in Pieces, the Suppodion being falfe fcn which it is built. But (2) I (hall freely grant and give to the Objectors what I think they are not able to prove, that the Decree of Reprobation . is diftinct from the Covenant of Redemption, and doth precccd it ; and yet were alt this true, it is very conceivable and obvious how the Lord Jefus fhould undertake to die for Repro* bares, to the Execution of which Decree of Reprobation ChrifPs Death for all was necefTarily fubfervient, yea* and our Doctrine is hereby confirmed; for (1.) ft is certain that the Lord from Eternity did of his own Free- will purpofe to manifeft his Wrath, Power and Juflice on fome, and nothing forfecn in Man is the Caufe of this Purpofe, Rom. tx. 20, 21, 22. Jude 4. (2.) That the Lord purpofed to manifeft on fome, not only Law- Wrath, but Gofpel- Wrath, nothing comes to pafs, but what \% decreed to come to pafs : many are and fhall Iy under the Gofpel- Vengeance ; therefore God decreed Co, Heb. x 29. \Gx. cheirano timorias~\ worfe Punifhment, Matth. xi. 22. more tolierablc for Sodom und Gomorrah. then for them. (3.) However Man's Sin or Unbelief be not the Caufe of God's Will (which 15 the Ciufe of alt Things) yet is God's Purpofe and Will as terminated to the Reprobation and Damnation of fome rrnly refpec- thre* Concerning Christ's Death, atf live of ad Folks Sin and Unbelief, that is to fay, God purpcfed not, to damn fome for no Caufc, and upon no Grouad or Account, but bccaufe of their Sin and Unbe- lief; for as thro' fantlification of tdefpirit, end belief of the truth he hath appointed us to be laved > fo are all damned and purposed to be damned for their Sin and Un- belief, and hence are ordained to this Condemn*fW6j viz. Humbling by Unbelief on the rock of offence, i Pet. if. 8. tor tho' Sin or Unbelief be not the Caufe of God's Decree of Reprobation, yet is Unbelief the Mean thro* which the Decree is execute, and therefore is the Decree rcfpe£ive of it. (4.) That therefore this Gofpel-Wrath might be manifefted on fome, who were to"Fc arraigned andpumfhed as guilty of the Blood of the Son of God, and who were therefore to have tfh Offer of the Gofpel, that is, of Salvation thro' Chrift'b Blood, which they were to rejedt and flight, neceffary it was that therefore Chrift mould die fur them, that this Blood fhed for them, offered to them, and RcmiiTion ot Sins thro* it, they fhould defpife it, and be thereby fitted Objecls of that forer or worfe Punifhment appointed for fume; The Blood of Chrift and his Death for Reprobates was then a neceffary Mean coordinate with other Means, ncctffa- rily fubfervient to the Execution of the Decree : And therefore as the Lord did decree to damn fome for their Unbelief and Murder of the Son of God, neceffary it was they (hould have an Offr of Salvation thro* his Blood j this we cannot fb clearly conceive unltfs Chrift had tru- ly died for them ; Therefore not only is univerfal Re- demption coniiftcnt with the Decree of Rtprobau<.n, but necc Airily fubfervient thtreunto ; and it is no more in- conceivable that Chrift fhuuld die for fuch as he appointed for Damnation, then that he mould conferr any other Mean of Salvation on them ; for Chrift died not for Re- probates with an Intention to favc ihcm, as A me think, he villi generally the Salvation of all, before he *i,!s their Damnation ; with this I confefs Chrift's Intention o r iimning Reprobates is inconfiftent, but died for them that v*5_6 Jin Appendix that the eternal D^fign of making known Gofpel-Wrath might take ffftct, Luke ii. 34. Ija. v\\\. 14. The fecond Intricacy and Difficulty that appears here* is that this would feem to inferr an Inequality in tr^e Price laid down, and It is argued thus : Seeing Chrift merited and procured Faith and all faving Graces to the Elaci: which he doth not to the Reprobates, having or> taineJmore for them, it feertis he fhould lay out more for them then for the Reprobates, and lefs for the Re- probates then for the Elect, and it would feem that if he paid not as much for them a? for the Elect feeing he Save but his Life for them that they are not at all re- eemed. To the which I Answ. Wrong Suppolitions. Once admitted, lays way for many unanfwerable Diffi- culties (Matth. xxii. 30. If Folk married and were given in iVtarriage at the Relurreclion, it would be indeed puz- jing to determine the Queftion they propofed to our Sa- viour) viz. of two diflinct Satisfactions made by Chrift for Elect and Reprobates. A grofs carnal Way of up- taking this Truth inadivifible Manner, as if Chrift had parted his Satisfaction, and alloted fo much of it for the Elect, and £b much for the Reprobate, then which no- thing is more falfe ; wherefore if Chrift by two diilinct Satisfactions had fatLGed once for the Elect, and at ano- ther Time for the Reprobares; and alloted fo much for the Ele :, and fo much for r h ; Reprobate, fome Colour had been for ftarting this Difficulty ; But Chrift by one indivifible Action, and one infinite indivifule Price fa- tisfied for ail Mens Sins, He fati«ried not for the Elect apart and for the Reprobate apart, But whatever he laid out in the whole Tract of his Humiliation, it was for both ; in a diverfe Manner It ill ; and therefore there is no Necefli^y of fuch imaginary. Divifions and Proporti- ons, for what is infinire cannot be divided becaufe it hath no Quantify. The iaiTcriog of Chrift cannot therefore be imagined divifiblc 16 as to allote lb much of them for his Elect and fo much for others ; for each Pm of thrill's Sufferings was. infinite and was for all : A Mer- chant buys a Parcel of Goods overhead, and gives fucli Concerning C h r i s t 's *Death. s J7 a Sum in whole Sale for the Commodities, intending a diver fe Ufc for etch of them, a? he mould think fit ; now tho' there be (bme Things of grea'er Worth among tbefc Commodities then others, yet doth it not follow, that therefore he gave more for one Parcel then for another : No, becaufe he bought all in cumulo : Chnft laid not out his Blood in Retail, but bought the whole of Man- kind overhead in whole Sale. (2.) By the fame Argu- ment it would follow that the Elect are not equally re- deemed, feeing as all confefs all the Mercies they enjoy are the Fruits and Purchafe of Chrift's Death ; now fonra enjoy greater Mercies then others, Gifts, Offices, Mea- fures of Grace and Glory, which otherv enjoy not; Will It therefore follow that Chrift died not equally for his Elect, or that he gave more for the one then for the o* Iher, becaufe he diftributeth not the Fruits of his Death equally. Away with fuch Fancies. A Third Difficulty arifeth from the Condition of fuch Heathens as never hear theGofpel, for if Chrift died for •hem, it would feem inconceivable to tell for what End, feeing they were never to be faved by' it, nor was he by the Revelation of it, to manifeft on them Gofpel- Wrath. Answ. If the Bufinef? be clear as to Member^ of the vifible Church, there is the !efs need to fpeak (A Heathens concerning whom we have ib liitle divine Revelation. (2.) Tho' the Lord's Intentions in many Things are un- known and unfearchable, yet are we not therefore ro de- ny the Things themfelves or that the Lord did (o ; tup* pofe I could not tell why the Lord Jefus fhed his Blood for Heartens, neither his Juftice nor his Love kytl ing thereby, it will not therefore follow, Chrift cannot be faid to 0*0 fuch a Thing as to die for Heathens, tho' I cannot tell for what particular End ; Can you tell wbj the Lord in a Shower of Rain lets fo many Drops fail on Ifet Rocks, and in the vaft Ocean to 1 c can imagine? Or can ye tell why the Lord made (b many precious Stone* of fuch fingular Venue, all of them pro- fitable for Man f So many medicinal Herbs for the Ufe of Man, arrf all graatod fur his Ufe, and yet the fax grear- t 5 8 An Appendix eft Part of thefe excellent Stones undifcovered in the Bowels of the Earth (and for ought I know will be till Time be no more) by any of the Sons of Men to whofe Ufe they were created : Seeing there is an univerfai Do- nation of them, why not an univerfai Revelation of them \ Or will ye deny there are any fuch becaufe the Lord's End cannot be told, can ye give any other but this, becaufe it pleafcd him ? (3.) In refpeel of diverfe Ends the Lord had, of which afterwards, the Lord in his Wifdom faw it convenient, faw it meet Ghtift fhould die for all Mankind, and not for fome only, therefore the Heathen being a Part of Mankind, it was neceflary Chrift fhouid die for Heathens, not apart by themfelves, but as Chrift died for Mankind in general. (4.) The Heathen enjoy many Favours from Chrift, they are en- dowed with Gifts, moral Venues, their Kings rule by him, they are in Chrift's general Charter as well as o- thers ; the Heir of all Things is their King and Lord ; a Minifter may preach Remiflion of Sins thro* Chrift's Blood in whatever Place of the World he come : Chrift hath a Power over them to do with them as he pleafeth, all thefe are Fruits of Chrift's Death, and a Part of Chrift's End in dying as terminated towards them ; hence called the Saviour 0/ all men, 1 Tim. iv. 10. A Fotrth Difficulty is from Infants ; hence it is afk- ed for what End did Chrift die for Infants, for deaf Per- fons, that were never in Capacity to reject the Gofpef, and yet are not faved. I A n s w. That I judge not myfelf at all concerned to trouble myfelf with thefe thorny myfterious Intrica- cies ; if Men cannot keep the plain Field, I fee not that we are called to purlue them to their Thickets and La- byrinths where many Times both of us Jofe ourfelves* I remember it is reported of one of the old Fathers, who being enquired a curious Queftion concerning Infants, returned this Anfwer, And I likewife will afk you the Manner how the Eternal Father begat the Son from all Eternity, that we may both run mad : So I fay con- cerning Infants, when fuch as propofe the Queftion fhall tell Concerning Christ's Death. 259 tell rne how they believe and are faved ; What Grace is it they are capable of, or how faved without Grace, how capable of Glory and enjoying of God, whither, and rf ihey be damned, for what Caule f And whither there may not be tome Act of Unbeiief in them, -of Rejection of Chrift offered to them in a faitable Way to their State for Which they are damned ? And whither as there may be Grace wrought in them in an extraordinary Way, fo may they not likewife fin in a Way inconceivable to us ! When they fhall tell me an Anfwer to thefe, 1 ftiall Anfwer what they propoie to me : Ail thefe are above my Reach t,o know, and we have no Scripture Revelation for the Manner how ChrifVs Death is made efficacious to thofe, or how they reject it or not, yet wiJl I believe what the Scripture (aith, that Chrift died for every Man. A Fifth Difficulty, Whither Chrift died for fuch as fin againft the Holy Ghoft and for that Sin A nsw. Here is another Thicket to which I can fay nought, but I be- lieve he died for fuch as have finned againft the Holy Ghoft, that they might be pardoned for ali other Sias (as this refpecls the End of the Work) by his Death ; but Chrift died not to obtain Remifllon for that Sin which is unpardonable, and therefore for which there is no Sacrifice ; what Scripture reveals further in this I can- not tell. A Sixth Difficulty is in regard of the Purchafe of Faith thro* Chrift's Death, for either (fay they) Chrift hath purchafed Faith for them that are Reprobate or not ? If he hath purchafed Faith for them, How come they not to beiieve ? For what End was thii purchafed ? if Faith was not purchafed, they aTe in as fad a Condition as to Salvation, as if Chrift had not died for them; for as without Chrift's Deafch we cannot be faved, fo no more can we be faved without Faith in fen/it divifr. A nsw. For my Part I determine not whither Chrift purchalcd Faith for Reprobates or not : I lee no Scrip- ture that fays it ; but I think whether it be affirmed or rror, it inferri Lothing againft what is aflerted as «o the Object of Chrift's Peaih ; If it be laid with Dodor Tvtiff R 2 that Sfo yfflApPENDIX • that however Chrift purchafed circumftant Graces to them, to be conferred on them upon Condition of their Belie v» ing, yet hath neither purchafed inherent Graee as Faith, »or is it offered to them, and hence they cannot defpife it ; for as Chrift did not purchafe to Saints thefe Gifts and Offices they receive- not, tho* it be prefumed he pur- chafed them for others on whom they were beftowed, even fb may it be faid that Faith is purchafed only to the Elect and who therefore get Graee to believe, and not unto Reprobates who never believe : And as to the Abfurdity thence inferred, it*s true they cannot be faved, unlefs they believe, no m>re than they can be faved, without ChrifVs Bloo«J ; but tho* Faith were purchafed for them, unleft they likewife got Grace to believe they could not be faved either ; Therefore I fey that however they are thereby ex defieftu potent i* or thro* want of Power to believe in an Incapacity to be faved ; yet ar* they not in an Incapacity to be faved thro* Defect' of the Object ; that is, there is no legal objective Impediment in their Way to Heaven, and therefore in refpect of Ghrift's Satisfaction for them have they a Ground aixj Warrand to believe, on which their Faith may lean, which makes them inexcufable and guilty, and fit Ob- jects by which the Lord attains the Ends of his Death for them, which were not that they (hould be faved, but that he (hould be glorified in fuch a Way in their Detraction. They have a Warrant I fay to their Faith, tho' they cannot believe, nor (hall believe ; the Price in the Hand is really a Mercy in itfelf, and puts in fbme Capacity to buy WifJom tho' he cannot buy it, nor have any Heart thereunto : And if I (hould fay that Chrift by his Death purchafed Faith tcr them, tho' they never get Grace o believe, I know not what could be faid ; Oh fay ye, How come they to want Faith I Answ. Becaufe k pleafed not God to give it ; To what End fay ye did Chrrft purchafe it fur them, feeing he never beftows it, and it is not thro* their Fault they want it I Answ. Becaufe he purchafed it for all Mankind and they are 2 Part of Mankind, and he purchafed it for aJl Mankind that Concerning Christ's 'Death . 261 that his Elcdt when called to believe and finding an Im- potency to believe might with Confidence look up to that Purchafe and fetk earneftly for that Faith which they fee purchafed for them, and which from the Know ledge that it is parchaied for them, they have Ground to ex- pect ; God by promifing of Faith working it ; and thit fitch as cannot believe might be inexcufabk for the want of Faith, feeing they would not believe when they had a fufficent Ground to believe. A seventh Difficulty is from the Condition of fuch as were actually damned before Chrift came in the Flefti. How can it be conceived that Chrift fhed his Blood fot them to lave them who were out of all Capacity to bt faved f Will any procure a Pardon for a Malefactor al- ready executed ! ANsw. Look as certain Elect PerfonS were juftified and glorified by the Merits of Clrrift be* fore hedied by Reafon of the Compact between the Father and the Son ; and in regard Chrift was to die, fo they being juftified ririd faved already, Chrift coald not did with Inteotion that thereby they might be faved or j.fti- fied, feeing that was already done, and yet did Chrift die for thtm ; even fo Reprobates in refpect cf common Mercies they enjoyed, which were the Fruit of Chritt'a Death, in refpect that thro* the Lamb (lain from the Foun- dation of the World they had Ground and Warrant to believe, and our Lord Jefus is to raife them p a: th« laft Day ; and that by thefe fit Objects of Wrath, tho' he reap not the Glory of his Grace on them, yet will Teap of them the Glory of his Juftict who by the fine Decree are for this Effect given Chrift, Pf'al. \\. 8 Ixxvi. to. and to the Execution of which Decree the Death of Chrift for all did contribute, hence Chrift having got a Part of what he intended and being to gi-i the reft, 'h V Reprobates were damned actually when < . he died for them in the Fulnefs of Tore 1 \ UmAm) of the Compact betwixt the Father and ti, .c f them are at the Time tf I to be faved, yet arc they n fy Chrift; and tho' it fcealwaxs tbeEthaoi "Ciu til's D K 3 as 2^2 ^Appendix a» it is a Work to fave all for whom he fhed his Blood (as it is the End ot his Patience and Long-fuflering to lead unto Repentance) yet is it not, nor never was ChrifVs In- tention or End to fave Reprobates, and therefore is Chrift no Lofer by them ; for he reaps all he defigned by dying for them, and therefore mult die for them when out of Capacity to be faved by his Death, which he never in- tended, if Incapacity to glorify and raanifeft the Media- tor's Wrath and Power which they are. The Eight Difficulty. This would feem to inferr two Covenants of Redemption as fome think, one relating to the Elect, and another relating to the Reprobates, yet Scripture mentions but one Covenant of Redemption. I Answ. There is but one Covenant of Redemption, but relating to divers Objects and Things therein con- tained ; for by the Covenant of Redemption Chrift was to lay down his Life for Mankind out of Favour for fome of Mankind, and the Father therefore was obliged to give him fome out of the World to be by him redeemed and effectually faved to the Praife of Chrift's Grace ; and o- thers for the Elects Sake were given Chrift to difpofe of for manifefting the Glory of his Juftice and whom for this End he purchafed : Here are not two Covenant* but one comprehending diverfe Objects and Things. The Elect indeed are the fpecial principal Objects of this Co- nant and for whofe Caufe others are therein included. sect. x. Chrifl's End in dying for all. CErtainly Chrift had great, wife, and holy Ends in his dying for all, Chrift did intend fomcthing by dying for ail t which to attain, his dying for fome could not be fuppcied fufficient. Two Things I premife. (i.) When I fay Chrift dkd for Reprobates, I do not mean that Chrift gave diftinct Prices and Ranfoms for Ele£ and Reprobates, or ihat he died for Reprobates as feparatefrom the Eleft, by an Action Concerning Christ's Death. 1 6$ Action peculiar to themf:lves, I mean of real Separati- on, for intentional mental Separation there was ; Chrift by one Ranfom diverfly intended did fatify fer the Sins of all Mankind. (2.) That when we enquire into God's Ends in Chrift's Death, we are not now fpeaking of the End of the Work, but of the End of the Worker, where- fore did Chrift rather die for all and not for fome only, or why he would not exclude Reprobates from Intereft in his Death. The Ends are ( 1 .) That the Elf ct might be faved by Faith ; for confider, that as the Gofpel is preacht unto all that the Elect might be faved and gathered from a- mongft them ; even fo did Chrift die for all, that thereby he might by more congruous and fit Means fa ve his Elect ; It feemed good to the Sovereign God in his infinite Wif- dom to fave his Elect by Faith, that it might be of Gtace ; The Gofpel holding out of a crucified Saviour for our Sin*; is the only fit Object of our Faith, and our Faith clofing with this Object for Salvation acts rationally ; there muft be fome rational Ground in this Object to lean on ; but unlefs Chrift died for all, How can this fure Ground be rationally evinced ? For how can the Soul acting rationally lean on Chrift's Sufferings for Remif- fion of its Sins if it does not know in fome Meafure themklves to have Intereft in this his Blood ? But what fure Ground give you or can be given for grounding the Faith of a Sinner in this that Chrift died for him, unlcft it be made out aod held that Chrift died for all, unlefs ye fay that Cbrift's dying for any particularly is reveal- ed by the Spirit extraordinarily to the Elect, and on h therefore they may ground their Faith ; but this it Enthufiafm ; the Ground of Faith is in the Word, nor out of the Word ; Chrift died therefore fir all for Rnd, that there might be a fuflkient fure Ground to bottom Fairh upon without which the K'ect could not rational Way h I iho 1 Faith be a luperna- tural Work, yet it is a rational Woik, and Saints ait moft ration il.V that Chrift ;;i, hath Gtoun 1 to believe none lhall coRdcmn R 4 tS^ *4* Appendix him, he miy plead knowing of this Price in his Hand, for all Things, and buy them and purfue the Lord for them. Hence ChriftV Death, Life, and Rcfurre&ion is written thit we might believe, John xx. 31. A Second End, That Reprobates flighting the Offer of the Gofpel and Salvation, and misbelieving notwith- ftanding of fuch clear Grounds of Faith, might be made Utterly inexcufable and fo liable to that forer and greater Punifhment which (hall be inflicled on Unbeliever*, kence Chrift is a Rock of Offence, a Gin, a Trap, a Stone *f Rumbling to, and for the Fall of many. A Third End, That the Glory of the Grace which is by the fecond Covenant might be illuflrated and made appear fuperaboundmg, where Sin hath abounded, that as the firft Adam brought Death by Sin upon all Flefh ; fa the fecond Adam might by Means of Death lay a Foun* dation of Reconciliation and Life to all Flefh; If Sin bad reigned over all and Grace had been purchafed only to few, then had not Grace fuperabounded every Way as Sin had abounded. Satan's Conqueft had been larger than Chrift's, the Salve had not reached fo far as the Sore, Rom. v. 12. to the End. Fourthly, Chrift died for all, that he might be Lord o- ver all, Rom, xiv. 9. Jie died for all, that he might cfta- blifli his Right of Lordfhip and Superiority over all, and that as Mediator, and upon the honourable Title of Pur- chafe, hence becaufe he is the Son of Man, and died and humbled himfelf, therefore is all Judgment given him, and a Name above all Names ; fo as his Right of Domi- nion over Mankind as Mediator is not of mere Conqueft as it is over Devils, but proceeding likewi/e from that which is the jufteft Title, even Purchafc : Chrift as Me- diator hath now Power over all, as having lawfully bought all, to extend therefore his mediatory Claim and Lord- {hip, hence he died for all. sect. Concerning C h k i s * Y 2>* j/£. 1 65 SECT. XL #n» C^r//? I will in no wife cafl out, but raife Concerning Christ's Death. 267 up at the lift-day ; he will not lofe the Travel of his SouT, bat lhall fee his Seed ; this was made fure to Chrift by Contract betwixt the Father and him, and the Deaih oi Chrift was commenfurated to this Contract, and did re- fpect the Objects of his Death, as they were iiattd dif- ferently in the Covenant of Redemption. Fifthly, Chrift in dying for the Elect prayed for them, which he did not for the world, Chrift offered up himfe/f with ftrong Cries, John xv'ri. 9. Rom. viii. 34. Hcb.vW. 25. 1 John 11. 1. Nowtho'Chtift died for Reprobates and fatisrkd for their Sins, yet did he not pray for them, that this Satisfaction might become effectual for them : It's true in that Prayer, Luke xxiii. 34. Father, forgive them, fr they kn:w net ivhat they are doing ; Chrift pray- ed generally for all his Enemies, among whom there might be fome Reprobates ; but it may well be (aid, that however Chrift's Prayers are indefinitely exprefTeJ, that yet really he there prayed only for his Elect that were amon^ft them, and who out of Ignorance might have been guilty of his Death, and gone aiongft with the Ruler?, and were afterwards converted, and did repent when charged with it, which may be reckoned as the Fruit of drift's Prayer, Atti ii. 36. and iii. 17. or it may be faid that that Prayer Luke xxiii. was not uttered by Chrift as he was Mediator, as the Pray- er, John xvii. was but as he was a private Perfon under the Law as Man, and therefore bound to give all Obe- dience thereunto, and confequently to pray for his Ene- mies, and which he would utter as a Pattern for our Imi- tation when called to fjffer : Th3t as Chrift did not ren- der evil for evil, but compaflionately prayed for them that were cruel and unjuft to him, in like Manner ought we not to rendif evil for evi), but heartily pray and wilh the well of our worft Enemies, fo overcomiup Evil with Good, in Imitation of Chrift, who a^ >' htweM not Mediator, or rather acting as Mediator in this yet as a ftiffering Man under the Law was bound to this [q which Confederation as he was finlefly ignorant of m. Things, as of the Pay of Judgment, fo might he be ig- norant *6* An Appendix uorant as a mere Man, who were elccled 6r not, and therefore might pray indefinitely for all : But now Re probates have not Chrift's Prayers as he was Mediator. Sixthly, The Elecl are the principal and chief Objecls of Chrift's Death ; Obje&um cujus gratia, objeftum attr't- iutionis for whofe Sake he died, Johnwxu 19. that as the Gofpel is preached to all, that all may believe, John i. 7. yet is it God's Elecl that is the principal Objects to which the Gofpel is fent, and were they not, I think uo Reprobate mould ever have had any Offer of the Go- fpel, and where Chrift hath no Ele& ones, there is no Golpel preached •, whatever Favours Reprobates enjoy, as I look on them as the Fruits of Chrift's Death, fo do I look on them as beftowed for the Elecl's Sake, hence the Elecl are the only principal and noble formal Objecls of his Death, and Reprobates are but the fecondary ma- terial Objecl of his Death. Chrift died formally for the Elecl only, for their Sakes as it is, John xvii. io. thus Chrift died only for the £Je&. And this fpecul Redemption clear from innumerable Scriptures, afiertcd by the learnedeft, godlieft and molt Orthodox Divines, I might by many Reafons prove and anfwer the Objeclions made by Arminians, but that I judge it needlefs, and done to my Hand already by our Proteftant Divines againft Papifts and Arminians* that I can add nothing, tho' I dare not lay Strefs on all the Arguments which fome bring againft them : All the Armman Objeclions are I fuppofe eafily anfwerabie with the Diftinclion of fpecial and common Redemption, effi- cacious and fufficient Redemption ; granting a general common fufficient Redemption according to the Scrip* tures, and fo interpreting them, and denying a general Jperial efficacious Redemption. If any think that by aiTtrting fuch an univerfal Re- demption, proving it by Arguments and loofing of the Objeclions made againft it, the fame for the moft Part which are ufed againft Armimans, I ftrengthen thereby the Hands of the Adverfary, and weakens, the Hands of fuch as are for the Truth, let them confider that there is Concerning C h r i * t's Death. 269 is no Argument I bring for this univerfal Redemption that will be of any Avail to prove toe Arminicn Redemp- tion ; and as for my Anfwers to Objections, theie b nq Ar mint an that dare, unlefs he would cut the Throat of bis own Caufc make ufe of them : So that Armenians arc never a Whit helped by me, but the true Orthodox O- pfnion of fpecial Redemption further (I (hall not lay bet- ter) explained and cleared •, there is nothing derogatory to the Grace, Love, Wifdom or Sovereignty of God, nothing that advances the great Dianua of Free-wiJi (the Life and Suui of Armimanifm) that can be deduced from any Thing herein aliened. SECT. XII. The adeoaate and fir ft Obj*& ofCbrifl's Death is Mankind or human Nature. THis is the fourth Conclufion, concerning which I mall not fpeak much : If we aflc tb»m, For whom Chnft died, for whofeSins did he Ctfisfy ? I would Anfwer, that taking his Death adequately, he died foi Mankind, for Adam, Eve and their Pofterity, Heh. ii. id. He took not on him the nature of angels, but Man's Nature, he came of the Seed of Abraham : As Chriit be* Coming Man is a great Part of Chrift's Humiliation, fo was it fome Pari of that Satisfaction Juiiice required ; Now he took not ort him the Nature cf Man, as Maa was elected, but as lie was come of Adam y as he was fuch a Species, that Nature Chriit fatisficd for, which he took on ; but Chr-ft aiTumed or took on him our hu« man Nature, therefore did Chritt iaihfy for human Na» ture, anJ therefore fatisfied for all and every Individual cf that Species ; for what is truly predicabk ol the Kind or Species, is predicate of every Individual of that Kind, hence there is a Mankind Love, a [Gr. Phil ant hrtyia] Tit. iii. 4. and hence Chriit is hoiden forth univerfaliy to all. This I fay is the hrit Object of Chriit's Death, for tho' the Elect of Mankind be the primary or firlt Object ifo An Appendix in regard of Dignity and divine Eftimation when compar- ed with the Reprobate, yet in regard of Predication they are not the tirft Subject, but Mankind is the firft Object: of Chrift's Death: for as Rationality tho' it in the Concrete be predicable of James and John and other Individuals, yet is it not firft predicable of them but of the Kind, Mankind ; and therefore logically, Man is firft rational, rifible, ere James or John be rational or rifible : So the Redemption of Chrift is firft predicable of Mankind, ere it be predicable of Individuals, of Elect or Reprobates, a/id how a Man can. grant a Mankind Love, a Love to the Nature of Man which is not to Devils, and yet de- ny a Redemption of the Nature, or if they do not, yet Very inconfequentially deny the moft of the Individuals of that Nature to be redeemed I cannot conceive, and as Mankind or hufnari Nature is the firft Object of hif Death, fo is it the adequate Object of Chrift's Death in it's large Extent : It is therefore a captious Queftion, arid built on a wrong Suppofition, to afk why Chrift did die for Reprobatesi as if Chrift died feparately for Re- probates, or fhed fome Drops of his Blood for them which he did not for the Elect, in which Senfe the Quef- tien is afked : But Chrift by one Death died for Man- kind, not for Reprobates diftinctly ; it ought rather to be queried, Why Chrift died for Mankind ? Why for all ? Why would riot Chrilt exclude any from his Death \ Hence we (ee that in regard all and every one are not e- lected ; hence we cannot fay, the Nature of Man is e- Jecled, for Election is of Perfons, not of Kind \ and there- fore is not Election generally holden out to and predica- ble of all, as the Promifes and Redemption are. And thus much for the Extent of Chrift's Death. CHAR ( «7i ) CHAP. VI. Of the fifth Ground of Faith, viz. Ihe Command of God. i John iii. 23. This is his Commandment that tuefhould belieye on the Name of his Son Jefus Chrifl. John vi. 29. Jefus faid unto them, This is the Work of God that ye belieye on him -whom he hath fent. THree Things arc clear from thefe Words. (1.) That as it is our Duty to pray, hear and fanc- tify a Sabbath, becaufe God commands it, (b in like Mannerate we bound to believe and receive Cbrift be* caufe he commands it, and therefore need not fear to prefume. (2.) That Believing is not only the Duty of fome particular (elect Perfons, but of all who hear the Gofpel, thefe to whom Chrift fpoke, JqIb vi. 29. were not humbled, were very wicked, yet bound ro believe, Rev. iii. 18. (3.) That the Du f y of Believing is that which in a fptcial Manner the Lord requires at our Hands, hence called the work of God, the Command by Way of Eminency \ abovt ail tck*ng the jhield of faith ; but of this more afterward. I itall for opening up of this morefuily (hew, (i.) What it is that God caite all to believe. (2.) The Nature of this Command. (3 ) That all and every one arc c«.mfi*anded ro btiicve. (4.) I (hall fpeak of the Importance of this D»ty. (5-.) How we mould believe. (6 ) Some orJinary Miftakc* in Believing which are to be fhunned. (7.) Aniwer Jbmc Objections. (8) Give iome Ufcs briefly. SECT, 27* £foC<*MMA»D>/GoD, SECT. J. What it is Cod calls all within the vifible Church to be- lieve, ALtho' what is here propofed doh properly belong to the Object, of Faith, yet fornethiug w« will •bfervc here : As to the Queftion then ; I think, (i.) That all who hear the Gofpel are bound to believe their Hiiferable undone Condition by Nature, we cannot con- ceive Chrift as a Saviour except we believe ourfelves in a Cafe that (lands in Need of a Saviour : Law and Go- fpel both reveal this Truth ; the Gofpel fuppofes it is, and the Law tells how it is ; it is then a Part of that Faith called for at our Hands, to believe we are loft, and (6 loft that we are out of all Capacity to help ourfelves; fcr without this will we never believe, and therefore the Pharifees that cried we were never in Bondage, that juf- tified therafelves, rejected the Counfei of God, and did not believe ; X do not fay that this is the principal Ob* je& of Faith, of that Fakh juftifies as it doth believe this Truths only the Faith which juftifies believes this. (*.) We are called to believe there is a Remedy, thai feawever our Cafe be fad, that yet it is not hopelefi,- ffoj xiii. 9. In me is thy help, that there is Hope in if rati concerning this Thing, that there is a Door of E-. fcape. (3.) We are called a believe that this Help is only in the Lord jefus, we are to look for the rifing of our Sun cut of this Airth alone, 1 John v- to, it. This Life which God hath given us is in his Son ; w nam* un* for heaven given by which we can be famed % but by the nsmt »/ 'Jefus. Thou miferable foriorn Sinner, look therefore unto him alone, and defpair of Help from Creatures, JJeana, Duties and Initruments, yta and of tbyfel£ Pfal. lxxiii. 26. (4.) Tjiis Help that we are to believe in Jefus Chrift crucified, we are not to look afar off 10 it, bur as our Hdp; A Ground of Faith. TJ j Help ; there is a fhurrttin opened to the houfe of David, for fin and uucleannefs, a Garment to cover Nakedqeft, Mercy to forgive, Merit and Worth to purge away, A- bundance of Conization to the weary Soul, Promiles for every Cafe and Condition, Salves for all Sores ; but we muft believe all this to be for us, elfe we will never dofe with them ; if we fee not the Object, fo a* we may put out our Hand and reach it, but as at a Diftance, we will never embrace that Object ; hence not only is Help in me, but thy help is in me, Reconciliation, Grace, Mer- cy and Salvation are naturally as far from us as from Devils : We could not reach out a Hand to thefe Things to apprehend them while they continued at fuch a Dif- taace ; the Lord therefore brings this Word near to us, ia our very hearts and mouth, Rom. x. 8. puts the Price in our Hands, that thereby we may buy Wifdom : Hence the Offer is particular, and every Sinner who hears the Gofpcl is to fay, this Offer of Chrilt and all his Benefits is to me : And left this were too little, the Lord by Pro* mife conveys a Right of thefe Things to us. So Aftr iii. 26. God fent his Son to you to blefs every one of you ; unto you is Remiflion of Sini preach't - r this is th* Record that God hath not only given, but given (us} eternal Life, and fo dates the Promife, as that we may eafily reach it; the Word being thus near us, it is ap- plicable, for unlefs we did conceive ourfelves to have fome Intereft in the Promife, if we did not either ex- plicitely ur implicitely think the Promife is to u?, How could we ftay upon it f Our very Food which we appre- hend not our?, and (b at a Diftance, we can never put forth an Hand to receive for our Con il (c.) Faith believes Hkewife the Souls own Salvation, we are to believe not only that we are not in a defperare Cafe, that Help is in Chrift and Help for us, and that we are herein concerned, but we are to believe we fhall be faveJ; (b that a Stltl'l own Salvation is fome Way the Object of juftifying Faith, Afts xv. 9, 1 1. Wehtlievt that thro 1 the grace of our Lord Jctui Chri/l tve (halt it faved as well as they. That the Soul eyes it's own Sal- S vatic* 274 Vfo Command o/God, vation in coming to Chrift is fo undeniable as I think all will grant it; the Scripture faith that Salvation is the End of our Faith, i Pet. i. 9. this 18 it for which the Soul comes to Chrift and which it believes on Chrift for, and which when it believes it rejoices with Joy unfpeaka- ble and full of Glory : So that by juftifying Faith I not only believe a Saviour in general, or that he is able to fave me, but I believe he will fave me, tho' not always exprcfly, clearly and with fuch an Aflurance as wants Fear, yet in fome Meafure, aiud by fuch a firm PerfwaC- on, however obfeured with Fears and Unbelief, as fettles the Conscience, and keeps the Heart firmly united to Chrift : Look therefore as Jefus Chrift is holden out as a Saviour in theGofpei to every one that they may believe, for this End to fave them ; fo doth Faith believe on Chrift, or which is the fame,.come to Chrift for this End, that is, that it may be faved ; but to believe on Chrift for Salvation is all one with this, to believe Salvation thro' Chrift. (6.) Faith clofes with Salvation thro* Chrift in that Order and Manner the Gofpel requires ; hence it is not a Salvation of others which is believed but our own Sal- vation, nor only that Salvation is pofliblo to us, tho' Faith doth believe this, nor yet (imply that we (hall be faved if we believe, nor that we (hall be faved without Faith, nor nakedly that we (hall be faved, for that is Preemption ; bui it's a firft believing our Loftnefs, and then a believing I ma.ll be faved thro' theGnce of Chrift : And hence a Man muft firft believe the Truths of the Gofpel in reference to Chrift and the Promifes, Chrift's Death and the New Covenant which are the Means and Ordinances of God appointed for Salvation, and taking thefo Things up in their true Defign and End, by a fe- condary Acl, as it were, the Soal believes it's own Sal- vation, and that thro' and by thefe Means : For tho* manv Hypocrites prefume and believe to be faved, and yet perih. yet they believe not thro' the Grace of Chrift to be faved, but their Faith is either a Fancy of their own Heads, or a groundless Imagination, or they believe becsKifc A Ground of Faith. 4j$ beciufc of their own good Works •, it's not the Grace of Chrilfc Jefui, the free Promife that draws out this Con- clufion. Whoever leaning on Chrift believes Salva he (hall be fived, fo flit! Chrift and the New Covenant are the firft and forma! Objecfr of Faith, and a Man's Own Salvation is the' material fecor/J Object of Faith, or Faith rr.ay be fiid toclofe with both thefe by one Act, that is, to believe our own Salvation a>aConclufion de- duced from loch Premifes : It's true, the GJofpel doth not declare Salvation to every one, or to any Perfon abfb- lutely, that is, whether they believe or not; yet doth the Gofpel hold out Salvation to all indefinitely and con- ditionally, that is, to all Believers, and the Promife* aw true and (hafl be accomplished to Faith, and therefore is the Faith of ail to cloie with Salvation thro' Chrift : Tho' none be bound to believe Chrift will fave them whether they believe or not, which is contrary to the Gofpe!, •yet ate we bound to believe our own SaIv*iion, tho' n«t by Negation of our Faith, yet by a Precifion from our Faith, that is, the Believer while he actually believes en Chrift for Salvation, he actually thinks nothing of his own Faith. The Promifes therefore being holden forth to all conditionally, hence Faith itfelf being the Condi- tion, or appointed inftrumental Mean of Application, it 5 to thefe Piomifes abfoluteSy ; for what was before Faith conditional, Faith the Condition interveening it is to Faith abf >lute : And tho' it be true, I cannot be- lieve to be otherWij by Chrift than God's Word declares, and that God's Word fay?, Believing is the only Way to be faved ; for there is no Salvation but thro' Faith, yet may I truly conceive, tfpnk of or believe that Salvation, or conceive, think of or believe my own Sal- >n, without conceiving of the Means from which that Salvation doth How, and from which it is infepaxa- ble ; for in this Cafe I do not aver or believe a Sal- vatio ely without Faith ; for then the Object of my Belio , for there is not ex parte objefti, a- ny Salvation without Faith but in regard of my Con- ception, I apprehend my own Salvation without appre- S 2 bending 276 Zfo Command of God, hending or terminating my Faith to my Faith * Failhr then when it clofes with Chrift for Salvation looking to his Mercy, Promife and Goodnefs doth not tfcus acl and aflent ; I believe Chrift will fave me becaufe I believe ; but he that believes, believes Salvation thro* Chrift's Me- rits, without conceiving any Thing of his own Faith, or any objective Apprehenfion of his Faith, tho' the ObjecV itfelf cannot be without this; thatj is, tho' Salvation doth not flow but from Faith, yet Salvation as it is ob-_ jeclively dated to the Ac! of Faith, may be confidered by Faith without Faith's confidering any Thing of itfelf which is the Condition ; becaufe Faith is not the objec- tive Condition of Salvation, or Ground that is given Faith to believe upon ; for it cannot be a Ground of it- felf, and if it were, our Believing fhould neceflarily be terminated thereunto ; but it is a fubjedlive Condition, the Condition of the Perfon that believes, and therefore he believes Salvation without apprehending any Thing objectively of Faith. SECT. II. The Nature of the Command and Cofpel-Call. AS to the Nature of this Command, that it may he the better underftood, take thefe Affertions. ( 1 .) The Command to believe on the Name of Chrift, is all one with Vocation, or the Call of God to believe, God's Call is his Command to believe, Matth. xxii. 14. Many are called, i. t. many are commanded to be- lieve. (2.) This Call of God is contained m God's Word, and is the Ground of Faith ; hence Rom. x. 17. Faith cometh by hearing : As our Warrant to fancYify a Sabbath, to pray or hear is in the Scripture ; fo is our Warrant to believe, Rom. x. 8. That is it which obligeth all wha bear it, and all who upon this Warrand believes (hall be truly accepted : And whoever rejecleth this Ground tho* he have no Other Ground befide*, is thereby liable to GofpeJ- A Ground of Faith. 277 Gofpel- Vengeance ; on this Call as declared in the Scrip- tures is the Faith of all Chriftians built \ This I fay be* caufe of the Heart's Adultery that feeks after a Sign, fome defiring I know not what Raptures and Revelations, fome like Thomas unlefs they feel and fee will not believe; they will do other moral Duties becauie of the Warrant of the Word only, but they think Believing another Thing, and never warrantable without fomeother Ground: But however without the Spirit the Word is not fuffici- ent to make us believe, yet is it fufficient to oblige us to believe. (3.) This Call, Warrand or Command of God to be- lieve, is not an intrinfical Ground of Faith, but an ex- trinfical, it makes Believing Duty, but gives no Evidence to Faith ; It is not that with which Faith immediately clofes, for that is the Gofpel-Declaration, but is that which obliges me to believe, what the Gofpel-Declara- tion made rational to be believed or made believable, and which is the intrinfical Ground infeparablc from the Call, for without this, I could not by all Commands be made to believe. (4.) This Call if internal as well as external, I do not fay there is an internal Call to believe diftincl from the external, .but I fay that in all God's Elect the external Call is inwardly preflcd upon the Heart by the Working of God's Spirit. Hofi ii. 14. The Lord fpeaks to the Heart ere he betrothe ; nor do I fay that the external Call, tho* it reach not the Heart, doth not oblige to believe, and make inexcufable ; for the external Call whether inter- nally preCTcJ or not doth warrant us to believe: But I fay, when God draweth a Soul by Faith to himfelf, he fpeaketh inwardly to the Heart of a Sinner, not any di- Ilinct or contrary Thing to what is revealed, but the fame Truths revealed in the Word, are made to be underftood, confidered and heartily embrae'd, without which we could neither fee nor embrace theGofpcl. Wifdom crieth in- deed without to all, Prov. i 20. But when the Lord effectually calleth, he opens the (hut Door of the Heart, and talks within Doors to the Sinner, and this inward S 3 Work- 278 The Command <5/God, \Vorking is not peculiar to the Ele<$r, but likewife ir^ common to fame Reprobates who not only haye heard the Word outwardly, but have had the Word internal- ly prt {Ted upon their Hearts and Goniciences, hence it's laid, Gen. vi. 3. My fp'irit fhati not always flrive \i\man* as it is in the Original ; and hence fuch Joys, Flaihes, Defires, Sorrows which could not be, unlefs there were f9me Work on the Heart ; but I will not fay that the external Call is inwardly in fome Meafure pre fled on all. _ (5 ) This Call is particular, when the Lord deals ef- fectually with a Man either by Law or Gofpel, be fingies hjm owe, hence it's faid, Ifa. xiiii. 1. I have redeemed thee, and called thee by Name, the Lord makes the Word Jpeak to him as Nathan did to David r thopi art the Man % that are curfed, condemned ; thou art the Map that had deftroyed thyfelf, whofe Help is yet in God ; thou art he whom the Lord calls to himfelf, and to whom be holdeth out all Things, (6.) This Call is the Voice and Gall of God whether external or internal, it is not with Minilters but with the Lord ye have ado : The dead Jh all hear the voice of the fan of man ; See that yt tefuje not him that /peeks from heaven, Heb. xii. 25. And hence it comes to be regar i- ep 5 - 9 fox till we know we have adoe with God, we will never befuitabiy affected either with Judgments or Mercies, Pro- raifes or Threatnings, Mic. vi. c> hence 2 Cor. v. 20. We - as if Chrij} did befeech you y requeiiyou to be recon- tiled, hence when the Gofpel is preached unto the Epbe- pans, Chrift is faid to come and preach Peace to them, Gph. ii. 17. (7.) Hence thi? Call is wonderful, full of Majefty, and efficacious. EcL viii. 4. Where the voice* of a king is y there ts power. Luke iv. 32. They were athnijhed at bis words, for it was with power. Seas, Winds, Devils, Difeate?, yea and very nothing anfwer his Word, for he calls tl\* things that are not \ as if they were ; this Word is powerful and efficacious to break the very Bands of Death, Thou haft the words of eternal life ; hence David, PfaL l:iui, 2. deiircs to fee the Lord and his Power in the Sanctu- A Ground of Faith ♦ 179 San&ua/y; and there is fornething mors or fefs of thi* Power whenever this Cali rs eff.ctual; fome are made to wonder and cry out ; hence draw up with the wifii Virgms, f>rfake the Pollutions of the WoriJ, rejoice in the Light for a Seaf >n ; others are favingly wrought up- on, and brought in to Chriit. ; fome hare their Corrup- tions more liirred up by the Word, and it become? the fa t wmr of death unto death; fo that there is always fome Effect of thL Call. (8.) This Call is conftant, do not fay, Oh ! my Time is* gone, no, all the Day lor g he ftreaches out his Hands, tho' thou hears not aiway ; as thou art truly under a Command to pray, tho* thou doeft not always find an Impulfe, fo art thou under the Command to believe, tho' tbou find not the Lord (b fenfibly drawing thee ; it is always thy Duty, and always upon thy coming in thou (halt be accepted. (p.) Hence loflly, This Call is un ; verfal, sfs the King's National Proclamations take Place in every Part of the Kingdom, binding aH the Subjects thereto, where- averthey are publifhed: So wherever this Gofptl ii preach- ed, every Soul that hears it, Man and Woman, rich and poor, old and young, humbled and unhumbled are bound to hearken thereto, and come to the Mamage-Su££ per 1 And this leads me to the third Particular. SECT. III. That all who htar the Goffel are obliged to lelieve. I Have known fome kept in the Bonds of Unbelief for a long Time, becaule thro* the Subtilty of Satan they diii not judge it their Duty to believe, in o-fpect they found not themfelves thus and thus prepared and humbled : I (hall therefore make it out that it is the Duty of all to believe. (1.) That which makes any other Thing thy Duty (which thou queftions not) makes Believing thy Duty, and that is the Command of God ; What mikes it thy S 4 Duty *8a The Command of Gt>i> f Pqry to love and fear God, to hear and read the Word ? Is it not God's Command ? And baft thou not the fame \Varrand for Believing, I John iii. 23. This is his Com- mandment ? Art thou to obey his Command or not ? (2.) This Dutv is enjoined all within the vifible Church without Exception, fuch and fuch are not called to believe, anJ others excluded and difcharged : No ; but trull in him all ye people \ Pfal. Jxii. 8. Ifa. xlv. 22. All are bid come and take of the Waters of Life freely, Rev. xxii. 17. And Paul befeeches all his Hearers to be reconciled, 2 Cor. v. 20. Whofoever hath an ear let bim hear. Preach the Go/pel to every creature under he A' vex, Mark xv i. if. Therefore thou poo/ mifeiable Sin- ner confi ler that he calls thee as well as any other, and exclude not thyfelf when God hath not excluded thee. (3 ) Confider the word of Sinners, and fuch as have been moft unprepared and had leaft Conceit of them- felves, have been called to believe ; Many fay, Oh, if I were humbled and penitent, I would think it my Du- ty to believe, but I am fo hard-hearted, fo finfal and unfenfible of my Cafe, cannot prize nor love Chrift; How can I think I am called to believe ? But confider ^ho they are that are called to believe, John vi. 29. do ye think that thefe to whom Chfift faid, This is his com- tnandment t bat ye believe, were humbled, no ; for in the following Verfes ye fee what Sort of Folk they were ; So Maith. xxii. 2. Who were they that were invited to the Supper of the King, were they not the blind, the lame and fueh as were moii defpicable \ Prov. 1. 23. the Scorner is defired to turn, and ix. 4. c. Wifdom invites him that wants TJnderftanding to come and drink of her Wine. Rev. iii. 18. Lukewarm dead-hearted Laodicea is called to come and buy Eye falve ; tho' therefore thou find thyfelf a dead polluted miferable Creature, do not therefore think thou art not called. (4.) Confider that Believing honours God exceeding- ly, and that ahove any Thing ye can do, Rom. iv. 1 8. Numb, xx- j 2. ye believed not to Jantfify me before the feopb; faith brings a Man out of bimfclf altogether, ■Dd A Ground of Faith. 2 9i and makes him renounce all Merit and Excellency, and caft himfelf merely upon God'b Grace, ihan which no* thing pleafes or glnnrieb him more ; for what is Faith in erTe6t but a mifeiable Sinner's good Opinion of Chrift : Fakh gives God the Giory of all his Attributes ; now think ye not but that it is your Dury to glorify and ho- nour God, doubt ye of this ; Faith is the moft accept*. able Service ye can perform to him. (c.) Ye cannot (hi d ar Diftance with God thro' Un- belief, and not be very guilty in the Sight of God ; Un- belief is your Sin, and therefore cannot be your Duty : Now ought you not to efchew Sin, Nay, I fay, there is no Sin fo hainous as the Sin of Unbelief, it mak^s God a Liar, 1 John v. io- there is Ingratitude in Unbelief, Te wil! not come to me ; ye love not Chrilt, and therefore flee and depart from him ■, There is defperate Pride in Unbelief, they will not fubmit to the right eoufnefs of God, Rom. x. 3. and when the Spirit convinces of Sin, he will in a fpecial Manner lay home this Sin : If Unbelief then be fo difpleafing to God, if it fo difhonour God, then certainly is it our great Duty to believe, for none; ought to difhonour God. (6.) God is angry, threatens and punifhes, yea and damns for the Sin or Unbelief, hence PfaL ii. 12. Kifsye the Son, Why ? leaft he be angry : Ought ye not to fhun to anger Chrilt ; yea thoufands are in Hell this Day for Unbelief; PJ'al. Ixxviii. He confumed their Days in Vanity, becaufe they did not put their Truft in God ; If it were not their Duty, How fhould they be punifhed for omitting it ? Were thefe in the Wildernefs command- ed to believe who were proud and Murmurers, And 15 it not your Duiy i (7.) Confider that Believing is the chief Defign and End of the Gofpel, and of all the Means thou art enjoy- ing ; John i. 7. John was fent that all might believe on him, It's the End of the Law, of all the Mercies, Judgments, Afflictions ; thou therefore that continued in thine Unbcliei, croffeft the Lord in all his W a\ (8.) And *82 Zhe Com"mand e/Goo, (8.) And laftfy, Gonfider the Importance of this Du- ty, and this leads me to the fourth Particular. SEC T. IV. Of the Importance of the Duty of Believing. DrD we know the Importance and Weight of this Duty, we would make mote Confcience of it then we do, and be more humbled for our Unbelief than we are ; It's the Spirit's Work to convince of the Sin of Unbelief, John xvi. 9. Men can do nothing, yet in refpeft the blelTed Spirit doth make ufe of the Miniftry of Men, and that however weak in tbernfelves our Wea- pons be, yet are they ftrong thro' God : We (hall hold out the great Importance of this Duty in feveral Confi- derations. (1.) Conilder, Believing is the only Mean by which we receive Life and Happinefs ; or at kaft the chief Mean by which we poflefs and enjoy, and are enfured of the Privileges of the New Covenant ; for however Faith be not without other Graces, yet it only juftifies, no other Grace hath fuch Place as- Faith hath in the Covenant of Grace : It was that Grace which the Lord in his infinite Wifdom faw moft fit to work out his glo- rious Ends by, even the glorifying of all his Attributes, efpecially his rich Grace, and abafing Man ; Where is boafling then P It is excluded by the law of faith ; there- fore hath the Lord made it as the very Condition of the Covenant of Grace, Rom. iii. 27. John vi. 29. It is the work ofGod, therefore he that flights this, flights the great Command of God. (2.) Conlider, it is *hat without which we cannot pleafe God, every Sacrifice mud be faired with this Salt, Heb. xi. d. Tho' we ihould do or fuffer never fo much, if without Faith, it is an Abomination to God ; what is not in Faith is Sin ; it is that which makes our Duties as acceptable to God, fo profitable to ourfelves, if we hear without Faith, the Word will not profit us, if we pray, A Ground of Faith. 2 85 pray, tho' never fo fervently and frequently, without faith, let usaot think we (hail obtain any Thing, Jamn i* 7- (3.) Confider, Faith is that which makes us do what- ever is nee* (T«ry to be done, or called for at our Hands by God. Heb. xi. By Faiih they were made ftrong and wrought Righteoufneis ; without Faith we can do no- thing becnufe without Chnft we can do nothing ;' ye fay, . >uld rtpent, mouro, love God, obey him, get this and the other Duty done, I would then believe ; but yc ft all never do any of thefe Things till ye firft believe, •ijerefore clofe with thrift by Faith, and thou (halt find Venue proceeding from him, which lhall heal, quick- en, and ftrcngthen »hce. (4.) Conlider, it is the chief ami main Duty, Eph. vk 16. above all taking the fbteld &f fatth ; It's from therate Cafes, hence faith Chi ill to Jairus> only believe. Ye fee the great and only Duty he prtfTcs in moll of that EpinMe to the Hebrews is Faith, Chap. iii. 6, 14, 18, iy. Chdp. iv. 16. Chap. x. 32. For Faith will many Times keep the Field, when all the reft of the Graces ir not at all ; Faith bides the whole Brunt or Shock flfi&oan's War. (2.) Con- *84 Zhe Command of God, (6.) Confider that we are called many Times to the Exercife of Faith when we think not fo, but are endea- vouring to repent, mourn, or fome other Duty ; and Jo not the Saints find thro* their SucceflefTnefs in other Exercifes, themfelves beyond their Intentions drawn out*. ere they are aware into the Exercife of Faith, of which we find many Times the prefent and fenfi6le Advantage; there is a Calm, Life, Comfort and Health and Setting, Oh Beloved, it is our Unbelief that (lands in the Way of our Msrcy many a Time, when we little dream it to be fb ; and therefore, Pfal lxii. 8. trufl in him at ell times all ye people ; have always your Faith in Exercife. (7.) This (hews the Importance of this Duty, that Unbelief is the greateft Sin, and brings on the greateft, Wrath. It /hall be more tolerable for Sodom and Gomorrah^ than for Capernaum that believed not ; this Chrift quarelled molt in his Followers, Matth. xi. 24. (8) The Importance of it appears in this, that it is a Mother Grace, as Unbelief is a Mother Sin : It's the Foundation Stone, and it's obfervable that the Apoftle Paul in all his Epiftles almoft, treats firft of the Sinner's Juftification by Faith, as if he were to lay this Founda- tion, ere ever he handle any other Purpole : So a Chri- ftian in his firft Practice, muft firft lay the Foundati- on of Faith ere he can do ought ; yea after he is in Chrift, whenever he finds Matters not right with him, he is to look to his Faith, to get it in lively Exercife ; and once Believing, may do any Thing ; all things are pojpble to him that believeth : When called to fight with Principalities and Powers, Eph. vi. 12 firft beftrong in the Lord; hence frequently are we commanded and that in the firft Place not to fear, 1 Sam. xii. 20. (9.) Faith is the mod comfortable, and Heart-fetling Grace, it brings the beft News always to the Soul, without it a Chrifl tan is but like a wave of the fea driven and toJfed % James i. 6. when a Chriftian wins to believe he is at reft ; he that believeth hath entered into his reft, Heb. iii. 12. and iv. 3. SECT- A Ground of Faith. 2 8$ SECT. V. The Manner how we Jbould believe. T Hough we have fpoken at fome length to this formerly, yet we (hall add a few Things in a mere particular Manner, (i.) We muft believe and come to Chrift humbly, loathing ourfelve3 and deeply fcnfible of our own Unworthinefs ; we muft receive our Pardon from the exalted Prince of Life on our Knees, Ails iv. 12. ye fee Lukexv. 18, 19. how the Prodigal comes, J have finned againft Heaven, and in thy fight y and am no more worthy to be called thy fon. (2.) Come empty to Chrift without Money, if ye bring any Thing with you, fave empty Sacks, ye cannot be for this Market ; The rich he /ends empty away : Come therefore renouncing all thy own Righteoufnefs, Worth, Merit, or Power, and in the Senfe of the want of all Things, come to the Lord Jefus for all Things, and fay, my Father was a Sinner ready to perifh, Lord Jefus I have noihJBg to commend me to thee, but Sin and Mifery, but becaufe thou commanded me, and that my Believing doth exceed- ingly glorify thee, therefore do I come to thee, that thou mayeft vent thy princely Liberality towards me. (3.) Come mourning and lamenting over thy bypaft Sins, wherewith thou haft grieved and difhonoured the Lord, and efpecially that thou haft lived for fo long i Time at a Diftance with him thro' Unbelief, Joel ii. 12. turn now with mourning and weeping. Jer. 1. 4. they fh all come weeping and Jeck the Lard, Zech. xii. 10. they Jhall look to him and mourn : And tbo' mourning have no Influence on our Juftirication nor is any Part of Faiih ; yet is true Faith always attended therewith, and cannot be without it \ it's moft fuitable that the Sinner that comes to Chrift to be healed of fo greit felf-procured Evils fhould come with the Tear in his Eye ; for tho' the Lord d ) not pardon becaufe we muurn, but for drift's Sake a^prthcaded by Faith alone, yet is it not creditabl-r 286 He Command o/God, creditable for God to pardon the Impenitent, nor to give Quarters till wecaftaway our Weapons, therefore is this mourning requifue. (4.) Weare to believe confidently in the full aj/ur ana of Faith, Heb. x. 22. and iii 6. wi'h Confidence nol in our Mourning, Repentance, Refolutions, or any othei good in thee, yea nor in thy Fa'r.h, but with a Confi dence builded on the Nave of Chrift Jelus, his gracioui Nature and Promife, his Office that he came to Jave fin nerSy and will call away none that come to him. (£.) Come quickly, make haft, delay not, astheAtt gel (aid to Lot, Gen. x : x. 17. Arife quickly, and efcape h the mountains far tky life, do not put off with Felix to \ more convenient Seaf >n ; but to day if ye will hear hh voice harden not your hearts, Heb. iii. 15". Pfal. xcv. 7, 8. this Marter will admit no Delay ; give then Eye nc reft till this be done, as Solomon advifeth the Surety to do Prov. vi. 4, f. all that went to the City of Refuge did run to it, all that come to Chrift flee to him ; O they know not how foon the Avenger of Blood may be upon them, Heb. vi, 18. Pfal. cxliii. 9. (6.) So believe and come to Chrift as reviving nevei to depart from him again, but to ftay with him for ever j do not as many do who come to Chrift for fbme Comfort or Relief from the prefent Diftrefs, and when they have gotten that, bid farewell to Chriit, like thtfe Leper3 "hat while they found any need of Chrift followed him witli incefTant Cries, but having gotten their Errand, they for« Took and left the Lord, they had no more adoe with him : Or as Pharaoh, Exod. ix. 27 calls for Mofes in a great hafte while it thupdred, but when the Plague was gone there was no more adoe with Mofes ; fo it may be thu outward Plague troubles thee, or thy Confcience is ir ^Diftrefs for fome Sins that trouble thee, thy Heart is pain ed, thou wouldft now have the Lord Jefus, and therefor* comes, and cries to him, not to marry, live, and dwel with him, but t'^at he may do thy Bufinefs to thee, an< then part : O join thyfeif to the Lord ia an everlaftinj Cove A Ground of Faith, 287 Covenant never to be broken, come to the Lord as to tby dwelling Houfe to ihy there, Pjal. xc. i. (7.) Come to eat and drink and receive, do not only fee ny need of Chrift, nor fee a Fulnefs in Chrift alone, neither yet content thyfelf with praying fcr and feeking this Fulnefe, waiting till the Lord pot Meat in thy Mouth, Oh no ; but endeavour to (tretchout thy Hand 2nd take of the Waters of Life freely, pofTefs and apply this Good unto thy Soul, beware of an idic waiting for Light left ye (lambleon the dark Mountains, this is not Prefumption, remember the Lord commands you, Rev. JCxii. 17. (8-.) Believe warrantably, relying on God's Call ; be ready to produce your Order and Warrant, left be fay, Who hath required this at your hands. Not to come when called is Difdbedience ; and to come without a Call or the Senfe of it, is Prefumption at left to thee who do fb. (9.) Believe on him only, let this Covenant he all your Salvation, glory in the Lord only, Hof. iii. 3. be fir me and fir no other. He that marries, marries one, give then a Bill of Divorfe to all Lovers ; and let thine Heart fing as PfaL Ixxiii. 25. Whom have 1 in heaven hut thee. Jer. iii. 23. in vain is jolvation hiked fir, from the mountains ar.i from the h:lls y we will make mention of thy right eoufhefs, of thine $nly y rdy on his Merits alone for Juftifkaticn i put no'hing with him. (10.) Believe continually and confhntJy ; I am not faying that Believers mould be always laying of the Foundation, bur my Meaning is, thai Beli< vers fliouJJ live Lift of Faith, f > as it mould be their Trade and Cal- ling to be ever travelling betwixt and from theEmptincfi in themfelves, to the Fulnefs that is in Chrift. : And in jrefprdt we believe as well as know b»n in Part, wt ihould abour to grow in this Grace, ar.d by frequent and re- ewed Application of the Blood of Chrift, get out knees a> to our Senfe, more cleared of Sin, our Union ith Chrift more perfect, and feeing by daily Situ art frum ihc Lord, and dciikyuur Conferences renew- *88 Qbe Command o/Gob, tenewing your Addreflcs to the Fountain, make and keep all clean. (li.) Believe heartily with Joy and Thankfulnefi, PjaL xl. if. with gladnefs /hall they be brought into tht prefence of the king. Ac"b ii. 41. They gladly received the iDord ; entertain the glad Tidings of the Gofpel with Joy and Thankfulnefs, rejoicing in the Lord's rich Grace, receive the Truth in Love, lctt the Lord fend ftrong De- Jufions. (12.) Come to the Lord for himfelf, and for all his B neiits, do not come for fome little Mercy thou want- eft only ; but Oh ! Remember that as thy great Mifery is Dftance with Chrift, fo come to him for himfelf firft, and for him only ; nor yet for fofne Benefits, but for all his benefits, all the Fulnefs that is in Chrift, let your Faun extend to all Chrift, and to all his Offers ; apply not only the Promifes of Forgivenefs, but of Sanc"rifica* tion, not a little of Chrift but all his Fulnefs, that ye .may not only ftp and tafte but may eat and drink abun- dantly, and when ye are fatisfied with the Lord's Goodnefc, which a little good will not do, then yejhall never fail, but be glad in the Lord all your Days, PjaL xc. 14. SECT. VI. Several practical MiQakes in feme Chriflians Exercife of Faith difcovere'd. FRom wha* hath been faid partly, we may difcovet in the next Place fome ordinary Rrrors that Chri- flians are liable to, and fall in, whiles in the Exercife of their Faith, of which we are to beware. Error I. Is to think (hat we fttould prefently en- joy and feel "what we believe; that immediately upon our coming to Chrift, we fhouid find Supplv of all thefe Things for which we are come to him, and feel no more Evil : Hence not finding this, they ly down difcourag- *d. Miliake not, tho' Faith brings you to the Kingdom' A Ground of Faith. 289 ' of Grace, yet doth it «ot put you in prefent PoffeflioD of Heaven ; tho* there be a compleat relative Change as to our State, yet is there not a periecl real Charge, Heb. xi. 39. and x. 36. the Promife is rot received, uhen it is doled with by Faith, I mean the Mercy in the Promife ; but we have need of Patience that after we have believed the Promife we may receive it, therefore we get not in our Hand prefently what we come to Chrift for, but we have it in the Promife, and are to wait for it, and in the Faith of it comfort ourfelves, R:m. viii. 24. We are faved by h^pe : Oar miferable Caie is relatively changed, from condemned Creatures we are juftified, re- conciled, Sons and Daughters to God ; from Aliens to the Lord and his Covenant we come to have Intereft, are brought under the Bend of it, and have Inteitft in the Lord as our God by it, in another Manner than be- fore Converfion and Faith. Error II. To expect all we clofe with Chrift for, tho' not prefently, yet before Death, beware of this, the Lord will make out and fulifil whatever he hath promi- fed and thou haft believed, all Peace, Grace, Life and 'Happinefs ; but I doubt ye are to expect aJl of them in this Life ; nay I think our greateft Expectations are after this Life, and we find the moft of the Fruits of our Faith, Prayers and Labours in Heaven, Heb. xi. 13. Thefe all died in faith \ not hefivirg received the promt/ es : That Victory over Sin, that Nearncfs with God, 1 at Peace with God, that Salvation from Trouble which thou find- eft the want of, and cameft to Chrift for, thou fha.lt af- furedly find in Heaven, I/a. xxvi. In this motor* ; and therefore my fie/h jbatt tejt in hope ; hence they look for the Glory ready to be tcvtaled. Error and Mistake III. That we clofo with, and dare apply to ourielves the fmaller Mercies of the Covenant, and dare not meddle wiih the greater and chief Mercies thereof, and which are purchased and holder* out to us, and with which we mould meddle, 'and are allowed and commanded to meddle as well as with the other, and in Kcciving of which, a* wc ftiuuJd advantage T our- 290 1 he Command $/God, oujfelvesmore, fo (hould we therein glorify God moft : As for them, they readily believe, the Lord will give tbem fome little fmall Thing, their Souls for a Prey, and give fome fmall Deliverance ; but they are wofully ftraitoed in their own Bowels, as to the Belief of the great Mercies of the Covenant, they ftand at a great Diftance with thefe; Tell them of the Lord as their Father, Chrift ^as their Husband, his marvellous Grace, and that ail the Fulnefs of God is theirs ; Oh fay they, what even ye me to; Gen xvii. 18. the Lord promifed great Things to Abr*ham y and among the' reft a Son out of his own Bowels, Oh faith he, that 1/hmael might live, It's fo with many : Chrift is given with all the Mercies of the New Covenant, yea what we will ; now faith the Lord to the poor finful irtiferable Creature, fenfire, Come and drink abundantly of the waters of life, take what you will : Oh faih the poor Soul, What am I that I (hould be evened to this; O to be but an hired Servant, to get but.M* crumbs that fall from the Childrens table ; as for thefe great Things, Depart from me, for I am a finful Man, Luke v. 8. I conlefs there may be fome Times Humility in this Mat- ter, Luke vii. 6. / am not worthy thou /hould/} come under my roof; but more frequently is it from Pride and Folly ; fomegrtar Things we cannot be without, Johnxiii. 6, 8. Doefl thou wa/h my feet Lord, thou /halt never do it ; Chrift Anfwers, If I wa/h not thy feet, thou ha/1 no part in me : But confider why doth the Lord offer all thefe great Mercies unto thee, no' for any Worth that he feeth in thee, but to magnify and exprefs his Bounty, and therefore hath he chofen thee as the moft fit V *fTcl to pour his Grace in ; And is it not for Chrift 's Sake that »aH i* beftowed . ? And now confider again, when thou re- ceived a little Mercy, a little Grace from the Lord. Doth ir not make thee fay, Oh wonder ! That the Lord (hould think on me ? Bu r uow fuppofe thou (houUlft receive, eat, drink abundantly of all this Grace, How wouldft thou then magnify the Riches of his Grace? Therefore receive all this Fulnefs tho' unworthy, that the Lord Jefus his Grace may be the more manifested -, this would enlarge A Ground of Faith. 29 f enlarge and ftrengthen thy Heart to do for the Lord ; good and plentiful Diet makes Servants work well. Error IV. That we ftand at a Diftance with Chrift, even when we feem to draw near to him ; my Meaning is, that we are like to fome invited to come to a Feaft to eat and drink, who ind?ed come and fit down, but put not their Hind to take of any Thing that is on the Table, but fhouid either expect that the Matter of the Houfe fhouid put Meat in their Mouths, or elk fad ; fo we are under Senfe of Wants, there is enough in Chrift; Chrift bids us come to him, we Jo fo, and leek and wait poflibly, yet find nothing, we continue ftill miferabie ; How comes this, we do not put forth our Hand to lay hold on Chrift, we do not make particular Application by Faith to ourfeives, of the Good contained in thePromife as we are allowed to do, we receive nothing but famifh and die, becaufc we put not forth the Hand of Faith, to take what is offered in the Gofpel ; fhouid a Beggar hear never fo many Ciils from a rich Man to come and get Meat, fhouid he never fo ofc come, and ly begging at his Door, if he did not put out his Hand and receive what is offered him, he fhouid never be fatisfied : Alas we finfully are fhy and ftand aloof, we come to the Lord, pray for his Love, ar.d idly wait, but when what we ftand in Need of is hpSden out to us in the Promifc w4 refufe to meddle therewith ; if the Lord caft it to us, in- dulge our Senfe,' well it is, if not, we complain and die ; and this proceeds from the Myfterioufnefs of Faith •, it's the Spirit of God only that can teach to apply a«Pro- mifc ; partly it proceeds from Fear that they prefume, what Warrant to apply this Promife to me; partly thro' Ignorance of the Nature of the Covenant of Grace, and of their Title to thefe Thing*; and laftly by denying particular Application to be necefljry, yea or allows! Hence when d< fired to come ar.d take of the Meters of life freely, they only come, but will not take, Why f That is not needful, fay they, and fo not taking they jecc not, hence Complaints and continual Doubtings, they look for Light but giv* not Glory 10 Gcd, hence flu T 2 292 The Command o/God, upon the dafk mountains, Jer. xiii. 16*. Thro' too mudh Tendernefs (o fome weak p-evifh Chriftians, that never would or could apply the Promifes, (and hence had never Peace or Strength) we have it told them that this Appli- cation is not needful, that it is a Fruit of Faith and fe- parable from it C Rut her food indeed faith, it is an infepa- rable Property of true Faith) and therefore they need not queftion their State or fear •, and fo they tell them in Effect, they may be refreuVd or ftrengthened with the Waters of Life tho' they never drink thereof. And whereas the Doctrine of the firft Reformers mould have been explained, it is altogether overturned and condem- ned, and a new Notion of Faith given, better accommo- dated, as is alledged to weak Believers (tho' our Conftflion of Faith doth exprefs it by a general Word of receiving which is applicable either to particular Application or to fome Act of the Will) and this Remedy hath increafed the Difeafe ; for never was there more doubting than fince this Application was denied and judged prefump- tuous and unwarrantable, for now Men dare not but ftand aloof, for fear they prefume, and thus not daring to take to themfelves, continue doubting and full of Fears and Wants. And finally, our Adverfaries the Papifls re- proach us, that we are not at oneamongft ourfelves, and that what we maintain ftrongly as our Doctrine this Day, we gainfay the next. And hence, I have heard fome Prote- ltants abroad mould have faid,they were indeed themfelves the Reformed Churches, but that the Church of Britain was the Reforming Church. Yet is this, as I faid, but owned and declared by fome private Perfons, more and rather than as the judicial and univerfal Judgment and Determination of the National Church we live in, for ought I can fee, eife I had not faid fomuch to it. And fince M<"n have taken a Liberty to recede from the Judg- ment of the Church univerfal, determining fuch a Thing, I hope it will not be offer. five if I, homologating the publick ConfciTions of Faith of Proteftants vary a little from particular Perfons. Mistake Y. That is in our Faith, is, That it is not A Ground of Faith. 293 not conftanr, we think we ire never to clofe with Chrift and the Covenant of Grace but once, and that our firft hying hold on Chrift may ferve for all the reft of our Life- time, not confidering that there is a Life of Faith we are bound to live, Gat. ii. 20. Once praying for a Thing is not enough, but we ought to continue in Prayer, io we ought to continue in Believing ; hope fteadhftiy unto the End ; It may be at firft we believe with Joy, and thereafter becaufe we find not the prefent Performance of what we believed, we hang down the Head and faint, and fo procraftinate and delay our own Mercies, whereas, Cas he faid) if that may be applied to us, which *]u:izh faid to his Brethren ; if ye bad not lingred, ye might have now by this time turned back again ; fo I fay, we might many Times have perfected and throught our Bufirjefs, when we are not come Midway in it, thro' the Inconftan- cy of our Faith. If a healing PJailter be kept on the Sore, it will eafily and quickly heal it, but if ever and anone ye take it away, and then by Fits apply it, it will hardly in a long Time cure. Thus you fee it was with the Ifraelites in Mofes his Time, when at firft he declared hisCommifDon to them, and that God had fent him to de- liver them, it's faid, they beUeved and worfhipped ; but their Bondage continuing and increafirg, and the expected Deliverance delayed, their Faith gave up, and it's faid, they could not believe for Anguifh of Spirit. Exod. iv. 31. compared with Exod. vi. 9. Oh therefore labour for a coniiant fixt Faith ; If my word* abide in you, and if ye abide in me, then/halt ye bring firth fruit, Johp XV. 4. 7. 8. Error and Mistake VI. InourExercife of Faith, is, That it doth not extend nor reach to all thefe good Things contained in the Promife, we exercife Faith a- bout fome Things only and not others, there are fomp needful Things little trouble 1 as (1.) There are many who clofe with the PromifS Rennffion, Pardon and Mercy, ami beheve 10 Chrifl ' not with Chrtfl ad Faith ( which is an ill Token) Again, 1" T 3 are 394 %fo Commando/God, are more ready to adt Faiih for procuring of arry Mercy we want to get, than to ad Faith for the gracious and fendtified Continuance of that Mercy with us, therefore doth the Lord twinne us and our Enjoyments ; for in the Want of them we come to God for them, but when we get them we forget the Lord ; we acknowledge God in his Creation, but not in his Prefervation, I Chron. xxix. 1 8. And finally, we are more ready to believe the Lord for fpiritual Mercies then for temporals : Many can truft God for their Soul, that dare not truft him for their bo dily Wants, for their Bread : We therefore (landing in J^eed of all Thing?, and Cbrift having all Fulnefs in him, and Promifes of all Sorts holden out to us, and we defired in all Things to make our repejls 2nd fupfheations known to God; hence we are to truft God at all Times, lo depend on him for every Thing wc ftand in Need of, to clofe with all the Promifes. Error VII. That we live more by Senfe than by Faith, we are more ready to ground our Faith on our in- ward Feelings then on the Word of God. We believe, adt and do as we fee and find, and not as we hear in God's Word, and the Reports of Senfe have too much Authority with us; we believe becaufe we feci, and will not believe till we fee as Thomas : Whereas our Faith ftouid bottom our Senfe : Whom having not ft en ye love, and in whsm tho % now ye fee him not, ye believe with joy un* fpeakable and full of glory, j Pet. i. 8. Our feeling fhould be grounded on our Faith, and not our Faith on our Feel- ing. Error VIII. That our Faith many Times degene- rates in a Prefumption, and we put too great a Strefs on our Faith, when from the Certainty of the Performance of the Promiie, we negledl the Means which God hath prefcribed for the Accomplifhment thereof, we make Faith and the Means clafh together ; and becaufe God gives m all Things of his free Grace or freely, that therefore he fhould ufe no A ay or make ufe of no Con- duit to convey thefe Mercies to us : For God indeed rromifes abfoluttlv, but it is to \>e given and conveyed thro' A Ground of Faith. 39 j thro' fuch and fuch Means . So the Devil tempted Chnft, Matth. iv. 6. Call down tbyfelf, and he would warrant his Prefumption v with a Pionvfe ; // is written, he /hall give his Angels charge concerning thee; and hence when we get prayed lor a Mercy, ai>d from God's Word mack k> be- lieve if, and in the Faith thereof are comforted, where* as this ought to ftir us up to Diligence to go abour the Mean< the Lord requirtih, feeing it {hall be J r Jh. i. 5-, 6. Phil. ii. 12, 13. We on the orvrary flight* the Mean*, the Duties of Hohnefs are neglected. 'Ahich in their own Place are necefTjry to attain the Things we believe, and which by the Promife clofed with, we have certain Ground to expect ; hence it's faid that Faith muft be kept in a pure Confcience. Error IX It's an Error oftentimes in our Faith, that it U nor built purely and only on the Grace of Chnft, but we feek fecretly other Props, and (b to fet foir.e o- ther Thing in Chrift's Room, and this as it is derogato- ry to Chrift, and evidences our Diftruft of him ; fo doth tken our own Confolation ; for whatever we Jay Strefc upon befide Chrift will fall and fink under u^, and like Egypt run thro' our Hand ; Chrift will have no Part- nets, he will either do it alone or not at all. I know Sain's that truft on Chrift fur any Mercy, they have ma- ny good Things in them, and they ufe the Means , but the Lord eyeth Chrift's Merits and Interceflion when he granteth the Thing, and the Soul itfelfcan look to no- thing but this. Error X. It is a Miftake in our Faith, That we draw not near with full AtTarance, we fati-fy ouifelves Vich tttak Hopes, which mixed with great Fcarb, marrs our Joy and Love to Ood, and fo weakens ourS-rength confequcntly, whereas did we not on!y hope, but with full Perfuafion and Confidence believe, then (hould our Joy be full, and the Love ol God (hed abtoad in < ur Hearts, by which we fh< u!d 6nd ouifelves mightily ena- blcJ to cvtry good W \ik. T 4 SECT. «9^ Tfo Command ef God, SECT. VII. Objections anfiucred. OBJECT. I. I am fo finful and vi!e, that I cannot think the Lord calls me fo unworthy to receive fo great Mercies. A N s w. Confider why the Lord calls thee to believe, not becaufe of any Good or Worth in thee, but that he might vent the Riches of his Grace, and therefore the more vile and unworthy thou be on whom this Favour is conferred, the fitter Subject to (hew Grace upon, and to manifeft his Mercy and Goodnefs to : And therefore doth the Lord call the worft of Sin- ners, i Tim. i. 15*. And therefore thou great and mi- lerable Sinner halt the greater Encouragement to come unto him, becaufe moft capable to work the Lord's End?, which is to manifeft the Riches of his Grace. It is re- ported of a King in France that he went and caufed feek the moft leprous and lothfom Perfons, that he might wa(h their Feet, that he might thereby kyth his Humi- lity : Our Lord Jefus doth fo, he calls Sinners, not the Righteous, he calls all without Exception, yea choofes and picks out the greateft Sinners, that thereby he may vent his Grace the more : His blood cleanfeth from all fin. OBJECT- II. But I have not thefe Qualifications with which I am defired to come, I cannot come mourn- ing and lothing myfelf, and therefore I think I fhould not come. A N s w. Tho' ye ought to come in that Manner above named, yet if thou cannot fo come, this doth not make it ceafe to be thy Duty to come to Chrift, we ought to pray in Faith, and in the Spirit, yet it is the Duty of fuch as want the Spirit and Faith to pray ; thy Sin doth not loofe thee from thy Duty, but rather becaufe thou wanteft this gracious Quality and the other good Things, come to the Lord Jefus for all thou want- ed ; Faith fetches all from Chrift, who is exalted not only to give Remiffion of Sins, but Repentance, not on- ly A Ground of Faiti. tgf Jy to give Remiflion to the penitent, but to give Repen- tance to the Impenitent, who therefore ought to come to the Lord Jeius foi this. Object. III. I once found the Lord dealing with me, Itnving with my Heart, knocking at the Door, I o- pentd not to him, I had then 2 Call to believe, but the Lord is now gone, and I find not his Spirit ftriving with me : He defired me indeed to watch, but now he faith Deep on, And can I think the Lord now calls me to be- lieve ? Answ. Yet foT all this he really ftiiJ cal.eth thee to believe, tho' thou beared not his Voice in thy Sou), his Command in his written Word, as I faid, is hit> Call unto thee, tho' I know the Lotd makes this outward Call internal, elfe thou wilt never clofe with it: Thou- fands that never had the internal Call are damned for Unbelief. He \vho writes to thee, or by a MefTenger de- fires thee to meet him, doth as really defire it, as if he came himfelf to thy Houfe and fpoke with thee in thy CI fet importunately for this Effect. God's Will as writ- ten in his Word isuur Rule, and not as it is manifefted in, and preffed upon our Spirits, and ye may upon the fame Account neglect all moral Duties, bccaule ye find not fuch Inclinations of Heart to them, and inward Swa- fions as before. Object. IV. Btrt I cannot believe it is a Work a- bove Nature, a Work of the Operation of God. Why do ye then prefs me to believe ? If I believe before the Lord's Power come, my Faith will be but a Faith of my own Spinning, and not a Faith of God's Operation, bet- ter for me therefore to wait till the Power come. Answ. J grant thou cannot believe till the Lord euab e thee, for be is the author and fimjher of our faith ; but tho' without the Arm of the Lore! yc cannot believe, yet is Believing your Duty, and you ought to do fo, in refpect there is fuilicient objr ftive Ground and Grace revealed, tho* there be not fufl c Grace to make and caufe you to belter* H objective Grace makes the Sinner |nexcu(able 9 u t his Duty to believe tho' he want fubjc&ivc Grace, thro' the Want of which he can- not *98 The Command of God, Bot beGeve, the Reafon is, beeaufe your Impotency or Warn of fubje&ive Grace is not only your M»fery but your Sin, and yc ought to have it, prefuppofing fufficient objective Grace ; but it is not my Duty to have fufficient objective Grace, and therefore are not they who want thefe Means condemned. Therefore (2.) Without pod's Power and Help ye cannot pray or meditate, Jove or fear God, and yet ye judge thefe Things your Duty even when you find no Influence to them, and you en- deavour to do them as you may, in regard God's Com- jnand exprefled in the Scripture is our Rule, fo, tho' thou canft not believe, yet is Believing thy Duty God calls for at thy Hands, and thy Unbehef is thy Sin, and the Condemnation, and thou ought therefore to endeavour to believe, to fet thyfelf about this Duty. (3.) The Lord is poflibly by this difcovering to thee thine own Inability to believe, that under the Senle of it thou mighteft with Epkraim come to him, and fay, Lord turn me, and 1 Jhall be turned, Jer. xxxi. 18. God is con- vincing thee of this, that Faith is the Gift of God, that if ever the Lord give thee Faith thou mayeft always ac- knowledge him the Author thereof. This is it therefore in this Cafe ye mould do, ye fhould mourn and grieve not only for your Want of Chrift, but for your Inabili- ty to come to him, and fay. Lord, help my unbelief. (4.) As it was with the Man who had the withered Hand, Chrift defired him to ftretch it out, now he could not do fo, but there went a Word of P&wer with the external Command, that whilft the poor Man was minting to do what he could, he got Strength to obey. So the Lord fpeaks Words of Life, and by his Call enables to come to him ; when therefore thou heareft the Lord calling thee, give an Ear, fet thyfelf to obey as thou canft, and it may be whiift thou art endeavouring to do what thou canft, the Lord when you left think of it may ftrike in and help. (5:.) Many I think cannot believe becaufe they know not what Faith is, or misunderftand it, and know not the Grounds of Faith : Look therefore to the piomifes of the GofpeJ, their Suitablenefs, Fulacfs, their Free* A Ground of Faith. 299 Freedom, and finally their Extent, reaching even to thee, that thou mrghtett believe, and confider thai Faith is but a receiving of thefe, a believing on Chrift for Sal- vation, or which is all one, a believing of Salvation thro' Chrift, and a hearty AiTent to this and upon this, which is not altogether hard Terms to be embraced by an enlightned, humbled Signer. (6.) Glorify God therefore, and be doing fomething left ye fiumbte en tbe dark T7.cur,t~i?:s, Jer. xiii. 16. Object. V. I am not (ufficiently nor at all hum- bled, yea my Heart is hard, fecure and infenfible of Sin and Wrath., and they are the weary and heavy leaden that arc delired to come to Chrift ; therefore till tbe Lord humble me, and while I am as I am, I do not think the Lord calls me to believe. Answ. ti«) Hu- miliation and Senfe of Sin is not the Ground of Believ- ing, but the Means by which we arcdifpofed to believe, tho' therefore ye cannot, nor will not come to Chrift without Senfe of Sin ; yet is it thy Duty who art infen- fible to come to Chr.ft, becaufe thou haft a real Need of Chrift. (a.) When the weary and heavy leaden are commanded to believe, it is not to exclude others, and thefe are therefore the Properties of the Perfons that will come to CI. rift, rather than of the Perfcns that ought to 'come 10 Chrift. (3.) The woift of Perfons, the mod unqualified are invited to come, thefe that lack Under- Handing, Prov. ix. 16. Lukewarm hard-hearted Lac- dtcea is delired to come and buy Gold of Chrift and Eye-» falve ; come therefore to Chrift becaufe thou art hard- hearted, knoweft* not thy Cafe, art not lenfible thereof, that fo the Lord may fcften thy Heart ; many are dri- ven to Chrift thro* the Senfe of a dead, barren, blind Heart. (4.) Confider that the Lord wearies and hum- bles his People under the Senfe of Sin and Mifery for this End, that they may heartily entertain and welcome a Saviour come to fave them, there is no more then re- quired then attains this Er.d, wherefore if now thou be willing to receive Chrift and all his Benefits, and to be faved by htm only, .then I fay unto thee, thou art ft. ,: entry 30? ^he Command o/God, ently humbled, he that can receive the Lord Jefus joy* fully, as Zacheus did, needs not trouble himfelf for Want of Humiliation. Oiject. VI. But I cannot love nor prize Chrift, How then (hall I clofe with him ? A NSW. True, and wilt never prize him as thou oughteft till he be thine by Faith : But tell me, fuppofe he were thine by an e* verlafling Covenant that could not be broken, Couldft thou then prize him ? Property raifes Eftimation, PjaL Ixxxi. I. Exod. xv. 12. whilft thou looked on Chrift as a Stranger, and it may be by thine Unbelief as thine Enemy, How canft thou prize him, but rather hate him, and flee from him ? But look on him as ht is holden forth in the Gofpel, full of Grace and Truth, and clofe with him in his Offers of Grace, and fo make him thine, and then (halt thou prize him ; btfiJes thy Want of Love to Chrift may be a Motive to thee to come to Chrift that he may turn thee. Object. VII. But I fear I (hall prefume as many do, and therefore dare not believe. Answ. To obey God's Call and to glorify him is no Prefumption but our Duty : I grant many do prefume in their Applica- tion of Promifes, and Believing, but it's not becaufe they believe, for that is their Duty, but becaufe they believe not in a right Manner ; and therefore I would think that Prefumption is now much miftaken by fome, who think that form have a Warrant to believe and not others, and that fuch who have a Warrand they cannot prefume, (q that Prefumption only is when Folk beiieve without a Warrand : Now I fay this is a Miftake, for it is not Prefumption in any to beiieve, for it is univerfally com- manded, and did the vileft Hypocrite believe, he fhould not prefume, but be accepted. Ye will fay, When doth a Man prefume? Answ. In thefe three Cafes, (i.) When a Man comes to and lays hold on Chrift without a Warrand, there is a Command I grant to all to lay hold on Chrift, but all are not under the Pow- er of that Command, and ail who pretend to be- lieve, do it not from the Sen fe of the Authority of Chrift'3 A Ground of Faith. gfert Chrift's Command, nor out of Obedience thereunto, and therefore is their Believing Preemption ; but they be- lieve, and many Times cannot teli why, and fometimes they are fcarred out of their Wits like Folk caft away in a Storm, feize and lay hold on any Thing that is near- eft them *, \o when Conference is awakened, then they flee to Chriit as knowing not what eke to do, the ex- ternal Principle of Fear forces them, tho' they never heard the Voice of Chrift calling them to come to him, their Faith is but Prefumption : If a Man Jo that which upon the Matter is allowed and warranted in Scripture, if yet he do it not upon that Account, nox knows of a- ny fuch Warrand, hii Worihip is fuperftitious and not in Faith j fo here labour therefore to hear the Call of Chrift, and then obey. (2.) When Folk build their Faith and Expectations of Mercy on fomething in themfelves, and do not bottom their Expectations on the Merits and Grace of Jefus Chriit only ; and relying on this Good which they fuppofe in themfelves, do therefore believe God will be gracious unto them, their Fsith b Prefump- tion ; as now ye believe and hope ye (hall be faved ; Why ? What Ground is for your Hope ? O fay you, I lived blamelefs all my Days, and I live thus and tl this is Prefumption : The PhariJ'ee looked to be juftirkd on this Account, Luke xviii. if. Now if ye look for Salvation in yourfelves, or upon any Account but on Chnlt's only, ye prefume, fur the Word of God war- lands thee to look for Salvation and that thro' the Grace of Chriit, Atti xv. 11. yet doth it not I look for Sa; vat ion on any other Account ; and fuch il make other Things their Arm and Truit, do therefore prefume. (3 ) In regard of the material Object of raith, when you clufe with Chriit and believe on him for Mer- cy and Pardon of Sin, but do not clcjfe with him nor be- lieve on him for Power agai.nft Sin, but look to be faved tho* you live peaceably in your Sins, Aire. \\u 1 I. Deut. xxix. 19. this is Prefumption of the bigbeft Degree, to fay, Pit have peace thS I walk in fkt impgimtitu of my own heart ; But now to look to Chr.lt fix Sa vation and Deli- 302 The CotfwtAtiD of God, Deliverance from Sin and Wrath, and that merely up* on the Account of God's rich Grace, and out of Obedi- ence to,' and upon the Warrand of God's Command, this is true Faith, not Preemption ; therefore miftake not Prefumption ; for a Hypocrite doth not prefume in that he applies the Promifes, but he prefumes in that he applies them in fuch a Manner and Way. SECT. VIII. Some praSical Ufes of the Point, US E I. Is it then the Duty of all that hear the Gofpel to come and partake of the Waiers of Life freely; Hence fee the great and ordinary Sin of fuch as live under the Drop of the Gofpel, viz. Unbelief: O think on it, this is the great Tranfgreffion, the condem- ning Sin, for which it (hall be more tolerable for Sodom and Gomorrah then for them ; It is that which difhonours God moft, draw9 the foreft Wrath and greateft Plagues on Kingdoms and Nations, which the Spirit will efpeci- aily put home one Day, the Mother Sin, the Root of Apoftacy, John xvi. 9. Use II. Of Exhortation. O then feeing the Lord commands it, and that it is the great Command which, honours God mod, without which it is impoflible to pleafe him, the Root of all Good, the Command of God r the Work of God, O drive above all Things to believe, and at all Times ; look to ail your Graces, but moftly to thi>, mourn for every Sin, but efpeciaily for Unbelief. Use III. Wpnder, praife, admire, and be exceed- ing thankful to the Lord for his rich Grace : O what a Wonder that the Lord of Glory fhouJd ftoop fo low, as to mind and call thee, and pafs by marry others ; thee who art but a Worm, and haft deferved to have been in Hell long fince ; thee moll vile and finful ; and ftnuid Call thee to himfelf to receive the Lord J^fus as thine own and all his rich Grace, and that freely ; and has laid bis Commands on thee for this Effect, and promife4 that A Ground of Faith . 3 03 [hat if thou do, thou (halt not be afhamed ; O fall down,; idmirc, adore and blefs this wonderful God, and freely jive all Things for this Pearl of Price : O ! this 13 not ifier the Manner of Mea. CHAP. VII. C h r i s t *s gracious Prom i s e to Belieyers, The fixth and laji Ground of Faith. John Xi. 37. And him that cometh to me, I -will in no wife cajl out. THcfe Words (hew that there is a ncceflary Con- nexion betwixt Faith and Salvation, fo that whoever hombled under Senle of Sin comerh upon the Warraud of God's Word, to the Lord Jefus for ill that it itandeth in need of, (hall undoubtedly be A- ved, and that this Promife of Salvation is an Encour- igement to come, tho' (a* I faid in reference to the for- "ner Ground) that it is not an intrinfical Ground to be- icve, bar an extrinficil Encouragement to believe, and jrefuppofes the intrinfical forma! Reafons of Faith with- >ut wkich all the Promifcs and Encouragements of Faith an not work. Now the Truth of this great Encouragement appears I.) From the Lord's Faithfulnefs who hath promifed t, Afts xvi. 30, 3 1. Believe on the Name of the Lord fefus Cbrifl t and thou /halt be fave.i. /Mark xvi. 16. So hat the Lord's Fakhfulnefs rrny a(T>on fail, as that he hit believeth Iha'l rmfs of Heaven. (2.) Fiom the ufficiency of ChfiiV< Merits which Faith apprehends; !hrift hath by his Obedience and SurT-rin^s merited E- srnal Life, therefore fuch as lay hold thereon, (hall be artakers thereof, they have that which is fit every WjV > jaftify them, and the jail LjrJ will not deal unjjftly. (10 g<34 Christ's gracious Promise, (3.) This appears from Chrift's ufual Practice; there was never a diftreft Sinner that ever came to him whidj he fen t away empty, but ever gave them their Errand, (4.) From the Stability of Election which is the Foun- tain of all Mercy, and the Foundation ; all thefe and thefe only whom he hath pFedeftinated hath he called and maketh believe, and thefe whom he calleth he cer« tainly juftifietH, So that if the Foundation of God ftand fure as certainly it doth, 2 Tim. ii. 19. then this will hold, that all that believe (hall be faved, becaufe al] who believe arc elected. Object. I. Many come to Chrift and are rejected, many feek to enter and are not able, many come and cry, Lord, Lord, open, who are not regarded, Matth. xxv. 11, 12. Answ. True, becaufe many come by. pocritically to Chrift, they feek him for the Loaves, but never one came iincerely to Chrift from the Senfe oi God's Command, for himlelf and all his Benefits, that ever was fent away empty, but was helped foon or late. Object. II. But I have this long Time come to him for Life and Salvation upon his Call, and yet found myfelf little better. ANSw.(i.)It may be the Lord hath done thee good and thou knoweft it not ; many get faving Grace, Life, Strength, Remiflion of Sins from Chiift, yet think not fo, becaufe they know or find it not, Hof m xi. 3. They knew not that I healed them. Mark iv. 264 27. The Lord's Kingdom either in the World or in th^ Heart cometh not with Observation, as Men are plagued and they know it not ; fo are they many Times heal- ed and they know it not. (2.) I would fay this by way of Advice, that as Want and Mifery made thee upon his Call to come to Chrift to be fupplied, fo let conti- nued Want keep thee wirh Chrift, waiting on him till he help, Yet a Uttle while, and he that cometh will not tarry ; He that believeth will not make bafte ; ye havd need of Patience to inherit the Promifes. (3.) When thou canft find nothing from Chrift, yet content, ftrength* en and fatisfy thyfelf wi'h what thou haft in Chrift; when Paul could not get Grace fiom Chrift to overcome and A Ground of Faith. jej And drive away the Meffenger of Satan, he was to rdi in the Sufficiency of that Grace which was in Chrift ; for a Chriftian hath whatever he wants in Chrift in whom therefore he is complete, lj a. xJv. 24, 25". In the Lord have 1 right eoufnefi and flrength; It is indifferent whither Husband or Wife keep the Purfe, we have Intereft in all that is in Chrift, 2nd he faith to the Believer, as he faid to his Father, Ail mine are thine : Rejoice therefore in this, it fcali be forthcoming for thee, a* if thou hadft it in thyfelf ; this may be it, the Lord is calling for at thy Hands by fuch a Providence as this ; We firft have . :s in the Promife as Abraham, and there we feed on them. (4.) Some true Believers find not fen- fible Good always from Chrift immediately upon theft 1 coming to him ; many are here miftaken, they imagine that fo foon ever as they come to Chrift and touch him by Faith that the Wot Id mould change with them alto- gether, and inftantly that there fhould be no more Sin, nor Defertion, that the bloody Iflue of their Sins mould incontinently dry up j and hence not finding this, they cither think that Chrift hath faii'd in his Promife, or in their Faith; Oh remember that it is two Days after w* are come that the Lord will revive us, Hoj. vi. 1, 2, 3. the Fruits of Faith are rather from the Conti- nuance of Fa ; th then from the firft Acts, fhn xv. If tny words abide in \cu } ye /hall bring forth fruit. It's here, as there, by little and little will 1 deftroy your E- nemies, and at Sift veiy undifcernably •, I confeis fome- times a Chriltian'i firft Meeting with Chrift is very re- markable, as with the Prodigal, but at other Times, the Seed is fjwn it grows anJ fprings up, and the Man eats and deeps and he koowi BOt bow. (5.) If therefore the Lord hath nn^e thee hope in his V\ ord at any Time, fear not, he will fureiy remember it, Pfal. cxix. 49. If thou haft come to him he will furtly in no wife ihce off, but will certainly own thee at the iaft Day, tho' all thy Life time whilft here, Chrift fhould feem to rake veiy little Notice of thee ; Tho* thou complain Ott haft travailed and brgught futta the Wind mil U thy 306 God's gracious P r o m r s e, &c. thy Life-time, yet with my dead Body Jhall they ari/e, Ifa. xxvi. 19. thy Mercy is Certainly to come tho' it be delayed. (6) We ourfejves are oftentimes to blame for what of this kind comes upon us, that we find Faith fb fruitlefs. For (1.) It may be we lay too great a Strefs upon Faith, and do not help Faith with Prayer, Watchful nefs and othet Means, this is Preemption. Or (2.) Tho* ye come to Chrift, feek from him, and wait upon him, yet ye will not reach out your Hand to re- ceive and take to yourfelves what Chrift offers, but look that Chrift and Mercy (hould drop in your Mouths, and therefore ye want. Or (3.) After ye have once believ- ed, ye haftily give Place to Difcouragements, and do not continue in believing, and therefore are thy Mercies fuf- pended and delayed. Object. III. But I cannot do what the Lord re- quires of me, and fince I do not walk as a Believer ought to do, How can I expect the Promifes of Faith ? I Answ. That's not the Queftion now at this Time nor on this Place, But art thou content to receive the Lord Jefus wholly, as thy King to caufe thee to do his Will ? "Art thou willing to be made clean ? If thou beeft fincere- Jy willing for this, and looked up to Chrift for this Ef- fect, he will either take away that Sin that troubles thee, and give thee what thou wanted, or elfe thy Sin and Wants (hall not ikaith thee, he will either help thee to thy Duty, or pardon thy Omiflions, thou (halt find fome- thing always from the Lord to keep thee alive, and all Things hereafter. CHAP. ( 3°7 ) chap. vm. 9 he Nature of Faith under feyeral Scrip, ture Metaphors and Notions illuflrated. SECT. 1. The Nature of Faith from Heb. xi. i. Faith is the Evi* cence of Things not fecn. IT is of fruali Moment I fuppofe to difpute whether the Apoftle be in this Place fpcaking of juftifying Faith,orofdogmatical,hiftoricalor miraculousFaitb, or of Faith as it tits and difpofes us for extraordinary Sufferings : For certainly that Faith that makes and fits us for Sufferings, hath much of the Nature of juftifying Faith in it : I think the Apoftle fpeaks of Faith in ge- neral as it is common to all Sorts of Faith, nor (hall I ipend many Words upon the Original Word, [Gr. cleg- chos~\ which in our Language is rendred (Evidence) which is all one with Demonitration, it's the Demonftra- tion of Things not feen. Only for clearing of the Mat- ter, let thefc Things be confidered. ( i.) That the Promifes of the New Covenant are the Chriftian's magna Chart a ^ and his great Evident for Hea- ven, that as all Heritors and PoiTcflbrs of Lands or Hou- fes have certain Papers or Writs by which the Rights of thefc Lands and Heritages he pofftflcth is conveyed to him, and which Writs, are called his Evidents, becaufe they make it evident that the TbyigS therein mention- ed do belong to fuel) and fuch a Man : So a Uuiftian, an Heir of the Inheritance uncorruptible and undefi.'ed, hath his Rights and Evidents thereof, v»luch are noihirjg elfc but the Promifes of the Goipcl. Hence 2 Sum. U a xxiii. 308 The Nature of Faith xxiii. $. This is all my falvation and defer e. (2.) That thefe Promifes are a clear Evidence to fan&ified and re- newed Perfons, becaufe therein their Names are expref- ly contained, and it is no myfterious Thing to them to believe, feeing they fee their Names infert in this uni- verfal Propofition : All that are called, fanclified, or be- lieve, /hall be faved. (3.) The abfolute Promifes made to the blind, naked and miferable, muft be the Ground of the firft Faith ; for Faith being an Aflent, mult have fome Teftimony to rely upon ; this Promife, mutt be either a Promife to fanctified gracious Perfons, or to Sinners unconvert- ed ; if it were a Promife to fanclified renewed Perfons, How could the Sinner fenfible of nothing but of Sin arid Mifery, grip thereunto ; it muft be therefore a Promife made unto poor miferable woful Sinners as fuch of Man- kind, and this abfolute Promife made to fuch muft be their Claim, Title and Evident for all they ftand in Need of. (4.) Forasmuch as this in itfelf is no Evident to a poor Sinner that hath not clofed with Chrift, becaufe ge- nerally and indefinitely expreiTed, and never fulfilled to the greateft Part who hear them, and that Faith by Au- thority of God's Command doth lay hold on this Pro- mife which is in itfelf abfolute and indefinite, and ap- plieth it particularly unto the Soul, which is the Defigft and End of the Promife and Exhibition thereof, and thus clofing with the Promife and therewith united, and in the Souls Union with the Promife, feeing itfelf included in the general Promife, hence faith is the evidence of things not feen, and this Promife as believed in becomes a feen Evident. (5*.) The Things not feen are Chrift, Heaven, Hap- pii^efs, Remiffion of Sins, and other Privileges of the New Covenant, which are not feen by the Eye of Rea- fon or Senfe, cither in their Proportion, due Worth, or Propriety, as they belong to fuch and fuch a Sinner, but were vaiPd under ihe general Notion of Sinners, their Excellency ana* Proportion hid, uticapable to be known illuflrated. 309 by the natural Man, 1 Cor. ii. 14. Hence Faith by the Light of the Glory of God, and Illumination of the Spi- rit, difcovering the Worth and Excellency of theft Things, and confidering the Defign of the Promifc, viz. to,be a Foundation of Faith and Confidence in them, ap- plies what is indefinitely and univerfally exprefs'd, par- ticularly to the Soul -, and hence is an Evidence of that which before was not fecn, neither in it's Glory nor Pro- priety, fo that now the Soul fees itfelf juftified by Faith, pardoned and reconciled in Chrilt Jefus who came to fave Sinners, and under which Word (Sinners J it lay hid as Siiul among the Stuff •, but now by Faith as by a clear Light, it lees itfelf manifeftly comprehended ; Faith ftill applying particularly in an ecchoing Way whatever th£ Law and Gofpe! faith in genetal. (6.) Hence Faith is not the objective Evidence of Things not feen, for the Promiies are thus the Evidence of Things not ^n^ in as much as they bring to Light the Effects of God% Mercy, Power and Goodnefs, and manifeft the Grace of our Lord Jefus ; fo likewife are the Graces of God's Spirit within us objective Evidences of what is not in itfelf fo evident, and hence our Love to the Brethren is an Evidence of our J unification, which is in itfelf hid. As the Fire in a Chimney is not feen to be there by a Min that is walking without, but if he fee a Smoke coming out of the Chimney-Top, it is an qbjective Evidence or Sign that the Fire is there, tho* the Fire itfelf is not fcen. Now Faith is not thu« an ft vidence of things not Jccn, but it is fo in an active efficient, inftrumental Way as the Light and our vifive Faculty make us fee, what neither blind Men, nor Men in the dark or without Light can fee : By the Light and Eye of Faith therefore we fee thefc Things which before were hid, hence Faith is in thil Scnie called the evidence of things not Jeen. U 3 C T. 310 %he Nature of Faith SECT. II. The Nature of Faith exprejfed by the Notions of turning to the Lord in the Old Teflament, and coming to Chrift ht the New Teflament, Heb. vii. 25. Matth. xi. 28. John vii. 37. COming to Chrift, and turning to Chrift are but dif- ferent Words exprefling one and the fame Thing, viz. the Soul's Motion to Chrift, from Sin, the World and Self; for the right uptaking of which, confider thefe Things. (1.) That there is a real Diftance betwixt the Lord and Man : God and Man have mutually forfaken one a- rjother : God and Man were once intimate and dear Friends, and liv'd in fweet Fellowfhip one with another : But that Bond of Hohnefs which did knit God and Man together being broken, and Sin entring into the World, and binding Men to Satan : Hence from that Time, there was and is a mutual Averfion in God and Man to each dther, Zech. xi. 8. 2 Chron. xv. 2. Our coming to Chrift then prrfuppofeth our Diftance with him; for fuch as are intimately united, cannot be faid to come to one another, becaufe they are not at Diftance, but are already come ; he that is with you, ye cannot defire him to come to you. (2.) There are here fome Things fuppofed from which we muft come, and with which we were formerly unit- ed, and there are fome Things to which we muft come and be united. As in all Motion there is the Term from which, and the Term to which the Motion is directed ; Sin, Satan, Self, the World, is the Term from which the Soul cometh or turneth, and God in Chrift is that Term to which the Soul doth come by Faith, Atti xxvi. 1 I Theft i. 9. Song iv. 8. If a. i. 16, 17. PfaL x!v. 10, 11. (3.) As there was a mutual Diftance fuppofed between God and Man, ib when the Soul is made to believe then illuflratei. 311 there is a mutual turning of God to Man, and of Man to God : Chrift comes to Man, and Mao being drawn by the Almighty Power of God doth hence come to God ; thofe who fhunned and forfook one another, are now by Jefus Chrift the Mediator and Days-man, the Centre in which the diverfe Lines unite, made to meet ; the Lord Jefus therefore firft comes to us ; for we cannot come to him in Heaven •, nor have we any Thought of him •, he, I fay, comes to us not by hb bodily Prefence, but in his Word, and in the Miniitry of Reconciliation, where we may fee, b£ar and receive the Lord, his Will, his Com- mands, his Love, and whatever we ftand in Need of* Rom. x. 8. This word is nigh thee, in thy heart, and in thy mouth : It's with Chriit as manifefted, and come to us in his Word, that we can converfe, here we hear, fee, taite, feel and enjoy him, and it's thro' this Chanel that all our Good is conveyed, I Cor. i. 21. Saved by tbefo'jlijhnejsofpretchittg. Pfal. cvii. lO.^Hefenthis word, and healed tbem. (4.) This Word in which Chrift comes to the belie- ving Soul, and by which Faith clofes with Chrift is a Word of Promife, declaring and holding our Jefus Chrift and all Good with him to the Sinner to be received, and apprehended by him, for look unto the Lord as com- manding Obedience unto the moral Law, or threatning Wrath for the Contempt or Breach thereof, and fo he is not the Object of Faith, nor doth the Soul as fuch come to him, it rather flies from him ; but Chrift promifing and declaring Peace on Earth, and Remiffion of Sins thro* his Blood, and bringing Life and Immortality to Light in his Covenant of Grace on which we are defired to Jay hold, is the proper Object to which the Soul by Faith doth come, here called the Word of Faith, hence Chrift is faid to come to his own, tho' he came bodily to ma/. ny of them too ; and hence when the Gofpel doth come to any Place, Chrift is faid to come there : If then thou haft ever heard thefe glad Tidings as from Chrift, then of a Truth hath Chriit come to thee, Salvation and the lom of God is come unto thee, U 4 (*•) As § 1 2 Ihe Nature of Faith ' (5*.) As the Lord Jefus comes to us not by his bodily Prefence ; for the Heavens muft contain him, Afts 1. II. but by his Spirit, Word and Ordinances^; fo do we Come to Chrift not by afcending bodily into Heaven where Chrift now is, but in the Motion of our Souls and Affections towards him, for here the Flefh profin th no- thing; the terminating of our Faith (which worketh by Love) to God in Chrift, is the Man's coming to Chrift, as the Soul cannot come to our abfent Friends in a bo- dily Manner, yet may our Souls go to them in Thoughts and Affections : The Soul of every natural Man when awakened to fee it's State and Condition, firft runs for Relief unto the Creature, to Sin, the World, rd Jefus, Ifa xlv. 22. IN John ifi. 14, 15-. it is fiid, As Moles lifted up the ferpsnt in the w rider nef y even fo mufl the Son of Man be lifted up; that who/bever believe th on htm y jhould not perijh, but have everlafting life : Which that we may the better underftand, we are to confider what is holden forth to us, Numb. xxi. 7, 8, 9. to which the Evangelift John hath Reference, When the Ifraelites were bitten with the fiery Serpents in the Wildernefs becaufe of their Unruiinefs ; fo that many were grievoufly tormented and at lad died , and for Remedy, when they cried to Mo/es hereof, lamenting their fad Condition, the Lord who either gives us what we afk or the eqaivalent, tho* he would not altogether remove the fiery .Serpents, which was that which they fought, yet did appoint as fufficient a Remedy, and by which they might be helped to look to the great Saviour of their Souls, and therefore did or- dain Mofes to make a brazen Serpent and ft it on a Pole, that all that were Hung with the fiery Serpents might look thereunto, and by looking thereunto be healed and not die : A livelier Type of Chrift, and the Manner he faves, can fcarce be found again; and therefore doth the Lord apply this to himfdf, to this Eflfe(cever fhall look unto the Lord Jefus for Salvation (hall be faved 3 hence the Efficacy of this Look illujlrated. 323 Look is fome Wav from God's I: ftiution tnd Promife ; and hence tho' De^isfhould lo<>k to him, y^r would not their Look to him five them becaufe this raze Strpent is not by divine Inftitutio n lifted up 'or them Bur (2) It'i whole Efficiency is not from t! e Promifeand Appoint men: cjho' partly it br) f >r Chr i\ J fu? himfelf hath an ordinate Sufficiency ana Vtrue in hknfelf to juftify Sin- nera, becaufe his Blood in it's End and D^fign wv hV4 for the Sins of Mankind ; anJ therefore is this D-'ence (Chrift hath died for Sinners futfkiently) valid in itfel£ and fit to be pleaded (or Remiffion of Sins ; there is an intrinCcal Mont and Venue in Cbrjft's Blood: G«xi might have made any other Thing the Condition of Life and Juftification, as to hear a Setra «n, to elicite an A^t of Love to God, but then fh< uld not thi^ be in rfl.'f apt to juftify bqt extn. fically only from the Piurrnle and Appointment of God. There is likewiit in Faith an in- ftrumental FitneG to l*y hold on Chrif as crucified ani judicially to plead it, that fi v:e may bi juftdied that is, not m any other Grace ; as he Hand is more fir ad apt to grip to and receiva any Thing than any other Member, Co doth Faith more ap ■< (I'cK become Advo- cate, and propone in this- judicial Procf this Defence of Chrift cruc tied : Fiuh on/y can plead before this Court and lay hold on Cu X a ncrs 324 We Nature of Faith nersis this fpiritual and heavenly Food. (3.) That Faith is the Mean appointed of God for conveying of this fpiritual Food, or that the Lord hath ordained and com- manded that ali who ftand in need of Life fhouid by Faith eat of this fpiritual Food. (4.) That this fpiritual Food fb received and eaten by Faith doth nourifh and increafe Life. (5-.) That the Life and Nourifhmcnt, which the Lord Jefus, received by Faith, doth give, is the moll excellent Life. I begin with the fir(l, That there is a fpiritual Food which begetteth and nourifheth a fpiritual Life in the Soul ; this is clearly fuppofed in the Words, the Life that this Bread doth give is a Life of Juftification, a Life of Conlblaticti, a Life of Sanclification, and a Life of Glo- ry. I fay, it gives a Life of Juftification, for, being con- demned by the Law, we are as dead Men ; as the Lord - {aid to Abimelech, Thou art but a dead man, Gen. xx. 3. for a condemned Man, is a dead Man in Law and when we are freed from Condemnation and juftified, we then live legally, and this Life can receive no Increafe, but admitt Continuation ; for tho* none are more or Jefs juftified according to the Meafure of their Faith, yet doth God continue to juftify us by the continued Acts of Faith. (2 ) Th re is a Life of Confolation which thi; Bread doth give whereby being juftified and recon- ciled bv Fairh, we are filled with Joy unfpeakablearifing f-orn the Seme of our own Happinefs and bleffed Privi- leges. (3 ) Hence there is a Life of SancYification and Hoiinefs, for the Heart being filled with the Love of God, and ftrengthened with the Conf >lation of the Holy Ghoft, is hereby fitted toforfake and overcome Sin, and ftrength- ene I >.o walk in all well pleafing to God. And (4.) There is a Life of Glory in Part received here, 2 Cor. iii. 18. and fully hereafter. (2.) That the Lord Jefus as God man given of the Father to die for Sinners, is this Bread which giveth Life unto riie World. When the Jews heard there was Bread come down f/om Heaven that could give everlafting Life, they cried aut, Lord evermore give us this Bread: upofr illujlrated. 3 2$ fcpotl which Chrift told them that he himfelf was the tread of life, John vi. 35". Hence (i.)It is nor in Minifters, Ordinances, Means, or Man's Free will to give Life, thefe ail are but broken ci [ferns that can hold no waters ; y^a it is not in the Law; for if there had been a Law w'uch could have given Life, Righteoufnefs fhould have been by the Law ; yea this Life flowing to us is not in God fimply confidered ; I confefs the God-head is the bleffed Fountain of Life, PfaL xxxvi. 9. but as one faith, Sin hath (topped the Fountain that Sinners cannot approach to draw thereout. (2.) This Life is in the Lord Jefus the eternal Son of God, in him was life, John i. 4 John vi. 35*. / am the bread of life ; it pleafed the Father that in kim Ihould all fulnefs dwell : It is as God- man that we have adoe with him ; It is in him the Father is well- pleafed. (3.) It is in Chriit-man as crucified, he heals ■nd draws as+ie is lifted up : This Life is in the Blood of Chrift, John vi. ft, the bread I will give is my flejh, which 1 will give for the life of the world. Heb. ix. 14. Ifa. Jiii. c. it is as Chriit died that he fatisficd Juftice, He /hall juflify many, for he /hall bear their iniquities ; without this blood there is no remi/fion of fins. (4.) Thi^ Life is in Chrift crucified as given, and declared, and holder* forth in the Gofpel to be the Saviour of Sinners, there- fore we muft not feparate Chriit and his Word from o- ther, tho' Chrift hath Abundance of Life, and that by his Blood he made Peace, yet is all this conveyed by the Pro- mife, Word and Call of the Gofpel ; hence Chriit is not the Bread of Life unto Devils becaufe there is no Word of Grace, no Miniftry of Reconciliation, no Call, no Promife to them, and therefore is this Fountain (hut to them ; thro' this Word of Grace it is, that Life (trtams to poor Man- kind, hence it is called the ingrafted word, James i. 21. This is that Glafs in which only we can fee the Fulnefs of God and his great Love towards us. (c.) It is Chnlt's Blood Ihed for us, and his Fle(h given for us, offered for us in a Sacrifice, and offered to us in the Miniftry of Reconcili- ation, that is our Bread of Life 5 it is not a Saviour in general that laves me \ Chrid is not an IncJofure or X 3 Pirccj 3 * 6 7 he Nature of Faith Pi :fc of forbidden Ground, that only privileged Ptrfcms Any u-oair .unto, Hut h< is a Fountain (nor feal^d) but opened for S'n and for Uncleannefs, he is a Way, a High- way m which a'l may walk. (3.) That Fiith is the- Mean by which we arePartak-' er-^ of this {p. ritual Food; ht that eateth me, /hall live hy me ; as by eating we come to be nour idled, fo by be- lieving which is earing, we come to be fpirirually nou- rifhed ; Rom. iii. 25*. Chrift is fet forth as a Propitiari- O s but it is thro* Faith in his BlooH ; by Faith all that believe are ju^'ified, Afts xiii. 38 Rm. v. I. Gal. \'u 20. Hab 11.4. Thejufl jhall Ive by faith ; nothlngcatl Communicate it's Vertue to another Object, but by ccr- tain Means, or by Objecls placed at fuch a Di^ance as it may get it's Influence conveyed; ere Chrift make our Souls to find his Virtue, we mult draw near to !vm, as it was with the Woman with the bloody Jffae, tho* there was Abundance of Ver ue in Chrift to heal her, yet behoved that Veitue to b^ conveyed by h^r Faith, and touching of his Garment : If a Man have a Difcharge of a Debt for which he is arraigned upon hig Obligation, tho* his Difcharge is fufficient to acquit him in Liw fundamentally, yet if he neglect to propone this D< fence when purfued either by proponing none at all thro' Careleflhefs, or other light Defences which are not televant in Law, in this Cafe his Difcharge will be of no Avail to him, but Sentence pi (Its, and is executed a- giinft him, as if there was no fuc*» Difcharge. So tho* Chrift's Blond be fafficient in «tfelf to anfwer the" De- mands of Juftice, ar.d a good Plea to the Sinner before the Tribunal p t - to prove Juilificat'u.n and Salvation by Fairh in Chrift^ Righte- oufnefs; now it cannot be rationally fuppofed ihat the Apoftle would prove his Point by this Citation, uhich is out of Joel ii. 32. unltf Calling upon the Name of the Lord did fignify fomething dfc ihan a naktd 1l voca- tion and Adoration of God by Prayer ; lor cei tainly Pray- er f $• %he Nature of Faith $r is not formally Faith, and fo Salvation bv calling uj> on the Name of the Lord in mis Senft could no? prove Salvation by Faith ; and therefore is the calling upon the Name of the Lord there exprefled, a judicial Calling, even an appealing to the Name of Chrift for Salvation; »nd it is the fame Word that is ufed, Afts 2e. LI. 1 appeal unto Cxfar % £Gr. epkalnmai caiftari^ in Rom. x. 13. it is \Xjt. epicalufleta^ and may be rend red, whofo- cver (hall appeal unto the Name of the Lord pfus, or to the Court of Grice, renouncing all other Defences, and betaking himfelf only to this, (hail be faved or juftified ; and this is Faith a&rtg forin(ica ; ly Faith ads in all materially and implicitely* tho* pot poffibjy in all a« all Times fo exprcfly, and for the fame Caufe I think the eonfejjion of the mouth unto fahation, \nVcr. 9, to. is not meant of Confeffion of our Faiih, and Profeffion either at Baptifm or when called by Perfecwors to own and (land to this Principle, by a bold Confeffion of his Prin- ciples notwithftanding of all Hazards; for then our Juf- tification (hoald not be thre* Faith only, but chro' Faith and Confeffion of Chrift, and fo there fhould be twodiA tind Conditions, one of Juftification, and another of Sal- vation, believing of Juftification and Confeffion of Sal- vation; but I rather look on Juftification and Salvation to be one Thing diverfly exprefled, and Faith and Con- jeffion with the jyioutb to be one Thing likewife diverfly {ignified, fo as our Confeffion were Faith exprefled by the Mouth publick'y ar.d judicially before God's Judg- ment-Seat in the Confcience when the Soul is arraigned for Sin. acknowledging that the Man hath no other Thing to fay for himfclf but the Grace of Chrift tendered in the Gofpel, and confeffirg and owning this as his only Plea in Law, acknowledging all his Righteoufnefs to be but filthy Ri£s, and the Righteoufnefs of Chrift freely im- puted to be all he pleads, or upon Account of which on- ly he fues for Juftification. (4.) It hath Influence on the Life of Sandification, in that Faith dotk holdout to us the Evil and infinite Demerit of Sin, and woful Effeds thereof, for Faith ices our Sins as Murderers of the Son of illnftrattd. ^JT of Go3, arid feeing and believing thi< hates Sin; Faith J' ac wife as the Soul's Eye fees the Er£ct> of Sin on oar* fe vc«, how it dfth<*)oOH God, and ieparatea us from birr, (e.) P conmbuteth like ife to our ipiritual Life, in as much as by »t the S<»ul (etth the Glory and Advan* tage of Holinefs, and this draws- i he Heart, he had Re* fpt-d ynto the Recorr.pence <%f Reward ; Faith likes* ile feeth the SuitaMen- f- of Holinefs ro the State, it \% thro* thib Fanh tranflued i nro Rm. vi. 14. Stnjball not have dominion over you. becaufe not under the Law, bcCautc dead to Sin, and made Seivanu of Righttoulnefs •, hence the Grace of God teicheth u* to deny all ungodlinefs and worldly lufh. (6.) It contributed 'o this fpiritual Life, by working by Love, a* it is fiid, Gal. v 6. fof Faith fee»ng and believing the unfpcakable Love ol God, hath thereby the Love of God ihed abroad in the Soul's Heart, and loving Chrift becaufe it believes Chrilt* Love, cr that he loved firft ; hence is acted, yea is conftrained to live unto God 2 Cor. v. 14. TkehveofChriflconflrains. (7 ) By filling of the Heart with J »y, Courage and Suengi h. by which it ib lifted up in the W ays of the Lord, a< Jeby/jpbat's Heart was; for before Faith came, the Soul is (hut up in the Prifon of Unbelief, full of Fears md Sorrows, whicti (o burden, confufe and aft ;nifti the Heart, that the Kneel faint, and the Hands wax feeble; now Faith believing the good News of the Gofpel, f* moves thete Damps, enlarges and puts the Heart at Li- berry, caufinji it to rejvee with joy unfpeakaili, and full cftrLry, 1 Pet. i 8. And this jy oj the Lord is ear jlrength, Neh. viii. 10. And ihus you fee how this Food received by Faith, is made fpiritual Nourtfhment to theS-ul, both of J unification and Sanclification ; and as Jonathan when he raffed a little Honey had his Eyes opened and was firetigrhened \ fi> when the Soul tailes of the Bread or Life it is itrengfhened ; and therefore I conclude, that Faith not only juftifies us declarativcly, e- videncing to us our funda nenral or eternal J ilhticanon, as fome AnUnom'tant fay, bur do h reihy ifkct our Jn- ftification-, nor yet doth Faith juitify merely condi- tionally 33 2 lhe Nature of Faith tionally as others fay, but likewife inftrumentally, whether as an aclive or pa/five Inftrument I now difpute not. (e.) That this Life communicated by Faith is the beft Life, appears in thefc Particulars fhortly. (1.) In that it is the Soul's Life, as much a? the Soul is prefer- able to the Body, as much is the L ; *e of the Soul more excellent than a natural Life, this L*ie is a fpiritua! Life. (a.) This Life is the Life of God ; hence fome are faid to be aliens to the life of God, and therefore it mud be an excellent Life, j It is not only a Life from God, for fo is all Life, and Motion, and Action, but it's the Life of God, fuch a Life as God hath, a holy, fpiritual, glo- rious and mod blefled Life. (3.) By this Life we con- verfe with God, Chrift, and fpirits ofjuft men made per* /eeJ, thefe that are naturally dead do no more fpeak with, dwell or have Communion with the living, but the liv- ing are admitted to all the Comforts of this Life, to talk, fpeak and convert with Men in the Land of the living ; fpiritual Death in TrefpaflTes and Sins doth cut us from converfing with God, cuts us from all fpiritual Comfort and Happinefs, and (huts as up in our Graves as it were, i>ut now being quickened again by the Bread of Life, we are admitted into the blefled Fellowmip of the blefled Father, Son, and Holy Spirit, to the Fellowfhip of the fpirits $f juft men made perfect, 1 John i. 3. Heb. xu\ -22, 23. with whom we converfe, have Union, Commu- nion and Fellowship. (4.) This Life is fee u red in Chrift, Col. Wl. 3. Our life is bid with Chrift in God, here it is fecured ; Hence becaufe I live, ye Jkall live alfo. Adam had an excellent fpiritual Life, but tho* he had this at firft communicated from God, yet had he this Life in himfelf, it was not preferved in God, but depended on his own Free-will as to Prefervation, hence Satan con- quering Free- will, he took away this fpiritual Life, but now our Life is better fecured, it is bid in Chrift with God % Satan can afloon overcome Chrift, as he can win at our Lives now. (e.) Hence this Life is everlafting, enduring for ever, John iv. 14. Flowing unto everlafl- inghf* l the natural Life is but as an Hand-breadth, a.t moft illujlratei. 333 moft but fourfcore Years, and foon pafs away, but this Life is eternal ; be that cornel b to me fbMl not fee death. [6.) It is a perfed Life, mixed with no Death and Sor- row, our Lives are and may be made bitter with mani- fold Sorrows which are Shadows of Death, but Ibis Life which the Son of Mm giveth is a pure Life, a Life of Joy and Gladnefs without Sorrow; it (haii be fo, tho" now by reafou of manifold Temptations we are in Hea- vinef* for a Scafon, this is therefore the beft Life. SECT. VII. The Nature of Faith illufirated, from the Exprejfion of laying hold on t&e Lord's Strength and Covenant, //a* xxvii. 5. & lvi. 4. IT is faid 1 Kings xx. 3 1, 6c. that the Men fent from Benhadad to Ahab to treat of Mercy with him, hav- ing beard of the merciful Nature of the Kings of lfraei % did diligently obferve whither any Thing would drop from him while he wa* fpeaking, and did haltily catch it ; It is fo with the diftrefled poor Sinner, God is fo far above Man and all Creatures, that nothing could be chal- lenged as Debt from him ; for who hath given b'm, and f/ /ball be repaid? It pleafcd God, who is under no Terms with his Creatures, voluntarily to enter in Covenant with mem, of beftowingHappmefs upon Condition of pcrfedfc Obedience ; Had Adam performed the Condition, he night have laid hold of the Covenant of Works, for laving the Benefit promifed made out and fultilled to aim ; but Man failing herein, and out of all Capacity )f benefiting himfelf by any Covenant of Works, but ying in the very lowed Pit of M Jcry, having nothing o lupport or comfort him, no R*>pe let down by which le might come out ; it pleafed the L>rd, rich in Mcrcy< >y Jcfus Chrift to come once more in a Covenant of race, in Terms oi' communing for Life with the Sin* jer, fuitabW every W.iy to the Cafe of the poor mifer- blc Sinner, tylro hearing that Z^n% King is merciful; tn* 5314 ^ e N be heard at the Court of Grace, and applying thereto, this is laying hold on God's Covenant, and on his Strength. SECT. VITI. * fifthe Exprefn*s nor,s. Trufting on the Lord, or leaning son the Lord, is the common Exnreflion of Fiith in the Old rtftament, to %bich believing on the Name of the Lord Je'us doth an- fwer in the "N, w Ttltamenr \ Thefe is a mifti.ig on God Which is a moral Duty, for Adam before me Gofpel was revealed, before the Fall, wa- bound to oVpen * on God's Power, and Goocmef? f >r continuing of his bVfTed Eft ate with him, and after 'he Fall he was b doubt to truft in God's Mercy and Companion, fome Pwelicks of the Knowledge of which were lef on hi? Sou I ; and all are bound to this trufting in God as it is a moral Uatyi even thefe who never heard the Gofpr'. This then, cannot be that Faith by which. we are juitiried, Evange- lical illuft rated. 335 lical Trufting on the Lord is another Thing ; In regard of the A6t it may be the fame, but evangehcai Trufting hath a different Objecl, viz. Chiift Jefus tlic Covenant of the People cruciried and made Sin for us cf uhich Naiure could reveal nothing ; And as the formal O! jeel of evangelical Ttufticg h different from the O j it of Trufliog to it's a mora; Duty, (o is likewife the rni'C- riai Object ; a poflible Salvation, a may-be, is the muft that all without the Gofpel have, as to the material Ob- ject of their Faith ; and aWu'ute undoubted Salva'iou is only holden forth in the Gofpel. And therefore v.c would underfland and obferve that in this Expr^ffioa Truftmg on the Lord there is an Ellipfis, form thing undei flood, viz. that good Thing for which we truft oa the Lord, or which we expect from him, the bonum quod % and this is Life, Salvaioo, Ju Unification, and this is it which is in the SouJ's Eye. Tnis irufting in God is the Soul's ou- going to Chrift for Salvation by Faith, and while the Soul doth go out, it is fupported by the Name of Chrift on which it leans while it is coming from the Wildernefs of Sin and Mifcry, and is ref efhed and qui- eted from this ; hence Fai.h is called a trufting and jib- ing upon the Lord. Man firft looked for Life and Hap- puitis, but it was from the World or himklf, thefe were the Stones that upheld his Confidence, on which his Soul leaned and got reft, but thefc being broken, and no Ex- pectations from God as a Creator, and the Gofpel being revealed, the Soul from this Tartcrt is nude to fee it's Salvation, and while it H going out J\t\ it, it is fop* ported and flayed and flrengthened by the Name of Chrift. Retting on the Lord Chi ft, ai I faid in the begin- ning, is rather a Fruit oi Faith thun formally Faith it- felf, wc firft take the Si^ffm rur Hands which is Faith, and then lean^ on it, and rtft ourklvr* on it ; Hunger- ing after Chnft I count rather a Difpofition to Fai:h ttien Faith itfelf, as Hunger after M at is not eating, fo nei- ther is Hunger after Chrift, or Willingnef to take him, our taking or eating of Chnli, winch is by Faith ; J grant it $$6 Ihe Nature of Faith illuftraleL ft is necelTary to Faith, and a Difpolition to it, and t grant it lb far agrees with and partakes of the Nature of Faith, that it h the outgoing of the Sou) from itfelf and all other Creatures, to another for Help ; but Faith faith fomething elfe befides; The Acl of Faith and it's Man- ner of Tendency is diftincl from the A6ts of Hunger and Defire ; Faith takes, Hunger feeks ; Faith fuppofes it's Obje& prefent, Defire and Hunger apprehend it diftant ; and therefore defires and purfues for it i Faith rejoices in a prefent good, Hunger laments an abfent Good and and feeks after it. Marrying of Chrift is indeed art Expreflion by which Faith is holden out to us ; for as by marrying, two dif- tinct Perfons are united, come together, and made one* and not only fo, but by vertue thereof, there is a mu- tual Intereft they have in one another ; fo Faith uniting unto Chrift and accepting of him as our Lord and Righ- teoufnefs, becaufe offered as fuch unto us, he becomes ours, and we and all our Sins are his, which being trans- ferred on him, and his Ri^hteoufnefs to us, thro' this mutual Subftitution of Chrift fir us, and we in him, we become juftified •, alrho' Faith hath with it the Confent of the Will to have Chrift, which is the Conftitutive Act of Marriage among Men, vet is not this Confent of the Will the conftitutive Acl of Farh, or of the Soul's mar- rying to Chrift by Faith, for Application of Chrift, which hath Confent of the Will with it, unites the Soul to Chrift, and not the Confent of the Will, which is an A& of Love, but logical Accuracy I think fhould not fee muchxontended for, Let us have the Thing itfelf, and whatever be our various Conceptions and Notions of it, there is lefs Hazard. Ghry to G D in the hrghefl, and on Earth Peace and Good will towards Men. Saff, July o. 1679. F 1 J* 1 S. ( '37 ) A POSTSCRIPT. I Have now thro' the Lord's good Hand upcn me fi- nifhed this Work ; If I feem to fome to afft£t Sin- gularity, and to walk in untrodden Paths in re- fpe£t of fome PoGtions here inferted ; I cannot help Folks Mifconftruclions, I {hall be truly grieved if any Thing uttered by me, be ofFcnfive to any, and as I am verily perfwaded that I have not walked alone, or againfi the Current of Orthodox, Godly, Protefhnt Divines to my Knowledge in any Thing hew fct dowil ; fo 1 am free to declare that I affect not Singularity, but love to fee the Footfteps of the Fleck of Chrift before me always, and were cur Charity greater, there would nor be ftich Mifc conftructions of one another as there is ; but Pride, thro* which only cwmeth Contention and Want of Love, makes, keeps up, and wideni Breaches ; I do not for my own Part fo tenacif)ufly adhere to any Thing, as to fhut mint Ears againft all Reafon, but (hall be m^fl ready to clofe with any Thing which hath the Conviction of Truth with it, tho' contrary to what I maintain fcr the pre- fent ; till which Time I cannot but believe according to that Evidence in which Things are preftnted to DM . As for other Weakoeflea ui.J fnfirmitiel herein, as Want of Accuracy, Learning, Reading or Pungency, (of which I am very fenfible) I hope (hall be excufeJ, if it be confidered what maniivjld Affl.crions and Temptati- ons I was diverted with while I w« WtitlOf this; and how being a Prifoner in a defoUie Rock of the Sea for the TcAunODJf of Chrift Jcfa \ I had not the Ule of fo much as one Book of which I could puke Ul- lave my Bible, and little CoQVerfe illomd us vsiih one anoiher thro' the Severity of jur KeeMff. 358 ^POSTSCRIPT. And now bluffed be the good Lord who of his Grace* hath been pleafed not only to put me <>ur to begin this! Work, but who hath gracioufly been pleafed to (land by and aflift his unwonhy, poor Servant, and cirry mc a-j ; iongfl: in this till I have finished the fame, notwunftand-l hig of manifold Difcouragements. What Errors orj Weaknefs may be herein I heartily fiek Pard >n for in} the Blood, and thro* >h? Merits of rbe L>rJ Jefus, in; whom I defire both myfelfatH Works mav be accepted,- and earned I y befeech the Lord Co far ro manifWr his Ac- ceptance of the fame, as \* rmy be blefle I foi c • aringof! God's prec'ous Truths, and to the Edification and build* | ing up of the Souls of God'* Pe >p'- in thcii nWt h »ly j Faith; which if the Lord Co far favour me as to a' tain, I fhall then think my Labour moreth n a andamly com-' penfed, looking up to him f)r »his. Tt the bUffid LordA and Fountain of all Good tht King ofKrngs, *nJ Lord of I Lords, be all Pratji> Ckrj ana Dominion for ever and e* i iw. Amen*