The Practical Believer, Part 1 · Chapter 1

The Practical Believer · Part 1 · Chapter 1

p. 1CHAP. I. Of Christian Faith.

The Contents.

What is meant by Faith in Christ. When this suitably affects us, it justifies, or avails to Righteousness. An account of several particulars of Christian Belief, with the respective Affections, and Practices, that are suitable to them. All these are reasonably to be expected from them, though they do not follow, where Men will act inconsistently to their Principles, and against Reason. Faith with its suitable effects, the same as Faith and Repentance. On this account such effects ascribed to it, when alone, as are due only to it and Repentance in conjunction. This Faith with its suitable effects, was that which justified the p. 2Old Testament Worthies. And is to justifie all good Christians. When S. Paul opposes justifying-Faith to the Deeds of the Law, he speaks of the Deeds of the Jewish Law. That which fits Faith for these effects, and distinguishes the Faith of Saints and Sinners, is, First, The sincerity of it. Secondly, Its strength and firmness. This consists in its being assured. And honest, or seated in one that makes conscience to keep his word. And resolute. In what sense Faith may be called an act of Recumbency, or leaning and rolling on Christ for Salvation. And the hand, to receive and apply him. 'Tis no part of Faith to believe our sins are pardon'd, nor of infidelity to doubt of it. Of the innocence many times of such doubts. And of some good Mens confidence of their own forgiveness.

Question. SInce Men are made to live for ever, and have Souls capable of Eternal Salvation, What must they do to save them?

Answer. Believe in Christ, and repent. For Faith, and Obedience, which, where Men have sinn'd before, is call'd Repentance, are the conditions of Salvation.

Quest. Is Faith in Christ one thing necessary to Salvation?

Ans. Yes. He that heareth my word, says our Saviour, is passed from death unto life, and shall not come into condemnation, John 5. 24. He that believeth the Gospel, and is baptized, p. 3shall be saved; and he that believeth not, shall be damned, Mark 16. 16.

Quest. Will all Faith save Men?

Ans. No; for the Devils themselves believe, says S. James, Jam. 2. 19. But the saving Faith, is only that which suitably affects us, and works Repentance: Repentance, as well as Faith, being necessary to Eternal Happiness.

Quest Since Faith is in it self one part of the condition of our Happiness, and instrumental also to work the Rest, it is necessary to understand well what it is, and wherein a saving Faith differs from other sorts of Faith. Pray what is meant by Faith in Christ?

Ans. In general, it is the believing all, that is declared to us by Christ: and sometimes more particularly some things, that are declared of him. The believing what is said by him, is called Faith in Christ, as his Authority and Credit is the Ground, and Reason of our Belief: and the believing things said of him, as he himself is the object of it. And when this belief suitably affects us, and we so resolve, and practise thereupon, as may be reasonably expected from Persons under such Persuasions, then is it imputed to us for Righteousness.

Quest. Is Faith in Christ, believing all that is declared to us by Christ, or a giving trust and credit to his Word?

Ans. Yes, and so the Scriptures intimate, when they call it faith ††Gal. 2. 20. Phil. 3. 9.Gal 2:20Phil 3:9of Christ, that is, of p. 4his Teaching and Directing; and, as it is sometimes in the Original, faith **Act. 18. 8.Acts 18:8to Christ, that is, to him testifying and declaring; and Faith or belief of the ††Mar. 1. 15. & Phil. 1. 27.Mark 1:15Phil 1:27Gospel, and of the **2 Thess. 2. 13. Heb. 10. 26.2 Thess 2:13Heb 10:26truth, the Gospel being that Word of truth, which, on his Credit and Authority, he testifies and declares to us. Besides, Faith or Belief in Christ, is expressed in Scripture by these several Phrases, of ††Joh. 12. 47, 48.John 12:47John 12:48hearing and receiving the word of Christ, of **Act. 11. 1.Acts 11:1receiving the word of God, of ††Jo. 1. 12.John 1:12receiving Christ, of **Jo. 3. 33.John 3:33receiving the testimony of Christ, of ††Jo 6. 35, 37, 64, 65.John 6:35John 6:37John 6:64John 6:65coming unto Christ. All which, as is evident from the places alledged, being made only so many other words for believing, show plainly that Faith or Belief, is the crediting of his Word, and assenting to those things, that are declared by him. Which declarations, for their surer derivation to Aftertimes, were all put in Writing by his Holy Apostles and Evangelists before their Deaths, and are all contain'd in the Holy Scriptures.

Quest. Indeed, if Faith in Christ be a belief of Christ's word, it plainly implies hearing, and receiving it; and that Word being sent down to us by him from God, receiving it, is a receiving the word of God; and believing it on Christ's Authority, is receiving his testimony. But how do the two other Phrases, of receiving Christ, and coming unto Christ, shew the Faith they denote to be a belief of his Word?

p. 5Ans. To receive one, notes different things, as it is apply'd to different cases. Men receive a Guest, when they entertain him in their Houses; a Ruler, when they become his subjects; a Friend, when they admit him to intimacies; but a Prophet and Teacher, under which notion Christ claims belief, when they credit his Doctrine and Message. And because they who thus believ'd him, came personally to attend and learn of him, and associated themselves with him, as they that retain'd to, and followed him; therefore was this belief of him, in a literal sense, a coming to him.

Quest. Doth Faith in Christ signifie also in Scripture, the believing some things concerning Christ?

Ans. Yes, and those too such things, as are apt to beget trust, and confidence in him. For so, though the Devils know and believe the truth of all Christ has declared, yet S. James says they want the right Faith, because they only tremble at it, and cannot hope in the least, that ever he will do them any good, Jam. 2. 19.

Quest. What are we thus particularly to believe concerning Christ?

Ans. Not only in the general, That he is the Son of God, and the Christ or Messiah, for professing whereof S. Peter was pronounced Blessed, Mat. 16. 16, 17. but also particularly, to believe that he died for our sins, to reconcile us unto God by his Death, whence it is especially called faith in his blood, Ro. 3. 25. p. 6That he rose again from the dead, which whoso believes in his heart, says S. Paul, shall be saved, Rom. 10. 9. And that he is now ascended into Heaven, and seated on the right Hand of God, there to intercede and mediate for us, till at last he shall come again to judge the World, and eternally reward or punish all, according as their lives have been good or bad.

Quest. So that I perceive Faith in Christ, is our believing the Gospel, and all things contained therein, concerning God, our Selves, or another World, upon Christ's Authority. And particularly, believing what he therein declares concerning his being the Christ and Son of God, who died, ro…e again, ascended to God's right Hand, and shall return again to judge the World, as is also expressed in the Creed. And that for the sake of his death to expiate sins, God will be reconciled to Sinners upon their true Repentance?

Ans. Yes, this is the true Faith in Christ, upon profession whereof the Apostles at first enter'd Men as Disciples, S. Peter without more ado Baptizing the three thousand that gladly receiv'd the Word, wherein he had declared to them these very things, Act. 2. 41. And the Christian Church ever since admitting them to Baptism, upon their professing Faith of the Apostles Creed, which contains the same particulars.

p. 7Quest. By this I perceive what Faith in Christ is. Pray what wants this to make it saving and available unto Righteousness?

Ans. Only that it suitably affect us, or work in us such Godly Affections, Purposes, and Practices, as may justly be expected from Men of such persuasions.

Quest. Pray what are these suitable affections?

Ans. They will best appear, by running over briefly some of the chief of those particulars, which we believe on the word of Christ, and which are to produce them in us.

Quest. We believe that God is our Father, who at first made us, and still preserves, and provides for us, with Paternal care and tenderness. How must this affect us?

Ans. With Love, Honour, and dutiful Obedience. If I be a Father, where is my honour? Mal. 1. 6.

Quest. We believe him to be infinite in Justice, and Almighty in Power, able, and ready as to con…er whatsoever is desirable on those that fear, so to inflict whatsoever is dreadful on those that affront him. What should this beget in us?

Ans. Reverence, and godly fear. Fear him▪ who when he hath killed, hath Power to cast both Body and Soul into Hell, yea, I say unto you fear him, Luk. 12. 5. & Matth. 10. 28.

Quest. We be…ieve him to be perfectly Righteous, that is, most Holy, and Just, and True, and Faithful, and Merciful, and p. 8Patient, and pleased only with what is so. How ought we in reason, to be influenced by this belief?

Ans. Made Holy, and Righteous as he is, that so we may be like him the Supreme Object of all imitation, and find favour in his Eyes. If we know that he is Righteous, we know that every one that doth Righteousness, is born of him, 1 Jo. 2. 29.

Quest. We believe his Providence orders all events. What should we do upon this?

Ans. Be content under all that happens, and say, as the Holy Psalmist, I opened not my mouth, because thou didst it, Psal. 39. 9. or, as old Eli, It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18.

Quest. We believe, that this Providence will never leave, nor forsake those that fear God, Heb. 13. 5. that it will make all the evil they meet with here, to work for their good, Rom. 8. 28. That the desire of the Righteous shall be granted, Prov. 10. 24. That they shall not want any good thing, Psal. 34. 10. And that, when they seek first the kingdom of God, all other things shall be added to them, without their being solicitous about them, Matth. 6. 33, 34. What would one in reason expect, from Men so persuaded?

Ans. That they trust in the living God, 1 Tim. 6. 17. that they lay aside all distracting solicitude, and tho…ghtfulness for outward things, Matth. 6. 25, 31, 34. That they be careful for nothing, but making their case known to p. 9God, cast all their care upon him, who careth for them, Phil. 4. 6. & 1 Pet. 5. 7.

Quest. We believe he will not forget his word, although the performance of it be long delaied, but remember it faithfully, and in due time give it effect. What should this work in us?

Ans. Patience and Perseverance of Hope, whereof all have need, that after they have done the will of God, they may receive the Promise: It being God's way, for some time to exercise Mens Faith of a Promise, before he accomplish it, Heb. 10. 36, 37.

Quest. We believe he is able to fulfil it when it is most improbable, and unlike to take effect, there being no word impossible with God, Luk. 1. 37. and that he will do it. What should be the effect of this?

Ans. To beget in us a firm Faith, and unshaken confidence in his Promise: such as Abraham's was, for having a Child, when both He and his Wife were past Age for Children; and of having a numerous Issue by him, when at Gods command he was just about to slay him, Rom. 4. 20, 21. & Heb. 11. 19.

Quest. We believe, that for Christ's sake, God will give good things to those, that seek to him for them, and that if they ask, it shall be given, Matth. 7. 7. What should follow upon this opinion?

Ans. Prayer and Devotion. So that whatsoever Temporal, or Spiritual Blessings Men stand in need of, they should seek to p. 10God the Author, and by Jesus Christ the procurer of them.

Quest. We believe that Jesus is the Son of God, and the Christ that was to come into the World. What would any serious, and considerate Man do, that is so persuaded?

Ans. Confide in him, and worship and submit to him, as a most just Object of our Homage, Trust, and Adoration.

Quest. We believe this same Jesus to be our Lord. What should he in reason do, who believes and professes that?

Ans. Keep his Commandments, and observe his Orders. For why call ye me Lord, Lord, and do not the things that I say? Luke 6. 46.

Quest. We believe that he came down from Heaven in love to us, to restore us to God's Favour, and Eternal Happiness. What would any ingenuous Person do, that is convinced of this?

Ans. Love him most dearly that so loved us, and thank him most heartily, and intirely, for having done, and suffered so much for our sakes.

Quest. We believe the cause of his dying so painful and ignominious a Death upon the Cross, was not any ill that he had done himself, but only our sins, and that at last they will bring us to Eternal Death, unless we repent of them. What can be expected of all that have this persuasion?

p. 11Ans. Irreconcileably to hate sin, and to repent and sin no more, lest they come to …eel the same at last intolerably, and that too without all hopes of remedy, in their own Persons. We must die to sin; says the Scripture, since he died for it, Rom. 6. 6, 8, 11. And if we judge that he died for us, his love, as well as our own danger, will constrain us not to live unto our selves, but unto him that died for us, 2 Cor. 5. 14, 15.

Quest. We believe that he is now in Heaven at God's right Hand to present our Prayers, and intercede for us, and procure whatsoever we stand in need of. What effect ought this to have upon us?

Ans. Make us look up to him with affiance in his Patronage, and apply to God by him with confidence in all our distresses. Having such an high-priest now passed into the heavens, says the Apostle, let us come boldly unto the throne of grace, Heb. 4. 14.

Quest. We believe, that as by his Death he purchased, so in Heaven he is now taking up, and preparing Mansions of Eternal Bliss, for all such holy Souls, as, by purity of heart and life, are fit to partake of, and delight in them. What must every Man of this belief do, to be true to his own sentiments?

Ans. Purifie himself, that he may be meet to enjoy, and qualified to relish the immaculate pleasures, of that pure, and spotless Place. Every man, that hath this hope in him, purifies himself, even as he is pure, 1 Jo. 3. 3.

p. 12Quest. We believe, that at the last day Christ will judge all men according to their deeds, 2 Cor. 5. 10. Eternally rewarding all that are truly Pious, Humble, Temperate, Just, True, and Peaceable; and eternally condemning all that are otherwise. What should every Person do in common care and prudence, that is fully persuaded of this?

Ans. Faithfully serve and fear God, who will call him to this strict account. He should be sober, and watch unto prayer, 1. Pet. 4. 5, 7. and be temperate in all things, 1 Cor. 9. 25. and owe nothing, but love, to any man, Rom. 13. 8. and follow peace with all men, and holiness; without which, no man shall see the Lord, Heb. 12. 14.

Quest. We believe the Holy Ghost is ready to assist us in every good act, and help all, that will use his aid, to be as Holy, as God requires they should be. What would all, that seriously attend to this belief, do upon it?

Ans. Obey his motions, and concur with his assistances, and never wilfully do any thing, that will forfeit the aid and influence, of so desireable, and Divine a Guest, as he is. Have, that is, use Grace, that you may serve God acceptably, Heb. 12. 28. Work out your own salvation, for it is God that worketh in you, Phil. 2. 12, 13. and grieve not the Holy Spirit of God, Eph. 4. 30.

Quest. We believe the communion of Saints, which implies an obedient submission and adherence to our common Rulers, p. 13and particularly a communion in Prayers and Sacraments. What would God, or Men expect, from a Person of this belief?

Ans. To keep the unity of the Church, and frequent the publick ††Heb. 10. 25.Heb 10:25Assemblies, where these Saints are to meet, and unite in all Divine Offices.

Quest. So that to name no more, these Points of Belief already mentioned, if duly attended to, would influence and act on all serious embracers of them, into love of God, and Honour, and godly Fear, and make them rest contented in all estates, and trust God with all Futurities, and have affiance in him in the greatest Difficulties, and shew patience and perseverance under the most tedious Delays, and purifie their Hearts and Lives, and render them universally Righteous as God is, and keep them Holy, and Humble, and Temperate, and Just, and Peaceable, thereby to come off well at the Great Day of Accounts. It would cause them to love, honour, and obey their Saviour Christ, and repent truly of all their sins, and put them upon Prayers and Devotions, and keep them in the unity of the Church, and the Publick Assemblies, and make them encourage the Grace of God, and joyn therewith their best endeavours, all which are only the forecited particulars.

Ans. Yes, where a belief of these things is, these fruits may reasonably be expected p. 14from it. For they naturally follow on such apprehensions, and accordingly are ascribed to them, and intended to result from them in the Holy Scriptures.

Quest. And as it appears in these, so I suppose it might be made appear, how we are led on by some Points of Belief, to every other Point of Practice?

Ans. It might so, but I judge these to be abundantly enough.

Quest. But although all among us profess to believe these Principles, yet are few thus affected with them, or influenced thereby into these practices.

Ans. Too true, alas! But therein they act most unreasonably, and are false to their own persuasions. Whereas, if a Man has a real belief of these things, and will both attend or dwell upon it, and be true to it, following on whither it leads him; in its own natural tendency, and according to all reason, it would affect and influence him, as has been declared. From this Faith, such Fruits are reasonably to be expected; though where Men act out of reason, and either forget themselves, or, to gratifie some unlawful lusts, are wilfully false to their own opinions, no such things will follow it.

Quest. If Faith be such a sertile Grace, and so apt to usher in all others; though it be but one in the Root and Cause, yet in the Fruit and Effect it will be all Virtues.

p. 15Ans. Very right, and so it is. What in Nature, Pleasure and Pain are among the Passions; that in Religion, Faith is among the Graces, viz. the Source, Root, and Groundwork of all the rest, which are only its different expressions, according to its various Aspects, as it looks several ways, and is conversant about several Objects. For as Pleasure, simply offer'd and apprehended, begets Love; if offer'd as absent, especially as remote, it turns Desire; if as attainable, chiefly when that attainment seems near, it becomes Hope; if as attainable surely, Confidence: and as Pain doth the like, with the Passions opposite: So Faith, as I have observ'd, when it is of God's Precepts, turns Obedience; when of his Threatnings, Fear and holy Awe; when of his Promises, Hope and Trust; when the things promised are to be sought of him, it becomes Prayers and Devotions; when they are delaied, Patience and Perseverance; when they are bestow'd and receiv'd, Thankfulness; when 'tis of his Providence, it turns Contentedness; when of the horrible nature and effects of sin, Repentance; when of the spotless rewards of the other World, purification of our Hearts and Lives; when of the last Judgment, universal Innocence, that may stand the trial of it; when of God's Purity and Perfection, Imitation of him, or being Righteous as he is; when of Christ the Lord, and his Laws, keeping the Commandments; when p. 16of the Holy Spirit, and his assistances, godly Care and good Endeavours; when of the Communion of Saints, keeping Unity in the Church, and attending Publick Ordinances. So that according to several objects, and occasions, this one Principle of Faith transforms it self into all shapes, and becomes all Duties, which are all therefore ascribed to it in the Holy Scriptures. As when it is said to quench the …ery darts of the wicked, Eph. 6. 16. to overcome the world, 1 Jo. 5. 4. to puri…ie the heart, Act. 15. 9. to be the Grand Parent of all Righteous doings, which are therefore called an obedience, or righteousness of faith, Rom. 4. 11, 13, &c. 16. 26. And when the good deeds of the best Men, such as Noah, Abraham, Moses, Daniel, &c. are attributed to it, Heb. 11.

Quest. And is it from this effecting all Virtues, that it stands adorn'd with all Privileges, and that such Promises are made to it when named alone, as are due only to it, and all others in conjunction?

Ans. Yes, such as that thereby we are the children of God, Gal. 3. 26. and abide in the Son, and in the Father, 1 Joh. 2. 24. and have Christ dwelling in us, Eph. 3. 17. That it justifies us, Rom. 5. 1. makes us righteous, Rom. 10. 10. gains the remission of sins, Rom. 3. 25. saves us, Joh. 5. 24. All which, though they manifestly require Repentance and Obedience, are yet in the places cited ascribed to Faith, because, as opportunity serves, and objects call for them, it is productive of them both.

p. 17Quest. You have fully shewed what are those suitable affections, which Faith is to work in us. And thereby I perceive plainly, that Faith with its suitable effects, is the same in other words, with Faith and Repentance, which at first you said was the way for Men to save their Souls. But will not Faith save us, and be imputed unto us for Righteousness, till we are thus affected with it, and act according to our persuasions?

Ans. No, without this it did not save good Men in old Times, nor will now save us.

Quest. The Old Testament Worthies, both before the Flood and after, were accounted Righteous, and saved by their Faith, as the Scripture ††Heb. 11.Heb 11testifies. But was not Faith accepted of them, unless it thus influenced and affected them?

Ans. No, 'tis plain it was not, from the particular accounts of those Worthies.

Quest. Pray make that out in instances, which will be a clear proof in this case.

Ans. First, Noah became Heir of the Righteousness by Faith, by believing, in a sinful and secure Generation, that God would bring the general Flood upon the World. But that was, when he fear'd, and acted as one so persuaded, or being moved with fear, prepared an Ark at God's command, to the saving his own house from it. By which Fear, and preparation of the Ark upon his Faith, as S. Paul notes, he condemned the world, and became heir of the Righteousness which is by faith, Heb. 11. ….

p. 18Again, Moses was accepted, for believing the poor Israelites, who were then all oppressed slaves in Egypt, to be for all that the People of God. But that was, as in pursuance of that belief, he refused to be called the Son of Pharaoh's Daughter, the greatest Honour and Worldly good he had in Egypt, and chose rather to side, and bear affliction with them. Yea further, as at God's command, and in confidence of his Presence with them, he forsook Egypt, not fearing the wrath of the King, who, as he must needs think, would be most highly incensed at his carrying away so great a Body of a Laborious, and Drudging People from him, Heb. 11. 24, 25, 26, 27. His Faith is also cried up▪ for believing God would pass over all the Houses of the Israelites, when he went to slay all the first-born among the Egyptians. But the acceptance of this, as S. Paul notes, was as through that Faith he obey'd God, to keep the Passover, and the sprinkling of blood upon the lintel, and the two side posts of their Doors, which God had made the condition, and **Exod. 12. 22, 23.Exod 12:22Exod 12:23token of their being preserv'd, verse 28. 'Tis celebrated, lastly, for believing God's ††Exod. 14. 16.Exod 14:16Promise to divide the waters of the red sea, and make them stand as a Wall on either side, till he was passed over. But all the Praise of this belief, was as in virtue of it, he ventur'd himself and People, betwixt those Mountains of Water, and passed through as if it had been dry land, as God directed, verse 29.

p. 19Thirdly, The Harlot Rahab was preserv'd as S. Paul, and justified as S. James says, for believing that the **Josh. 2. 9, 10, 11.Josh 2:9Josh 2:10Josh 2:11God of Israel was stronger than all Gods, and had given Jericho to the Israelites. But that, as we are expresly told, was only as in pursuance of that belief, she turn'd to that side, which she saw God espoused, and concealed the spies, and sent them away in peace, James 2. 25. & Heb. 11. 3….

Lastly, Abraham, whilst he ††Act. 7. 2.Acts 7:2dwelt in Mesopotamia, accepted for believing, that **Gen. 12. 1, 2.Gen 12:1Gen 12:2God would give him another land, wherein he should grow to be a great nation. But that was, when in vertue of that belief, at God's command he left his own country, and obey'd to wander, not knowing whither he went, in search of that Seat and Inheritance, which God had chosen for him, Heb. 11. 8. He was especially justified for believing God, when he promised **Gen. 15. 5, 6. &c. 21. 12.Gen 15:5Gen 15:6to make his Son Isaac a numerous, and blessed people. But this was, as in Power of that Faith he stuck at nothing, but at God's command readily offered him up when he was tried, accounting that God was able to raise him up, even from the dead, to verifie that Promise to him, Heb. 11. 17, 18, 19. His offering up Isaac in virtue of that Faith, fulfilled that Scripture, which saith, Abraham believed God, and it was imputed to him for Righteousness, as S. James saith, Jam. 2. 21, 23.

Quest. I see plainly from these instances, that Faith when it had these suitable effects, was the thing God imputed for p. 20Righteousness to the Old Testament Worthies. They were all Righteous through Faith, not whilst Faith was only an idle belief, and speculative Notion, but when they feared, and acted, as any rational and considerate Man would do under such persuasions. What have you to add more, to shew the same of us Christians?

Ans. The Faith that will avail and save us, we are plainly told, is a Faith that

1. Affects our Hearts, and renews all within us. It must beget Hope and Trust in God, the Devils faith being rejected, because they only tremble at God's Word, and dare not trust it will do them any good, Jam. 2. 19. It must produce Charity, which, says S. Paul, **Rom. 13. 10.Rom 13:10fulfils the Law of the Second Table, and leads into every other Duty. For Charity is the end of the Law, out of faith unfeigned, 1 Tim. 1. 5. and the Faith which avails to the hope of righteousness, is a Faith which worketh by love, Gal. 5. 5, 6. In summ, lastly, it must cleanse the Heart, whence, as our Saviour observes, **Matth. 15. 18, 19.Matt 15:18Matt 15:19all evil doth procede, purging out the Old Man of Pride, Anger, Envy, Lust, &c. and planting therein the New Man of Humble, Pious, Pure, and Virtuous Tempers in its stead: purifying the heart, as S. Peter says, Act. 15. 9. and 1 Pet. 1. 21, 22.

2. Reforms our Practice. The Numbers that believed acceptably, turned unto the Lord, saith S. Luke, Act. 11. 21. The Faith which availeth, worketh by love, says S. Paul, Gal 5. 6▪ p. 21it overcomes the world, saith S. John, 1 Jo. 5. 4. it makes us free from sin, says our Saviour, Jo. 8. 32. It must carry us on to good deeds, as it did Abraham to leave his country, Heb. 11. 8. and to sacrifice his son, Jam. 2. 21, 22. and as it did Rahab to receive the spies, verse 25. A working Faith is the only Faith that lives; for faith without works is dead, Jam. 2. 20. as the body without the spirit is dead, so is faith without works dead, verse 26. It is the only Faith that profits; for if a man say he hath faith, and have not works, what doth it profit? verse 14. It is the only Faith that saves, and justifies. If a man shows faith without works, can faith save him? Abraham was justified by works, verse 21. and Rahab was justified by works, verse 25. ye see then, how that by works a man is justified together with Faith; and not by faith only, verse 24.

Quest. If there is no Justification by any Faith, but what reforms the heart and practice, I perceive in the question of Justification, we must no longer oppose Faith and Obedience, but take care to secure both, it being, as S. Paul saith, a working faith, or, as S. James, faith and works together, that justifies us.

Ans. Very right.

Quest. But doth not S Paul, when he speaks of our justification, say it is by saith without the deeds of the law? Rom. 3. 28.

Ans. Those deeds, are the deeds of the Jewish Law, chiefly such distinguishing ones, as Circumcision, Sacrifices, Jewish Holy-Days, p. 22and observing the Mosaick differences of clean and unclean Meats. These, some Zelots for Moses pressed upon the Gentile-Converts in many Churches, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved, Act. 15. 1. And when some started up at Rome, to press the necessity of the same to Justification there, S. Paul opposes all such deeds, and tells them they must not seek to be justified as Jews, but as Christians. So what he rejects, are Mosaick deeds, or any others under such qualifications, as the Jews obtruded, and cried up for Righteousness.

Quest. Pray what are those?

Ans. First, They set up a mere Humane Righteousness, in outward Acts. This is Righteousness in Civil Courts, where the Judges are Men, that cannot see the Heart, but judge and pronounce according to Overt-Actions. And the Law of Moses being the Law of their Common-Wealth, whose Breaches were triable in their own Courts; they esteemed themselves Righteous in the eye of their Law, as the World doth in case of other Political and State Laws, when they are not liable to be brought in Trouble, or Indicted upon them before any of their own Tribunals. This sense of their Legal Righteousness, was currant **Vid. Grot. on Matth. 5. 20.Matt 5:20among the Doctors. And Josephus, a learned Jew, who lived and flourished in the Apostles own Days, asserts it in no less an instance, than that of Sacriledge: **Antiq. l. 12. c. 13.wondering at Polybius, an p. 23otherwise Praise-worthy Writer, as he says, for ascribing God's exemplary Vengeance on Antiochus Epiphanes, to his Sacriledge only design'd upon the Temple at Elymaïs. Whereas, says he, If he only intended, but did not execute and effect it, he did not deserve to be punished for it. And accordingly, in S. Paul's accounts of the Jewish Righteousness, he is careful still to call it a **Rom. 4. 2, 6. & c. 9▪ 31, 32. Gal. 2. 16.Rom 4:2Rom 4:6Gal 2:16Justification, or Righteousness of works, as consisting only in things brought on to act and practice. And measuring themselves thus only by External acts, as cognizable before Humane Courts; the orderly Livers among them, made no more scruple of asserting their Righteousness in the Eye of their Law, than any good Subjects do in pleading their innocence as to the Laws of them several Countries. As we find the young man did to our Saviour, when he posed him upon the Ten Commandments, saying, all these things have I kept from my youth up, Matth. 19. 18, 19, 20. And as S. Paul did, in setting off his Jewish Confidences, saying, That touching the Righteousness, which is in the Law, he was blameless, i. e. not to be blamed before any of their Tribunals, Phil. 3. 6.

Quest. But did not some things in the Jewish Law, extend to Mens Hearts and Spirits. Particularly among the Ten Commandments, is there not One, viz. the Tenth, which forbids all inward coveting of what is our Neighbours?

p. 24Ans. Yes, but there being no notice taken of these, nor punishments inflicted for them in their Courts, the Doctors, as may appear from what I have said, looked on them rather as Counsels of Perfection, than strict Laws of Righteousness. Or if as Laws, yet such, the Breaches whereof were sufficiently atoned by their Daily, or Annual Sacrifices: which sanctified, as S. Paul saith, to the purging of the flesh; i. e. to indemnifie them before Men as to their Carnal, Secular Interests; though not to clear them before God, or make them perfect as pertaining to the conscience, Heb. 9. 9, 13.

Quest. What other Qualifications did the Jews cry up in those Works, which they depended on to make them Righteous?

Ans▪ Secondly, Their merits. For they set up a proud, boastful Righteousness, which should challenge the reward by way of merit and equivalence: not being content to reap all the Benefit, unless they could also arrogate all the Glory and Honour of it to themselves.

Quest. Whereon could they pretend to erect this?

Ans. On two Foundations. First, The Power of natural free-will, affirming their good deeds to be wrought in virtue of their own strength, without which, whatever Glory there might be in them, it could be none of theirs. They thought they had Ability enough, for all the Righteous works p. 25they were to do, upon the stock of Nature: and needed no inward and enlivening Grace, but a meer external Revelation, or dead Letter, as their Law is stiled in **2 Cor. 3. 6.2 Cor 3:6Scripture. And all this Power, they ascribe to Natural free-will since the fall. For the good, which Adam did before it, ††See Mr. Smith's Discourse on Legal Righteousness, c. 2.say they, was as a pure intelligence, out of necessity of Nature. But his eating of the forbidden tree, of the Knowledge of good and ill, brought him, and his Posterity, down to free will, or an indifferency to either. Which liberty, they make most absolute ever since: and accordingly interpret that common saying among them, All things are in the Hand of God, but the fear of God, to note such absoluteness of our free-will to good, as has nothing to controul it.

Secondly, On the intrinsick worth and value of their own deeds, making them to deserve Heaven by way of equivalence. They were the great affecters, and aspirers after merits, **See Mr. Smith, ibid.saying, That happiness by way of reward, is far greater, and more magnificent, than by way of mercy. And they were the great asserters of them, claiming the reward on such deeds, as ††Ro. 11. 6.Rom 11:6excluded grace, and were aimed all for **Eph. 2. 8, 9.Eph 2:8Eph 2:9boasting, as S. Paul says of them. And several Rules of estimate and valuation they had, to secure this to themselves: ††Mr. Smith, ib. c. 3.one was, from the number and tale of their good deeds, if they had but done one more good, than bad actions, to make their merits preponderate their demerits. Another was, from their weight and importance, if they p. 26had either the Skill, or good Fortune, to make choice of such, as God set most by, which might be put in the Scale against several others. Nay, such in their account was the desert of every good work, if they continued to keep any one of their Sixteen hundred and thirteen Precepts, out of Love to it, and not from any worldly respect, though at the same time the rest were neglected. Or if, when they had nothing else to produce, they could but say they were the natural Seed of Abraham, (a ground of Jewish confidence tax'd by **Mat. 3. 7, 8, 9.Matt 3:7Matt 3:8Matt 3:9S. John the Baptist) and were literally circumcised, they thought there was enough in them to merit the future reward. And being thus liberal in undervaluing what came from God; and over-valuing what they did for him: whilst they thus set their own rates, they were sure not to want desert enough for the greatest recompences. Yea, so far, as to make out their common saying, that all Israelites shall have a portion in the world to come. And for all these things, sufficient testimonies are produced by learned Men out of their own Writings.

Quest. So that I perceive the Jewish deeds, set up for Righteousness by their Doctors, were the deeds of their own Law, especially those distinguishing Laws, which were peculiar to themselves. And those not any secret and spiritual, but only external acts, such as fell under the cognizance of their own Courts of Justice. Which were cried up for Righteousness, as performed in virtue p. 27of their own strength, and meriting the reward by their own worth and excellence.

Ans. Very right. And the asserters of such works, must needs be under a great surprise, to hear of Justification by Gospelduties. Extending not only to Overt-Acts, but their Hearts, and Spirits; which were to be performed by the help of God's inward Grace; and rewarded through Christ's merits, and God's merciful acceptance. And their way of meriting acceptance, by meer external Mosaick works, performed in vertue of their own free-will and Humane strength, being in all its points a way of their own setting up, but disowned and rejected by God, S. Paul calls their own Righteousness: and opposes to the other, of being esteemed Righteous through Christ's merits, and God's merciful acceptance, on Faith and Obedience to the Gospel, wrought by the help of God's Grace; which he calls God's Righteousness, and the Righteousness of faith, Phil. 3. 9. & Rom. 10. 3, 5, 6.

Quest. Do the Apostles, in their disputes of Justification with the Jews, set themselves to beat down these points?

Ans. Yes, and more especially S. Paul, both at Rome, and Galatia, and other places. For in this matter they declare, how **Rom. 3. 20. Gal. 2. 14, 15, 16.Rom 3:20Gal 2:14Gal 2:15Gal 2:16by the works of the Law, shall no flesh be justified, so that the Gentiles must not live like Jews: but only by faith and obedience of Christ, or ††Gal. 5. 6.Gal 5:6faith working by love, so that the natural Jews must p. 28live as Christians. That this Obedience avails, when it is not only with the outward, but also with the inward Man, containing together with the external Practice, a **Rom. 12. 1, 2.Rom 12:1Rom 12:2renewal of the mind, a ††Rom. 2. 28, 29.Rom 2:28Rom 2:29circumcision of the heart and spirit, and a **Gal. 6. 15.Gal 6:15new creature. That 'tis wrought in us, not through meer humane strength, but the internal grace of God, so as to be truly the ††Gal. 5. 22.Gal 5:22fruit of …he Spirit, and the **Tit. 3. 5.Titus 3:5renewal of the Holy Ghost. And that the Gospel offering such inward Grace is thereupon a ††2 Cor. 3. 6, 7, 8, 9.2 Cor 3:62 Cor 3:72 Cor 3:82 Cor 3:9ministry of the Spirit, and a ministration of Righteousness: but that the Law wanting it, is therefore only an external Revelation, a ministration of the letter, of death, and condemnation, which seeing it **Gal. 3. 21, 22. &c. 5. 5.Gal 3:21Gal 3:22could not give the life it required, but only an outward direction how to lead it, therefore Righteousness could not come by it. That this is counted Righteousness, only in virtue of Redemption by Christ, and of the merit of his Sacrifice, first purchasing the ††Rom. 4. 6, 7, 8. & 3. 25.Rom 4:6Rom 4:7Rom 4:8Rom 3:25pardon of our sins, and then the acceptance of our services: **Rom. 10. 4.Rom 10:4Christ being the end of the law for Righteousness, and we ††Rom. 3. 24, 25.Rom 3:24Rom 3:25being justified through the redemption that is in Jesus, whose blood is a propitiation for our sins, and **1 Cor. 1. 30.1 Cor 1:30who is made to us of God redemption, and righteousness. That in him, God accepts and rewards it, not for its own merits, but out of his meer bounty and free grace, without, and infinitely beyond its deserts. We ††Ro. 3. 24.Rom 3:24being justified freely, by his grace. And that this way, as God's free Grace is exalted, so all Jewish **Ro. 3 27. Eph. 2. 8, 9.Rom 3:27Eph 2:8Eph 2:9boasts p. 29are excluded. Lastly, instead of the Jewish barter and exchange, in weighing out good against bad actions, or merits against demerits; they tell us, that he who continues to **Jam. 2. 10.Jas 2:10offend in one point, is as liable to be condemned, though not to so sore a punishment, as he that is guilty of all. And that he, who sincerely endeavours to keep all, after **Luke 17, 10.Luke 17:10he has done the most, must say he has done no more than his duty, and is still an unprofitable servant. All which, with sundry others, every where observable by any careful peruser of the Apostolical Writings, are directly levelled against the foresaid Jewish Tenets.

Quest. And such Jewish Deeds, you say, are the deeds of the law, which S. Paul opposes, Rom. 3. 28.

Ans. Yes.

Quest. Indeed the Apostles Disputation there of Justification, is evidently against the Jews.

Ans. Yes, and the way whereby they sought to be justified, was by the Law of Moses. That they cried up, as the great Rule, and Dispensation of Righteousness, and Perfection: they stumbled, as he declares, at that stumbling stone, Rom. 9. 31, 32. And they looked to be justified by it, in virtue and merit of their own works, as I have shew'd, not through the merit of Christ's Sacrifice, and the Grace of God pardoning their offences: which made S. Paul declare to all, who would be justified by the Law, that Christ was become p. 28duplicate page p. 29duplicate page p. 30of none effect to them, and that they were fallen from grace, Gal. 5. 2, 4.

Quest. But is it clear he speaks of such Jewish deeds?

Ans. Yes, because, as I say, such were set up by the Jews, against whom he argues. Nay, as he adds, they were such, as would make it necessary for all Men to turn Jews. For that way, says he, God would be the God of the Jews only, and not of the Gentiles, verse 29. Besides, they are such works, as are a ground of **Eph. 2. 8, 9.Eph 2:8Eph 2:9boasting, verse 27. and make the reward reckoned out of debt or desert, without grace, or being beholden for it, Rom. 4. 4. excluding grace, as being inconsistent with it, Rom. 11. 6. And so the Jews believed, and taught of theirs, accounting Heaven a just and deserved Wages for their works, without any need of Redemption by Christ's Sacrifice, as I have already shewed.

Quest. And S. Paul, though he denies such Jewish works, asserts works after the Christian Faith, wrought in us by God's Grace, and accepted through Christ's Sacrifice, to justifie and make us Righteous?

Ans. Yes, in the very same Verse, wherein he rejects the Law of works; that is, Jewish works, he declares we are justified by another Law, viz. the Law of Faith, in performing what it imposes, Rom. 3. 27. And the Faith, which avails to Righteousness in Christ Jesus, he says, is a working Faith, Gal. 5. 6. And the same S. Paul speaking of the Faith, which justified the Ancient p. 31Worthies, particularly notes those correspondent Affections and Practices, which it produced in them to make them Righteous. As Noah's holy fear, and obedience in building of the Ark, though all the while he was laughed at for his pains, by a merry and secure World; and Moses's quitting the highest hopes and honours of Egypt, to associate with the persecuted People of God; and Abraham's leaving his Country, and sacrificing his Son at God's command; and all the other instances above-mentioned.

Quest. By what you have said, I plainly perceive, that a working Faith, or a Faith that suitably influences and affects us, is the Faith that always did, and always must recommend Men to Almighty God▪ Which, when the Scripture contents it self barely to imply the effects, it simply calls Faith; when it would speak out, and express both, it calls Faith and Repentance.

Ans. Very right.

Quest. But since all Faith doth not atchieve these noble feats, and all Graces do not grow upon this single stock in all Believers; Pray what are the great properties, that fit Faith for these effects, and distinguish the Faith of those that show these Fruits, from the Faith of those that want them?

Ans. They are reducible, I think, to these Two, the sincerity, and the strength of it.

p. 32Quest. What mean you by the sincerity of this Faith?

Ans. First, That it be real and unfeigned. Not a meer pretence of Faith, under which Infidels may disguise themselves among Christians, to be trusted or emploied. Nor a meer outside profession, which unthinking Men may chuse and put on, as they do their Cloathes, without looking for any further reason, than to be in the fashion, and which they can as easily and readily alter again, as they do their Habit, when the Mode shall turn. But a real, inward belief and persuasion. It is an unfeigned Faith, that S. Paul commends in Timothy, 2 Tim. 1. 5. and an unfeigned Faith, out of which flows charity, 1 Tim. 1. 5. and the Faith or Wisdom, which makes Men pure and peaceable, &c. says S. James, is without Hypocrisie, Jam. 3. 17. So that they are never like to be fruitful Believers, who follow Jesus, as some Jews did, only to run in with the Crowd, or for the sake of the Loaves, more than out of inward Convictions.

Secondly, That it be Hearty and Affectionate. Not a meer speculative Opinion, and careless Notion, as of things wherein we are not much interested: but a moving and influencing perswasion, wherewith all the powers of the Soul are affected. Our Opinions must form our Passions, and advance into Love, Desire, Hope, Fear, Care, Endeavour, and the like, according to the different nature and power of the things believed. p. 33The Belief that saves, says S. Paul, is a Belief with the heart, as well as with the head, Rom. 10. 9. And the Faith, which avails to Righteousness, works by love, Gal. 5▪ 5, 6. And therefore they are never like to prove fruitful Believers, who read and credit the Story of Jesus, and the things of Christianity, as they would the Story of Caesar or Alexander, of the Assyrian or Persian Empire, as things, that are very remote in Place, or Time, and, being of little concern to them, do not much either delight, or afflict them. Such indifferent and unconcern'd Believers, are like to make no better than Christian News-mongers, whose Christian Faith furnishes them only to talk and tell stories.

Quest. Besides this sincerity, is it necessary to a saving and effective Faith, that there be moreover a good degree of strength and firmness in it?

Ans. Yes, for such a strong Faith it was, that made Abraham, and other Holy Men, obey God, whereupon they were accepted. Abraham, says the Scripture, was not weak or sickly, but strong in Faith, whereby he gave glory unto God, Rom. 4. 19, 20. the Faith that fits us for Christian Privileges, and the Blessings of Baptism, as Philip told the Eunuch, is a belief with all the heart, Act. 8. 37. If good Fruits do not spring from Faith, it is because there is but little of it; why take ye thought, O ye of little faith? Matth. 6. 30. & 8. 26. or because there is very small, p. 34or no life in it, Faith being as dead, as the body is without the spirit, when it stands alone, and no vital motions or effects stream from it, Jam. 2. 17, 20, 26.

Quest. I perceive this strength of Faith, is necessary to enable it to do its work and conquer all that doth oppose it. But in what doth this strength consist?

Ans. In three things especially. 1. That it be assured and confident. 2. That it be honest, or seated in one that makes conscience of being just to his word. 3. That it be resolute.

Quest. Must the Faith, that produces these suitable effects, be assured and confident?

Ans. Yes, for a wavering Opinion will not accomplish its work. It must make us forego many grateful things, and undergo many ungrateful ones, and attempt many that are very difficult and laborious. And Men will not run these ventures, and bear these losses, on uncertain hopes, but only on firm and certain expectations. And therefore right and acceptable Believers are exhorted to draw near to God with full assurance of faith, and to hold fast their profession without wavering, Heb. 10. 22, 23. and to shew diligence, to the full assurance of hope t… the end, Heb. 6. 11. And half Faith, makes such Believers to be like King Agrippa, only half and almost Christians, Act. 26. 28.

Quest. Must it also be honest, that is, ha…e a …d Conscience accompanying it, p. 35and be seated in one, who is careful to be just to his word?

Ans. Yes, as it implies the owning of Doctrines and Propositions, so it leads to ingage in Promises and Undertakings, the good performance whereof includes not only Understanding and Knowledge, but also Honesty and good Conscience. So that a fruitful Faith must not be a bare skilfulness in Opinion, but also a trustiness and integrity in discharging a Profession. It effects Obedience only in just and upright tempers, that make Conscience to perform their promises, to fulfil their pretences, and answer all just expectations. Among all those several sorts of hearers, by whom it was received, the word believed brought forth fruit only in an honest and good heart, as our Lord himself notes, Luke 8. 15. And to draw us near to God, with a full assurance of faith, we must joyn a true heart, and a clean conscience, Heb. 10. 22. and the charity, which the Law requires, flows then only from an unfeigned faith, when 'tis accompanied with a pure heart, and a good conscience, 1 Tim. 1. 5. And therefore in Simon Magus it bore no Fruit, because his heart was not right in the sight of God, Act. 8. 13, 21. So that we must not wonder, if we see a crue Faith prove barren, and producing no obedience, in a dishonest, and false Man. Since it is not Faith alone, but Honesty that must make a Man careful to remember, and perform his undertaking, and p. 36false unjust Persons, how right soever they may be in their belief and apprehensions, will be as like to break their word with God, as they are with their Neighbours.

Quest. Must it also, lastly, be resolute, and fully fixed after all things are well considered: That so, when any hardships arise in the way of Faith, we may not be soon staggered in mind, and put to deliberate anew, whether or no to go on in it?

Ans. Yes, when they want this resolvedness, Men are not like to hold on in a way of difficulties, and such as do every where occur in Faiths race. Every true Believer must have cast up all the cost, and pains of his way beforehand, as our Saviour tells us in the Parables of the wise builder, and of the king going to war, Luke 14. 28, 31. They must stand prepared to run all hazards, and sustain all losses, setting Faith above all things else, and resolving to stick to it, whatever prove its trials and discouragements. And such Believers as these, the Scripture calls grounded, and settled in the faith, Col. 1. 23. and rooted, built up, and established in it, Col. 2. 7. And the believers, or receivers of the word, who fell off in tribulation, are said to have had no root in themselves, Matth. 13. 21. A deliberate resolution is a sure Ground-work, and what is built on that may be like to stand a Storm, and after all the Assaults that are made upon it, remain unshaken.

p. 37Quest. So that the Faith, whereon all the fore-mentioned Fruits are like to grow, must not be a meer pretence of Faith, but sincere and undissembled; it must not be …n empty profession, and formal out-side, out inward in the apprehension of the mind; …t must not be a wavering Opinion, but confident, and well assured; it must not …e a speculative, cool, and unmoving Notion, but hearty, concerning, and affectionate; it must not be in a careless, forgetful, and failing, but in a conscientiously careful, just, and performing Man; it must not act on an irresolute heart, which will be easily daunted, or soon staggered, but one, that upon good reason, and after due deliberation, is fully fixt, and resolved to follow it.

Ans. Yes, the Faith that influences the Heart and Life, and stands in all times and trials, must be thus qualified. And the Faith, which is either dissembled, formal, wavering, unaffecting, careless, or irresolute, some one or other of which the Faith of all Sinners is, is like to have no such Blessed Fruits proceding from it: As Simon Magus's had not, whose heart was not right; …or Agrippa's, whose Faith was but almost; …or the Temporary Believers, whose faith …ell away because it wanted root. So that these different attendants, and various qualifications of Faith, make the difference in its Fruits and Effects, and distinguish the Faith of Saints from the Faith of Sinners.

p. 38Quest. It has been often said of Faith by some, that it is an act of Recumbency, or leaning and rolling our selves on Christ for Salvation. Are such Phrases applicable to Faith in a literal, and common understanding of them?

Ans. No, for Faith is an act of our Spirits, and though Bodies lean and rest on Bodies, yet Spirits have none of these Bodily Gestures, and Affections. When such words are used in expressing mental acts, they are Metaphors, which are applied to them on account of some Similitude and Resemblance?

Quest. What acts can the Faith of a Man's mind exert about a Person, which may answer these forms of recumbing, or leaning upon him?

Ans. Either Believing some Doctrine which he teaches, or relying on some Promise which he makes. These may be set off by the acts of recumbing, leaning, and rolling. For as these are ways of Bodies resting, and depending; so are those of a Man's mind's doing the same upon any Person. They acquiesce and rest on his Judgment, in what he says; and on his Fidelity, in what he promises: which gives them the same ease and settlement, as the acts of rolling, leaning, and recumbing do to Bodies.

Quest. Faith is also called by some, the hand of the Soul, that reaches at, and apprehends and applies Christ's Merits. What is there p. 39in this Spiritual Grace, that can answer these expressions?

Ans. Reaching at them, is assenting to some Propositions about them. And laying hold of and applying them, is consenting and complying with some Overtures, or fulfilling some terms and conditions, whereby they become our own. Putting out these mental acts has the same effect and use to our Souls, as stretching out the hand to apprehend and apply things has to our Bodies, that is, to bring the thing desired down to our selves.

Quest. So that to roll and lean upon Jesus Christ, is in plain English only to believe what he says, and to rely upon what he promises. And to apprehend, or lay hold on Christ, and apply his Merits, in clearer and more intelligible Language, is only to fulfil the Gospel-terms, or to have Faith with its fore-cited effects, that is, to believe and repent, whereby his benefits become ours.

Quest. Yes, that I take to be the true meaning and explication of these obscure Phrases. I confess I am a great lover of plain, and intelligible Speech. And above all things else, I love to hear Men speak plain in the great Truths of Religion, and Points of Salvation, wherein there is the most need of all to inform, and edifie Men's understandings. And therefore I heartily wish these dark, and intricate words were less used, or wholly laid aside in these important p. 40matters, they being words of Mens invention, which the Holy Scripture no where uses about them, and such words too, as I am sure do more amuse, than instruct those that hear them. But if any think fit still to use them, or meet with Faith set off by them in Books or Discourses, this, and no more, in a true sense, and in plain intelligible English, I think is the meaning of them.

Quest. If Faith in Christ be a Faith in his Word, then is it no part of Faith for any Man to believe his sins are pardoned, nor of Infidelity to doubt of it, because particular Men have no word of his for that?

Ans. Very right. He tells us in the general he will pardon Penitents, but in his Word he has not descended to tell particular Men they are truly Penitent, having reserved that to be declared at the last judgment. Besides, every Man must have true Faith before he can be pardoned, Faith and Repentance being the conditions of Pardon. But no Man must believe his sins are pardoned before they are pardoned, since that were plainly to believe a falshood.

Quest. But since all doubting of the Pardon of our Sins, and the Favour of God, implies distrust, how will it stand with Faith in God?

Ans. The belief that our Sins are pardoned, implies our trust and confidence of two things. One is, of God's Power and Fidelity, in fulfilling his Promises. The p. 41other is, of sufficiency of our own care, in performing his Terms. Now Faith implies trust, and confidence, only in the former of these.

Quest. Is Faith only a confidence, and trust in God, not in our selves, and implies a good opinion only of his Power and Faithfulness, but not of our own fitness?

Ans. Yes, and so of Abraham it is said, when he believed, That he gave glory to God, Rom. 4. 20. His Faith consisted, as the Apostle notes, in what regarded him: he being counted righteous for believing, that what God had promised, he was fully able to perform, verse 21. When once Men have the greatest assurance of those Divine Properties, they are said to have the greatest Faith, though at the same time they think meanly, and are most distrustful of themselves. So the good Centurion was, having such confidence in Christ's Power, that he thought a word of his mouth would recover his Son, without giving him the trouble to come in person: and at the same time thinking so meanly of himself, that he judged his house unworthy to receive him. And of this Christ declares, I have not found so great faith, no not in Israel, Matth. 8. 8, 10.

Quest. I perceive 'tis no part of any Man's Faith, to believe his sins are pardoned, nor of Infidelity to doubt of it. But though such doubts are not the sin of Infidelity against God, yet are they not always sinful, and blame-worthy upon some other account?

p. 42Ans. No, but oft-times expressions of virtue, and serve to recommend us the more to God; as being acts of humility and self-abasement, of modesty and poverty of Spirit, which set no Man further off, but bring him nearer, and interest him the more in his favour. The fearful humble Publican, who durst not presume on any favour, but with dejected eyes stood afar off, went home justified of God, rather than the proud Pharisee, who justified himself. Upon which our Saviour adds, that every one, who exalts himself, shall be abased; and every one, that humbleth himself, shall be exalted, Luke 18. 10. to 15. God is nigh, saith the Psalmist, to the broken of heart, and contrite of spirit, Psal. 34. 18. He dwells with the contrite, and humble spirit, to revive the spirit of the humble, and revive the heart of the contrite ones, Isaiah 57. 15. He looks to him that is poor, and of a contrite spirit, and trembles at his word, Isaiah 66. 2. to lift up those, that humble themselves in his sight, James 4. 10. and to bless the poor in spirit, Matth. 5. 3. Indeed, dejection, sadness, and tormenting fears, are a backner of good endeavours; and accuse God, as if he were an hard, uncomfortable Master, very difficult to please; and Religion, as if it were a sowre, melancholy service: so that faithful hearts must not affect, or harbour fear to these degrees. But when they maintain a comfortable hope, 'tis generally more commendable to lean to the side of humble fear, than of arrogant self-flattery, to p. 43be too lowly and modest, rather than too presumptuous and boasting.

Quest. And is it not more safe too?

Ans. Yes, fear begets care, whereas security slackens watchfulness, and abates endeavour. And therefore the Apostle advises those, who would expect to stand, not to think highly, but fear, Rom. 11▪ 20. and to work out their salvation with fear, Phil. 2. 12, 13. And he was a wise Man that said, Happy is he that feareth always, but he that hardneth his heart against fear, shall fall into mischief, Prov. 28. 14. The wisest, and the best way generally is, to be fully assured of what concerns God, but fearful and jealous of what depends upon our selves.

Quest. But have not some good Men, great confidence of God's favour? And since that is the priviledge of the most consummate Saints, and gives the greatest **Gal. 5. 22. Psal. 37. 37.Gal 5:22Ps 37:37peace and ††Rom. 15. 13.Rom 15:13joy in God, and comfort in believing, which the Scripture speaks of: must it not be a most justifiable, as it is really a most blessed and desirable thing?

Ans. Yes, if their confidence is not beyond their grounds, and under this comfortable assurance of their present claim to Happiness, they preserve an humble sense of their own defects and unworthiness, and a fear of their falling from it by afterfailures. And this comfortable assurance is vouchsafed to some extraordinary good Souls, as their special priviledge; as fears and doubts are continued to others, for their p. 44exercise. And different Persons are either indulged more happy injoyment from God, or so exercised as to make them more acceptable and dear to him, both these ways.

Quest. You have said enough to explain the nature, and to set off the excellency and usefulness of Faith. But lest after we have taken the pains to walk by it, it should fail all our expectations in the end; pray show me something of the certainty of it.

Ans. That depends on the Authority of Jesus Christ, who is the Author of our Faith. And all must needs be true that he Says, and sure that he Promises; because he is the true Messiah, or the Christ of God, who was to come as his Great Prophet, to make known his mind unto the World.