A Practical Catechism — Henry Hammond

A Practical Catechism · Henry Hammond

A PRACTICALL CATECHISME.

Scholler.

I Have by the grace of God, and your help and care, attained in ſome meaſure to the underſtanding of the principles of Religion, propoſed to thoſe of my age by our Church-Catechiſme; and ſhould in modeſty content my ſelfe with thoſe rudiments, but that I finde my ſelfe, as a Chriſtian, not only invited, but obliged to grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt. Shall I therefore beſeech you to continue my guide, and to direct me, firſt, what kind of queſtions it will be moſt uſefull for me to aske, and you to inſtruct me in, that I may not pleaſe my ſelfe, or trouble you with leſſe profitable ſpeculations?

Catechiſt.

I will moſt readily ſerve you in this demand, and make no ſcruple to tell you that that kind of knowledge is moſt uſefull, and proper to be ſuperadded to your former grounds, which tendeth moſt immediately to the directing of your practice, for you will eaſily remember, that it was the forme of the young mans queſtion, Mark. 10. 17. Good Maſter, what ſhall I doe, that I may inherit eternall life? and our bookes tell us, that the oracle (that is the Devill himſelfe) was informed to proclaime Socrates to be the wiſeſt man in the world, becauſe he applied his ſtudies, and knowledge to the morall part, the ſquaring and ordering of mens lives; and Gerſon a very learned and pious man, hath defined Divinity of all others, to be an affective, not onelyonly speculative knowledge, which you will beſt underſtand Theologia eſt ſcientia affectiva, non ſpeculativa. foreign, Glem. Al. in pedag.the meaning of, by a very ancient writers words, which are in Engliſh theſe, that the end of Chriſtian philoſophy is to make men better, not more learned; to edify, not to inſtruct.

I ſhall moſt willingly intruſt my ſelfe to your directions, and though the vanity of my heart, and the unrulineſſe of my youthfull affections may perhaps make me an improper auditour of ſuch doctrines, yet I hope the doctrines themſelves and the aſſiſtance of Gods grace, obtaineable by our prayers, may be a meanes to fit me to receive profit by them. I beſeech you therefore to tell me your opinion, what kind of doctrines, and what parts of Scripture will be likely to have the moſt preſent influence on my heart, or contribute moſt to a Chriſtian practice.

I conceive eſpecially theſe five, firſt, the Doctrine of the firſt and ſecond Covenant, together with the difference of them: ſecondly, the Names, and (in one of them intimated) the Offices of Chriſt: thirdly, the Nature of the Three Theologicall Graces, Faith, Hope, and Charity, together with Selfe deniall, and Repentance, or Regeneration: fourthly, the Difference and dependance betwixt Juſtification and Sanctification: and laſtly, the thorow underſtanding of our Saviours Sermon on the Mount, ſet downe in the fifth, ſixth, and ſeaventh Chapters of Saint Matthews Goſpell. But you will be frighted with the length of this taske, and diſcourag'd from ſetting out on ſo tedious a journey.

I ſhall thinke it unreaſonable for me, to be tyred with receiving the largeſt favours, that you have the patience, and the charity to beſtow upon me, and to ſhew you that I have an appetite to the journey, I ſhall not give you the leaſt excuſe of delay, but put you in minde where it was that you promiſ'd to ſet out, or begin your firſt ſtage, and beſeech you to god before me, my guide and inſtructer, firſt in the doctrine of the two Covenants; to which purpoſe my ignorance makes it neceſſary for me to requeſt your firſt helpe, to tell me what a Covenant is.

§ 1 A Covenant is a mutuall compact (as Of the firſt Covenant.we now conſider it) betwixt God and man, conſiſting of mercies on Gods part made over to man, and of conditions on mans part required by God.

It will then be neceſſary for me to demand firſt what you meane by the Firſt Covenant.

I meane that which is ſuppoſed to be made with Adam, aſſoone as he was created, before his firſt ſinne, and with all mankinde in him.

What then was the mercy an Gods part made over to him in that Covenant?

It conſiſted of two parts, one ſort of things ſuppoſed before the Covenant abſolutely given to him by God in his creation: another promiſed and not given, but upon condition.

What is that which was abſolutely given?

1. A law written in his heart teaching him the whole duty of man, 2. A poſitive law, of not eating the fruite of one tree in the garden, all others but that one being freely allowed him by God. 3. A perfect ſtrength and ability beſtowed on him to performe all that was required of him, and by that a poſſibility to have lived for ever without ever ſinning.

What is that which was promiſed on condition?

1. Continuance of that light, and that ſtrength, the one to direct, the other to aſſiſt him in a perſevering performance of that perfect obedience. 2. A crowne of ſuch performance, aſſumption to eternall felicity.

What was the condition upon which the former of theſe was promiſed?

Walking in that light, making uſe of that ſtrength, (and therefore upon defailance in thoſe two, upon the firſt ſinne, that light was dimmed, and that ſtrength, (like Sampſons when his lockes were loſt,) extremely weakned)

What was the condition, upon which the Eternall felicity was promiſed?

Exact, unſinning, perfect obedience, proportioned to the meaſure of that ſtrength; and conſequently upon the commiſſion of the firſt ſinne, this crowne was forfeited, Adam caſt out of Paradiſe, and condemned to death, and ſo deprived both of eternity and felicity, and from that houre to this, there hath beene no man living (Chriſt onelyonly excepted who was God as well as man) juſtifiable by that firſt covenant, all having ſinned, and ſo coming ſhort of the Glory of God promiſed in that covenant.

You have now given me a view of the firſt covenant, and I ſhall not give my curioſity leave to importune you with more queſtions about it. OnelyOnly if you pleaſe, tell me, what condition Adam and conſequently mankinde were concluded under, upon the defailance, or breach of the condition required in that firſt covenant, for I perceive Adam ſinned, and ſo brake that condition.

I have intimated that to you already, and yet ſhall farther enlarge on it. Upon the fall of Adam, he and all mankinde forfeited that perfect light and perfect ſtrength, and became very defective and weake both in knowledge and ability of performing their duty to their Creatour, and conſequently were made utterly uncapable of ever receiving benefit by that firſt covenant. It being juſt with God to withdraw that high degree of ſtrength and grace when he ſaw ſo ill uſe made of it.

But why ſhould God inflict that puniſhment upon all mankinde, for (or upon occaſion of) the ſinne of that one man? though he uſed his talent ſo very ill, others of his poſterity might have uſed it better, and why ſhould they all be ſo prejudged, upon one mans miſcarriage?

Many reaſons may be rendred for this act of Gods, and if they could not, yet ought not his wiſedome to be arraign'd at our tribunall, or judged by us. Now this is an act of his wiſedom, more then of diſtributive juſtice, it being free for him to do what he will with his owne, and ſuch is his Grace and his Crowne. But the moſt full ſatisfactory reaſon may be this, becauſe God intending to take the forfeiture of that firſt Covenant, intended withall to make a ſecond Covenant, which ſhould tend as much or more to the maine end, the eternall felicity of mankinde, as, or then the firſt could have done. And that you will acknowledge, when you heare what this ſecond covenant is.

I beſeech you then what is the ſecond Covenant: and firſt with whom was it made?

It Of the ſecond Covenan:was made with the ſame Adam now after his fall, in theſe words, The ſeed of the woman ſhall breake the Serpents head. Gen. 3. 15. and afterwards repeated more plainely to Abraham. Gen. 22. 17. 18.

But who is that Seed of the Woman?

The ſame that in the words ſpoken to Abraham is meant by Thy ſeed, which the Apoſtle (Gal. 3. 16.) tells us is Chriſt.

What then is the firſt thing promiſed in that ſecond Covenant?

The giving of Chriſt, to take our nature upon him, and ſo to become a kind of ſecond Adam, in that nature of ours to performe perfect unſinning obedience, and ſo to be juſt, according to the condition of the firſt Covenant, and yet being faultleſſe, to undergoe a ſhamefull death voluntarily upon the Croſſe, to ſatisfy for the ſinne of Adam, and for all the ſinnes of all mankinde, to taſt death for every man. Heb. 2. 9. and this being the firſt thing, all other parts of this Covenant are conſequent and dependent on this, and ſo this ſecond Covenant was made in Chriſt, ſealed in his bloud (as it was the cuſtome of the Eaſterne Nations to ſeale all Covenants with bloud) and ſo confirmed by him, which is the meaning of thoſe words 2 Cor. 1. 20. All the promiſes of God in him are yea, and in him amen, that is are verified (which is the importance of Yea) and confirmed (which is meant by Amen) into an immutability, in or by Chriſt.

Well then. What are the promiſes or mercies made over unto us in Chriſt by this ſecond Covenant?

Firſt a revelation of his will, called the law of faith, according to which we Chriſtians ought to live, and this is ſet downe as a part of that Covenant. Heb. 8. 10, 11. Secondly a promiſe of pardon or mercy to our unrighteouſneſſe, and our ſinnes and our iniquities, v. 12. Thirdly the giving of grace or ſtrength, although not perfect, or ſuch as may enable us to live without ever ſinning, yet ſuch as is ſufficient to performe what is neceſſary now under this ſecond Covenant, in which reſpect it is ſaid by S. Paul. Rom 10. 8. that the word, (that is, the condition of the ſecond Covenant,) is nigh thee, the meaning of which will not be underſtood, but by comparing it with the place, from whence it is cited, Deut. 30. 11, 14. The commandement which I command thee this day, it is not hidden from thee, (the Hebrew word there is by the Greeke tranſlators beſt expreſt, it is not foreign.too heavy for thee, and in other places, it is not impoſſible for thee,) but v. 14. it is very nigh unto thee in thy mouth and in thy heart (the Greek adde, and in thy hand) that thou maieſt doe it, and therefore Saint John ſaith, His commandements are not greivous, the word ſignifies heavy and unſupportable, and Chriſt himſelfe, that His yoke is eaſie and his burthen light, and Saint Paul againe that He can doe all things thorow Chriſt that ſtrengthens him, able to do nothing of himſelfe, in order to the attaining of bliſſe, (we are not ſufficient of our ſelves, ſaieth he in another place, to doe any thing) but yet thorow Chriſt that ſtrengthens mee I can doe all things that are now required of mee, (our ſufficiency is of God.)

I beſeech you where is this part of the promiſes of the ſecond Covenant ſet downe in Scripture?

'Tis intimated in theſe and many other places, but is diſtinctly ſet downe in the ſong of Zachary, Luk. 1. 74. he there ſpeakes of the oath which God ſware to our father Abraham, v. 72. which he ſtiles Gods holy Covenant, v. 71. and he ſpecifies two parts of it. 1 Deliverance or ſafety from the power of our enemies, Sinne and Satan, in the words That we being delivered without feare or danger (for ſo the pointing of the Greeke words in the moſt ancient copies teach us to foreign.read) that is, ſafe and ſecure, out of the hand of our enemies. 2 Giving of power or ſtrength to us, to enable us to ſerve him, ſo as he will accept of, and to perſevere in that ſervice, in the reſt of the words [that he would grant unto us (or as the word is rendred Rev. 11. 3. give power) foreign.that we might ſerve him (or to ſerve him) in holineſſe and righteouſneſſe before him all the daies of our life,]

This place is, I acknowledge, a cleare one to the purpoſe, and I have nothing to object againſt it; only pardon my curioſity if having beene told by you that this ſecond Covenant was repeated to Abraham Gen. 22. 16. and finding it here called the oath ſworne to Abraham, and yet by reading of that oath in Gen. not finding any ſuch forme of words there expreſt, I beſeech you to ſatisfy this ſcruple of mine, and reconcile thoſe two places which both you and the margents of our Bibles acknowledge to be parallell the one to the other, but the ſound of the words doth not ſo readily conſent to. The granting me this favour may, I hope, make the whole matter more perſpicuous.

I am of your opinion and therefore ſhall readily do it, and it will coſt me no more paines then this, 1. to tell you that there is one part of the oath mentioned in Gen. which belonged peculiarly to the temporall proſperity of the people of the Jewes, which were to ſpring from that Abraham, [I will multiply thy ſeed &c:] and indeed that whole verſe 17. may literally and primarily be referr'd to that; but then beſides that, (which Zachary reſpecteth not) there are three things more promiſed, ſpirituall bleſſing, ſpirituall victory, and the incarnation of Chriſt, the laſt of theſe Zachary mentions not in the words of the oath, becauſe it is ſuppoſed in his whole ſong occaſioned only by it, and uttered on purpoſe to celebrate the incarnation of Chriſt, but the other two parts are ſpecified and interpreted by him; the victory over (or poſſeſſing the gates of) the enemies there, is here called deliverance without feare from the hands of our enemies; and the bleſſing there, is explained here to be giving us power to ſerve him in holineſſe and righteouſneſſe before him all our dayes, the grace of God for the amending of our lives; according to that of the Apoſtle, Gal. 3. 14. where the receiving the promiſe of the ſpirit is called the bleſſing of Abraham, the power of Chriſt aſſiſting and enabling us to perſevere, being really the moſt ineſtimable bleſſing that this life is capable of, to which purpoſe Saint Peter Act. 3. 26. ſpeaking of Chriſt ſent by God to bleſſe us, expreſſeth the thing, wherein that bleſſing conſiſts, to wit in turning away every one from his iniquities.

I have troubled you too farre by this extravagance, I ſhall make no delay to recall my ſelfe into the rode againe, and having beene taught by you theſe ſeverall particulars of Gods promiſe in the ſecond Covenant, I ſhall deſire you to proceed to tell me what is the condition required of us in this Covenant, unleſſe perhaps there be ſome farther particulars promiſed on Gods part, which you have not yet mentioned.

The truth is, there be two more promiſes of God, the firſt, of giving more grace, the ſecond, of crowning with glory; but both thoſe conditionall promiſes: the firſt, upon condition that we make uſe of thoſe former talents, thoſe weaker degrees of grace given us, which is the intimation of the parable of the noble man Luk. 19. 13. the ſumme of which is, that unto every one that hath (that is, hath made good uſe of the talent of grace intruſted to him) as Heb. 12. 28. to have grace ſignifies to make uſe of it to the end to which it is deſigned,) ſhall be given; and from him that hath not (made that uſe he ought) even that he hath ſhall be taken from him. The ſecond upon condition that he be at the day of death or judgement, ſuch a man as Chriſt now under this ſecond Covenant requires him to be.

What then is the condition of this ſecond Covenant, without which there is yet no ſalvation to be had?

I ſhall anſwer you firſt negatively, then poſitively. negatively, it is not 1. perfect, exact, unſinning obedience, never to offend at all in any kinde of ſinne, (this is the condition of the firſt Covenant) nor 2 is it never to have committed any deliberate ſinne in the former life, nor 3 never to have gone on or continued in any habituall or cuſtomary ſinne for the time paſt, but it is poſitively the new creature, or renewed ſincere honeſt faithfull obedience to the whole Goſpell, giving up the whole heart unto Chriſt, the performing of that which God enables us to performe, and bewailing our infirmities, and frailties, and ſinnes, both of the paſt & preſent life, and beſeeching Gods pardon in Chriſt for all ſuch; and ſincerely labouring to mortify every ſin, and performe uniforme obedience to God, and from every fall riſing again by repentance and reformation. In a word, the condition required of us, is a conſtellation or conjuncture of all thoſe Goſpell-graces, faith hope, charity, ſelfe-deniall, repentance, and the reſt, every one of them truly and ſincerely rooted in the Chriſtian heart, though mixed with much weakeneſſe and imperfection, and perhaps with many ſinnes, ſo they be not wilfully and impenitently lived and died in, for in that caſe nothing but perdition is to be expected.

What part of the promiſes is this condition required to make us capable of?

Of pardon of ſinnes, and ſalvation: by which you ſee that no man ſhall be pardoned or ſaved, but he that obſerves this condition.

What condition is then required to make capable of that other part of the conditionall promiſe, to wit, of more grace, or continuance of that we have already?

A carefull induſtrious husbanding of it, and daily prayer for daily increaſe, and attending diligently to the meanes of grace.

Meethinkes I now underſtand ſomewhat of the nature and difference of theſe two Covenants, and ſhall not need to aske you which of them it is that we Chriſtians are now concerned in, for I take it for granted, that it is the ſecond. OnelyOnly be pleaſed to tell me which of theſe two it was by which the Jewes were to expect ſalvation?

Both Jew and Gentile, that is, every man that ever was, or ſhall be ſaved from the beginning of the world, was, and is, and ſhall be ſaved by this ſecond Covenant.

How then were the Jewes obliged to the obſervation of the law? is not the law the firſt Covenant.

The Judaicall law was not the firſt Covenant, but the law of unſinning perfect obedience made with Adam in innocence. The truth is, the Judaicall law did repreſent unto us the firſt Covenant, but ſo it did the ſecond alſo: the firſt by requiring perfect obedience, and pronouncing a curſe on him that continued not in all thoſe many burthenſome ordinances, which the law gave no power to any to performe. The ſecond in the ſacrifices, and many other rites, which ſerved as emblems to ſhew us Chriſt, and in him the ſecond Covenant.

I ſhall not interpoſe any more difficulties, which my ignorance might ſuggeſt, but onelyonly put you in minde, that you told me that this doctrine had a moſt preſent influence on our lives, be pleaſed to ſhew me how.

It hath ſo, many wayes. I will mention a few. Firſt, By preſcribing the condition, it ſets us a worke to the performance of it, and that is living well. Secondly, By ſhewing us how poſſible or falſible that condition is by the Grace and helpe of Chriſt, it firſt obliges us to a deligent performance of that duty of prayer for that Grace, and then ſtirres us up to endeavour and induſtry in doing what we are enabled to doe, that we receive not the grace of God in vaine. Thirdly, By ſhewing us the neceſſity, indiſpenſible neceſſity of ſincere obedience, it ſhuts the doore againſt all temptations to carnall ſecurity, ſloth, preſumption, hypocriſy, partiall obedience, or habituall going on in ſinne. And Fourthly, By ſhewing the true grounds of hope, fortifies us againſt deſperation. And Laſtly, if we need any encouragements in our Chriſtian walke, his promiſe to enable firſt, and then to accept, will moſt abundantly contribute to that purpoſe.

I acknowledge the uſefulneſſe of your directions, and I beſeech God to aſſiſt me in bringing forth the fruit which it is juſt for you to expect. and for God to require from them; and I promiſe you by his helpe to he mindfull of your admonitions.

I ſhall deſire you to proceed to the ſecond kinde of doctrine, which at firſt you mentioned, the names and in one of them the offices of Chriſt. I beſeech you what names doe you meane?

Thoſe two moſt eminent and vulgarly knowne, ſo often repeated, but ſo little weighed, Jeſus and Chriſt.

I pray you what is the importance of Of the name JESUS.the word Jeſu…?

It is an Hebrew word which ſignifies Saviour or ſalvation. I ſhall not need to prove it when an Angell hath aſſerted it, Mat. 1. 21. Thou ſhalt call his name Jeſus, for he ſhall ſave his people from their ſinnes.

The place you cite I have conſidered, and finde a very puzling difficulty in it, by giving my ſelfe liberty to read on, to the two next verſes, the words of which are theſe: All this was done that it might be fulfilled which was ſpoken by the Prophet, ſaying, Behold a Virgin ſhall conceive and beare a Sonne, and they ſhall call his name Emmanuel. How could his name be called Jeſus and Emmanuel too? or how could the calling his name Jeſus, be the fulfilling of that prophecy that foretold that they ſhould call his name Emmanuel?

You are to know that in the Hebrew tongue, words and things, and ſo alſo calling and being, name and perſon are all one; No word ſhall be impoſſible with God, is, nothing ſhall be impoſſible: and my houſe ſhall be called the houſe of prayer, is, my houſe ſhall be the houſe of prayer to all people, that is, to the Gentiles as well as Jewes; and ſo many names, that is, ſo many men: and according to that idiom. (retained both in the Prophets of the Old, and Evangeliſts of the New Teſtament) this phraſe [they ſhall call his name Emmanuel] is in ſignification no more then this, He ſhall be, God with us, or God incarnate in our fleſh; which incarnation of his, being on purpoſe to ſave his people from their ſinnes, that prophecy which foretold it, was perfectly fulfilled in his birth and circumciſion, at which time he was called Jeſus. Which name was but a ſignification of his deſigne in his coming into the world, according to another place; This day there is borne in the City of David a Saviour, which is Chriſt the Lord.

By the anſwering of my impertinent ſcruple I have gained thus much, that the whole end of Chriſts birth, of all he did and ſuffered for us, was that he might ſave us. I pray you then what is meant by ſaving.

To ſave is to redeeme from ſinne, as you will acknowledge, if you obſerve but theſe two plaine places; firſt, that which even now I cited. Mat. 1. 21. [he ſhall ſave his people from their ſinnes,] (which is the onelyonly reaſon there rendred why he is called a Saviour) then Tit. 2. 14. Chriſt gave himſelfe to be crucified for us, that he might redeeme us from all iniquity.]

Wherein doth this ſaving or redeeming from ſinne conſiſt?

In 3 things, firſt, In obtaining pardon for ſinne or reconciling us to God; and conſequently to that, in delivering us from the eternall torments which from God as judge, and from Satan as accuſer firſt, and then as executioner, are in ſtrict juſtice, or by the firſt Covenant due to ſinne. Secondly, In a calling to repentance, by weakning the reigning power of ſinne, and the tempting power of Satan, by mortifying the old man, (that is, the ſinfull deſires of the naturall, and ſinfull habits of the carnall man,) by implanting a new principle of holineſſe in the heart. And thirdly, In perfecting and accompliſhing all theſe ſo happy beginnings, at the end of this life in heaven.

How can it be ſaid that Chriſt came thus to ſave, to doe all this, when ſo many, ſo long after his coming, are ſo farre from being thus ſaved in all or any of the three ſences?

That he came to ſave is certainly true, whatſoever objections you can have againſt it: and that by ſaving theſe 3 things are meant, if you pleaſe I ſhall manifeſt from other Scriptures. The firſt ſence is conteined in the word, (as it is uſed,) Luk. 1. 71. ſalvation, or foreign.that we ſhould be ſaved from our enemies, which muſt needs be our ſpirituall enemies, ſinne and Satan▪ and if you doubt whether ſinne be there meant, or the pardon of ſinne, by that ſaving, the next verſe will cleare the difficulty, where it followes, to performe the mercy, or mercifully to foreign, &c. foreign.deale with our fathers, and to remember his holy Covenant, of which Covenant you know this is one ſpeciall part, Heb. 8. 12. I will be mercifull to their ſinnes, (which explaines the mercifull dealing there) and their iniquities will I remember no more. And then for the ſecond ſence, that ſaving ſignifies calling to repentance, may appeare not onelyonly by comparing thoſe two places, [I came to call ſinners to repentance,] and [Chriſt Jeſus came into the world to ſave ſinners,] out alſo by a notable place, Act. 2. very uſefull for the explaining of that word. v. 38. 'tis reported that Saint Peter ſaid unto them, repent, &c. and v. foreign.40. in more other words he teſtified unto them, or preached unto them, ſaying, be ye ſaved, or eſcape ye from this perverſe generation: foreign.whence it is cleare, that being ſaved, &c. is but more other words to ſignify repentance, and therefore ſurely that word, v. 47. which we render ſuch as ſhould be ſaved, but is foreign.literally [the ſaved] ſignifies peculiarly thoſe who received that exhortation, v. 41. that is, thoſe that repented of their ſinnes. but this by the way. As for the laſt acception of the phraſe, 'tis ſo ordinary for ſalvation, to ſignify the holy pure life in heaven, that I ſhall not need give you any proofe of it. Having therefore cleared the truth, this were ſufficient, although I wanted skill to anſwer your objection, but yet that may eaſily be done too, by ſaying that Chriſt hath really performed his part toward every one of theſe, and that whoſoever hath not the effect, and fruit of it, it is through his owne wilfull neglect, and even deſpiſing of ſo great ſalvation. Light came into the world, and men loved darkneſſe more then light, and having made a Covenant with death and damnation, are moſt worthy to have their portions therein.

What then is the ſhort or ſumme of Chriſts being Jeſus?

'Tis this, that he came into the world to fetch backe ſinners to heaven, that whoſoever of mankinde ſhall truly repent and fly to him, ſhall thorow him obtaine pardon of ſinne, and ſalvation, a mercy vouchſafed to men, but denyed to Angells, who being once fallen are left in that wretched eſtate, and no courſe taken, and conſequently no poſſibility left for their recovery: which moſt comfortable truth is clearely ſet downe by the Apoſtle, Heb: 2. 15. though in our Engliſh reading of it, it be ſomewhat obſcured; The words rightly rendred run thus, He doth not foreign.take hold of Angells, but the ſeed of Abraham he taketh hold of. Where the word which I render taking hold of, ſignifies to catch any one who is either running away, or falling on the ground or into a pit, to fetch backe or recover againe. This Chriſt did for men by being borne, and ſuffering in our fleſh, but for Angells he did it not.

What ſpeciall influence will this whole doctrine have upon our lives?

I will ſhew you, 1. It is proper to ſtirre up our moſt affectionate love and gratitude to this Saviour, who hath deſcended ſo low even to the death of the croſſe to ſatisfie for our ſinnes, to obtaine pardon for us. this love of Chriſt conſtreineth us, ſaith the Apoſtle. 2. 'Tis proper to beget in us a juſt hatred of ſinne which brought God out of heaven to make expiation for it. 3. It is a moſt proper enforcement of repentance and amendment of life, to remember, 1. That without that we are likely to be little benefited by this Saviour, except we repent ſalvation it ſelfe ſhall not keepe us from periſhing. 2. That that was an end of Chriſts death to redeeme us from all iniquity and purifie to himſelfe a peculiar people zealous of good workes, aſwell as to ſatisfy for us. 4. It is proper to teach us feare of offending, and keepe us from ſecurity, when 1, we finde what an exemplary puniſhment God ſaw fit, if not neceſſary, to inflict on ſinne in the perſon of his ſonne, and 2, remember how much more guilty we now ſhall prove, if we will ſtill damne our ſelves in deſpight of all theſe meanes of ſaving us.Of the name CHRIST and his three Offices.

I beſeech God to open my heart to thoſe conſiderations, and then I ſhall farther importune you to proceed and tell me the ſignification of the word Chriſt, wherein you told me the Offices of Chriſt were intimated. but I beſeech you firſt what do you meane by Offices?

I meane by that word, places of charge and dignity, to which God thought fit to deſigne Chriſt, that he might the better accompliſh the end for which he ſent him; the truſt or charge ſuppoſing ſomewhat to be done by him, and the dignity implying ſomewhat to be returned by us; as you will ſee in the particulars.

What then is meant by the word Chriſt?

Annointed, and that intimates the three Offices to which men were wont to be inaugurated by the ceremony of anointing.

What are thoſe three Offices?

Of King, and of Preiſt, and of Prophet.

What belonged Of Chriſts Kingly office.to Chriſt to do as King?

To ſet up his throne in our hearts, or to reigne in the ſoules of men, and to give evidence of his power thorow the whole world.

What was required of him to that purpoſe?

1. To weaken and ſhorten the power of Satan, which Chriſt really did at his ſuffering, Heb. 2. 14. by death deſtroying the Devill, and againe I ſaw Lucifer falne downe from heaven, that is from the more unlimited power which he had before: and 2 to give ſtrength and grace to overcome all rebellious luſts, and habits of ſinne, to bring them downe in obedience to his Kingdome, and this he hath done alſo by ſending his ſpirit; (in reference to which are thoſe words cited out of the Pſalmiſt, he hath led captivity captive, and given gifts unto men,) and in a word to reigne till he had brought all his enemies under his feet, Homer cals the Eagle. foreign Homero. Tullio aetas, trigenta annorū ſ…a…ium vid. Rhodig: l. 19. c. 22. & Homer of Neſt. foreign. & Herodot. l. 2. p. 144. foreign. & Clem. Alex. Strom. 1. p. 335. foreign.1 Cor: 15. 25.

What, and how many be thoſe enemies?

He hath many enemies, ſome temporall, but moſt ſpirituall.

What meane you by his temporall enemies?

I meane the Jewiſh nation, that rejected and crucified him, which, within the compaſſe of one generation were, according to his prediction deſtroyed by the Romans, and preyed upon by thoſe Eagles Mat. 24. 28. by which are noted the Roman Armies (whoſe enſigne was the Eagle) which found them out (as ſuch vulturs do the carcaſſe Job. 39. 30.) whereſoever they diſperſed themſelves. For that that prophecy of Chriſts, Mat. 24. belongs to this matter, the deſtruction of thoſe preſent crucifiers, and the Jewiſh ſtate, and not to the deſtruction of all enemies at his great appearing yet to come, is apparent by the 34 verſe. This generation ſhall not paſſe till all theſe things be fulfilled. Where the word generation ſignifies ſuch a ſpace that they that were then alive, might and ſhould live to ſee it, in that ſence, as the word is uſed, Mat. 1. Where the time or ſpace of 14 mens lives in a line ſucceeding one another, is called 14 generations, not that generation ſignifies the whole ſpace of a mans life (for that is oft 60, 80, or an 100 yeares) but rather the 3 part of that; for of any mans age, part he lives in his fathers life time, and part after his ſonnes birth, and thereupon 'tis wont to be ſaid, that three generations make one ſaecle or hundred yeares, as you ſhall find ordinarily it doth. So that the plaine meaning of that ſpeech of Chriſts [this generation ſhall not paſſe, &c] is this, that all this ſhould come to paſſe in their age, or within the life of ſome that were then men, as Mat. 16. 28. There be ſome ſtanding here which ſhall not taſt of death till they ſee the ſonne of man coming in his Kingdome. Which, though ſome by the next Chapter following, are perſwaded to interpret of the transfiguration, (as if that were Chriſts coming in his Kingdome) may yet more properly be interpreted of this matter, ſo immediately conſequent to his being killed by the Jewes, and riſing againe, v. 21. which was the ground of this ſpeech of his) Chriſts illuſtrious coming to deſtroy thoſe Jews; to which alſo that other place belongs, (which will cleare both theſe) Jo. 21, 22. If I will that John tarry till I come, what is that to thee? which, ſaith Saint John, was not to be interpreted that he ſhould never dye, v. 23. but onelyonly that he ſhould tarry till this coming of Chriſt: which, of all the Diſciples, peculiarly (and I thinke onelyonly) John lived to ſee, and after that wrote his Revelation in the 14^th yeare of Domitian, about the 65^t of Chriſt: This deſtroying or ſubduing his enemies and crucifiers (being ſo terrible, that when it is foretold, Mat. 24. it is generally miſtaken for the day of finall judgement) is many times in the New Teſtament, ſtiled the Kingdome of God, and the coming of Chriſt, the end of all things, and the end of the world, becauſe Chriſts powerfull preſence was ſo very diſcernible in deſtroying of that nation, and that effect of his Kingdome, in bringing his enemies under his feete.

What other enemies did you meane?

Firſt, Sinne, the great enemy of ſoules, which he labours to deſtroy in this life by the power of his grace, and will totally deſtroy at the day of judgement. Secondly, Satan, which I told you of, who therefore, when Chriſt comes to diſpoſſeſſe him of his hold in the poore man, demands, Art thou come to deſtroy us? Mark. 1. 24. and at another time, Art thou come to torment us before our time? acknowledging that Chriſt was to deſtroy them, (they underſtood ſo much in the ſacred predictions) but withall hoping it was not yet the time for that execution, and in the meane while counted it a kind of deſtruction and torment to them to be caſt out or retrenched of any of their power which they had over the bodies or ſoules of men.

Are there no other enemies that this King muſt deſtroy?

Yes, two more; Firſt, All wicked and ungodly men, that after all his methods of recalling them to amendment, doe ſtill perſevere in impenitent rebellions, to whom eternall perdition belongs by the ſentence of this King. Thoſe that will not let him reigne over them muſt be brought forth and ſlaine before their King. Secondly, Death it ſelfe, according to that of the Apoſtle, 1 Cor. 15. The laſt enemy that ſhall be deſtroyed is death: he ſhall deſpoile the grave, and make it reſtore all its captives, and then death ſhall be no more, ſhall be ſwallowed up in victory.

What is required of us in anſwer and returne to this Office of his?

Principally and by indiſpenſible neceſſity that we render our ſelves obedient, faithfull, conſtant Subjects to this King, hold not out any diſloyall fort, any rebell luſt or ſinne againſt him, but as to a King, vow and performe entire allegiance unto him. But then conſequently that we intruſt him with our protection, addreſſe all our petitions to him, have no warre or peace but with thoſe who are his and our common enemies or freinds, fight his battailes againſt ſinne and Satan, pay him our tribute of honour, reverence, obedience, yea and of our goods alſo, when they may be uſefull to any poore member of his.

I ſhall detaine you no longer with leſſe neceſſary Quaeries about this Office of his, as, When Chriſt was inaugurated to it? becauſe I have had the chance to obſerve by comparingtwo knowne places ofScripture together (Pſal. 110. 1. and 1 Cor. 15. 25.) that [Chriſts reigning] and [his ſitting at Gods Right hand] are all one, from whence I collect that the time of his ſolemne inauguration to his Regall Office, was at his Aſcenſion.

You have gueſſed aright, and therefore I ſhall not farther explaine that unto you, nor put you in minde of any other niceties, but inſtead of ſuch, rather remember you of the practicall concluſion, that this Office of Chriſts may ſuggeſt unto you, that you are no farther a Chriſtian, then you are an obedient ſubject of Chriſts, that his Goſpell conſiſts of commands aſwell as promiſes, the one the object of the Chriſtian faith, aſwell as the other.

O Lord increaſe this faith in me.

Pleaſe you now to proceed to the ſecond Office of Chriſts that of his Preiſthood.

I ſhall, and Of Chriſts Preiſtly office.firſt tell you, that the nature of this Office of Chriſt is a little obſcure, and therefore I ſhall tell you nothing of it, but what the Scripture gives me cleare ground to aſſert.

What doth the Scripture tell us of Preiſthood?

It mentions two orders of Preiſthood, one after the order of Aaron, the other after the order of Melchizedek.

What was the office of the Aaronicall Preiſt?

To offer ſacrifice, and to bleſſe the people, but eſpecially to ſacrifice.

What of the Melchizedekian Preiſt?

It is not improbable that Melchizedek offered ſacrifice alſo, but becauſe the ſacred ſtory mentions nothing of him, as belonging to his Preiſthood, but onelyonly his bleſſing of Abraham, therefore it is reſolved that the Melchizedekian Preiſthood conſiſted onelyonly in bleſſing. This you will beſt diſcerne by looking into the ſtory of Melchizedek meeting Abraham, Gen. 14. 18, 19.

What is there ſaid of him?

It is ſaid that Melchizedek King of Salem brought forth bread and wine, i. e. treated and entertained Abraham as a King, and he was the Preiſt of the moſt high God, and he bleſſed him and ſaid, Bleſſed be Abraham of the moſt high God which hath delivered thine enemies into thine hand.

Which of theſe kinde of Preiſts was Chriſt to be?

Chriſt being conſidered in the whole purpoſe of God concerning him, was to undertake both theſe offices of Preiſthood, to be an Aaronicall Preiſt firſt, and then for ever after a Melchizedekian Preiſt, he was appointed firſt to offer up ſacrifice for the ſinnes of the world, which he performed once for all upon the croſſe, and therein exerciſed the office of an Aaronicall Preiſt, and withall completed and perfected that whole worke of ſatisfaction for ſinne, to which all the old legall ſacrifices referred; and that being done, he was to enter upon his other office of Melchizedekian Preiſthood, and exerciſe that continually from that time to the end of the world, and is therefore called a Preiſt for ever after the order of Melchizedek. And this ſecond kind of Preiſt-hood is that which the Scripture of the New Teſtament, eſpecially the Epiſtle to the Hebrews, doth mainly referre to, when it ſpeaks of Chriſt, and is to be conceived to ſpeake of that, whenſoever it indefinitely mentions Chriſts Preiſt-hood.

But what then? is not Chriſt a Preiſt ofter the order of Aaron?

I told you that he was, but now I tell you, that he is not: he was once, in his death, but never was to repeate any act of that afterwards, and ſo now all the Preiſt-hood that belongs to him is the Melchizedekian. I will ſet this downe more plainely. It is moſt truly ſaid and reſolved, that Chriſts death was a voluntary offering and ſacrifice of himſelfe once for us, and that will ſerve to denominate him an Aaronicall Preiſt in his death, or rather to conclude that his death was the completion of all the rites & ceremonies (ſuch as the ſacrifices) of the Aaronicall Preiſthood. But this being but one act never to be repeated againe, is not the thing that Chriſts eternall Preiſthood (denoted eſpecially by his unction or Chriſme) referres foreignto; but that other Melchizedek-Preiſthood that he was to exerciſe for ever. Beſides it may be ſaid that this ſacrifice at his death, may, under that notion of an Aaronicall ſacrifice, paſſe for the rite and ceremony before his conſecration, or at the conſecrating him to be our eternall high preiſt. For ſuch ſacrifices we find mentioned Lev. 8. 22. the ram, the ram of conſecration; and of this nature I conceive the death of Chriſt to be a previous or preparatory rite to Chriſts conſecration to his great eternall preiſt-hood after the order of Melchizedek, whereupon 'tis ſaid that it became God to conſecrate foreignthe Captaine of our ſalvation by ſufferings. Heb. 2. 10. for ſo the word ſignifies, which we render to make perfect. To which purpoſe you may obſerve two things 1 that Chriſts preiſt-hood foreign.is ſaid to be an eternall preiſthood [thou art a preiſt for ever] and a preiſthood not tranſitive, but for ever faſtened in the perſon of foreign.Chriſt, Heb. 7. 24. after the power of an indiſſoluble life., v. 16. which cannot appertaine to that one ſingle finite unrepeated ſacrifice of himſelfe upon the Croſſe. 2, that Chriſt was not inaugurated to this his preiſthood till after his Reſurrection, as may appeare by Heb. 5. 5. Chriſt glorified not himſelfe to be made an high preiſt, but he that ſaid unto him, thou art my ſonne this day have I begotten thee. Which words denoting the time of Gods inaugurating him to his preiſthood may by the ſound ſeem to belong to his birth, but being compared with Act. 13. 33. and Pſ. 110. 14. it plainely appeares that they belong to the reſurrection of Chriſt. and Act. 3. 26. 'tis clearely ſaid, God having raiſed up his ſonne Jeſus ſent him to bleſſe you; which is a denotation of this preiſthood, as I told you; and anon, if you remember me, I will more largely ſhew you.

Will not this derogate ſomething from the ſuffering of Chriſt, or ſatisfaction wrought by it?

No nothing at all, but rather demonſtrate that this death of his was neceſſary in a double reſpect, 1, as an act of an Aaronicall Prieſt, and a completion of all thoſe legall rites, which vaniſhed at the preſence of this great ſacrifice. 2, that in reſpect of the ſatisfaction wrought by it, it was neceſſary to make him our eternall Preiſt, or to make us capable of the benefits of that Preiſt-hood of his.

Well then, I ſhall acknowledge thoſe plaine words of Scripture, that Chriſt is now to us and ever ſhall be a preiſt of Melchizedeks Order, and not ſtrive to phanſie him ſtill an Aaronicall preiſt (that ſacrifice being offered up once for all) becauſe I have no ground now for ſuch phanſie. But then I beſeech you wherein lies the parallel betwixt Melchizedecks preiſt-hood, and Chriſts? Is it in offering of bread and wine which we read of Melchizedeck, or in any thing anſwerable to that?

No, that is the Papiſts phanſy cauſed by a great miſtake of theirs, they conceive that Melchizedek offered up Bread and Wine to God: and that in that reſpect he is called a Preiſt, or that he was ſacrificing, or did ſacrifice; but in this there are two miſtakes, for firſt, Melchizedek brought forth this bread and Wine, and preſented it to Abraham, did not offer it to God; and therefore Philo a Jew, well ſeene in that ſtory, ſets it as an act of hoſpitality in Melchizedek, contrary to the crabbed niggardlineſſe of Amelek, he would not allow water, but Melchizedek brought forth bread and wine. Secondly, this he did as a King, and ſo Chriſt as a King may perhaps be ſaid to entertaine and feed us in the Sacrament with bread & wine, & the ſpiritu, all food annexed to, or repreſented by it, the giving of grace and pardon being a donative of his Kingly Office: but the Preiſtly acts of Melchizedek are thoſe that follow. Wherein onelyonly Chriſts Eternall or Melchizedek. Preiſthood conſiſts.

What are they?

1. Bleſſing us. 2. Bleſſing God for us.

What is the meaning of Chriſts bleſſing us?

You will ſee that by reviewing the place even now cited, Act. 3. 26. God having raiſed up his ſonne Jeſus ſent him to bleſſe us: which now you perceive is a denotation of his Preiſtly office, the Melchizedek-Preiſthood being to bleſſe.

I doe ſo, but how doth that ſhew me what that bleſſing is?

Yes, there are words that immediately follow which clearely deſcribe wherein this bleſſing conſiſts, in turning away every one of you from his iniquities.

Be pleaſed then to make uſe of that key for me, and ſhew me clearely wherein that part of Chriſts Preiſthood, his bleſſing of us conſiſts?

In uſing all powerfull meanes to convert or turn i e. to bring all mankind to repentance.

What be thoſe meanes?

Firſt, the communicating that spirit to us whereby he raiſed up Jeſus from the dead, Rom. 8. 11. Secondly, ſending the Holy Ghoſt, (to convince the world of ſinne, and righteouſneſſe, and of judgement,) that is, appointing a ſucceſſion of Miniſters to the end of the world, to worke in mens hearts a cordiall ſubjection to that doctrine which at Chriſts preaching on earth was not beleived. Thirdly, the giving of grace, inſpiring of that ſtrength into all humble Chriſtian hearts that may enable them to get victory over ſinne. Fourthly, his interceding with God for us, (which you know is the peculiar office of the Preiſt) as he promiſed he would for Saint Peter, that his faith faile not, that is, that God will give us the grace of perſeverance, (which interceſſion of his being now with power and authority, (all power is given to me ſaith Chriſt) is all one in effect with the actuall donation of that grace) and as a crowne of this followes another kind of bleſſing, actuall beſtowing of heaven upon ſuch bleſſed perſevering children of his Father.

What is required of us in anſwer to this part of his Office?

Firſt, to ſeeke and pray for grace to deſcend towards us through this conduit of conveyance. Secondly, to receive it when it thus flowes with humble gratefull hearts. Thirdly, to count grace the greateſt bleſſing in the world. Fourthly, to make uſe of it to the end deſigned by Chriſt: not to pride or wantonneſſe, or contempt of our meaner brethren, but to the converting and reforming of our lives. And fifthly, to looke for no finall benefit, pardon of ſinnes, or eternall ſalvation from that Preiſt either as ſuffering or ſatisfying for us, but upon the good uſe of his grace, which will engage us to walke painfully here, and to approach humbly to receive our reward, the crowne not of our workes, but Gods graces hereafter.

What is the ſecond part of Chriſts Melchizedek-Preiſthood?

Bleſſing or praiſing God for ever in heaven for his goodneſſe, his mercy, his grace towards us poore ſinfull enemies of his, in giving us the victory over our ſo bitter adverſaries, ſin & Satan, & death & hell, by the bloud of the Lamb, and the power of his Grace.

What is our part in this buſineſſe?

To follow this precentor of ours in bleſſing & magnifying that God of all grace, and never yeilding to thoſe enemies which he hath died to purchaſe, and given us power to reſiſt & overcome.

I doe already diſcerne the influence of this Office, thus explained, upon our lives, yet if you please▪ give me your direction, and opinion what is the maine practicall doctrine emergent from this Office of Chriſt, especially as it conſiſts in bleſſing.

This is it, that from hence we learne, how farre forth we may expect juſtification and ſalvation from the ſufferings of Chriſt, no farther it appeares, than we are wrought on by his renewing and ſanctifying and aſſiſting grace, this being the very end of his giving himſelfe for us, not that abſolutely or preſently we might be acquitted and ſaved, but that he might redeeme us from all iniquity, from the reigning power, aſwell as guilt, and that impartially, of all iniquity, and purify unto himſelfe a peculiar people zealous of good workes, Tit. 2. 14. without which acquiſition of purity, and zeale of good workes in us as in a peculiar people, Chriſt failes of his aime and deſigne in dying for us, he is deprived of that reward of his ſufferings, which is mentioned, Iſ. 53. 10. The ſeeing of his ſeed, the having the pleaſure of the Lord, (which is ſaid to be our ſanctification, 1 Theſ. 4. 3.) proſper in his hand, the ſeeing of the travaile of his ſoule, v. 1. dividing his portion with the great, and the ſpoile with the ſtrong, v. 12. that is, reſcuing men out of the power of ſinne to amendment of life, and to holineſſe, which is the crowne and reward of his pouring out his ſoule to death, and making interceſſion for the tranſgreſſours. And if he faile of his hope, much more ſhall we of ours, after all that Chriſt hath done and ſuffered, the impenitent unreformed fiduciary ſhall periſh. And what can you imagine more obligatory to good life, then this?

I acknowledge the truth of what you ſay to be very convincing, and ſhall thinke my ſelfe bound in charity to my poore tottering ſoule no longer to flatter and foole my ſelfe with ſuch vaine hope, that Chriſts active and paſſive obedience ſhall be imputed to me, unleſſe I am by his bleſſing thus qualified to receive this benefit from his death. Yet now I thinke of it, if Chriſts active obedience may be imputed to me, then what need have I of obeying my ſelfe? If the righteouſneſſe that was in him by never ſinning, be reckoned to me, what need I any other initiall imperfect inherent righteouſneſſe or holineſſe of my owne? this is to me a ſcruple yet not anſwered by you.

I confeſſe it is, for I have had no occaſion to mention that active obedience of Chriſt, it being no part of his Preiſtly Office. And now if you will have my opinion of it, I conceive it cleare that Chriſts active obedience is not imputed unto any other perſon. For firſt, if his active righteouſneſſe were imputed to me, then by that I ſhould be reckoned of and accepted by God, as if I had fulfilled the whole law, and never ſinned, and then I ſhould have no need that Chriſt ſhould ſuffer for my ſinnes, and ſo this would exclude all poſſibility of having Chriſts paſſive obedience imputed to me. For what imaginable reaſon could be given, why I ſhould ſuffer for ſinne, or any other ſurety for mee, if by ſome former act I am accounted to have performed perfect unſinning obedience, at leaſt have the benefit of that obedience performed by that ſurety of mine, and accepted for me? Secondly, the truth is cleare that Chriſts active obedience was required in his perſon, as a neceſſary qualification to make it poſſible for him to ſuffer or ſatisfy for us, for had he not performed active obedience, that is, had any guile beene found in his mouth, or heart, had he ever ſinned, he muſt have ſuffered for himſelfe, and could no more have made ſatisfaction for us, then one of us ſinners can now doe for another. From both which reaſon 'tis cleare that Chriſts active obedience will not ſupply the place of ours, or make ours leſſe neceſſary, and conſequently that our renewed obedience and ſanctification is ſtill moſt indiſpenſably required (though mixed with much of weakeneſſe, ignorance, frailties, recidivations,) to make us capable of pardon of ſinne or ſalvation, which ſure is the intimation of thoſe places which impute our Juſtification rather to the Reſurrection of Chriſt (and the conſequents of that, the ſubſequent acts of his Preiſthood heretofore mentioned,) then to his death. Such are Rom. 8. 34. It is God that juſtifieth, who is he that condemneth? it is Chriſt that died, yea rather that is riſen againe, who is even at the right hand of God, who alſo maketh interceſſion for us? which laſt words referre peculiarly to that act of this his Preiſt-hood in bleſſing or interceding for us. and Rom. 4. 25. who was delivered (to death) for our offences, and was raiſed againe for our juſtification. The Death of Chriſt not juſtifying any who hath not his part in his Reſurrection.

I perceive this theme of Chriſts Prieſthood to be a rich mine of Chriſtian knowledge, every ſcruple of mine opening ſo large a field of matter before you, I ſhall ſatisfy my ſelfe with this competency which you have afforded me; I beſeech God I may be able to digeſt it into kindly juice, that I may grow thereby.

Pleaſe you now to proceed to the third and laſt Office of Chriſt, that of a Prophet.

I ſhall, and Of the Prophericke office of Chriſt.promiſe you not to exerciſe your patience ſo largely in that, as in the former.

Wherein doth his Propheticke Office conſiſt? In foretelling what things ſhould happen to his Church?

No, that is not the notion we have now of a Prophet (although that he hath alſo done in ſome meaſure, as farre as is uſefull for us.)

What other notion have you of a Prophet?

The ſame that the Apoſtle hath of prophecying, 1 Cor. 11. 4. & 14. 6.

What is that?

Interpreting or making knowne the will of God to us.

Wherein did Chriſt doe that?

In his Sermons, but eſpecially that on the Mount, telling us on what termes bleſſedneſſe is now to be had under the Goſpell, and revealing ſome commands of God which before were (either not at all, or) ſo obſcurely revealed in the Old Teſtament, that men thought not themſelves obliged to ſuch obedience. Beſides this, the Propheticke Office was exerciſed in ordeining ceremonies and diſcipline for his Church, the uſe of the Sacraments, and the power of the keyes, that is, the Cenſures of the Church.

What elſe belongs to his Propheticke Office?

Whatſoever elſe he revealed concerning the Eſſence and Attributes of God, concerning the myſtery of the calling of the Gentiles, and whatſoever other divine truth he revealed to his auditours, either in parables, or plaine enuntiations.

What are we to returne to this Office of his?

Our willing full aſſent, never doubting of the truth of any affirmation of his; a ready obedience to his inſtitutions, and commands, neither deſpiſing nor neglecting the uſe of what he hath thought fit to preſcribe us, and ſubduing carnall proud reaſon to the obedience of faith.

You have gone before mee through the names and offices of Chriſt ſeverally; Is there any influence on practice that all of them jointly may be thought to have, over and above what from the ſeverals you have ſhewed me?

I ſhall commend onelyonly one conſideration to you for this purpoſe, that Chriſt being an union of theſe three Offices, is a Ieſus or Saviour finally to none but thoſe who receive him under all his three Offices, uniformly into their hearts.

§ 3 The Lord grant that foreign.I may doe ſo, that I may be not a little way, or a partiall, unſincere, but a true Chriſtian.

What hinders but that you now proceed, according to your method prpooſed, to the particulars of the third ranke, the Theologicall graces and Chriſtian virtues?

I ſhall, if your patience and appetite continue to you.

To begin then with the firſt, what is Faith?

There is not any one Of Faith.word in nature which hath more ſignifications then this hath in the Word of God, eſpecially in the New Teſtament. It ſometimes ſignifies the acknowledgment of the true God, in oppoſition to Heatheniſme, ſometimes the Chriſtian Religion, in oppoſition to Indaiſme; ſometimes the beleeving the power of Chriſt to heale diſeaſes; ſometimes the beleeving that he is the promiſed Meſſias; ſometimes fidelity or faithfulneſſe; ſometimes a reſolution of conſcience concerning the lawfulneſſe of any thing; ſometimes a reliance, affiance, or dependance on Chriſt, either for temporall or ſpirituall matters; ſometimes beleeving the truth of all divine revelations; ſometimes obedience to Gods commands, in the Evangelicall not legall ſence; ſometime the doctrine of the Goſpell, in oppoſition to the law of Moſes; ſometimes 'tis an aggregate of all other graces; ſometimes the condition of the ſecond Covenant in oppoſition to the firſt; and other ſences of it alſo there are, diſtinguiſhable by the contexture, and the matter treated of where the word is uſed.

I ſhall not be ſo importunate, as to expect you ſhould travaile with mee through every of theſe ſeverals, but ſhall confine your trouble to that which ſeemes moſt neceſſary for me to know more particularly. As firſt, which of all theſe is the notion of that Faith, which is the Theologicall Grace, diſtinct from Hope and Charity, 1 Cor. 13. 13?

It is there the aſſenting to, or beleeving the whole word of God, particularly the Goſpell, and in that the commands and threates, and promiſes of that word: eſpecially the promiſes. This you will acknowledge if you looke on v. 12. of that Chapter, and there obſerve and conſider, that Viſion in the next life is the perfecting of that Faith in this life, or that Faith here is turned into Viſion there, (as hope into enjoying) for this argues Faith here to be this aſſent to thoſe things which here come to us by hearing, and are ſo beleeved by adherence, or darke enigmaticall knowledge, but hereafter are ſeene or known demonſtratively, or face to face. Hence is it that Faith is defined by the Apoſtle, Heb. 11. 1. the ground or foundation of things foreignhoped for, the conviction (or being convinced, or aſſured) of things which we doe not ſee. The foundation on which all hope is built, (for I muſt firſt beleeve the promiſe before I can hope the performance of it on right grounds) and the being convinced of the truth of thoſe things for which there is no other demonſtration, but onelyonly the word and promiſe of God, and yet upon that an inclination to beleeve them as aſſuredly, as if I had the greateſt evidence in the world.

I cannot but deſire one trouble more from you in this matter, what kind of Faith was the Faith of Abraham, which is ſo much ſpoken of in the New Teſtament, Ro. 4. Gal. 3. Heb. 11. Ja. 2. and ſeemes to be meant as the patterne by which our Faith ſhould be cut out, and upon which both he was, and we may expect to be juſtified?

I cannot but commend the ſeaſonableneſſe of the queſtion before I anſwer it, for certainly you have pitch't upon that which is the onelyonly ſure foundation & ground-worke of all true knowledge and reſolution in this matter, Abraham being the Father of the Faithfull, in whom that grace was moſt eminent, very highly commended and rewarded in the Scripture, and like whom we muſt be, if ever we expect to approve our ſelves to, (or to be juſtified by) God.

But what then was the Faith of Abraham?

Many acts of Abrahams Faith there are mentioned in the New Teſtament, which were ſeverall exerciſes of that grace in him, but eſpecially two there are, by which in two trials of his Faith he approved himſelfe to God, ſo farre as that God imputed them to him for righteouſneſſe, i. e. accepted of thoſe acts of his as graciouſly, as if he had performed perfect unſinning obedience, had lived exactly without any ſlip or fall, all his life, yea and gave him the honour of being called the freind of God.

What was the firſt of thoſe acts?

That which Saint Paul referres to Rom. 4. and Gal. 3. his beleeving the promiſe of God made unto him, Gen. 15.

What was that promiſe?

It conſiſted of two parts. Firſt, that God would ſheild and defend, or take him into his protection, and withall reward him abundantly for all the ſervice that he ſhould ever performe unto him. This promiſe is ſet down, v. 1. in theſe words, feare not Abraham, I am thy ſheild and exceeding great reward. The ſumme of which is, that God will protect all thoſe that depend and truſt on him, and reward all his faithfull ſervants in a manner and meaſure inexpreſſibly abundant, and particularly that he would then deale ſo with Abraham, a true faithfull ſervant of his, and conſequently that he ſhould not fear. This promiſe it is not ſaid in the text expreſſely that Abraham beleeved; but yet it is ſo farre implied that there is no doubt of it, for Abrahams queſtion, v. 2. [What wilt thou give me, ſeeing I goe childleſſe?] is in effect a bowing and yeilding conſent to the truth of this promiſe, and firmely depending upon it: and thereupon proceeding to a ſpeciall particular, wherein he deſired that favour of God to be made good to him, the giving him a child for his reward, whereas otherwiſe (having none, and ſo his ſervant being his onelyonly heire apparent) all the wealth in the world would not be valuable to him, and thereupon as a reward of that his former faith, on the former promiſe God proceeds to make him that ſecond more particular promiſe, which I called the ſecond part of it.

What was that?

The promiſe that he ſhould have an heire of his own body, from whom ſhould come a poſterity as numerous, or rather innumerable, as the ſtars of heaven, (and among them at length the Meſſias in whom all the people of the world ſhould be bleſſed) for that is the meaning of [ſo ſhall thy ſeed be, v. 5. and of the ſame words delivered by way of Ellipſis, Rom. 4. 18. Who beleived that he ſhould be the father of many nations, accordingly as had beene ſaid to him by God.] So (i. e. as the ſtarres of heaven) ſhall thy ſeed be. This ſecond part of the promiſe being a particular conteined before under the generall of rewarding him exceedingly, but not till now explicitely revealed to Abraham, that God would then reward him by giving him a ſon, and a numerous poſterity, and the Meſſias to come from him, was a particular triall whether his former beleife were ſincere, i. e. whether he would truſt and depend on God or no, there being little reaſon for him to expect a child then, having remained ſo long without one, and ſo ſome difficulty in ſo beleeving; and then it followes that in this triall he was found faithfull, he beleeved, v. 6. (or as Saint Paul heightens it, beſide or beyond hope he beleived, Rom. 4. 18.) and God counted it to him for righteouſneſſe, i. e. tooke this for ſuch an expreſſion of his faithfullneſſe and ſincerity and true piety that he accepted him as a righteous perſon, upon this performance, though no doubt he had many infirmities and ſinnes which he was or had beene guilty of in his life, unreconcileable with perfect righteouſneſſe.

What was the ſecond of thoſe acts of Abrahams faith?

That which Saint Iames mentions c. 2. 21. and Saint Paul, Heb. 11. 17. offering up his ſonne Iſaak upon the Altar. For God having made triall before of his faith, in one particular, that of beleeving his promiſe; makes now a new triall of it in another, that of obedience to his commands: for when God gives commands aſwell as promiſes, the one is as perfect a ſeaſon and meanes of triall of faith as the other; and to ſay I have faith, and not thus to evidence it, not to bring forth that fruit of it, when God by expecting it and requiring it puts mee to the triall, is either to manifeſt that I have no faith at all, or elſe not a through faith, but only for cheaper eaſier ſervices, not able to hold out to all trials. Or elſe that this is but a dull liveleſſe habit of faith, without any vitall acts flowing from it: which yet are the things that God commandeth, and without yeilding of which in time of triall (or when occaſion is offered) the habit will not be accepted.

And this I conceive the cleareſt way of reconciling Saint Iames and Saint Paul, Abraham was juſtified by faith, ſaith Saint Paul, Rom, 4. and not by workes, i. e. by beleeving and depending on God for the performance of his promiſe, and reſigning himſelfe up wholly to him to obey his precepts; or more clearely by that Faith which howſoever it was tried, whether by promiſes of ſtrange incredible things, or commands of very hard duties, (killing his onelyonly ſonne) did conſtantly approve it ſelfe to be a true ſaith, and ſo was accepted by God, without performance of abſolute unſinning obedience, much more without performance of the Moſaicall law, (Abraham then being uncircumciſed) which two things, one or both, are generally by Saint Paul meant by workes. But then ſaith Saint James, Abraham was juſtified by workes, i. e. his Faith did approve its ſelfe by faithfull actions, particularly by offering up his ſonne, an act of the greateſt fidelity, and ſincerity, and obedience in the world, and if in time of triall he had not done ſo, he had never paſs't for the faithfull Abraham, had never beene juſtified, i. e. approved or accepted by God, which is in effect all one with that which Saint Paul had ſaid; neither one nor the other excluding or ſeperating faithfull actions or acts of Faith, from Faith, or the condition of juſtification, but abſolutely requiring them as the onelyonly things by which the man is juſtified, onelyonly Saint Paul mentions the workes of the law, and excludes them from having any thing to doe toward juſtification, leaving the whole worke to Faith; and Saint James, dealing not with the Jewes, but with another kind of adverſaries, hath no occaſion to adde that excluſive part, but rather to prevent or cure another diſeaſe which he ſaw the minds of men through miſtake and abuſe of Saint Pauls doctrine poſſeſs't with, or ſubject to (thinking that a dead habit of Faith would ſerve the turne, and miſtaking every ſlight motion or formall profeſſion (ſuch as bidding the poore go, and be rich, and giving them nothing, v. 16.) for that habit of faith) and in oppoſition to that, reſolving that the Faith which in time of triall, when occaſion is offered, doth not bring forth acts, is ſuch a dead carcaſſe of faith that God will never be content with, to the juſtifying or accepting of any, or counting any man (as Abraham) his friend; for ſuch are none, ſaith Chriſt, but thoſe which do whatſoever he commands them.

I thanke you for this very plaine delineation of Abrahams Faith: be onelyonly now pleaſed, to prevent any miſtake of mine, to change the ſcene, and bring home the whole matter to mine owne heart, and tell me what is that Faith which is required of me, and which alone will ſuffice to denominate me a child of Faithfull Abraham, and which will be ſure to be accounted to me for righteouſneſſe by God; and this you may pleaſe to doe onelyonly with reflection, and in proportion to what you have already told me of Abraham.

I will obey you. The faith which is now required of you, and which God will thus accept to your juſtification, is a cordiall ſincere giving up your ſelfe unto God, particularly to Chriſt, firmely to rely on all his promiſes, and faithfully to obey all his commands delivered in the Goſpell: which will never be accounted that ſincere cordiall faith, unleſſe you doe (whenſoever any triall is made of you) act and performe accordingly, beleive what Chriſt hath promiſed in the Goſpell, againſt all ſpirituall or worldly temptations to the contrary, and practice what Chriſt commands againſt all the invitations of pleaſure or profit, or vaine glory to the contrary; to which purpoſe it is, that Chriſt ſaith, that they cannot beleive, which receive the praiſe of men: by that one carnall motive, as an example or inſtance of the reſt, illuſtrating this truth, that he that the World, or Fleſh, or Devill, can carry away from the profeſſion of, and obedience to Chriſt, is no ſonne of the faithfull Abraham, no beleiving Diſciple of his. For if it be ſaid that Abraham was faithfull before theſe acts of his Faith, at leaſt before that ſecond of them, that of obedience, being juſtified upon the beleeving the promiſe before, Gen. 15. and ſo that you may have true faith, before you produce thoſe effects of it, at leaſt by beleeving the promiſes of Chriſt you are ſo juſtified, without reſpect unto (or abſtracted from) this obedience to his commands, I ſhall ſoone ſatisfy that ſcruple, by confeſſing the truth of it as farre as concern'd Abraham, on this ground, becauſe Abraham was by God (who ſaw his heart) diſcerned to be faithfull before any of theſe trials, nay had formerly given evidence of it by going out of his country at Gods command▪ which was an act of great obedience foreignGen. 12. 1. and Heb. 11. 8. And after, being tried at that time onelyonly with a promiſe, he gave full credit to that, and ſtill gave evidence of his fidelity, as faſt as occaſions were offered, which God, that ſaw no maime in him, did accept of even before he had made thoſe other trials. And proportionably it will ſtill hold true of you, that if your heart be ſincerely given up to Chriſt, if there be in you a reſolution of uniforme obedience unto Chriſt, which the ſearcher of hearts ſees to be ſincere, and ſuch as would hold out in time of temptation, this will be certainly accepted by God to thy juſtification; nay if God try thee onelyonly with the promiſe, as (be it but this) that Chriſt will give reſt to all that being weary come to him, or for temporall things, that he will never faile thee, nor forſake thee, if thou do confidently depend on the truth of this without any doubting or ſtaggering, this will be accepted by God to thy juſtification, without any farther acts of faith or obedience to his commands, in caſe, or ſuppoſing, there were no ſuch command as yet given to thee, or no occaſion of obeying it; But now thy caſe being in one reſpect diſtinguiſhed from that of Abrahams, the whole Goſpell being already revealed and propoſed to thee as a ſummary of what thou art bound to beleive and what to do (and no need of any ſuch particular revelations of Gods will, either by way of promiſe or particular precept, as was to Abraham) the object of thy faith is already ſet thee, all the Affirmations, all the promiſes, and all the Commands, yea and Threats of the Goſpell; and all theſe are to be received uniformly with a cordiall faith proportioned to each of them, aſſent to all his affirmations, dependance on all his promiſes, reſolution of obedience to all his commands, (even thoſe hardeſt ſayings of his, moſt unacceptable to fleſh and bloud) and feare and awe of his Threats, without any flattering fallacious hope of poſſibility to eſcape them. Thy Faith, if it be true, muſt be made up of all theſe parts and not of ſome one or more of them; and then whenſoever any triall ſhall be particularly made of thee, in which kind ſoever it happens to be firſt, thou muſt expreſſe and evidence thy fidelity, or elſe this faith will not be accepted by God to thy juſtification, i. e. will not be approved by him, or accounted for thy righteouſneſſe; and the ſame muſt be reſolved, when and how often ſoever occaſions ſhall offer themſelves either of aſſenting or adhering, or obeying or fearing God, (i. e. whenſoever any difficulty or other temptation interpoſes in any one of theſe) for then it is with thee as it was with Abraham when God tempted him, and there is no juſtification to be had, but upon paſſing faithfully (I ſay not, without all ſinne, all blemiſh, all imperfection, but without all falſeneſſe, faithleſſeneſſe, hypocriſy) honeſtly, ſincerely through ſuch trials. For though God may approve and juſtify thy faith and thee, before or without any triall, any performance, (beholding all in the heart which men doe in the actions) yet when thoſe trials are made, and the performance not met with, 'tis then apparent even to men and thy owne ſoule, that thy reſolutions were not before ſincere, (i. e. thy faith true) and conſequently God that ſaw that before thoſe trials, cannot be thought to have juſtified that unſincere reſolver, that dead heartleſſe liveleſſe Faith. But when upon ſuch trials God meets with his deſired expected returnes, he then juſtifies the fidelity or Faith of that man, and conſequently that man himſelfe, who hath ſhewed himſelfe ſo faithfull; and ſo (by the purport of the New Covenant, through the ſufferings and ſatisfaction of Chriſt) he imputes not to that man the ſinnes of his former, nor frailties & infirmities of his preſent life.

You have given me a large account of my demand, and I can finde nothing wanting to my preſent ſatisfaction but the more diſtinct deſcending to the ſeverall parts, and branches of faith, that I may more nearely looke into the ſeverals of my duty in this matter, wherein I am ſo mightily concerned.

I ſhall give you that without detaining you long, or adding much to what hath beene already ſaid, onelyonly by giving you the object of true faith, which is of two ſorts, Either God himſelfe, Or the Word of God; God who is beleived in, and the Word of God as the rule of that Faith, or matter to be beleived, and that Word entirely conſidered, ſignifying whatſoever I am (or may ever be) convinced to come from him, and in it (as it is now ſhut up, and compriz'd in the Bookes of Canonicall Scripture) theſe ſpeciall parts which do divide the whole Scripture betweene them. 1. The Affirmations of Scripture, whether by way of Hiſtoricall Narration, or by way of Doctrine. 2. The Promiſes of God, both in the Old and New Teſtament, but eſpecially the promiſes of the Goſpell, both ſuch as belong to this life, and ſpecially thoſe that belong to another. 3. The Commands of God, whether the Naturall Law of all mankinde written in our hearts by the finger of God, made up in the frame of the humane ſoule, and more clearely revealed both in the Decalogue and other parts of ſacred writ; or whether the Commands of Chriſt, raiſing nature to a higher pitch in the Sermon on the Mount, and ſuperadding ſome poſitive inſtitutions, as thoſe of the Sacraments and Cenſures of the Church, in other parts of the New Teſtament. 4. The Threats of the Goſpell, thoſe terrors of the Lord, ſet on purpoſe to drive and hazen us to amendment of our ſinfull lives. All theſe put together, are the adequate object of our Faith, which is then cordiall and ſuch as God will accept of, when it affords to every one of theſe that reception which is apportioned to it, aſſent to the truth of the Affirmations, fiduciall reliance on the promiſes, obedientiall ſubmiſſion to the Commands, and humble feare and aw to the Threats.

I have heard much of a Generall, and a Particular Faith, and that the Generall is little worth without the Particular. Tell me whether that be appliable to the Faith you now ſpeake of?

Being rightly underſtood it is.

What then is the Generall and Particular Faith as it referres to the Affirmations of Scripture?

The Generall, is a beleife of Gods veracity, that whatſoever is affirmed by him is infallibly true; the Particularis, the full giving up my aſſent to every particular which I am convinced to be affirmed by God, aſſoone as ever I am ſo convinced, or have meanes ſufficient offered me ſo to convince me, and yet more particularly the acknowledging of thoſe truths which have ſpeciall markes ſet upon them in Scripture to ſignifie them to be of more weight then others, as that God is, Heb. 11. 6. That Chriſt is the Meſſias of the world, the acknowledging of which is ſaid to be life eternall, Jo. 17. 3. The Doctrine of the Trinity, into which all are commanded to be baptized, and thoſe other fundamentals of faith which all men were inſtructed in antiently before they were Vid: Cyrilli H… roſ: catech.permitted to be baptized, contrived breifly into the compaſle of the Apoſtles Creed, a ſummary of Chriſtian faith or doctrine neceſſary to be believed.

What is the Generall and Particular Faith, as it referres to the Commands of the Goſpell?

The Generall is an aſſent to the truth and goodneſſe of thoſe Commands in generall, as they concerne all men, that is, beleiving that Chriſt hath given ſuch a law to all his Diſciples, to all Chriſtians, and that that law is moſt fit to be given by him. The Particular is the applying theſe Commands to my ſelfe, as the neceſſary and proper rule of my life, the reſolving faithfull obedience to them.

What is it as it reforres to the Threats?

The Generall is to beleive that thoſe Threates will be (and that it is moſt juſt they ſhould be) executed upon all againſt whom they are denounced: The Threates under oath abſolutely, non-admiſſion into Gods reſt to all diſobedient provokers, Heb. 3. 11. the conditionall Threates conditionally, i. e. unleſſe we repent, and uſe the meanes to avert them. The Particular is to reſolve, that except I get out of that number, I ſhall certainly find my part in them.

What, as it referres to the Promiſes?

The Generall is the beleeving the truth, infallible truth of the Promiſes, which Promiſes (the object of that Faith) being generally conditionall, not abſolute Promiſes, great care muſt be taken that the Faith be proportioned to the nature of the Promiſes; As when the Promiſe of reſt is made peculiarly to the weary and heavy laden thus coming to Chriſt, the Generall faith is to beleive undoubtedly, that this reſt ſhall be given to all that performe this condition, to all humble faithfull penitentiaries; and to beleive that it belongs either abſolutely to all, or to any but thoſe who are ſo qualified, is to beleive a lye; No peice of Faith, but phanſy or vaine conceite, which ſure will never advantage, but betray any that depends upon it.

What then is the Particular Faith terminated in this conditionall Promiſe?

Not the beleiving that the Promiſe belongs abſolutely to me, (for it doth not, any longer then I am ſo qualified) nor the beleeving that I am ſo qualified (for 1. perhaps I am not: and 2. that is no object of faith, no part of the promiſe, or of any other peice of Gods word) but it is made up of theſe three things, 1. the confident perſwaſion that if I faile not in my part, Chriſt will never faile in his; if I doe repent, no power of heaven, or earth, or hell, no malice of Satan, no ſecret unrevealed decree ſhall ever be able to deprive me of my part in the promiſe. 2. A ſetting my ſelfe to performe the condition on which the promiſe is made; as when reſt being promiſed upon condition of coming, I come upon that invitation, then this coming of mine may be called particular application; as when a picture is ſo deſigned and ſet, as to looke on every one that comes in at the doore, & on none elſe, the way to be particularly lookt on, i. e. to apply the eye of the picture particularly to me, is to come in at that doore. And 3. the comparing the conditionall Promiſe to my particular preſent eſtate by way of ſelfe-examination, and thence concluding upon ſight of the condition in my ſelfe, that I am ſuch a one to whom the Promiſe belongs, and ſhall have my part in it, if I continue and perſevere. The ſecond of theſe, if it be reall and ſincere, gives me a certainty of the object, ſeales the Promiſe to me in heaven, which will remaine firme, though Certitudinem obiecti.I never know of it. The third, if it be on right judgement of my ſelfe, may give me the other certainty, i. e. aſcertaine me that I am in the number of Gods children; but there being ſo Certitudinem ſubiecti.much uncertainty whether I judge aright of my ſelfe or no, and there being no particular affirmation in Gods word concerning the ſincerity of my preſent, or perſeverance of my future condition, that aſſurance reflexive, of which this is one ingredient, cannot be a divine Faith, but at the moſt an humane, yet ſuch as perhaps I may have no doubting mixed with, nor reaſon that I ſhould ſo doubt. For at the concluſion of life, having finiſht his courſe and; perſevered, Saint Paul could ſay without doubting, henceforth there is laid up for me a crowne of righteouſneſſe. Which if another man be not able to ſay with that aſſurance, 'twill not preſently be want of Faith in him, as long as this want of aſſurance proceeds not from any diſtruſt of the truth of Gods promiſes, but onelyonly from an humble conceit of his owne repentance, that 'tis not ſuch as God requires of him. And if that place, 2 Cor. 13. 5. [Know ye not that Chriſt Jeſus is in you, except you be reprobates?] be objected, to prove that all are Reprobates that know not that Chriſt is in them; the anſwer will be ſatisfactory, that the words rendred [in you] foreign.ſignifie very frequently in the Scripture, and peculiarly in a place parallell to this, Exod. 17. 7. among you, or in your congregation. And ſo the ſence will be beſt diſſolved into a queſtion and anſwer, know you not (by the miracles & preaching, the demonſtration of the ſpirit and of power) that Chriſt Jeſus is among you? (by way of interrogation, for ſo 'tis in the Greeke, and the meaning appeares by the context to be) Know ye not, diſcerne you not, your ſelves, that the power of the Gospell is come among you, by my Apoſtleſhip? and then by way of anſwer [Except you be reprobates] you are obdurate inſenſate creatures undoubtedly unleſſe you doe.

You have ſhewed me the difference betwixt Generall and Particular Faith, and I ſhall not follow that matter any farther, but I pray helpe me in one difficulty. We are ſaid in Scripture to be juſtified by faith, and we heare much talke of a juſtifying faith; I pray, tell me what Faith this is, to which Juſtification is attributed?

Firſt let me tell you that Faith, in whatever acception, is no proper efficient cauſe of juſtification, for ſuch is onelyonly God through the ſatisfaction of Chriſt, accepting our perſons and our weake performances, and not imputing our ſinnes: in which act nothing in us can poſſibly have any, ſo much as inferiour inſtrumentall, efficiency; the moſt that can be ſaid is, that 'tis a condition without which God, that juſtifies the penitent beleiver, will never juſtifie the impenitent infidell, and therefore 'tis obſervable that 'tis no where ſaid in Scripture, that Faith juſtifies, but that we are juſtified by Faith, which particle [by] is a peculiar note of a condition, not a foreign cum genitivo.cauſe.

But then what Faith is this which is the condition of our juſtification?

That Faith which we ſhewed you was Abrahams Faith: or infewer words, the receiving the whole Chriſt in all his offices; as my King, my Preiſt, my Prophet, whereby I beleeve the Commands as well as the Promiſes of the Goſpell; or take the Promiſes as they are, i. e. as conditionall Promiſes. And this a cordiall practicall beleife, a firme reſolution of uniforme obedience and Diſcipleſhip, faith made perfect by workes, Ja. 2. 22. Intimating, that without the addition of ſuch workes, ſuch obedience Evangelicall, it would be imperfect, unſufficient to this end, that is, to our Juſtification. The ſame is called in a parallell phraſe, faith conſummate by love, Gal. 5. 6. (which indeed we render working by love, but the Greeke and Syriack ſignifies conſummate foreign.by love) that is, by acts of Chriſtian Charity, and therefore in two parallell places is thus varied, in one we reade inſtead of it the new Creature, Gal. 6. 15. in another, the keeping the Commandements of God, 1 Cor. 7. 19.

But how then is it ſo often ſaid that we are not juſtified by workes, Gal. 1. 16. and Rom. 3. 28. that we are juſtified by faith without the deeds of the law?

I have in effect already told you, and ſhall in a word again tell you. The word workes] and deeds of the law, in thoſe places ſignifies perfect legall obedience, or circumciſion, and the like Judaicall out-dated Ceremonies; and Faith] the Evangelicall Grace of giving up the whole heart to Chriſt, without any ſuch perfect obedience, or Judaicall obſervances; and ſo 'tis truly ſaid, we are juſtified by Faith without them: i. e. without ſuch workes, ſuch perfect obedience; yet not excluding, but including that Evangelicall obedience, for without that Faith is dead, ſaith Saint James, 2. 17. and then ſure not able to juſtifie any. And therefore you may obſerve in that Apoſtles diſcourſe, Ja. 2. he affirmes that Abraham was juſtified by workes, v. 21. and makes that a parallell phraſe to that of the Old Teſtament Abraham beleived God, and it was imputed to him for righteouſneſſe, v. 23. where, as [juſtification] and [imputed to him for righteouſneſſe] are phraſes of the ſame importance, ſo are [workes] and [beleiving] alſo.

The reaſon of it, I conceive, is becauſe Faith alwaies brings forth good workes, or if it doe not, it is no true Faith.

I am not altogether of your opinion, for I conceive it very poſſible for me to beleive, and yet not to live accordingly. The truth is, that is not a juſtifying Faith, or ſuch as even now I defined, and ſo no truefaith in that ſence, but yet it may be a true Faith, for ſo much as it is; I may truly, without all doubting, beleive the promiſe of mercy and ſalvation to the true penitent, and none elſe, which beleife is very fit and proper to ſet me a reforming and amending, and yet 'tis poſſible for temptations of carnall objects to perſwade me to deferre this duty, nay never to thinke fit to ſet my ſelfe to the performance of it, the preſent pleaſures of ſinne may outweigh in my debauched choice thoſe future. ſpirituall joyes; nay I may ſee and like them, and yet for the preſent embrace the contrary, the will of man being a middle free faculty, not abſolutely obliged to doe or chooſe what the underſtanding judgeth moſt honeſt, i. e. what Reaſon and Faith, and the Spirit of God commandeth to be done. The truth is, if this faith get once to be radicated in the heart, to rule and reigne there, if the will chooſeth what Faith recommendeth, then it bringeth forth all manner of good workes; and ſo then 'tis the conſummation of Faith by Charity and Good workes that God accepteth in Chriſt to juſtification, and not the bare aptneſſe of faith to bring forth workes, if thoſe workes by the fault of a rebellious infidell will be not brought forth.

But is there no one peculiar act of Faith to which juſtification is particularly imputable?

That to which juſtification is promiſed, is certainly the giving up of the whole ſoule intirely unto Chriſt, accepting his promiſes on his conditions, undertaking Diſcipleſhip upon Chriſts termes; But yet 'tis poſſible that ſome one act of faith may be more excellent and acceptable in the ſight of God then others; as that humble act of the faithfull ſervant, that when he hath done all, acknowledges himſelfe unprofitable, and ſo excludes all glorying, (which the Apoſtle makes very neceſſary to juſtification, Rom. 4.) expects all good from Gods free mercy in Chriſt, withwithout any reflection on any of his owne performances; or againe that of full truſt, affiance, reliance, rolling ones ſelfe on God, depending on his all-ſufficiency in the midſt of all difficulties, on the fidelity of him that hath promiſed, when all worldly probabilities are to the contrary; but then this muſt be accompanied with other acts of faith, when occaſion is offered for them, and with uſe of the meanes preſcribed by Chriſt, or elſe reliance may prove preſumption after all. And however it is, we muſt adde to our faith, virtue, &c. or elſe our faith may ſtill be dead, liveleſſe, being alone, that is, unable to ſtand us in any ſtead to the deſired end.

I could heare you and propoſe ſcruples to you for ever on this argument, but I deſire to carry away onelyonly ſo much of this ſubject of faith as may tend to the encreaſe of all virtue in me, and I am ſenſible how long I have detained you on this theme, and therefore I ſhall importune you no farther about it; but yet onelyonly vary, not end your trouble, and advance to the next Theologicall Grace, that of Hope, and deſire your directions in that particular.

This Grace is ſubject to Of Hope.ſome miſtaking, and therefore I ſhall deſire you to marke carefully what I conceive of it.

What is Hope?

It is a patient comfortable expectation of the performance of Gods promiſes, belonging to this life, or a better.

What is the ground of Hope?

Some ſure word of promiſe aſſented unto by faith.

What is the object of Hope?

It is made up of two things, 1. The thing promiſed, 2. The Cauſe or Author of it. 1. The thing promiſed, or the performance of that promiſe. Such is the Reſurrection of the dead, which nature cannot helpe us to ſee any thing into, but being beleived by faith, becomes the object of Hope. And 'tis obſervable, that ſeven times in the Acts of the Apoſtles, the word Hope referres to this one object, the Reſurrection or future ſtate or life in another world, which indeed is the ſupreme object of the Chriſtians Hope, and all other things but in an inferiour degree, and as they referre to that, and in order to that great treaſure of our rejoycing. Though the truth is, as there be promiſes of this life, as well as of another, (as that God will give us all things neceſſary for us, and the like) So is there a Secular Hope, or an Hope of this life, and an object of that Hope.

What is that Secular Hope

A reliance on God that he will ſend me whatſoever is good for me.

What is the object of that Hope?

Good ſucceſſes, good things.

Am I bound to hope that all things that are good for me ſhall befall me?

I muſt anſwer you with ſome caution: Firſt, Thoſe promiſes are conditionall, All things ſhall tend to good to them that love God. If we be lovers of God, then that promiſe belongs to us, not elſe. And conſequently then we are to hope it, not elſe; Ye that feare the Lord, hope in the Lord, ſaith the Pſalmiſt.

But is every true ſervant of God bound to hope, that God will give him all ſecular good things, as wealth, peace, honour, and the like?

There is another condition required in him firſt before that promiſe belongs to him, and conſequently before he is bound to that hope.

What is that?

To pray for them, for the having and finding, is promiſed to none but to them which aske and ſeeke; yea and to uſe the meanes ordinary and lawfull, which are in order to that end, as labour, and the like. (among which mercifulneſſe and liberality is one, to which the promiſe of ſecular wealth is moſt frequently made, and the contrary threatned with want.)

Well then, muſt the ſervant of God having prayed, and uſed thoſe meanes, hope and be aſſured that that which he thus prayes for, ſhall be granted him?

Yes: either formally, or by way of aequivalence; either that, or ſomething that is better; or againe either now or when God fees fitter for him: for this muſt be allowed God to be able to chooſe for us better then we can for our ſelves, both for the thing it ſelfe, and the time of conferring it. For many times, that which we aske, would, if it ſhould be granted, be worſt for us, and perhaps tend to our deſtruction; and then God by denying the particular matter of our prayers, doth grant the generall matter of them, which alwaies is that which is beſt for us. Sometimes againe he deferres to grant, that we may reinforce our impreſſion, pray more ardently, and for us to be ſo exerciſed in prayer and hope, is beſt for us alſo.

Are we bound then thus to expect and hope, in every thing that we pray for?

Yes, we are, and the want of that is the ſinne of wavering or doubting, noted by Chriſt and his Apoſtles.

Well, but you toldme there was another part of the object of Hope, beſides the thing promiſed, which you called the cauſe or author of it. What is that?

The perſon that is to make good this promiſe to me, which is God himſelfe. And therefore we are ſo often exhorted to hope in the Lord, &c. For as in the other affections, we are not onelyonly angry at the injury, or the provoking thing done to us, but at him that did it, and we doe not onelyonly feare paine and puniſhment, but him alſo that can inflict it on us; ſo we doe not onelyonly hope for Heaven, or for any other good thing, but for God as the fountaine of our bliſſe, and through whoſe mercy it is, that it befals us. This is called hope in him, or (as it ſhould rather be rendred) Hope on him, 1 Joh. 3. 3. And this is a ſpeciall act of Chriſtian hope, to be thus unbottom'd of our ſelves, and faſtned upon God with a full relyance, and truſt, and dependance on his mercy.

I thanke you for this direction. Give mee leave to proceed. What be the ſeaſons and opportanities of this Hope?

1. Time of tribulation, Rom. 5. 4. Tribulation worketh patience, and patience experience, and experience Hope, and Hope maketh not aſhamed. Where the word, foreignwhich we render experience, ſignifies being approved upon a triall, and the ſence runnes thus. Tribulation is a ſeaſon and a meanes to worke patience, and that patience to produce approbation, as of one that is tried in the fire, and hath paſt the teſt. And this a meanes to worke an Hope or expectation of reward, and that Hope will keepe from being aſhamed of thoſe ſufferings, and make us rather rejoice in them, as in benigne auſpicious ſignes that in another world there is a reward for the righteous, becauſe in this life the contrary rather. So Rom. 12. 12. Rejoycing in Hope, and patient in tribulation, are joined together. 2. Time of temptation, when ſome preſent delight is ready to invite to ſin, or preſent bitterneſſe to deterre from the waies of God, then the Hope of future joies to be exchanged for that bitterneſſe, and to outvy and preponderate that pleaſure, comes in ſeaſonably. 3. The Time of mourning for the dead, which the aſſured Hope of a Reſurrection will moderate and alleviate.

You told me the ground of Chriſtian Hope was the promiſes. I pray, is a man to hope for nothing but that for which he hath ſome promiſe in Scripture?

He may perhaps lawfully hope for ſome things for which there is no promiſe, ſo there be nothing to the contrary; but then this is not the grace of Hope, but a good naturall aſſurance or confidence, which Ariſtotle obſerves young men to be full of, and old men not ſo inclined to. But if it be for any ſpirituall matter, foreign.it is, if it be not grounded on ſome promiſe, but preſumption.

There is no promiſe in Scripture for every particular mans eternall ſalvation, yet ſure every man is bound to hope he ſhall be ſaved.

This is the miſpriſion I deſired to anticipate and foreſtall in you, and now I muſt be faine to cure, ſeeing I could not prevent it. To which purpoſe you muſt againe remember, that Gods promiſes being the grounds of Hope, and thoſe promiſes being but ſeldome abſolute, moſt what conditionate, the Hope, (if it be the Chriſtian Grace of Hope,) muſt be proportioned and attemperate to the promiſe; and if it exceed that temper and proportion, it becomes a tumour and tympany of Hope. For example, that there ſhall be another ſtate or life after the end of this, both for juſt and unjuſt, there is an abſolute promiſe, and therefore every man may iuſtly hope for that, though to the ungodly it be matter rather of feare, then Hope; but for a happy or joyfull Reſurrection to life, a bleſſed future ſtate there is no abſolute unlimited, but conditionall limited promiſe, to the true penitent beleever, and none elſe; for to all others God hath ſworne, they ſhall not enter into his reſt. And then he that is ſuch, may no more hope for his part in the Reſurrection of the juſt, then for the moſt impoſſible thing: or if he doe hope, that Hope will ſtand him in no ſteed, will never make that true by hoping it, which was otherwiſe falſe; The Hope of the Hypocrite ſhall periſh, ſaith Job, and ſo the carnall impenitent, his Hope ſhall periſh alſo; ſure never be able to keepe him from periſhing.

What then is the Chriſtian Hope in this particular?

It is an aſſurance, 1. That though my ſinnes be never ſo great, they may be pardoned me, if the condition to obtaine that pardon be not neglected. 2. To hope chearefully and confidently upon the obſervation of thoſe meanes. 3. (which is the prime act and evidence of the Chriſtian Hope) to ſet induſtriouſly and piouſly to the performance of that condition on which the promiſe is made: as Saint John ſaith, Every man that hath this hope purifies, And 4. upon view of the ſincerity of that performance of mine, to hope comfortably and chearefully for Gods performance. In breife, the Hypocrite or unreformed ſinner may have ſome roome for Hope ſuppoſitively if he doe change and repent, the honeſt penitent may hope poſitively. The former may hope as for a future poſſibility, the latter at the preſent as for a certainty. But the latter of theſe, is the onelyonly Chriſtian Hope. For by this you ſhall know a Chriſtian Hope from all other, that he that hath it purifies himſelfe. The Hypocrite or carnall man hopes, and is the wickeder for hoping, he feares nothing, and ſo diſcernes not the neceſſity of mending; The beſt way to reforme ſuch a man, is, to robbe him of his Hope, to bring him to a ſence of his danger, that he may get out of it, to conduct him by the gates of Hell, to a poſſibility of Heaven. But the Scripture. Hope, the [this Hope,] as Saint John calls it, i. e. the Hope of ſeeing God, 1 Joh. 3. 2. being grounded on conditionall promiſes, (and that condition being purity, holineſſe, without which no man ſhall ſee the Lord) ſets preſently to performing that condition, that is, to purifying, according as you ſhall ſee the practice of it in Saint Paul, 2 Cor. 7. 1. Having therefore theſe promiſes, (what promiſes? conditionall promiſes, c. 6. 17.) let us purifie our ſelves, &c.

But is not Despaire a ſinne? and doth not that conſiſt in not hoping for Heaven?

The want of the Chriſtian Hope is a ſinfull deſpaire, but not the want of all kind of Hope, the thinking it impoſſible his ſinnes ſhould be forgiven though he ſhould be never ſo truly penitent, is a ſinne, but that rather of infidelity, then deſpaire, it being the diſ-beleeving an eternall truth of Gods. A conſequent of this indeed may be deſperation, (as on the contrary, Hope is a conſequent ſuperſtructed on faith) to wit, when he that beleeves himſelfe uncapable of Pardon, goes on without any care or thought of reforming, ſuch an one we vulgarly call a desperate perſon, and that ſure is a moſt damning ſinne; but for him that lives an impenitent ſinner, not to hope for mercy as long as he doth ſo, is ſure no ſinne ſuperadded to his impenitence; his impenitence is a ſinne, but that being ſuppoſed, his not hoping is but duty and juſtice; the contrary would be a greater ſinne and a more deſperate ſigne. So that not every not hoping for Heaven is the ſinne of Deſpaire, but rather the peremptory contempt of the condition, which is the ground of Hope. The going on (not onelyonly in terrours and amazement of conſcience, but alſo) boldly, hopingly, confidently, in wilfull habits of ſinne, which therefore is called deſperateneſſe alſo, and the more bold thus, the more deſperate.

But what if a godly penitent man ſhould either doubt of his ſalvation, or not at all hope for it?

If that doubting or not hoping be onelyonly grounded in a falſe judgment of his owne repentance and ſincerity, in conceiting too meanly of himſelfe, in thinking himſelfe no true penitent, when he is; this will not be the ſinne of Deſpaire; no nor infidelity neither: becauſe if he could beleive his penitence ſincere, (the want of which beleife is not the diſ-beleeving of any part of Gods word, becauſe that ſaith nothing of him particularly) he would aſſuredly hope; and now that onelyonly his humility makes him ſo comfortleſſe, there is certainly no ſinne in that.

But what if a ſinner be ſo overwhelmed with ſorrow, as not to lay hold on the promiſes at all, is not this the ſinne of Deſpaire?

The triall of him will be by examining whether he purifie or no, that is, whether his ſorrow bring forth fruits of amendment; if ſo, this is not the ſinne of Deſperation yet, he hath the Grace of Hope, which brings forth fruits of Hope, though it be ſo clouded over with a melancholy vapour, that it be not diſcernible even to himſelfe. But if this trouble of minde ſet him a ſinning farther, like Judas, who had ſorrow but then hanged himſelfe, this is Deſpaire indeed.

I ſhall ſollicite you no farther in this point, but for your prayers that God will keepe me from all premature perſwaſion of my being in Chriſt, that he will give me that Hope that may ſet me a purifying, and not ſuffer me to go on preſumptuouſly or desperately in any courſe. OnelyOnly upon occaſion of this Grace of Hope, give me leave to aske you whether he that now lives in ſinne, and hopes he ſhall one day repent, and go to Heaven, (this Repentance, and that Heaven, being a future good, and ſo the object of Hope) may be ſaid to have the Grace of Hope, in any kind.

By no meanes. Becauſe God hath made no ſuch promiſe that he ſhall repent, nor without Repentance, that any man ſhall have Heaven. This is a ground-worke of carnall ſecurity, and no degree of the Grace of Hope.

Once more: may he that hath gone on in a continued courſe of ſinne, and at laſt is overtaken with Gods judgments, (and ſeeing Hell gates open upon him, doth greive for his former wicked life, and upon that hopes for mercy,) be conceived to be ſaved by that Hope?

I liſt not to paſſe ſentence on any particular, becauſe I cannot throughly diſcerne his ſtate; onelyonly I can ſay in generall, I know no promiſe of pardon in Scripture, to a bare death-bed ſorrow, becauſe indeed none to any ſorrow at any time, but that which is foreign, Godly ſorrow, which worketh Repentance; which Repentance, as it is available if true, though never ſo late, ſo is ſeldome true, when it is late, nor can well be knowne to be true, but by perſevering fruits which require time. And though a ſerious purpoſe of amendment and true acts of Contrition, before or without the habit, may be accepted by God to my ſalvation, yet in this caſe there is no ſure judgment, whether this purpoſe be ſerious, or theſe acts true acts of Contrition. And ſo in this caſe, there is no foundation for his Hope: and then a groundleſſe Hope, or a bare Hope without the other conditions, to which the promiſes belong, will never be able to ſave any.

Shall we now proceed to the third Grace, that of Love or Charity?

Moſt willingly: it is a precious Grace, and that which Saint Paul preferres before Hope and Faith.

But is any Grace to be prefer'd before that of Faith? (I thought that had beene the moſt neceſſary Gospellgrace.)

It is moſt certaine there is (Faith being taken in that notion, which I told you, belongs to that place) becauſe Saint Paul hath affirmed it, that Charity is the greateſt of the three, 1 Cor. 13. 13. And it is as ſure, that no other Scripture hath contradicted this; and although very great things are ſaid of Faith, as of the onelyonly condition of Juſtification and Salvation, yet. 1. This is when it is in conjunction with Charity, Faith conſummate by love. And 2. 'Tis obſervable, that the moſt imperfect things are alwaies the moſt neceſſary, and conſequently the great neceſſity of Faith is no argument of it's dignity in compariſon of this other Grace. For indeed Faith is neceſſary ſo, as without which Charity cannot be had, but then this alone is unſufficient to ſave any, if Charity be not added to it. Faith is the foundation, which though it be the moſt neceſſary part of the building, yet is it the loweſt and moſt imperfect: Charity the ſuperſtruction which is never firmely built but when grounded in Faith, and when 'tis ſo, 'tis farre more excellent then it's foundation. Beſides, Charity is a Grace not out-dated in Heaven, as Faith and Hope are.

But what is Charity?

The ſincere love of God, and of our neighbour for his ſake.

Wherein doth the love of God conſiſt?

As love in its latitude is of two ſorts, of Freindſhip, and of Deſire; the firſt betwixt freinds; the ſecond, betwixt lovers, the firſt a rationall, the ſecond a ſenſitive love; ſo our love of God conſiſts of two parts. 1. Eſteeming, prizing, valuing of God. 2. Deſiring of him.

How ſhall I know whether I doe Eſteeme God as I ought to doe?

If you would be content to doe any thing or ſuffer any thing, rather then looſe his favour, rather then diſpleaſe him. If you love me, (ſaith he) keepe my Commandements. And therefore loving him and obeying him, love and workes, (to wit, Evangelicall workes) are taken for the ſame thing in Scripture.

How muſt this love be qualified?

The ſpeciall qualification, or rather indeed eſſentiall property of Charity, is the ſincerity of it, as that is oppoſite to hypocriſy or a double heart, or divided love, or joining any rivall or competitor in our hearts with him. The loving God above all, and all other for his ſake, this is ſet downe both by Moſes and Chriſt in theſe words; Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoule, with all thy mind, & with all thy ſtrength. The Heart, as I conceive, ſignifying the Affections; The Soule the Will, or elective faculty; The Minde the Underſtanding or rationall faculty; And the Strength the powers of the body for action; and all foure together, making up the whole man, and the word All, affixt to each, not to exclude all other things from any inferiour part in my love, but onelyonly from an equall or ſuperiour, to exclude a partiall or a halfe love.

What are the motives that may ſtirre up this love in my heart?

1. The conſideration of Gods infinite eſſence. And 2. Of his moſt glorious Attributes. And 3. Of his bounteous actions towards us in creating, redeeming, preſerving and providing ſuch rewards for thoſe that love him.

What is that other part of love which you call the Deſiring of him?

The actuall appetition or faſtening our affections on him, deſiring to enjoy him. 1. His Grace, or ſanctifying Spirit here. And 2. The perpetuall viſion of him hereafter. The former part of this is called, hungering and thirſting after righteouſneſſe. A hatred and impatience of ſinne, a deſiring to be out of that polluted condition, and to be made like unto God in holineſſe and purity, (and you may know the ſincerity of that, 1. By aſſiduity and frequency and fervency in prayer, that way of converſing and communing with God, a moſt infallible concomitant of this kind of love. 2. By loving and ſeeking the meanes, 1. of reſiſting ſin, and 2. of receiving, and 3. of improving of Grace; that one principall deſire of Davids, That he might dwell in the houſe of the Lord all the daies of his life, t… behold the faire beauty of the Lord, and to viſit his Temple.) The latter part of this is called by the ſame David, the longing of the ſoule after God; by Saint Paul, deſiring to be diſſolved, and to be with Chriſt.

What are the motives to this kind of love?

1. Gods loving us firſt, and dying for us, an expreſſion of that love able to conſtreine and extort a reciprocation or returne of love. 2. The true ſuperlative delight even to fleſh and bloud, that is, in ſanctity, and the practice of Chriſtian virtues beyond all that any ſenſuall pleaſure affords, ſo great that when they are expreſt by the Apoſtle in theſe words, [Neither eye hath ſeene, nor care heard, neither hath it entred into the heart of man toconceive what things God hath prepared for them that love him.] They are ordinarily miſtaken for the deſcription of Heaven. 3. Thoſe joies in the viſion of God in another life, thus deſcribed by the Pſalmiſt, In thy preſence are fulneſſe of joies, and at thy right hand pleaſures for evermore.

Well, you have gone through the two parts of the love of God; And told me that the ſincerity required in it, requires me to love God with all my heart. May not I then love any thing elſe but God?

You may, but with theſe conditions, 1. that it be not ſome prohibited object, as the world and the things of the world, for if any man love the world, the love of the father is not in him. 1 Joh. 2. 15. 2. That it be in a degree inferiour to the love of God, thus God being loved above all, other things may lawfully in a lower degree be loved alſo. 3. That thoſe other things be loved for Gods ſake, and in that order that he preſcribes them.

But may not the outward expreſſions of love in many good Chriſtians be greater to ſome other object, then to God? or is this incompatible with the ſincerity of the love of God?

Our love of God may be ſincere, though it be accompanied with ſome frailties; now the ſenſitive faculty may have a ſenſitive love of ſome ſenſitive objects; which though it be moderated ſo, as not to fall into ſinne either in reſpect of the object, or the exceſſe, yet through the nature of mans ſence may expreſſe it's ſelfe more ſenſitively toward that inferiour object, then toward God himſelfe; and this is a peice of humane frailty, not to bewholly put off in this life. And yet for all this, the love of God may be more deeply radicated in that ſoule; and that will be tried by this, that if one were to be parted with, I would part with any thing, rather then God. But that not to be judged, by what I could anſwer, if I were asked the queſtion; nay nor what I would reſolve at a diſtance, but in time of temptation and actuall competition betwixt God and that any thing elſe that could not be held without ſinning againſt God, what then I would really doe. This may beſt be underſtood by that other paſſion of ſorrow. I may weepe more for the loſſe of a freind, then for my ſinnes, yet my ſorrow for ſin may be the deeper and more durable ſorrow, though it be not ſo profuſe of theſe ſenſitive expreſſions. So may, and muſt our love of God be moſt firmely rooted, though not ſo paſſionately expreſt, as through the infirmity of our fleſh, and neereneſſe of other objects to it, our love to them is wont to be.

Shall we proceed to the other branch of Charity, that of our Neighbour, and firſt, what doe you meane by the word Neighbour?

Every man in the world, for ſo Chriſt hath extended the word, Luk. 10. 36, 37. Not onelyonly to ſignifie the Jew in relation to the fellow Jew, who was the Old Teſtament-Neighbour, but to the Samaritan, in relation to the Jew, i. e. to him that was moſt hated by him, as appeares by the parable in that place.

What is the love of my Neighbour?

1. The valuing him as the Image of God, one for whom Chriſt died, and one whom God hath made the proxey of his love, to receive thoſe effects of it from us, which we cannot ſo well beſtow on God. 2. The deſiring, And 3. The endeavouring his good of all kinds.

In what degree muſt this be done?

As I deſire it ſhould be done to my ſelfe.

How is that?

Why, in all things to deale with other men as (if I might be my owne chooſer,) I would wiſh that other men, nay God himſelfe, ſhould doe to me. This will certainly retaine me within the ſtricteſt bounds of juſtice to all men I have to deale with, (becauſe it is naturall to deſire that all men ſhould deale juſtly with me) and teach me all mercy to others both in giving, and forgiving, and bleſſing them, becauſe I cannot but deſire that God ſhould be thus mercifull to me.

But will not my love of God be ſufficient (without this other love of my neighbour) to denominate me Charitable?

It will not. 1. Becauſe this loving my neighbour is one, nay many of the Commandements which he that loveth God muſt keepe, 1 Joh. 3. 23. 2. Becauſe God hath pleaſed to appoint that, as the teſt of the ſincerity of the love of God, in judging of which we might otherwiſe deceive our ſelves, and prove lyers, had we not this evidence to teſtifie the truth of our love, according to that of Saint John, 1 Ep. 4. 10. For he that loveth not his brother whom he hath ſeene, how can he love God whom he hath not ſeene? Which place argues that all the arguments or motives which we have to love God, we have to love our brother alſo, God having devolved all his right to our love, upon our brethren here, (and therefore interpreting whatſoever is done to them as done to himſelfe) not ſo as to deveſt himſelfe of it, but to accumulate it on this image here below, communicating all his claimes to it, to which claims of God, our relation to our brethren ſuperadding one more, that of acquaintance, and affinity of our humane nature, expreſt by thoſe words, [his brother whom he hath ſeene] it followes in all neceſſity, that he that loves not his brother, that behaves not himſelfe to all men, ſuperiours, equalls, inferiours, ſtrangers, freinds, enemies, Turkes, Iewes, Heathens, Heretiques, ſinners, according as the rules of Chriſtian charity, of juſtice and mercy oblige him, is not a lover of God.

Is there any more that I need know concerning this grace?

No more at this time? The particulars farther conſiderable will come in out rode hereafter.

Your propoſed method than leades me to Repentance Of Repentancenext; what is Repentance?

A change of minde, or a converſion from ſinne to God. Not ſome one act of change, but a laſting durable ſtate of new life, which I told you was called alſo Regeneration.

But is not Regeneration an Act of new birth?

No, it is the ſtate of new life, (called the New Creature) living a godly life, or like ſonnes or children of God, for the Scripture phraſe, to be regenerate or borne againe or from above, is all one with being a child of God, that is, one who, as he hath foreign ▪his ſeed of new life from the Spirit of God, ſo returnes him the obedience of a ſonne-like gracious heart, lives like a ſonne in his family, and never goes from him with the prodigall into the farre Country.

Of what parts doth Repentance conſiſt?

Not properly of any, it being nothing elſe but a change of minde or new life; yet there are many preparatives in the paſſage to this ſtate, every of which doth alſo in ſome meaſure accompany it where ever it is.

What are thoſe preparatives then?

1. Sence of ſinne. 2. Sorrow or contrition for ſinne. 3. Confeſſion of ſinne. 4. Diſclaiming, forſaking, reſolving againſt ſinne.

Wherein doth the Sence of ſinne conſiſt?

In diſcerning, 1. The Odiouſneſſe. 2. The Danger of it.

What Odiouſneſſe?

1. How it diſpleaſeth God, and makes us odious in his ſight. 2. How it defiles and defames us, turnes the members of Chriſt to be members of an harlot. 3. Makes us odious to all good men. 4. Makes us uncapable of heaven, wherein nothing ſhall enter that defileth, Rev. 21. 27.

Wherein doth the Danger conſiſt?

In bringing 1. the curſes of this life upon us. 2. temporall death. 3. eternall plagues and torments in another world.

What then is a Sence of theſe?

1. A conviction of the truth of theſe. 2. A ſerious conſideration and pondering of this important truth as it concernes our endleſſe weale and woe. 3. A being affected with it, ſo as to humble our ſoules in that ſence, which leads to ſorrow and contrition.

What is ſorrow and contrition for ſinne?

A being greived with the conſcience of ſin, not onelyonly that we have thereby incurred ſuch danger, but alſo that we have ſo unkindly greived and provoked ſo good a God, ſo compaſſionate a father, ſo gracious a redeemer, ſo bleſſed a ſanctifier.

Is it not ſufficient to greive in reſpect of the danger and damnation which ſinne betrayes me to, and is not ſuch greife contrition?

No, it is but attrition, which any man living would have, when he ſaw ſuch danger neare; he would be prick't at heart, and be ill pleaſed to ſee hell gaping upon him: and you may obſerve that where ſuch preſent danger is the only cauſe of ſorrow, when that danger is over, there ſeldome or never followes reformation. And therefore that opinion and doctrine of the Papiſts, who teach that this attrition, (or ſorrow, that we ſhall be puniſhed) without producing amendment of life in the ſinner, yet by the power of the keyes, i. e. by the abſolution of the Preiſt, is turned into contrition, is a moſt ridiculous deceit of ſoules; for there being no promiſe of Scripture that ſuch attrition alone, or flying from the wrath to come, Mat. 4. ſhall be ſufficient to obtaine pardon without bringing forth fruit worthy of repentance; the Preiſt that abſolves any on no better grounds then thoſe, goes beyond his commiſſion, and by telling a lye, can never make that lye become truth, by abſolving an uncontrite ſinner, cannot ſure make him contrite, either in reality or in Gods acceptation of him; becauſe he hath not promiſed to accept any, but the broken and contrite; and therefore not any thing elſe in ſtead of contrition.

What thinke you then of that ſorrow and compunction, that the approach of death and terrours of the Goſpell bring men to?

If it be a bare ſorrow and compunction, onelyonly reſpecting thoſe preſent terrours, and advancing no higher, then certainly it hath no promiſe of mercy belonging to it. But if that which begins thus, by Gods mercy allowing of time, and by his Grace uſing theſe terrours for the ſoftening of the heart, improve farther into ſorrow for diſpleaſing of God, and from thence into a reall ſincere reſolution to amend and forſake ſinne, then theſe ſuperſtructions have a promiſe of mercy belonging to them, though that foundation had not. The onelyonly thing then in this matter to be conſidered, is, whether it be thus improved or no: and that no man can certainly judge of, neither Confeſſor nor patient himſelfe, but by the fruits of it, after wards in time of temptation. For 1. the man himſelfe may through ſelfe-love take that for Godly ſorrow and reſolution of amendment, which is onelyonly ſorrow for his owne danger, and willingneſſe to avoid that, and againe, when forraigne temptations are out of the way, and by diſeaſe, &c. inner flames quench't in him, he may reſolve againſt thoſe ſinnes which before he had lived in; or, by way of naturall revenge, he may vow never to returne to thoſe ſinnes which he hath had ſuch experience of, for the emptineſſe and damningneſſe of them, and ſo thinke himſelfe a compleate penitent. And 2. the ſenſitive expreſſions being oft as great for the one as the other, nay greater for danger then for ſinne, and from weakneſſe of body, then change of minde, the confeſfor may eaſily miſtake likewiſe; but when God pleaſeth to reſtore health and ſtrength, when thoſe preſent apprehenſions are over, and temptations of the world and fleſh returne againe, and perhaps ſome new that were not before in his rode, then if the ſorrow continue as great, and the reſolution as earneſt, and perſevere to hold out in deſpight of temptations to the contrary, and take not up any new ſinnes in exchange for the old, this is a comfortable evidence, that that ſorrow was Contrition, and that reſolution a ſincere reſolution. But if, this time and meanes of triall being allowed, the matter prove otherwiſe, if the penitent returne to his former jollity, and luxury, or inſtead of thoſe nauſeated ſins, make ſome other choiſe of a new path to hell, entertaine covetouſneſſe inſtead of prodigality, ſpirituall pride inſtead of carnall ſecurity, envy, malice, ſedition, faction, in commutation for luſt, and the like; This is a demonſtration that that ſorrow was not Contrition, that reſolution no ſincere reſolution, and conſequently that if that man had then died, there would not have beene found any thing in him which God hath promiſed to accept of. But if the caſe be ſet in a third or middle way, that the patient dye before any ſuch triall hath beene made, either to evidence the ſincerity or unſincerity, then that which remaines for us is, not to judge, but to leave him to Gods inſpection, who can ſee without thoſe waies of triall, and diſcerne what it was in it's ſelfe, attrition or contrition, ſincere or not ſincere, whether it would have continued (or no,) a through change of minde; and conſequently will accept the will for the deede, if it be a firme and ratified will, and not elſe. And ſo in breife, God may have mercy on him whoſe repentance began never ſo late, if he ſee it was ſincere repentance. But in this caſe there is ſmall matter of comfort to us, becauſe there is no ſuch way of aſſurance that we are ordinarily capable of, nor reaſon to hope that God will afford us any extraordinary; and for any man to put off his preſent repentance, on contemplation of a poſſibility that his latter repentance may ſerve the turne, is the moſt wretchleſſe preſumption in the world; and that which I am ſure hath no promiſe of mercy annexed to it.

I ſhall ſatisfy my ſelfe with theſe grounds of reſolution for this matter & conceive that any more particular difficulty will be ſalved by the application of theſe grounds to it, and ſo not object what was obvious to have done, the example of the theife on the croſſe which is ſo common ground of ſecurity, and preſumption to carnall livers; becauſe I already diſcerne reaſon to thinke his ſtate the ſtate of true contrition and converſion, and not onelyonly of attrition, becauſe in thoſe minutes he lived on the croſſe, he gave ſuch evidence of this in confeſſing and praying to Chriſt, when his owne Diſciples had forſaken him: and beſide, Chriſt who know his ſincerity and will not accept the unſincere, revealed to him his acceptance of him. I ſhall therefore detaine you no longer with queſtions of this nature, but proceed to inquire more particularly of Contrition.

What ſinnes muſt be taken in by it, or for what muſt this Godly ſorrow be conceived?

For all kinds and ſorts of ſinne. 1. For the weakeneſſes, frailties, and pollutions of our nature, our proneneſſe and inclinations to ſinne; for though theſe being unconſented to, are no actuall ſinnes, yet are they matters of true ſorrow, and greife, and humiliation to a true Chriſtian, as infelicities, if not as ſinnes; that he is ſuch a polluted uncle… creature, and ſo apt to fall into all ſinne, if he be not reſtrained and prevented by Gods Grace. 2. For the ſinfull acts and habits of our unregenerate life, with all the aggravations belonging to them. 3. The ſlips and relapſes of our moſt regenerate life, and the infinite frailties and infirmities that ſtill adhere to it.

How can Contrition, which you called a preparative to repentance, and ſo to regeneration, include ſorrow for the ſinnes of the regenerate life?

I told you theſe preparatives to repentance doe alſo accompany it whereſoever it is; and in that reſpect it will be cleare, that Contrition is not one initiall act of ſorrow for ſinne paſt, but alſo a current permanent ſtate of ſorrow and humiliation for ſinne preſent, and through the whole life never outdated.

What now is Confeſſion of ſinne?

It is of a ſorts. 1 to God, 2 to men, eſpecially the Presbyters.

What is Confeſſion to God?

An humble, ſorrowfull, acknowledgement of ſinne in prayer to God. 1. By confeſſing that I am a ſinner, who have worthily deſerved his wrath. 2. By enumeration of the particular ſorts of ſinne, of which I know my ſelfe guilty. 3 By aggravating theſe ſinnes upon my ſelfe, by the circumſtances and heightning accidents of them. 4. By comprizing all my unknown unconfeſt ſinnes under ſome ſuch penitentiary forme, as that of Davids, who can tell how oft he offendeth, cleanſe thou me from my ſecret faults.

How doth the neceſſity of this appeare?

Beſide the practice of David and other holy men in ſcripture, by theſe expreſſe texts: If we confeſſe our ſinnes, God is faithfull and juſt to forgive us our ſinnes; and he that confeſſeth and forſaketh ſhall have mercy.

But why then ſhould we confeſſe to men, and particularly to Presbyters?

1. Becauſe we are commanded by Saint James, 5. 16. to confeſſe our faults one to another, that we may be capable of one anothers prayers. 2. Becauſe the context there ſeemes very probably to meane the Presbyters when he ſaith [one to another] for ſpeaking of the ſick man, he bidds him call the Presbyters v: 14. and there is no intimation of any other company with him, or conſequently of any other there preſent, that he can confeſſe to, but to them. 3. Becauſe there being 2 parts in ſinne, the guilt and the corruption, the one to be pardoned, the other cured; the firſt being confeſt to God, to obtaine his pardon ought alſo, if it have beene offenſive and ſcandalous to the congregation, to be acknowledged to them, that that expreſſion of repentance may make ſatisfaction to them for the ill example, and avert and deterre from ſinne, whom it had invited to it: And for the cure, it will ſure be very profitable to adviſe with others, eſpecially the Phyſitians of the ſoule, how and by what means this cure may be wrought, how a raging ſinne may be ſubdued, occaſions to it avoyded, to which end alone the diſcloſing of the particular ſtate is more then profitable; and this being ſuppoſed, it will be acknowledged neceſſary for a Chriſtian not to deſpiſe ſuch proper uſefull meanes to a neceſſary end, unleſſe without that helpe he can direct himſelfe, which ignorant men and habituate ſinners in any kind will hardly be able to do. 4^ly, Becauſe this may much tend to my comfort, when another upon a ſtrict ſurvey and ſhrift of my former life, and preſent teſtification of my repentance, may upon good grounds give me abſolution, and paſſe judgement on me, better then I can do on my ſelfe.

What is the fourth preparative to repentance?

A firme reſolution, and vow of new life. 1. An abjuring of all my former evill wayes, i. e. both of the ſinnes themſelves, and the occaſions which were wont to bring me to thoſe ſinnes; ſecondly a reſigning my ſelfe up to do the will of Chriſt; thirdly the pitching on ſome particular duties of piety and charity, which were moſt criminouſly omitted before, and are moſt agreeable to my calling to performe.

What now is the penitent ſtate?

The actuall continued performance of theſe reſolutions, both when occaſions are offered, and when temptations to the contrary.

But what if thoſe reſolutions be not then performed?

Then is not that to be accounted a penitent or regenerate man.

But what? are no ſinnes compatible with a regenerate eſtate?

Yes. 1. Sinnes of infirmity, ſecondly of ignorance; and (under that head of infirmity) thirdly ſins of ſuddaine ſurreption; and fourthly ſuch as by dayly incurſion of temptations, though conſtantly reſiſted, yet through the length of the worke, and our frailty, and Satans vigilance ſometimes are gained from us, all theſe (together with thoſe, Fifthly, which through levity of the matter inſenſibly ſteale from us) are by generall repentance i. e. humbling ourſelves before God for them, begging Gods pardon in Chriſt, and labouring againſt them more diligently for the future, reconcileable with a regenerate eſtate; are ſpots, but thoſe ſpots of ſonns, though they be never totally overcome in this life: ſixthly ſome one willfull act of deliberate ſinne, which we might have reſiſted, if it be preſently retracted with Contrition and Confeſſion, and reinforcing of our reſolution and vigilance againſt it, and ſo not favoured or indulged unto, may be alſo reconcileable with a regenerate ſtate ſo farre, as not wholy to quench the ſpirit of God, to cauſe ſpirituall deſertion, though it do greive that ſpirit, waſt the conſcience, wound the ſoule, and provoke Gods diſpleaſure, (from which nothing but hearty repentance, can deliver us) and commonly bring ſome temporall judgement upon us.

What then are unreconcileable with a regenerate ſtate?

Whatſoever are not compatible with an honeſt heart, a ſincere indeavour: foreign, Non operatur peccatum.particularly theſe two Hypocriſie and Cuſtome of any ſinne. Whoſoever is borne of God doth not commit ſinne 1 Jo. 3. 9. (i. e. doth not live in ſin as in a trade or courſe) for his ſeed remaineth in him, (there is in the regenerate a new principle or ſeed of life, a principle of cognation with God, which whilſt it continues in him, is ſtill a hazening him out of ſin,) and he cannot ſinne in ſuch manner, becauſe he is borne of God; or if he do, he is no longer a child of Gods, or regenerate perſon, or as Gal. 5. 16. walke in the ſpirit and you ſhall not fullfill the luſts of the fleſh, i. e. theſe two are unreconcileable: when we ſay an honeſt man cannot do this, our meaning is not to affirme any naturall impoſſibility, that he is not able, but that he cannot thinke fit to do it; the principles of honeſty within him, as here the ſeed of God or new principles in him, will reſiſt it; or if he do it, he is no longer to be accounted an honeſt man.

This place in Saint Johns Epiſtle hath ſure great difficulty, I beſeech you make it as intelligible to me, as you may.

I ſhall do it, and that moſt clearely by bringing downe the ſenſe of the whole chapter from the begining to this place in this breife paraphraſe; do you looke upon the words in your Bible, whilſt I do it. v. 1. Gods love to us is very great in that he hath accepted us Chriſtians to be his Children, (which by the way is the reaſon that the world which rejected Chriſt, rejecteth us alſo.) (v. 2.) & being children, though we know not exactly the future benefit which ſhall accrue to us by this meanes, yet this we know, that when this ſhall be revealed to us, we ſhall be like him, for we ſhall ſee him as he is, and that viſion will aſſimilate us to him, (v. 3.) & the very hope of it now hath the ſame power of making us pure, as he is pure. (for 1, Hope includes deſire and love of the thing hoped for, which being Heaven, a place of purity, the hope of Heaven muſt include a deſire of purity, and therefore the Heaven that the ſenſuall man deſires, if he deſire it for the preſent, is a mockeheaven; and if it be the true Heaven the ſtate of purity, then he deſires it not for the preſent, but hereafter when ſenſuall pleaſures have forſaken him. And 2 the condition of Gods promiſes being our purification or ſanctification, and the particular condition of this ſeeing God, being Holyneſſe, 'tis madneſſe for us to hope any thing but upon thoſe grounds, and therefore he that hath this hope of ſeeing him or being like him hereafter, labours to become like him now, in purity, (a ſpeciall imitable quality of his) And (v. 4.) he that wants it, (i. e. every one that committeth ſin) is guilty of the breach of the law, of this Evangelicall law of his; & that ſin it ſelfe is that breach, upon which conſequently followes the forfeiture of thoſe promiſes contained in it, (v. 5.) and to that end, that we, for whom he dyed, ſhould not thus ſinne, it was without doubt that he came amongſt us, and ſinne or any ſuch impenitent committer of ſinne, is not in him, (v. 6.) For every one that remaineth in him, as a member of his ſinneth not wilfull deliberate ſinnes; if any man do ſo, pretend or profeſſe, be what he will, he hath neither ſeene nor knowne Chriſt (v. 7.) I pray ſuffer not your ſelves to be deceived, Chriſt you know is righteous, and the way to be like him is to be righteous alſo, and that cannot be but by doing righteouſneſſe, living a conſtant Chriſtian life, (v. 8.) He that doth dot ſo, but goes on in a courſe of ſin, is of the Devill, and by his actions expreſſes the ſtocke he comes of. For 'tis the Devill that began his age with ſinne, and ſo continued it, and ſo ſin is his trade, his worke, & this was a ſpeciall part of the end of Chriſts comming, to deſtroy his trade, to diſſolve that fabricke he had wrought, i. e. to turne ſinne out of the world, (v. 9.) and therefore ſure no child of God's, none of that ſuperiour ſtocke will go on in that accurſed trade, becauſe he hath God's ſeed in him, that originall of cognation betweene God and him, Gods grace, that principle of his new birth, which gives him continuall diſlikes to ſin, ſuch as (though they doe not force or conſtreine him not to yeild to Satans temptations, yet) are ſufficient to enable him to get out of thoſe ſnares; and if he be a Child of God, of Chriſts making, like him that begat him in purity, &c. he cannot, he will not thus go on in ſinne, (v. 10). So that hereby you may clearly diſtinguiſh a child of God, from a Child of the Devill, he that doth not live a righteous and charitable life, (to do juſtice, and to love mercy, as Micah ſaith) is no child of Gods, hath no relation of conſanguinity to him. I ſhall need proceed no farther, by this you will underſtand the ſence of the verſe to be this, and no more. Thoſe that are like Chriſt, and ſo God's children, 'tis ſuppoſed that they have ſuch a ſeed or principle of Grace in them, that inclines them to diſlike, and enables them to reſiſt all deliberate ſinnes; and if they doe not make that uſe of that grace, ſure they are not like Chriſt, none of his fellow-Sonnes of God: a regenerate man remaining ſuch, will not, nay morally cannot do ſo; ſo doing is contrary to a regenerate ſtate.

I heartily thanke you for this trouble. I ſhall divert you by another ſcruple, which is this. Will not I pray you, the fleſh, as long as we continue in theſe houſes of clay, be we never ſo regenerate; luſt againſt the ſpirit, the members warre againſt the mind, and ſo keepe us from doing the thing that we would, yea and captive us to the law of ſin; and ſo will not this captivity, and thraldome to ſinne, ſo it be joyned with a contrary ſtriving and diſlike, be reconcileable with a regenerate eſtate?

Your queſtion cannot be anſwered with a ſingle Yea, or Nay, becauſe there be ſeverall parts in it, ſome to be affirmed, others to be denyed; and therefore to ſatisfy you, I ſhall anſwer by degrees, 1. That there is a double ſtrife in a man, the one called a warre betwixt the law in the members and the law in the minde, the other the luſting betwixt the ſpirit and the fleſh. The former betwixt the law in the members, and in the mind, is the perſwaſions of ſinne or carnall objects on one ſide, and the law of God, inviting us on the other ſide, commanding us the contrary; and in this caſe, the law, as the Apoſtle ſaith, being weake, and not able of it ſelfe to helpe any man to do what it commands him, it muſt needes follow, that they that have no other ſtrength, but the bare light of the law in the minde, no grace of Chriſt to ſuſteine them in their combats, will by their carnall appetite be led to do thoſe things, which the law tells them they ſhould not; which if they do and continue in them, this condition you will have no colour of reaſon to miſtake for a regenerate ſtate, 1. Becauſe it is the ſtate of him only that knowes the law (which is not able to quicken or renew) conſidered without the grace of Chriſt, which is neceſſary to a regenerate man, 2. Becauſe this law in the minde, when it is not obeyed, but deſpiſed, doth ſerve only to teſtify againſt us, that we knew our Maſters will, and did it not, i. e. that what we did, was againſt thedictates of our owne conſcience, which ſure will never helpe to excuſe a ſinne (but tather to aggravate it) or conſequently to make that act reconcileable with a regenerate eſtate, which otherwiſe would not be ſo; and therefore 2. Of this kinde of compoſition of a man, when his minde or upper ſoule being inſtructed in its duty diſlikes the ſinnes he commits, and yet he continues to commit them, you may reſolve, that this ſtriving or this diſlike of his mind is no excuſe or Apology for his ſinne, much leſſe any argument of his regeneracy or good eſtate; but on the other ſide his ſerving of, or captivity to the law of ſinne in his members, is all one with the reigning of ſinne in his body to fulfill the luſts thereof, and that a ſure token of an unregenerate: for of every regenerate 'tis ſaid 1 Joh. 5. 4. that he overcommeth the world, which is quite contrary to being ſold under ſinne (a phraſe referring to the Romans cuſtome of ſelling of ſlaves under a ſpeare) or to that which is ſaid of Ahab. 1 King. 21. 25. that he was ſold (the Greeke reading) to do evill, being a ſlave of ſin, or ſerving with the fleſh the law of ſin, & therefore you may conclude, that he, whoſoever it is, that with the minde ſerves the law of God. i. e. approves of Gods command, or conſents to it, that it is good, and yet with the fleſh, the members, ſerves the law of ſinne, not only commits ſome act of ſinne, but lives indulgently in it, and is thereby enſlaved to it, is never to be counted of as a regenerate man, but only as one that by the law is taught the knowledge of his duty, but by that bare knowledge is not enabled to performe it.

But what then is the other thing you told me of the luſting of the ſpirit and fleſh one againſt the other?

Thoſe words you will finde Gal. 5. where by the ſpirit is meant the ſeed of grace planted in my heart by God, as a principle of new life, or the minde and upper ſoule elevated yet higher (above the condition it is in by nature, or by the bare light of the law) by that ſupernaturall principle; and by the fleſh is meant againe the carnall appetite ſtill remaining in the moſt regenerate in this life: and the luſting of one of theſe againſt the other, is the abſolute conttariety that is betwixt theſe two, that whatſoever one likes, the other diſlikes, whatſoever one commends to the will, the other quarrelleth at.

What then is the meaning of that which followes this contrariety, Gal. 5. 17. in theſe words [ſo that you cannot do the things that ye would?]

The words in Greeke are not [that you cannot do] but [that you do not] foreignand the ſence is, either 1. That this contrariety alwayes interpoſes ſome objections to hinder or traſh you from doing the things that you would, i. e. ſometimes the ſpirit traſhes you from doing the thing that your fleſh would have done, ſometimes the fleſh traſhes you from doing the thing that the ſpirit would have done. And 2^ly. whatſoever you do, you do Firſt againſt one velleity or other, And ſecondly with ſome mixture of the contrary: Or elſe that this contrariety gives you trouble, that whatſoever you do on either ſide, you do it not quietly, ſtilly, but with a great deale of reſiſtance and oppoſition of the contrary faculty.

Well then, may this lucta, this reſiſtance, be in a regenerate man?

Undoubtedly it may, and in ſome degrees will be, as long as we carry fleſh about us, for the fleſh will alwayes diſlike what the ſpirit likes; but then, we muſt be ſure that the fleſh do not carry it againſt the ſpirit. i. e. do not get the conſent of the will to it, for if it do, luſt conceives and brings forth ſinne, even thoſe workes of the fleſh mentioned v, 19. for though this lucta be reconcileable with a regenerate ſtate, i e. that a man may be regenerate for all this, yet it is not an argument of a regenerate eſtate, ſo that every one that hath it, ſhall by that be concluded regenerate; for if the fleſh carry it from the ſpirit, to fulfill the luſts thereof, it ſeemes that man walkes not in the ſpirit. v. 16. and conſequently is not in a regenerate ſtate.

But is every man unregenerate that doth any thing that the fleſh would have?

I told you, frailties and imperfections, and alſo ſinnes of ſuddaine ſurreption, and thoſe that by daily incurſion, continuall importunity, at ſome time or other gained in upon us, (ſo they were as ſuddainly taken and repented of) were reconcileable with a regenerate eſtate; and therefore if it proceed no farther, it is onelyonly mixture of the fleſh in our beſt actions, or elſe ſlips and trips, or falls ſuddainly recovered againe; but not carnality, or walking after the fleſh. And for theſe you know the remedy I preſcribed you, daily prayer for pardon for daily ſlips, and daily caution and care and endeavour to prevent them. But as for indulgence in, or habits of carnality, 'tis not the luſting of the spirit againſt the fleſh that will excuſe them from being workes of the fleſh, or him that is guilty of them from being carnall. For it being too too poſſible and ordinary for the luſtings of the spirit, i. e. ſpirituall motions to be reſiſted, it will be little advantage to any to have had theſe motions, unleſſe he have obeyed them, i. e. unleſſe he walke in the spirit, and be led by it: for to ſuch onelyonly it is that there is no condemnation, Ro. 8. 1.

I ſhall not detaine you but with one ſcruple Votum poenitentiae.more, and that is, whether a vow or a wiſh that I were penitent, will not be accepted by God for repentance?

If you take that vow and that wiſh to be all one, you are miſtaken; a wiſh is a farre lower degree then a vow; and therefore I muſt diſſolve your demand into two parts; and to the firſt anſwer, that the vow or reſolution to amend, if it be ſincere, and ſuch as is apt to bring forth fruits, is ſure to be accepted by God; and that it is not ſincere we ſhall not be able to diſcerne, but by ſeeing it prove otherwiſe in time of temptation: onelyonly God that ſees the heart, can judge of it before ſuch triall, and if he finde it ſincere, he will accept of it. But for the wiſh that I were penitent, there is no promiſe in holy writ that that ſhall be accepted, nor appearance of reaſon, why he, that wiſhes he were penitent, but is not, ſhould be accounted the better for that wiſh; 1. Becauſe when the reward of penitents, and puniſhment of impenitents is once aſſented to as true, 'tis impoſſible but the minde of man ſhould wiſh for the one, and have diſlikes to the other, and ſo no virtue in that neceſſity. 2. Becauſe that wiſhing is onelyonly a bare, aiery, ſpeculative act of the minde, and not a practicall of the will, which alone is puniſhable or rewardable. 3. Becauſe the actions being contrary to ſuch wiſhings are more accuſable of deliberate ſinne, and ſinne againſt conſcience; then if thoſe motives which produced thoſe wiſhes, had never beene repreſented to the faculty.

But are not prayers for the grace of repentance, (which are but a kinde of articulate wiſhes, put in forme of the court, and addreſſed to God) accepted by God?

Not ſo farre as to ſave them that goe no farther. Accepted they ſhall be (if rightly qualified with humility, and ardency, and perſeverance, or not fainting) ſo farre as concernes the end immediate to them, i. e. God hath promiſed to heare them, in granting the grace prayed for, ſtrength to convert from ſin to God, (which is the cleare Goſpell-promiſe, How much more ſhall your Heavenly Father give the holy ſpirit to them that aske?) and then when this grace, or ſtrength given, is thus made uſe of to actuall reformation, then the promiſe of that other acceptance belongs to him alſo; and ſo prayer is a good meanes, and wiſhing a good thing too, as previous or preparative to that; and both without doubt proceeding from the good ſpirit of God. But yet if the whole worke be no more but this, if he be advanced no farther toward repentance, but onelyonly to wiſh, and to pray that he were penitent, this perſon remaines ſtill impenitent, and ſo long the impenitents portion belongs to him, and none other; for ſtill he that is borne of God overcometh the world: and he that is advanced no farther toward a victory, then to wiſh or pray for it, is for that preſent farre enough from a conquerour; and if for the future he adde not the ſincerity of endeavour to the importunity of prayer, the Joſhua's hand's held up to fight, as well as the Moſeſes to pray; the ſword of Gideon as the ſword of the Lord, little hope that ſuch victories will be atcheived.

God grant me this grace, and an heart to make uſe of it. But we have skipt over one particular forementioned, The grace of ſelfe-deniall. And I doe not remember that you mentioned taking up of the Croſſe, which in Chriſt's preſcriptions, is wont to be annexed to it. Give me leave to recall them to your memory. And firſt, what is meant by Selfe-deniall?

The abnegarion or renouncing of all his owne holds and intereſts and truſts of all that man is moſt apt to depend upon, that he may the more expeditely follow Chriſt.

What are theſe ſeveralls that we are thus to renounce?

In generall, whatſoever comes at any time in competition with Chriſt. In particular, the particulars whereof every man is made up, his ſoule, his body, his eſtate, his good name.

What under the firſt head, that of his Soule?

1. His reaſon, when the word of Chriſt is contradicted, or check't by it, as in the buſineſſe of the reſurrection, and the like. I muſt deny my reaſon, and beleive Chriſt, bow downe the head and worſhip, captivate my underſtanding to the obedience of faith.

But I have heard that God cannot doe contradictions, or make two contradictions true at once, and in one respect. How then can I be bound to beleive God, when that which he ſaith contradicts reaſon?

I am not glad that you have met with that ſubtlety, yet ſeeing 'tis proper to the particular we are upon, and that a branch of a practicall point, I will endeavour to ſatisfy you in it. 1. By granting the truth of your rule, that to make both parts of a contradiction true, is abſolutely impoſſible, a thing which Gods infinite power and veracity makes as unfit for God to be able to doe, as to lye, or ſinne; becauſe it were not an exceſſe, but defect of power, to be able to doe theſe. But then, ſecondly you muſt know what is meant by contradictions, nothing but affirmation, and negation of the ſame thing in all the ſame reſpects; as to be and not to be; to be a man, and not a man; to be two yards long, and not two yards long; which therefore are thus abſolutely impoſſible to be done, even by divine power. But then thirdly, That which you called reaſon's contradicting of Chriſt, is a very diſtant thing from this. For when reaſon ſaith one thing, and Chriſt the contradictory to that, reaſon doth not oblige me to beleive reaſon; or if it doth, it bids me disbeleive Chriſt, and ſo ſtill I beleive not contradictories, which ſoever of the contradictories I beleive; all that reaſon hath to doe in this caſe, is to judge which is likelieſt to judge of, or affirme the truth; it's ſelfe, or God; wherein if it judge of it's owne ſide againſt God, it is very partiall and very Atheiſticall: it being very reaſonable, that God which cannot lye, ſhould be beleived, rather then my owne reaſon, which is often deceived in judging of naturall things, it's onelyonly proper object; but is quite blind in ſupernaturall, till God be pleaſed to reveale thoſe unto it. The ſhort is, reaſon tells me, and in that it is impoſſible it ſhould erre, eſpecially God having revealed nothing to the contrary, it is doubtleſſe that it doth not erre) that theſe two propoſitions cannot be both true, there is another life, and there is not another life; and therefore I am not bound by Chriſt to beleive both; but it doth not tell me, that to affirme another life implies a contradiction, but onelyonly that it is above reaſon to diſcerne how there can be a returne from a totall privation to a habit againe, and ſome other things ſuppoſed in the Reſurrection, which though nature cannot doe, and conſequently naturall reaſon cannot tell how they are done, yet reaſon may acknowledge the God of nature can doe, and will doe, if he ſaith he will; and illuminated reaſon having revelation of this will of God's, muſt and doth beleive they ſhall be done, or elſe makes God a lyar.

What then is it to deny my reaſon?

Whenſoever my reaſon objects any thing to what God affirmes, to reſolve that God ſhall be true in deſpight of all my apparances and objections to the contrary.

Is there any thing then elſe in the ſoule which I am to deny?

Something there is which men are apt to over-value, and ſomething there is thought to be, which is not, and both thoſe equally renounce.

What doe you meane by that ſomething which is over-valued?

Naturall ſtrength, which is now ſo weakened, that it is not at all able to bring us to our journies end, without ſome addition of ſpeciall grace of God, to prevent & aſſiſt in that worke; & therefore all ſtrength in my ſelfe, i. e. all ſufficiency in my ſelfe, as of my ſelfe, I muſt renounce, & apply my ſelfe humbly in prayer for, and truſt, and dependance on that ſpeciall grace of Chriſt, to helpe me both to will and doe whatſoever is good; and that is, to deny my ſelfe, that is, all opinion of my owne abilities toward the attaining any ſupernaturall end.

What is that other ſort of things which you ſay is thought to be, but is not?

Any righteouſneſſe of my owne, for as for perfect unſinning righteouſneſſe, he that ſhould pretend to that, deceives himſelfe, and the truth is not in him, ſaith the Apoſtle; and for imperfect righteouſneſſe, ſuch as by the helpe of grace this life is capable of, though that be a condition without which no man ſhall ſee God; (be either juſtified, or ſaved,) yet muſt not that be depended on, as the cauſe of either, but onelyonly the free mercy of God in Chriſt, not imputing of ſinne; and ſo I am to deny my owne righteouſneſſe, renounce all truſt in that for ſalvation.

What now doth ſelf-deniall, as it referres to the body, ſignifie?

It ſignifies renouncing of all the unlawfull, ſinfull deſires of the fleſh, and even lawfull liberty, and life it ſelfe, when they come in competition with Chriſt, ſo that either Chriſt muſt be parted with, or theſe. And the ſame is to be conceived both of eſtate, and good name; he that hateth not houſe and land, that is, contemnes them not in reſpect of Chriſt, will not part with any worldly hope or poſſeſſion, rather then doe any thing contrary to Chriſt's command, is not worthy of me, ſaith Chriſt; and, If you receive the praiſe of men, how can you beleive? he that is not reſolved to part with reputation, and honour, when it comes in competition with Chriſt, can never goe for a good Chriſtian; and not onelyonly thus, when theſe things come in competition with Chriſt's ſervice, but even abſolutely taken, ſome kinde of ſelf-deniall is required of us by Chriſt, of which the particulars are not ſpecified by him, but referred to our voluntary performing them. We muſt not allwaies doe what is lawfull to doe, but weane our ſelves from, and deny our ſelves the enjoying of many lawfull pleaſures of the world, that we may have the better command over our ſelves, and that we may be the more vacant for Gods ſervice, thus faſting, &c. become our duty, yea and revenge, or contrary abſtinence in caſe of former exceſſe.

This grace, by the hints you have afforded me, I diſcerne to be a moſt eminent Chriſtian virtue, the God of heaven plant it in my heart. But what doe you thinke needfull to adde to this; about taking up the croſſe?

That it is a precept peculiar to the Goſpell, that nothing but Chriſtianity could make fit to be commanded us.

What doe you meane by the croſſe, and by taking it up?

By the croſſe I meane any affliction that God in his providence ſees fit to lay upon us, or to lay in our way toward piety. Any puniſhment which befalls us either for righteouſneſſe ſake, or not for unrighteouſneſſe.

What meane you by taking it up?

1. Not receding from any Chriſtian performance upon ſight of that in the way, which in the parable of the ſower is, not being offended; or ſcandalized, or diſcouraged, or falling away in time of tribulation. 2. Bearing of it patiently, chearfully, and comfortably. 3. Giving God thankes for it.

Is a man bound to be glad that he is afflicted?

He is. 1. Becauſe he ſees it is God's will, when 'tis actually upon him; and then he ought to be willing, and joyfull, that God's will is done. 2. Becauſe Chriſt commands him to rejoice, and be exceeding glad, Mat. 5. 12. Rejoice and leape for joy, Luk. 6. 23. To thinke it all joy. Ja. 1. 2. 3. Becauſe it is a conforming us to the Image of the crucified Chriſt, to which every beloved of God's is predeſtinate. Rom. 8. 29. 4. Becauſe it is ſuch a ſigne of God's love, that every one that is not chaſtened, is by that character mark't out for a baſtard, and no ſonne. Heb. 12. 8. Which though it be not ſet down, as a duty of ours, for which we are to account; or againe as a marke by which men are given to diſcerne, whether they are children of God, or no; yet is it as an aphoriſme of obſervation for Gods ordinary acts of providence now under the Goſpell, that he is wont to chaſtiſe thoſe here, whom he beſt loves, which is ſufficient motive of joy to him, who finds himſelfe in that good number.

But is a man bound to give thanks for Afflictions?

Yes, he is, 1. Becauſe that is the only ſpirituall Chriſtian way of expreſſing to God his rejoyceing. 2. Becauſe it comes from God, and is meant by him for our good, a gift, or donative of heaven; To you it is given. Phil. 1. 29. it is granted as a grace and vouchſafement of Gods ſpeciall favour to ſuffer for Chriſt: and that grace deſigned. 1. To reforme what is amiſſe, 2. To puniſh here, that there may be nothing of evill left for another world, 3. Becauſe we are ſo commanded to glorifie God in this behalfe. 1 Pet. 4. 16. and in this reſpect to ſanctifie the Lord God in our hearts. 1. Pet. 3. 15. i. e. to hallow, or praiſe him for it.

This is eaſily aſſented to, if it fall upon me for righteouſneſſe ſake, as the Apoſtles went out of the Temple rejoyceing, that they were thought worthy to ſuffer ſhame for Chriſts name: but what if it be not ſo, but only that afflictions fall on me, I know not how?

They are then not only patiently and thankfully to be received, but to be rejoyced in alſo. 1. Becauſe of all kind of chaſtening the Apoſtle pronounceth, that, though for the preſent it ſeemeth not joyous, but grevious; yet afterward it yeildeth the peaceable fruit of righteouſneſſe, unto them which be exerciſed thereby. Heb. 12. 11. 2. Becauſe there is ſomewhat behinde of the ſuffering of Chriſt, to be filled up in our fleſh. Col. 1. 24. i. e. ſome relicks of that bitter paſſion-cup of his for us to drinke. 3. Becauſe it is ſuch an expreſſion of a curſe to have our reward, and with Dives, all our good things in this life, and that an ominous ſigne that there is nothing left to be rewarded in another life.

What then is to be thought of them, who to get the croſſe off from their owne ſhoulders, and to put it on other mens, will venture on things moſt contrary to peace, and ſhake the quiet, perhaps the foundations of a Kingdome?

I will ſay no more, (and I can ſcarcely ſay worſe) then that they are enemies to the croſſe of Chriſt, a very ill and ſad ſpectacle among Chriſtians; and that there is nothing more unreaſonable then to pretend Chriſtianity for the doing this, which is ſo perfectly contrary to it.

You have now paſt through all Chriſtian graces at the firſt deſigned for conſideration. I ſhall put you in minde of the next thing whereof you have made your ſelfe my debtor, the difference of, and dependence betweene Juſtification and Sanctification, wherein firſt you will pleaſe to give me the notion of the ſingle termes, And, 1. what is Juſtification.

§ 4 Of Juſtification.It is Gods accepting our perſons, and not imputing our ſinnes, his covering, or pardoning our iniquities, his being ſo reconciled unto us ſinners, that he determins not to puniſh us eternally.

What is the cauſe of that?

God's free mercy unto us in Chriſt, revealed in the new Covenant.

What in us is the Inſtrumentall cauſe of it?

As an Inſtrument is logically and properly taken, and ſignifies an inferiour, leſſe principall, efficient cauſe, ſo nothing in us can have any thing to do (i. e. any kind of phyſicall efficiency) in this worke; neither is it imaginable it ſhould, it being a worke of God's upon us, without us, concerning us, but not within us at all. And, if you marke, Juſtification being in plaine termes but the accepting our perſons and pardoning of ſinnes, it would be very improper and harſh to affirme, that our workes, our any thing, even our Faith it ſelfe ſhould accept our perſons, or pardon our ſinnes, though in never ſo inferiour a notion; which yet they muſt, if they were inſtrumentall in our Juſtification. 'tis true indeed, thoſe neceſſary qualifications, which the Goſpell requires in us, are conditions or morall inſtruments, without which we ſhall not be juſtified; but thoſe are not properly called inſtruments or cauſes.

What are thoſe qualifications?

Faith, repentance, firme purpoſe of a new life, and the reſt of thoſe graces, upon which in the Goſpell pardon is promiſed the Chriſtian; all comprizable in the new creature, converſion, regeneration. &c.

Are theſe required in us, ſo as without them, we cannot be juſtifyed? How then are we juſtified, by the free grace of God?

Yes, theſe two are very reconcileable, for there is no merit in our Faith or Repentance, or any poore weake grace of ours to deſerve Gods favour to our perſons or pardon of what ſins are paſt, or acceptation of our imperfect obedience for the future; 'tis his free grace to pardon and accept us on ſuch poore conditions as theſe, and this free grace purchaſed, and ſealed to us by the death of Chriſt.

What now is Sanctification?

The Of Sanctification.word may note either a guift of God's, his giving of grace to prevent, and ſanctifie us; or a duty of ours, our having i. e. making uſe of that grace; and both theſe conſidered together, either as an Act, or as a State.

What is it as it ſignifies an Act?

The infuſion of holineſſe in our hearts, or of ſome degrees of holyneſſe, and parallell to that, the receiving and obeying the good motions of God's ſanctifying ſpirit, and laying them up to fructifie in an honeſt heart; the turning of a ſoule to God, or the firſt begining of new life.

What is it as it ſignifies a State?

The living a new, a holy, a gracious life, in obedience to the good grace of God and dayly improving and growing, and at laſt perſevering and dying in it.

What now is the dependence between Juſtification and Sanctification?

This, that the firſt part of Sanctification, the beginning of new life, muſt be firſt had before God pardons or juſtifies any, then when God is thus reconciled to the new convert upon his vow of new life, he gives him more grace, enables & aſſiſts him for that ſtate of Sanctification, wherein if he makes good uſe of that grace, he then continues to enjoy this favour and Juſtification; but if he performe not his vow, proceed not in Chriſtian holy life, but relapſe into waſting acts or habits of ſinne, then God chargeth againe all his former ſinnes upon him, and thoſe preſent iniquities of his, and in them, if he returne not againe, he ſhall die, as appeares by Ez. 18. 24. If the righteous (i. e. the ſanctified and juſtified perſon) depart from his righteouſneſſe, and committeth iniquity; in his ſinne, that he hath ſinned, he ſhall dye: and by the parable of the King, Matt. 18. where he that had the debt pardoned him freely by his Lord, yet, for exacting over ſeverely from his fellow ſervant, is againe unpardoned and caſt into priſon, delivered to the tormentors till he ſhould pay all that was due unto him. v. 34. which parable Chriſt applyes to our preſent buſineſſe. v. 35. So likewiſe ſhall my heavenly father do alſo unto you.

But is not a man Juſtified before he is Sanctified; and if he be, how then can his Juſtification depend on his Sanctification?

If he were juſtified before he were ſanctified in any kind, then would your reaſoning hold, for ſure by the ſame reaſon that juſtification might be begun before repentance or reſolution of new life, or converſion to God; it might alſo be continued to him that repented not, or that returned to his evill way; and therefore, without all doubt this kind of Sanctification is precedent in order of nature to juſtification. i. e. I muſt firſt beleive, repent, and returne, (all which together is that faith which is required as the condition of our being juſtified, a receiving of the whole Chriſt, a cordiall aſſent to his commands, as well as promiſes, a giving up the heart to him, a reſolution of obedience, a proneneſſe or readineſſe to obey him, the thing without foreign Jobius ap: Phot: bibl:which (ſaith an antient writer) Chriſt can do none of his miracles upon our ſoules, any more then he could his mighty workes among his unbeleiving countrymen) before God will pardon: (though indeed in reſpect of time there is no ſenſible priority, but God's pardon and our change goe together, at what time ſoever we repent, or convert ſincerely, God will have mercy. i. e. juſtifie.) A further proofe of this, if it be needfull, you may take from the author to the Hebrewes. c. 10. where having ſaid v. 14. that Chriſt by his owne ſuffering perfected for ever them that are ſanctified, intimating that they muſt be ſanctified before he perfect them, he addeth a proofe by which theſe two things are cleared, Firſt, that to perfect there, ſignifies to forgive ſinnes or to juſtifie. Secondly that this doctrine of the priority of ſanctification is agreeable to the deſcription of the ſecond covenant, Jer. 31. 33. That by perfecting he meanes juſtifying or pardoning of ſinnes, 'tis apparent by v. 17. their ſins and iniquities will I remember no more; which muſt needes be acknowledged to be that part of the teſtimony that belongs to that part of the propoſition to be proved by it [foreign, he hath perfected for ever] (the former part of the teſtimony belongs to the latter part of the propoſition, as being an expreſſion of ſanctification) which may farther thus appeare; to perfect, in this Author, ſignifies to conſecrate to preiſthood (c. 2. 10. 5. 9. & 7. 28.) that, being applyed to us, is a phraſe to note boldnes or liberty to enter into the Holies v. 19. that againe to pray confidently to God, which v. 18. is ſet to denote pardon of ſinne, and waſhing our hearts from an evill conſcience, i. e. from guilt of ſinne v. 22. Which being premiſed, the ſecond thing moſt neceſſaryly followes, that in Jeremy 31. 33. the tenure of the covenant ſets Sanctification before Juſtification; for, ſaith the Apoſtle, foreign, he firſt ſaid, I will put my law into their hearts, and put or write them in their thoughts, or minds, and then foreign, after the ſaying of that, foreign, Alſo I will no more remember their ſinnes, nor their offences. Many other Scripture-evidences might be added to this matter, if it were needfull. As for thoſe that make Juſtification to be before Sanctification, I hope and conceive they meane by ſanctification that ſanctified ſtate, the actuall performance and practice of our vowes of new life and our growth in grace, and by our Juſtification that firſt act of pardon; and then they ſay true; but if they meane, that our ſinnes are pardoned before we convert to God and reſolve new life, and that the firſt grace enabling to do theſe, is a conſequent of God's having pardoned our ſinnes, this is a miſtake which in effect excludes juſtification by faith, which is that firſt Grace of receiving of Chriſt and reſigning our hearts up to him, and muſt be in order of nature precedent to our Juſtification, or elſe can neither be condition, nor inſtrument of it and beſides, this is apt to have an ill influence on practice, and therefore I thought fit to prevent it. The iſſue of all is, that God will not pardon till we in heart reforme and amend, he that forſaketh, i. e. in hearty ſincere reſolution abandons the ſinnes of the old man, ſhall have mercy, and none but he. And then, God will not continue this gracious favour of his, but to thoſe, who make uſe of his aſſiſting grace to perſevere in theſe reſolutions of forſaking; ſo that the juſtification is ſtill commenſurate to the ſanctification, an act of juſtification upon an act of ſanctification; or a reſolution of new life, and a continuance of juſtification, upon continuance of the ſanctifyed eſtate.

But is not God firſt reconciled unto us, before he gives us any grace to ſanctifie us?

So farre reconciled he is, as to give us grace, and ſo farre as to make conditionall promiſes of ſalvation, but not ſo as to give pardon or juſtifie actually; for you know, whom God juſtifies thoſe he glorifies, i. e. if they paſſe out of this life in a juſtified eſtate they are certainely glorified; but you cannot imagine, that God will glorify any who is not yet ſanctified; for without holineſſe no man ſhall ſee the Lord. And therefore you will eaſily conclude, that God juſtifies none, who are unſanctified; for if he did, then ſuppoſing the perſon to dye in that inſtant, it muſt follow, either that the unſanctified man is glorified, or the juſtified man not glorified. Any thing elſe God may doe to the unſanctified man, but either ſave him, or doe ſomewhat on which ſaving infallibly followes; and therefore give him Grace he may, but till that Grace be received and treaſured up in an honeſt heart, he will never be throughly reconciled to him, i. e. juſtify or ſave.

I pray then from theſe premiſes ſet me downe the order or method uſed by God in the ſaving of a ſinner.

I will. It is this. 1. God gives his ſonne to dye for him, and ſatisfy for his ſinnes; ſo that, though he be a ſinner, yet on condition of a new life he may be ſaved. Then 2. In that death of Chriſt, he ſtrikes with him a New Covenant, a Covenant of mercy and grace. Then 3. According to that Covenant he ſends his ſpirit, and by the word and that annexed to it he calls the ſinner powerfully to repentance; If he anſwer to that call, and awake, and ariſe, make his ſincere faithfull reſolutions of new life; God then 4. Juſtifies, accepts his perſon, and pardon's his ſinnes paſt: Then 5. gives him more grace, aſſiſts him to doe, (as before he enabled to will,) to performe his good reſolutions. Then 6. upon continuance in that ſtate, in thoſe performances till the houre of death, he gives to him as to a faithfull ſervant, a crowne of life.

The Good Lord he thus mercifull to me a ſinner. I bleſſe God, and give you many thankes for theſe directions, and ſhall be well pleaſed to continue you my debtor for the other particular you promiſed me, till ſome farther time of leiſure, and ſo intermit your trouble a while.

A Practical Catechism, Book 1

p. 1A PRACTICALL CATECHISME.

A PRACTICALL CATECHISME.