The Covenant of God Entered with Mankind, Chapter 21
CHAP. XXI.
Faith is a condition of the Covenant of Grace.
HAVING aſſerted conditions, in the covenant of grace, and held forth ſeveral differences between the conditions, in the covenant of works, and in the covenant of grace, we are now further to enquire, what theſe conditions are, that are called for in this covenant, on which we treat: Thoſe Divines, that with concurrent judgments, acknowledge this covenant to be conditional, are not yet, ſo unanimous, in their aſſignation of them. For a full diſcovery, ſome things are to be premiſed, as truths taken for granted, rather than diſputed 1. That God covenants with man, and engages himſelf to him, not onelyonly for juſtification, but alſo for ſalvation. Not onelyonly for pardon of ſinne, but everlaſting life and glory. Not onelyonly to be reconciled to him; but to conferre eternal happineſſe upon him. 2. Whatſoever God requires of man, in order, either to his juſtification, or ſalvation, without which he is not juſtified, or ſaved, and man engages unto, in order to his juſtification, or ſalvation, this is a covenant condition. This I take to be clear, in caſe there be any ſuch thing, as a condition in any covenant, and it is alſo granted by a profeſſed adverſary of all conditions in the covenant of grace, faith and repentance are (ſaith he) means, of our enjoying the comforts of the covenant, but not conditions going out of the nature of a covenant; for every means, is not a condition, though every condition be a means; but, when a means is by ſtipulation, and contract appointed; for the acquiring of any thing, then it is a condition. Whatſoever then we can finde, thus required of God, in this way of contract, and ſtipulation; is a condition by the confeſſion of our adverſaries. 3. Whatſoever is required of man, in order to his juſtification, is a condition of his juſtification, and all that is required, in order to his eternal ſalvation, is, a condition of ſalvation, God making tender of both, and man engaging himſelf to ſeek both, whatſoever is required in order to either, reſpective to that, is a condition. 4. That, which is a condition of juſtification, is alſo a condition of ſalvation, in that, ſalvation preſuppoſes a juſtified eſtate, but, it holds not on the contrary, that, which is, a condition of ſalvation, is not therefore a condition of juſtification. More is required, to hold us up, in conſtant communion with God, then to bring us into a ſtate of actual reconcilement to God. This being premiſed, the work will be more eaſie, to aſſigne conditions in this covenant. The condition, immediately ſerviceable, for mans return to a reconciled ſtate with God; and conſequently of his juſtification, is faith, which almoſt all acknowledge to be a condition, and Camero, with ſeveral others, makes it to be, the ſole condition of the covenant. A condition it is, as, is above contradiction, John. 3. 15, 16. God ſo loved the world, that he gave his onelyonly begotten Son, that, whoſoever believeth in him, ſhould not periſh, but have everlaſting life, Mark 16. 16. He that believeth, and is baptized, ſhall be ſaved; but, he that beleeveth not, ſhall be damned. Acts 10. 43. To him, give all the Prophets witneſſe, that thorough his name; whoſoever believeth in him, ſhall receive remiſſion of ſinnes, Acts 13. 38, 39. Be it known unto you therefore men, and brethren; that through this man, is preached unto you forgiveneſſe of ſinnes. And by him, all that beleeve, are juſtified from all things from which, ye could, not be juſtified, by the Law of Moſes, Acts 16. 31. Believe on the Lord Jeſus Christ and thou ſhalt be ſaved, and thy whole houſe, Rom. 3. 25. Whom God hath ſet forth, to be a propitiation through faith in his blood, Rom. 10. 4. Chriſt is the end of the Law for righteouſneſs, to every one that believeth. In all theſe texts, and ſeveral others, faith is required of men, in covenant, and if men did not engage to beleeve, they could not be ſo much as profeſſed covenanters. This is in reaſon further evident.
1. That which gives us intereſt in the Mediator of the covenant, without which we have no title to him,Reaſons convincing Faith to be a condition of the Covenant of grace. or portion in him; is a condition of the covenant: This is plain of it ſelf, without intereſt in the Mediator of the covenant, we are as though no covenant were entred, and the former diſtance held up. But it is faith that gives us intereſt in Chriſt the Mediatour, He dwells in us by faith, Epheſ. 3. 17. He is ſet forth a propitiation through Faith in his blood; They that believe receive him, John 1. 12. Others hold a diſtance from him; To as many as received him, to them he gave power to be the ſonnes of God, even to thoſe that beleeve in his Name.
2. That which receives all that grace gives, muſt needs be a condition of the covenant of grace; This is as plain, to be under a covenant of grace, and void of the gifts of grace is a vain entrance upon it, and the reception of the gift is a condition neceſſarily requiſite. But Faith receives all that grace gives; It is of Fath that it might be of grace, Rom. 4. 16. God gives nothing, at leaſt tending to eternity, but he puts it into the hands of Chriſt; He is the Fathers treaſury and ſtore-houſe, Col. 1. 19. It pleaſed the Father that in him all fulneſſe ſhould dwell. And that of his fulneſſe we ſhould all receive, Joh. 1. 16. And faith receives al from him, He that believeth, out of his belly flowes rivers of living water. Joh. 7. 38.
3. That which intereſt us in, and gives title to all priviledges, of a people in covenant with God through Chriſt, is a condition of the covenant: This is plaine, the end of the covenant being to conferre thoſe priviledges upon us; But Faith intereſts us in, and gives title to all theſe priviledges, Paul is ſent to the Gentiles, to turne them from Satan to God, to bring them out of Satans kingdome, and to bring them in a covenant-way into Chriſts Kingdome, That they may receive forgiveneſſe of ſins, and an inheritance among them that are ſanctified (ſaith Chriſt) by faith that is in me. Chriſt is the object of a Chriſtians faith, on whom it is terminated; Faith which is in Chriſt, receives that leading priviledg, forgiveneſſe of ſins; without this priviledge we are ſtrangers to all other priviledges; Being under ſinne, we are heires of wrath, and in no capacity of mercy. Faith intereſts us in this. Acts 10. 43. To him give all the Prophets witneſſe, that through his Name, whoſoever believeth in him, ſhall receive remiſſion of ſins. Acts 13. 39. And by him, all that beleeve are juſtified, from all things from which ye could not be juſtified by the Law of Moſes. Rom. 3. 25. Whom God hath ſet forth to be a propitiation through faith in his blood, to declare his righteouſneſſe for the remiſſion of ſinnes that are paſt, through the forbearance of God. Faith intereſts us in the conſummating priviledge, an inheritance among them that are ſanctified. He that believeth hath everlaſting life, John 6. 40. Faith intereſts us in all intermediate priviledges, which a man in covenant can enjoy in the way to this inheritance. Adoption of ſonnes is this way obtained, John 1. 12. Gal. 3. 26. Pacification of Spirit, Serenity and tranquility of minde, Iſa. 26. 3. Rom. 5. 1. Boldneſſe at the throne of grace, Epheſ. 3. 12. There is no priviledge bottomed on Chriſt, that hath foundation in him, but Faith receives, Faith then muſt be a condition of the covenant.
4. That which puts into a capacity to receive the mercies of the covenant; held forth in Promiſe, is a condition of the covenant, and the want of it ſtrips off all hope and expectation of it; But Faith puts into a capacity to receive all the graces of the covenant given in promiſe; Said I not unto thee, if thou wilt beleeve, thou ſhalt ſee the glory of God? John 11. 40. God exerts and glorifies his power in great things for good unto thoſe that exerciſe the grace of Faith. Paul ſaw the Creeple had faith to be healed, Acts 14. 9. Sure if there be ſuch a thing as a condition in any covenant, in the world any ſuch thing as a conditional covenant, then ſure faith is a condition of the covenant of grace; Some conceive an abſolute covenant made of God for grace, as Jer. 31. 33. This with me is very diſputable, and I have given my reaſons. But the covenant made to grace, muſt needs ſuppoſe grace. There is no covenant for happineſſe made with any creature, but upon termes and conditions.
For further clearing of this point,In what ſenſe faith is here taken. we muſt know that faith is conſidered under a double notion. Firſt, as an inſtrument, or (if that word will not be allowed) as the way of our intereſt in Chriſt, and priviledges by Chriſt. Secondly, as an inherent grace or Chriſtian duty to which both the Law and the Goſpel call. The radical grace from which others flow, though not in their being, yet in their farther growth and encreaſe. I ſpeak of Faith now in the firſt acception. Neither as a part, or any way a working cauſe, of the farther progreſſe in inherent righteouſneſſe, ſo it will come in the ſecond place, but as intereſting us in another righteouſneſſe, and ſo I ſay it is a condition in the covenant of grace, immediately ſerviceable for our returne to God, and reconciliation in Chriſt. For clearring of which,Propoſitions tending to clear the point in hand. I ſhall clear it in ſome propoſitions.
Firſt, God will by no means justifie a wicked perſon, no man in ſin ſhall stand and live in his ſight. He that hath made a Law to forbid it, ordained hell for the puniſhment of it, will not juſtifie the perſon that is convinced and found guilty of it. Some ſay it is againſt his eſſence. The juſtice of God (which is God) ties him to take vengeance, ſure I am it is againſt his declaration of himſelf, Exod. 34. 7. when he ſets out his name in ſeveral particulars, this is one, by no means clearing the guilty. Some indeed have ſaid (conceiting with themſelves thereby to promote free grace,) that God juſtifies ſinners as ſinners, which, as it muſt needs, if true, bring in the ſalvation of all, à quatenus ad omne valet argumentum, then a man need no more but ſinne, to conclude his ſalvation, and the more ſinne, the ſtronger evidence; ſo, it is utterly deſtructive to the Goſpel, and overthrows the whole work of Chriſts merit, as the Apoſtle ſaith, If righteouſneſſe be by the Law, then, Christ is dead in vaine. Galatians 2. 21. So we may ſafely ſay, If a man be juſtified as a ſinner without a righteouſneſſe. So that the truth is, God juſtifies as righteous, what he eſteems as an abomination in man, that he doth not himſelf; but this in man is an abomination to him; He that juſtifieth the wicked, and condemneth the juſt, even they both are an abomination to the Lord, Proverbs 17. 15.
Secondly, Man hath no righteouſneſſe of his owne, to bring in plea for his juſtification, in which he can appeare before God in judgment. This will be plaine if we conſider the wayes of acquital where proceedings are juſt and legal. This muſt be, either as innocent, when a man can plead not guilty to that which is given in charge; So did David when Cuſh, the Benjamite did traduce him, Pſalm. 7. 3. If I have done this, if there be iniquity in my hands. And ſo did Paul to the charge of Tertullus, Acts 24. 13. Upon this account Pilate was willing to have acquitted Chriſt, I finde no fault in this man, Luke 23. 4. Or elſe by way of ſatisfaction or diſcharge of the penalty which the Law impoſeth, ſo in all penal Lawes, when the penalty is borne, the delinquent is diſcharged. Man cannot be acquitted as innocent, his guilt is too palpable. There is no men that ſinneth n…t, (ſaith Solomon) 1 Kings 8. 4, 6. The Scripture hath concluded all under ſinne, Gal. 3. 22. The Law ſpeaks that language, that every mouth may be ſtopped, and all the world may become guilty before God, Rom. 3. 19. Man is under that guilt that he is wholly ſilenced; which renders the way of ſalvation by works impoſſible. Neither can he be acquitted by way of ſatisfaction; where the way of pure juſtice is held, the debtor under charge can never come out till he hath paid the uttermoſt farthing, Mat. 5. 26. Which here amounts to ſuch an heighth, that man may be ever paying, but never able to ſatisfie: Our guilt is according to the majeſty of him, whoſe Law is tranſgreſſed, and wrath incurred. This is ſeen in Devils and damned ſouls, who bear in their own perſons the reward due to their ſinnes. That man, that muſt ſuffer it in his own perſon, may well ſay with Cain, My puniſhment is greater then I can bear, Gen. 4. 13.
Thirdly, Man in this ſad and perplexed eſtate, hath yet a righteouſneſſe of grace tendered him, a righteouſneſſe without the Law, but witneſſed by the Law and the Prophets, Rom. 3. 21. And this is by way of diſcharge of his guilt by anothers ſuffering; Our name was in the Obligation in caſe of ſinne to ſuffer death, Chriſt was pleaſed (by conſent and covenant with the Father) to put in his; and as he was thus obliged, ſo he ſuffered, the just for the unjuſt, that he might bring us to God, 1 Pet. 3. 18. We brake the Law, and he bore the penalty, whether idem or tantundem, the ſame in ſpecie, or the ſame in value, is ſcarce worth diſpute, So that it be yeelded that juſtice was anſwered, and the Father ſatisfied, and that we come out not on our own, but our ſureties account. And this (as I yet conceive) is by Chriſts paſſive obedience; His ſuffering in the fleſh is our freedom, his death is our ranſome. There needs no more than innocency not to die, and when guilt is taken away, we ſtand as innocent, no crime then can be charged upon us. But to reign in life (as the Apoſtle ſpeaks) to inherit a crown, there is farther expected, which we not reaching, Chriſts active obedience imputed to us (not adding to ours (but being in it ſelf compleat) is accounted ours, and we are diſcharged.
And whereas ſome ſay, Object. that being freed from death, upon that very account we reigne in life, and therefore in caſe his ſufferings, deliver us from death, they neceſſarily confer upon us life, there is not, nor can there be conceived any medium between them.
I anſwer, Anſw. It is true of our natural life and death, A man not dead, is alive. But taking [death] in Scripture-ſenſe, for the wages, of ſin, which comprizes (as we have heard) all miſery, and [life] for an immarceſſible crown of glory, there may be a medium conceived between them, and is not onelyonly conceived, but aſſigned by Papiſts in their Limbus infantum. Neither will it ſerve to ſay that Chriſts active obedience, ſerved onelyonly for a qualification to fit him for the work of ſuffering; none but innocent man free from ſin, could be a ſacrifice for ſinne, ſeeing Chriſt had been innocent, though he had never come under the Law, to have yeelded that obedience. His perſon had not been, as ours, under the Law, unleſſe of his own accord he had been made under the Law, Gal. 4. 4. Somewhat might be ſaid for the ſubjection of the humane nature in Chriſt, the manhood of Chriſt, which was a creature, but the perſon of Chriſt God-man, ſeemes to be above ſubjection, Much may be ſaid for the ſubjection of the Sonne of David, ſo conſidered, he may ſay with David, I am thy ſervant, and the ſonne of thy handmaid, but not ſo of the Lord of David, had he not for our ſakes made himſelf a ſervant; We know the mortality of the humane nature, yet Chriſt had never died, unleſſe he had made himſelf obedient unto death, neither needed he to have ſerved unleſſe he had humbled himſelf, Phil. 2. to take upon him the forme of a ſervant. See the confeſſion of Faith, agreed upon by the Aſſembly of Divines, chap. 8. ſect 5. and Dr. Featlies ſpeeches upon it.
Fourthly, This righteouſneſſe of Chriſt, whether paſſive or active, or both paſſive and active, is made ours by faith. This is our way of intereſt and appropriation of it to our ſelves, Faith and no other grace, this grace and no other Goſpel-work, gives us title; and therefore, as it is called the righteousneſſe of God, ſo, alſo the righteouſneſſe of faith; Theſe two, are promiſcuouſly uſed and taken, for one another, Rom. 10. 3, 4. Phil 3. 8. Called the righteouſneſſe of God, being the free gift of God, wrought by Chriſt who is God, denied to be our own righteouſneſſe, being neither wrought by us, or inherent in us, called the righteouſneſſe of faith, not of works, not of love, not of patience, or meekneſs. It is alone faith, and none of theſe graces that puts out it ſelfe to receive it; love in a graciouſly diſpoſed ſoul, cleaves to Chriſt for communion, but receives him not for juſtification. Theſe two ſtand as relatives, there is no ſoul entituled to this righteouſneſſe, but by faith; and faith is it that entitles to it, & the beleeving ſoul hath intereſt in it, Therefore juſtification in Scripture is aſcribed to faith, and denied to works, when neither faith, nor works can beare us out of themſelves before the tribunal of God; but faith takes hold, and the ſoul by faith reſts on this righteouſneſſe of grace, which the Goſpel tenders. It is true, that faith receives the Spirit as well as it receives the blood of Chriſt, Joh. 7. 39. Gal. 3. 14. But this is for another uſe, for the work of ſanctification inherent,The acceptation of Chriſt as a Lord, doth not juſtifie. not juſtification by righteouſneſſe imputed. And it is alſo true, that faith accepts Chriſt as a Lord, as well as a Saviour: But it is the acceptation of him as a Saviour, not as a Lord that juſtifies; Chriſt rules his people as a King, teacheth them as a Prophet, but makes atonement for them onelyonly as a Prieſt, by giving himſelf in ſacrifice; his blood for remiſſion of ſins; Theſe muſt be diſtinguiſhed, but not divided, Faith hath an eye at all, the blood of Chriſt, the command of Chriſt, the Doctrine of Chriſt, but as it eyes and faſtens on his blood, ſo it juſtifies. He is ſet out a propitiation through faith in his blood, Romans 3. 24. not through faith in his command, It is the blood of Chriſt that cleanſeth all ſin, and not the Sovereignty of Chriſt. Theſe confuſions of the diſtinct parts of Chriſts Mediatourſhip; and the ſeveral offices of faith may not be ſuffered. Scripture aſſignes each its particular place and work. Sovereignty doth not cleanſe us, nor doth blood command us; faith in his blood, not faith yeelding to his Sovereignty doth juſtifie us. There are ſeveral acts or fruits of juſtifying faith, Heb. 11. But all are not juſtifying; It is not Abrahams obedience, Moſes ſelf-denial, Gideon or Sampſons valour that was their juſtification, but his blood (in which faith alone gives intereſt) who did enable them in theſe duties, by his Spirit. Paul went in theſe duties as high as they, living in more clear light, and under more abundant grace, I doubt not but he out-topt them, and yet he was not thereby juſtified, as 1 Cor. 4. 4. James indeed ſaith, that Abraham was juſtified by works, when he had offered Iſaac his ſon on the Altar, James 2. 21. But either there we muſt underſtand a working faith with Piſcator, Paraeus, Pemble, and others, and confeſſe that Paul and James handle two diſtinct queſtions; The one, whether faith alone juſtifies without works; which he concludes in the affirmative. The other, what faith juſtifies, whether a working faith onelyonly, and not a faith that is dead and idle; or elſe I know not how to make ſenſe of the Apoſtle, who ſtreight inferres from Abrahams juſtification by the offer of his ſonne. And the Scripture was fulfilled, that ſaith, Abraham beleeved God, and it was accounted to him for righteouſneſſe. How otherwiſe do theſe accord? He was juſtified by works, and the Scripture was fulfilled, that ſaith, he was juſtified by faith; Neither can I reconcile what he ſaith, if this be denied, with the whole current of the Goſpel. The Rhemiſts indeed underſtand thoſe texts of the Apoſtle, where he excludes works from juſtification, to be meant of mans moral works, done before faith and converſion; The works of the Law done without Chriſt, Annot. in Rom. 3. 20, 28. As though the Law did not command thoſe duties, unto which Chriſt through faith ſtrengthens a Chriſtian converted by grace; And when the Apoſtle concludes the impoſſibility of being juſtified by the works of the Law, his meaning ſhould be unleſſe grace aſſiſt the Law, that it may juſtifie: This could not be, the Apoſtle calls it a righteouſneſſe of God without the Law, not a righteouſneſſe of the Law, with addition of ſtrength from the Goſpel; All works before or after converſion inherent in us, or wrought by us, are excluded from juſtification. See Ravanellus in verbum, Juſtificatio. Num. 3. page 867. This juſtification wrought freely by grace through faith, Rom. 3. 24. is no way conſiſtent with juſtification by works. And what the Apoſtle ſpeaks of election, we may well apply to juſtification, the ſame medium equally proves the truth of both, If by grace, then it is no more of works, otherwiſe grace is no more grace. But if it be of works, then it is no more of grace, otherwiſe works were no more works, Rom 11. 6. And theſe things conſidered▪ I am truly ſorry that faith ſhould now be denied to have the office or place of an inſtrument in our juſtification;Faith juſtifies as an inſtrument. nay, ſcarce allowed to be called the inſtrument of receiving Chriſt, that juſtifies us becauſe the act of faith (which is that which juſtifies us) is, our actual receiving Chriſt, and therefore cannot be the inſtrument of receiving. This is too ſubtile a notion: we uſe to ſpeak otherwiſe of Faith; Faith is the eye of the ſoul whereby we ſee Chriſt, and the eye is not ſight. Faith is the hand of the ſoul whereby it receives Chriſt, and the hand is not receiving, And Scripture ſpeaks otherwiſe, We receive remiſſion of ſinnes by Faith, and an inheritance among them that are ſanctified is received by Faith, Acts 18. 26. Why elſe is this righteouſneſſe ſometimes called the righteouſneſſe of Faith, and ſometimes the righteouſneſſe of God which is by Faith, but that it is a righteouſneſſe which Faith receives; Chriſt dwells in us by Faith, Epheſ. 3. 17. By Faith we take him in and give him entertaintment We receive the promiſe of the Spirit through Faith, Gal. 3. 14. Theſe Scriptures ſpeak of Faith as the ſouls inſtrument, to receive Chriſt Jeſus, to receive the Spirit from Chriſt Jeſus. The inſtrumentality of it in the work of juſtification is denied, becauſe the nature of an inſtrument (as conſidered in Phyſical operations) doth not exactly belong to it, which if it muſt be alwayes rigidly followed, will often put us to a ſtand in the aſſignation of cauſes of any kind in Moral actions, The material and formal cauſes in juſtification are ſcarce agreed upon, and no marvel then, in caſe men mind to contend about it, that ſome queſtion is raiſed about the inſtrument. But in caſe we ſhall conſider the nature and kinde of this work, about which Faith is implied, and examine the reaſon and ground upon which Faith is diſabled from the office of an inſtrument in our juſtification, and withall look into that which is brought in as an inſtrument in this work in the ſtead of it; I do not doubt but it will eaſily appear that thoſe Divines, that with a concurrent judgment (without almoſt a diſſenting voice have made Faith an inſtrument in this work) ſpeak moſt aptly and moſt agreeably to the nature of an inſtrument. The work about which Faith is implied, is not an abſolute, but a relative work, a work of God towards man, not without the actual concurrence of man, ſuch, in which neither God nor man are ſole efficients, nor any act of God or man can be ſole inſtruments, but there muſt be a mutual concurrence of both; This muſt needs be granted, unleſſe we will bring in Doctor Criſpes paſſive recipiency of Chriſt, Chriſts abode in man without man, in ſpight of man, and ſuppoſe him to be juſtified in unbelief; And hereupon faith is diſabled from this office in juſtification by this argument. If Faith be an inſtrument, it is the inſtrument of God, or man. 1. Not of man, for man is not the principal efficient, he doth not justifie himſelf. 2. Not of God. For (1) It is not God that beleeveth, though it is true, God is the firſt cauſe of all actions. (2.) Man is the cauſa ſecunda, between God and the action, and ſo ſtill man ſhould be ſaid to juſtifie himſelf. (3.) For (as Aquinas) the action of the principal cauſe, and of the inſtrument is one action; and who dare ſay, that faith is ſo Gods inſtrument? (4.) The inſtrument muſt have an influx to the producing of the effect of the principal cauſe, by a proper cauſality; & who dare ſay that faith hath ſuch an influx into our juſtification.
I anſwer, It is the inſtrument of man; and though man do not juſtifie himſelf, yet he concurres as a willing, ready agent with God in it; God is a juſtifier of thoſe that beleeve in Jeſus, Rom. 3. 26. God hath ſet Chriſt forth a propitiation through faith, Rom. 3. 25. It is one God which ſhall juſtifie the circumciſion by faith, and the uncircumciſion through faith, Rom. 3. 30. And becauſe it is the inſtrument of man in a work of this nature, it is alſo an inſtrument of God. As ſome have obſerved a communication of Titles between Chriſt and his Church: (the Church being called by his Name,) ſo there is a communication of actions in theſe relative works; Chriſt dwells in our hearts by faith, Eph. 3. 17. We believe, and not Chriſt, and yet faith there is Chriſts inſtrument, whereby he takes up his abode; God purifies the hearts of the Gentiles by faith, Acts 15. 17. They beleeved, and not God, yet faith is Gods inſtrument in the work of their purification; ſo on the other ſide, the Spirit is Gods work, yet we by the Spirit do mortifie the deeds of the fleſh, Rom. 8. 13. Man neither juſtifies nor ſanctifies himſelf, yet by faith he is raiſed to cloſe with God in both;Fides percipit juſtificationem, efficit ſanctificationem. and ſo Faith as an inſtrument receives righteouſneſs to juſtification, and therefore is called the righteouſneſs of faith which is our juſtification, and works ſanctification; provided you underſtand not the firſt work, which is properly regeneration, and precedent to faith, but the farther progreſſe and increaſe of it; The Spirit working faith, faith takes in a larger meaſure of the Spirit, John 7. 37. He that beleeveth on me, as the Scripture ſaith, out of his belly ſhall flow rivers of living water; but this he ſpake of the Spirit, which they that beleeve on him, ſhould receive. The Spirit will do nothing without our faith, and our faith can do nothing without the Spirit; Man cannot juſtifie himſelfe by beleeving without God, and God will not juſtifie an unbeleeving man. Faith then is the act of man; man beleeves, yet the inſtrument of God, that juſtifies onelyonly beleevers; ſo that what is here ſpoken by way of exception againſt faith as an inſtrument, holds of efficients, and inſtruments ſole and abſolute in their work, and cauſality. But where there is a concurrence of agents, and one makes uſe of the act of another to produce the effect; that in ſuch cauſality is wrought, it will not hold.
The promiſe or grant of the new Covenant in the Goſpel, is (inſted of faith) made the inſtrument in the work of juſtification. This is indeed Gods, and not mans. It is the covenant of God, the Promiſe of God, the Goſpel of God; but of it ſelfunable to raiſe man up to juſtification. It is often tendred, and juſtification not always wrought; & ſo diſabled from the office of an inſtrument by Ke…ker. in his Com upon his firſt Canon, concerning an inſtrument.aQuàm primum ergo inſtrumentum, principali agenti non ſubſervit, inſtrumenti naturam a mittit. Aſſoon as the inſtrument ſervs not the principal agent, ſo ſoon it loſes the nature of an inſtrument. He inſtanceth in an horſe that obeys not the reins of his rider, but grows refractory, then he ceaſeth to be an inſtrument for travel. A ſword is not an inſtrument of ſlaughter, where it ſlays not; nor an axe an inſtrument to hew, where it cuts not: neither is the Goſpel an inſtrument of juſtification, where it juſtifies not, & without our faith, it never juſtifies. Where the Miniſter is a Miniſter of condemnation, the ſavour of death to death, there the Goſpel becomes an inſtrument of condemnation and of death. The efficacy that is in the Goſpel for juſtification, it receives by their faith to whom it is tendred. Heb. 4. 2. VntoUnto us was the Goſpel preached as well as unto them, but the Word preached did not profit them, not being mixed with faith in them that heard it. 1 Theſ. 2. 2, 13. You received not the Word of God (which you heard of us) as the word of men, but (as it is in truth) the Word of God, which effectually worketh alſo in you that beleeve. So that the Goſpel in it ſelf conſidered, is wanting in that honour aſſigned to an inſtrument, to have influx to the producing of the effect of the principal cauſe by a proper cauſality; If none dare ſay, faith hath ſuch an influx, they may much leſſe ſay, that the Word hath ſuch an influx. The Goſpel is an outward inſtrument, ſaith Ravanellus, Faith an inward; They both making up one inſtrument, full and compleat, yet Faith is more aptly and fitly called an inſtrument, Seeing that faith gives efficacy as an inſtrument to the Word, the Word may be without Faith, and ſo no inſtrument at all; but Faith always preſuppoſeth the Word of Promiſe, & is not without its object. Therefore to wind up this whole diſpute, in which I have ſtudied to be brief, though I fear ſome will think I have been too tedious, Seeing that thoſe that make Faith the inſtrument in juſtification, make the Goſpel an inſtrument likewiſe, and dare not go about to ſtrip it of its honour. I hope that they that make the Goſpel an inſtrument, will acknowledge Faith to be an inſtrument in like manner; being in their efficacy as inſtruments ſo inſeparably joyned, and ſo all the controverſie may be fairely ended and concluded.