The Orthodox Evangelist, Treatise · Chapter 9
CHAP. IX. Of the firſt Object of Saving Faith.
IN the Diſcuſſing and clearing of this truth, concerning the Object of Faith,
Conſider,
1. What an Object in general is?
2. The Diſtribution of the Object of Faith.
3. What the ſpecial and primary Object of Saving Faith is?
4. The Order of Faith.
5. That it is the duty of all to believe.
6. The Difficulty of believing.
7. The Means and Manner whereby Faith is wrought.
8. Some principa Motives to believe.
An Object properly ſo called,An Object in general, What? Objectum eſt, circa quod res, vel rei operatio verſatur. The Diſtinction of the Object of Faith. is that; about which, the operation of a thing is primarily excerciſed: and unto which it is of it ſelf naturally ordered, and directed. So Truth is the Object of the underſtanding: Good is the Object of the Will.
The Object of Faith is either univerſal, ſcil. the whole revealed Will of God, Acts 24.14. Believing all things which are written in the Law, and the Prophets: Or ſpecial, ſcil. the Goſpel, or revealed ſaving Will of God: and this is either Primary, viz. God himſelf, Father, Son, and Holy Ghiſt, and Jeſus Chriſt God-man propounded with a Command to believe, 1 John 3.23. And a Promiſe of Salvation to them that do belieeve, Mark 16.16. Or Secondary: namely, The good obtained by believing: which, becauſe it is contained in the promiſes, therefore the promiſes are called the Secondary Object of Faith. As a Spouſe is firſt married to the perſon, i. e. her Husband, before ſhe enjoyeth any conjugal communion with him: ſo, we firſt by faith, receive the Perſon of Chriſt, before we are made partakers of the benefits of Chriſt, beſtowed upon believers.
Union precedes communion. God and Chriſt are the Object of our Faith; the Benefits following upon Chriſt received, are the effect and end of our faith.
The Special, Primary,What the Special, and Primary Object of Saving Faith is. and next Object of ſaving Faith may briefly be conceived under this Propoſition; viz. Jeſus Chriſt a Saviour to all believers, and conſequently unto me believing.
The Special and Primary Objects of ſaving Faith more largely conſidered, is that gracious Truth, and Teſtimony of God concerning Chriſt; whereby, he is tendered as a free, and ſufficient Saviour to every one that heareth, and receiveth it: with a Command to believe, and a Promiſe, That whoſoever believeth ſhall be ſaved.
This Propoſition concerning the Object of Faith containeth in it theſe particulars.
1. That the Merit of Chriſt is all ſufficient, i. e. of ſufficent virtue to have ſaved all men.
2. That God doth ſeriouſly tender Jeſus Chriſt, as a ſufficient Saviour to all unto whom the ſound of the Goſpel cometh.
3. That every one that heareth the tender of the Goſpel, is bound to believe.
4. That all that hear the Goſpel, are Miniſterially, equally, capable of believing.
5. That whoſoever believeth, ſhall be ſaved.
This Truth concerning Chriſt, about which ſaving Faith is firſtly, and immediately exerciſed, is by judicious Divines properly called the Object of Faith: the Goſpel, Mark 16.15, 16. Go ye into the world, and preach the Goſpel to every creature; He that believeth, and is baptized, ſhall be ſaved. The Teſtimony, 1 John 5.11. And this is the record that God hath given to us, Eternal life, and this life is in his Son. The Word of Promiſe, and ſaving Faith, or the efficatious Relation of this Promiſe are Relates: Hence Faith is compared to a Seal, John 3.33. He that hath received his teſtimony, hath ſet to his ſeal, that God is true. As the impreſſion upon the wax, anſwereth to the character of the ſeal: ſo faith anſwereth the truth of this teſtimony, or promiſe. The promiſe is the mouth of Chriſt, faith is the mouth of the ſouls: by this act of faith upon the object of faith, Chriſt and the ſoul kiſs one another, Kiſs the Son, Pſal. 2.12. As alſo by the reflex act of faith, upon the teſtimony of his love by the Spirit: Let him kiſs me with the kiſſes of his mouth, Cant. 1.2. By faith they ſaluted the promiſes, Heb. 11.13.
Here take ſeaſonable and juſt notice, That Election, or Gods Intent concerning his Elect in the Work of Redemption, is no part of the primary Object of ſaving Faith. The Rule of Faith, as it bindeth all, is the firſt object of faith. As the Command, not the Decree is the rule of that obedience that floweth from faith, ſo the Command, not the Decree is the rule of the obedience of the grace, & exerciſe of faith it ſelf: for the better underſtanding whereof, compare that act of ſaith, whereby we believe in Jeſus Chriſt, a ſufficient. Saviour to every one that believeth in him (which containeth the object of faith) with the act of faith, whereby we believe in Jeſus Chriſt, intended of God to be a Saviour unto us (or believe that we are elected, or that we are redeemed, or that Chriſt died for us, which all with others of like nature, are the ſame in effect, containing ſomewhat of Election of Gods Intent concerning his Elect, in the Work of Redemption,) and their difference will appear in reſpect, firſt, of their object.
The firſt propounds Chriſt as the actual exiſting cauſe of ſalvation to the unbeliever believing.
The ſecond propounds the Intent of God, or Chriſt, concerning our ſalvation: The firſt holdeth out our duty, but not the certain intent of God concerning our eſtate: The holdeth forth purpoſely the certain intent of God concerning our eſtate. The firſt holdeth forth a remedy, ſcil. the object to be believed in by a ſinner, that he may be juſtified: the ſecond holdeth forth conſolation unto a ſinner juſtified. The firſt is faith in Chriſt; the ſecond is a faith concerning Chriſt.
Secondly, Theſe acts of faith differ in reſpect of their ſubjects: the firſt is principally in the Will, though it be alſo in the underſtanding; the ſecond is principally in the Underſtanding, though it be alſo in the will.
Thirdly, They differ in reſpect of Order: we firſt believe in Chriſt a Saviour, before we can believe that God intended Chriſt to be a Saviour unto us.
Fourthly, They differ in reſpect of time: The firſt looks at Chriſt, as one who is preſent; the ſecond looks at the Intent of God, and Chriſt, which is a thing that is paſt.
Laſtly, They differ in their nature: The firſt giveth us our being in Chriſt, or (at moſt) extends not beyond our being in, and union with Chriſt: the ſecond is the acknowledgement of what is done.
Obj. Divines frequently teach, That Chriſt propounded in the ſimple term [Chriſt] neither containing truth, nor falſhood, is the Object of Faith; and not Chriſt held forth in a Propoſition. Suppoſe ſuch as is before expreſſed; viz. Jeſus Chriſt a Saviour unto all believers, and conſequently unto me believing: or any other to the like effect.
Anſ. The Object of Faith is conſidered two wayes:Objectum fidei appellatur illud quod creditur; vel illud de quo aliquid creditur: quod creditur eſt propoſitio, vel enuntiabile: de quo creditur, eſt res ſimplici termino ſignificata. Objectum dupliciter conſideratur, ex parte rei credita; & ſic Objectum ſidei eſt ſemper aliquid incomplexum: vel ex parte credentis; & ſic Objectum ſidei, eſt illud enuntiabile, quod de illa re ſides apprehendit. Tho. 22 ae. qu. 1. art. 2. Durand. l. 3. diſt. 24. q. 1. Davenant. in Col. 1. either in reſpect of the thing believed: ſo the Object of faith is the thing it ſelf (concerning which the Propoſition of faith is formed) propounded in a ſimple term, wherein there is neither a truth, nor falſhood, as Chriſt; Creation, Reſurrection, &c. Or in reſpect of the Believer; and ſo the Object of Faith is the thing which is to be believed, held forth in a Propoſition: as, that Chriſt is a Mediatour, and Saviour, that Chriſt ſhall come to judgement, &c.
The preſent diſcourſe acknowledging both conſiderations. I chuſe to ſpeak in the latter, as being more eaſie to the underſtanding of the Reader.
The Doctrine of the Goſpel taken in a limited ſenſe; viz. for the firſt Objection of ſaving faith (which the Reader is here deſired to re-mind) beſides thoſe particulars lately forementioned, as contained in the Propoſition concerning the Object of faith, holdeth forth theſe remarkable truths.
1. It is ſuch as remaineth a truth concerning every one that heareth it.
2. It is ſuch, the participation whereof, every hearer is in equal, Miniſterial capacity of preparatory work (which is common both to the Elect and Reprobate) being alike in them.
3. It is ſuch as that all who hear the Goſpel, (preparatory work being alike) are equally bound to believe.
4. 'Tis ſuch as miniſters unto Judas in caſe of belief, as much cauſe to hope in reſpect of the Promiſe, as unto John: and leaveth John in caſe of unbelief, in as much cauſe to deſpair in reſpect of the curſe, as Judas; that is, notwithſtanding the uſefulneſs of the Doctrine of the Decree in general: Here is no more place for Arguments either of encouragement, or diſcouragement from perſonal Election, or Reprobation, then if there were no Decree.
Such as atteſts unto the formidableneſs and danger of the guilt of the leaſt ſin, (and alſo of greater ſin proportionably) in the offender, whileſt it teſtifies the greateſt ſins to be abundantly pardonable unto the penitent Believer: it takes away from the impenitent all occaſion to preſume; from the penitent all occaſion of deſpair. Sin appears no where more, nor no where leſs then in the Goſpel. There is a Myſtery of Wiſdom in propounding this part of the Myſtery of the Goſpel; namely: the firſt Object of ſaving Faith unto a Soul as yet not effectually called ſo as all, and only the pertinent truth, may be ſpoken without any errour on the one hand, or on the other; either concerning the Decree, Chriſt, the Perſons called to believe, the Condition of thoſe Perſons, or Motives to believing.
Queſt. How can God command them to believe, conconcerning whom he hath decreed that they ſhall not believe.
Not Gods pleaſure what ſhall be, but his pleaſure what ſhall be our duty, together with our obligation, is the ground of the Command. There is a double neceſſity, either of coaction, or of infallibility. The Decree puts upon men a neceſſity of infallibility, not of coaction, or compulſion.
Neceſſity of infallibility doth not prejudice liberty. God is neceſſarily good, yet freely good: he is goodneſs it ſelf, and perfection it ſelf.
Man acts as freely, as if there were no Decree, yet as infallibly, as if there were no liberty. See this undenyably manifeſt in a disjunctive Demonſtration. Thomas will either come into this room, or not come into this room; he cannot both come into this room, and not come into this room: he will do that of theſe two freely, which God hath decreed infallibly; The being of the Will (of whoſe eſſence liberty is) conſiſts with the Decree of God, therefore alſo the acting of the Will. Liberty is the effect of the Decree; ſo far is the Decree from prejudicing liberty.
Queſt. How can they have hope to believe, whom God hath decreed ſhall not believe?
Anſ. Hope is grounded on Gods revealed Will, not upon the Decree unrevealed, according to the revealed Will of God, every perſon that hears the Goſpel is equally capable of believing. It is a ſin for any to believe they are reprobated. We are (according to ordinary diſpenſation) to look at all living under the Goſpel as elected in the judgement of charity. 'Tis the duty of every one to whom the Object of Faith is propounded to believe: and 'tis the duty of every Believer to believe that he is elected. We are to make uſe of the Decree according to the Command: that is, to ſanctifie God in the general Doctrine thereof, to apply our ſelves unto our duty; namely, to believe; and to forbear any particular and perſonal application thereof, before we do believe.
Saving Faith hath for its Object God and Chriſt: yet ſo,Of the Ord… of Faith. as we firſt believe in Jeſus Chriſt God-man, a Saviour unto them that do believe; and by Chriſt we believe in God the the Father, Son, and Holy Ghoſt: a God and Father unto duplicate page duplicate page them that believe in him. For the fuller underſtanding whereof, theſe four following Propoſitions are to be conſidered, and made good.
1.Propoſ. 1. Reſp nd. neminē ſalvatum fuiſſe in veteri teſtamento niſi qui …eum unum & trinū agnoverit. Keck Th. lib. 1. Propoſ. 2. That God the Father, Son, and Holy Ghoſt, is of the Object of Saving Faith. No man was ever ſaved without this faith, no man ever called upon God, but by the help of the Holy Ghoſt. 1 Cor. 12.3. As no man can ſay, that Jeſus is the Chriſt, ſo neither can any man ſay that God is God, but by the Foly Ghoſt. Neither did God ever hear any man that called upon him for ſalvation, but for his Sons ſake.
2. Jeſus Chriſt God-man is of the Object of Faith, and therefore to be believed in. John 14.1. Believe alſo in me, Acts 16.31. And they ſaid, Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved, and thy houſe. Acts 20.21. Teſtifying both to the Jews and alſo to the Greeks repentance towards God, and faith towards our Lord Jeſus Chriſt. Acts 2.18. That they may receive forgiveneſs of ſins, and inheritance amongſt them that are ſanctified by faith in me. We are commanded to believe in Chriſt, 1 John 3.23. And this is his Commandment, that we ſhould believe in the Name of his Son Jeſus Chriſt. By Jeſus Chriſt, we are not to underſtand the divine and humane nature only, but that Perſon that conſiſts of both Natures; that is, Jeſus Chriſt, God-man.
Becauſe the Man Chriſt Jeſus, is God: As none can be the formal, primary, and proper Object of Faith, but he that is God, faith being a part of divine moral worſhip, and therefore giving divine honour to him in whom we do believe: ſo, it is alſo manifeſt, that he that is God, is to be believed in: it being evident from the Nature of God, that whoſoever rightly knoweth him muſt forthwith acknowledge that he is abſolutely to be believed in, according to what he reveals. They that know thy Name will put their truſt in thee, Pſal. 9.10.
Becauſe as God-man he is our Saviour.
This is a great part of the difference between the firſt, and the ſecond Covenant. The Object of Faith in the firſt Covenant, was God the Father, Son, and Holy Ghoſt: but not Jeſus Chriſt, God-man, Mediatour. The Object of Faith in the ſecond Covenant, is both God the Father, Son, and Holy Ghoſt; and Jeſus Chriſt God-man Mediatour. In the firſt Covenant man might have believed in God without believing in Chriſt: but man could never believe in Chriſt without believing in God. Hence Paul deſires to know nothing but Chriſt.
Our communion is by Faith in the Son of God. Gal. 2.20. And the life which I now live in the ſteſh, I live by the Faith of the Son of God. Therefore, we have faith in the Son of God.
As Chriſt is the Object of divine Worſhip, Acts 7.59. Revel. 5.12. of ſaving Hope, Col. 1.27. of our greateſt love, 1 Cor. 16.22. of our abſolute ſervice, Rom. 14.9, 18. ſo he is the Object of our divine Faith.
We believe both in God, and Chriſt.Prop. 3.
John 14.1. Ye believe in God, believe alſo in me. John 17.3. And this is life eternal, that they may know thee, the only true God, and Jeſus Chriſt whom thou haſt ſent. So the firſt and third Articles of the Apoſtles Creed, I believe in God the Father Almighty, and in Jeſus Chriſt his only Son our Lord.
Calvin reprehends thoſe,Calv. inſtit. l. 2. c. 6. Sect. 4. l. 3. c. 2. Sect. 1. Ipſa veritas Deus Dei Filius homine aſſumpto, non tamen conſumpto eandem conſtituit atque fundavit fidem ut ad Deum iter eſſet homini, per hominem Deum, hic eſt enim Mediator Dei & hominum, Chriſtus Ieſus. as highly injurious to miſerable ſouls, who by calling God the Object of Faith ſimply, in the mean while omit Chriſt, without whom there can be no faith, nor acceſs unto God.
The Object of Faith is God, and Chriſt Mediatour: we muſt have both to found our faith upon. We cannot believe in God, except we believe in Chriſt.
We in order (not in time) believe firſt in Chriſt, Propoſ. 4.and by Chriſt in God, who by him do believe in God, 1 Pet. 1.21. From the Inſtitution of God, I am the way, John 14.6. From the Office of Chriſt. he is a Mediatour. There is one God, and one Mediatour between God and man, Vide Auguſt. de Civ. Dei, lib. 11. cap. 2. Per totum Dr Sibs. Ser. 2. upon John 14.1. Chriſtus qua Redemptor eſt fidei objectum mediaatum non ultimum, per Chriſtū enim credimus in Deum. Med. lib. 1. cap. 3. It is the duty of all to believe. Quia fides nec exigitur nec exigi poteſt ab omnibus & ſingulis, &c. Span. Ex…r de gra. univerſ. Annot. in Sect. 25. N. 13. Molin. Anat. of Armin. c. 11.the Man Chriſt Jeſus. Extreams come not together, but by their middeſt. From the Nature of a juſt God unto a ſinner. God in Chriſt is a tender Father, without Chriſt a conſuming fire. Mans way to God, is by the Man God; for he is the Mediatour between God and man, the Man Chriſt Jeſus.
Chriſt as Redeemer is the mediate, not the ultimate Object of Faith. For we believe by Chriſt in God.
It is the duty of all that hear the Goſpel to believe, Mark 1.15. John 3.18. John 15.22. and 16.7. 1 John 3.23.
Thoſe that never hear of the Goſpel ſhall not be condemned for their unbelief in refuſing to obey the call thereof, but for the tranſgreſſing of the Moral Law preciſely taken: i. e the firſt Covenant.
He to whom Chriſt was never preached, ſhall not be condemned, becauſe he hath refuſed Chriſt: but he ſhall be judged by the Law, which obliged him to believe in Chriſt; if Chriſt had been preached to him.
Object. 'Tis not in our power to believe. How then can God require of us that which we are unable to perform?
Sol. We are enabled in Adam to believe in Chriſt.
If the renewing, or recreation of us after the Image of God, according to which we were created in Adam; doth enable us alſo with a power to believe: then our Creation after the Image of God, muſt neceſſarily include a power to believe.
But the renewing us after the Image of God, according to which we were created in Adam, doth enable us to believe: Epheſ. 4.24. Col. 3.10. Where there was a ſaving power, enabling to diſcern the revealed Will of God, and to put confidence in him accordingly; there was a power virtually to believe in Chriſt. But in Adam there was a ſaving power enabling to diſcern the whole Will of God, and to put confidence in him accordingly: Therefore in Adam there was a power virtually enabling to believe in Chriſt. As the Faith of the Angels in the firſt and ſecond Covenant differeth not habitually, ſo neither doth the Faith of Adam in the firſt and ſecond Covenant differ habitually.
That which was implicitely, and by conſequence commanded in the Moral Law, that we were ſome way enabled to yeild obedience unto: But Faith in Chriſt was commanded implicitely, and by conſequence in the Moral Law: by the firſt Precept, Faith in God is commanded abſolutely; therefore not only concerning what he was pleaſed to reveal at preſent, but unto what afterwards he ſhould be pleaſed to reveal. Juſtifying Faith is conſidered as commanded directly, and expreſly; or indirectly, and by way of conſequence. So Faith in Chriſt is commanded in the Moral Law indirectly, or by way of conſequence.Willet. on Exod. cap. 20. Confut. 1. It will not be denyed (ſaith Doctor Willet) but that this faith alſo (ſpeaking of juſtifying faith) is commanded in the Moral Law. Becauſe we are bound by the Law to believe the Scriptures, and the whole Word of God; for this is a part of Gods Worſhip, to believe his Word to be true. And here it is not unworthy our obſervation, that though Chriſt were not then propounded to be believed in, yet he was included in what was revealed under the firſt Covenant: For that threatening Gen. 2.17. In the day that thou eateſt thou ſhalt dye: is verified, as concerning the elect in Chriſt; who dye in their Surety, not in themſelves.
If in Adam we were able to believe in Chriſt as our preſerver from ſin; and Confirmer in a ſtate of life (had Chriſt then been ſo propounded to us) there can no reaſon be given why we were not able in that condition to have believed in Chriſt as a Saviour from ſin, could he have been ſo propounded in that eſtate unto us.
But in Adam we were able to believe in Chriſt, as our Preſerver from ſin, and Conſerver in that eſtate, had Chriſt then been ſo propounded unto us: Therefore, in Adam we were able to have believed in Chriſt, as a Saviour from ſin, could he have been ſo propounded unto us in that eſtate.
The Minor is proved, by comparing Adam in innocency with the elect Angels: the Image of God in them both, being the ſame in kind, their abilities were the ſame in kind: as therefore the elect Angels by Creation, had a principle whereby they were able to believe in Chriſt their Confirmer, (as appears by experience in that they believed in Chriſt their Head and Confirmer being commanded ſo to do) without the inſpiring of any new principle) ſo in like manner, had Chriſt been propound unto Adam in innocency, to be believed in as his Head and Confirmer therein, he by the ſame concreated Image of God with the Angels, was able thereby (through like aſſiſting grace) to have yeilded like obedience without a new principle inſpired.
Either Adam was able to believe in Chriſt, or elſe God calling upon man to believe, requireth that of man which he never enabled him with a principle to perform; but it cannot be proved that God requireth that of man which he never enabled him to perform. Therefore, &c.
Object. Faith in Chriſt as a Saviour from ſin, and the ſtate of innocency, are inconſiſtent. Therefore, Adam had not a power to believe in Chriſt.
Anſ. This proves that Adam in innocency could not actually believe; but not that he could not potentially believe: that is, that he had not a principle able (through aſſiſting grace) to believe in Chriſt; had the propounding of him been conſiſting with that eſtate.
The cauſe of Adams not believing, was not through an effect of a principle enabling him thereunto, but by reaſon, firſt, of the inconſiſtency of juſtifying faith with that eſtate. 2. By reaſon of the not revealing of the Object of Faith. Adam in innocency had a principle enabling him to Parental duties, though he was never called thereunto, as alſo to duties of mercy and charity; which yet were inconſiſtent with that eſtate.
The Saints in glory have a principle whereby they are able to perform the duties of repentance, mortification, patience, (for ſure the ſtrength of grace is not weakened by being perfected in glory) yet is there no place for thoſe duties in Heaven. Chriſt (having received the Spirit out of meaſure) had a principle, whereby he was able to have performed the ſervice of repentance, and mortification:Molin. Anat. of Arm. cap. 11. Twiſſ. permiſſ. l. 2. c. 4.63. Spanh. Exercit. de grat. univerſ. Annot. in Sect. 22. Num. 3. though he were not only not called thereunto, but theſe and the like ſervices were alſo inconſiſtent with his eſtate. This is the Doctrine of the Orthodox generally, in their diſputations againſt Arminius, who that he might prove that God is bound co give to every man power of believing in Chriſt, doth therefore contend that Adam (before his fall) had not power to believe in Chriſt.
Obj. 2. God is ſaid to harden our hearts, and to be the cauſe why we do not believe, John 8.47. and 10.26. and 12.39, 40. Wherefore it ſeemeth not ſo (at leaſt) to be our duty to believe, as that the fault of our unbelief lyeth wholly upon our ſelves.
Sol. For the better removing of this objection, there is need of a threefold Diſtinction.
1. Diſtinguiſh between unbelief, and unbelief not cured. 'Tis eaſie to conceive, how a Phyſician may be the cauſe why ſuch a diſeaſe is not cured: of which diſeaſe it ſelf, he is no cauſe. Unbelief conſidered in it ſelf is ſimply a ſin: Therefore, God is no way the Cauſe or Authour of it.
2. Diſtinguiſh of unbelief not cured: unbelief not cured, is conſidered either Negatively, for a meer abſence of faith, where the rule requireth it not to be, and therefore is unblamable: ſo it is in thoſe, that never heard of the preaching of the Goſpel. Or Privatively: for the abſence of faith where the rule requireth it to be; ſo unbelief is looked upon in thoſe that live under, or hear of the Goſpel.
3. Diſtinguiſh between a Phyſical, and a Moral cauſe: A Phyſical cauſe is ſuch a cauſe, as though without it the effect cannot be: yet, it is no ways bound to produce ſuch an effect: thus the abſence of the Sun is the cauſe of the night. A Phyſician is the cauſe why that diſeaſe remains uncured, which he can cure: but is not bound to cure. A Chyrurgion the cauſe why the iſſue remains unhealed, which he is not tyed to heal. Thus the King not giving a pardon, is the cauſe why the offender is executed, whom no Law obligeth him to pardon.
A Moral cauſe is ſuch a cauſe wherein the Agent ſtands by duty bound concerning the producing, or not producing of ſuch an effect: ſo, as by omiſſion of what is commanded, or commiſſion of what is forbidden, there is a guilt incurred: ſo mans will is moral, therefore the blameable cauſe of unbelief.
Gods Will is the Antecedent, not the Cauſe of unbelief, the abuſe of mans free-will in the fall, is the cauſe of unbelief. Unbelief not cured, (conſidered Negatively) is in reſpect of the Will of God a phyſical, and unblamable effect: of a phyſical and unblamable cauſe: but mans will being a moral cauſe; unbelief in this ſence cannot be the effect thereof. Unbelief not cured (privatively conſidered) is in reſpect of God, as a blamable Conſequent, of an unblamable Antecedent: in reſpect of the will of man, it is a blamable effect, of a moral, and blamable cauſe.
In Adam having received povver whereby vve might not have ſinned, vve ſinned freely.
Unbelief is the effect of our ſin in Adam.
God (together vvith the Object of Faith) tenders us means ſo far ſufficient to the begetting of faith, as leaveth us without excuſe. We love our unbelief, and reſiſt this means of believing, John 1.11.5.41.
Our contumacious oppoſition to the command of believing is the effect of our love to unbelief.
'Tis then but Juſtice in God to leave us to our unbelief, in ſo doing he doth us no wrong, being free to have mercy upon whom he will.
The Difficulty of believing,The Difficulty of believing. appeareth in three things.
1. in the Special enmity of the heart againſt this duty.
2. in the Eminence of the Principle requiſite to the creating of faith.
3. in the Greatneſs and largeneſs of the obedience of Faith.
1. The Special enmity of the heart againſt believing appeareth thus: there is no obedience that God and Chriſt love better, 1 John 3.23. Or that the Spirit laboureth more in, John 16.9 No obedience that either Satan, or man oppoſe more: Satan oppoſeth none more, For as the Spirit of truth leadeth unto all truth, but into none more then this: So, the Father of a lye oppoſeth all truth, yet none more then this. Men that finally reſiſt believing in Chriſt, by ſo doing, do the will of the Devil, do ſhevv him to be your Father. John 8.44. Ye are of your Father the Devil, and the luſts of your Father ye will do. Vide Zanch. de peccat. Angelorum, lib. 4. c. 2. Theologitam noſtri, quam Pontiſſcis probabile aducunt, Chriſtum poſitum eſſe non modo in foreign, multorum hominum, ſed etiam in foreign, ipſorum etiam Angelorum. Twiſſ. de Elect. l. 4. p. 1.To this purpoſe there is a good uſe to be made of Zanchy's Diſcourſe, concerning the Revelation of Chriſt's Incarnation, and the Exaltation of the humane Nature above the Nature of Angels by vertue of the Perſonal union: the Doctrine of the grace of Chriſt ncarnate being that truth (or at leaſt contained in that truth) whereof Chriſt ſpeaks, John 8. in which the Devil abode, but hated not from the beginning. Many Divines are conceived probably to think, That Chriſt was not only ſet for the fall and riſing again of many men, but for the fall and ſtanding of the Angels.
Man oppoſeth no truth more, John 5.40. And ye will not come unto me that you may have liſe. What is ſaid of the Jews, Rom. 11.28. is true of all, As concerning the Goſpel they are enemies. A formidable curſe vvhereby the ſoul is ſmitten with an enmity againſt the Goſpel of Bleſſedneſs. The Goſpel of Chriſt is a Doctrine of Contradiction, Luke 2.34. Behold this child is ſet for the fall, and riſing again of many in Iſrael, and for a ſigne that ſhall be ſpoken againſt. A ſtumbling ſtone, Rom. 9.32. A rock of offence, 1 Pet. 2 8. A Doctrine of fooliſhneſs, 1 Cor. 1.23. If he ſhall be in danger of hell fire, that ſaith unto his brother, Thou Fool, What danger ſhall he be in, that upbraideth the Goſpel vvith fooliſhneſs? They put it, viz. the Word of God, i. e. the Doctrine of the Goſpel from them, foreign.Acts 13.46. They do not only not go to fetch it, but being brought to them, they put it away from them. The Covenant of Works we could much better cloſe vvith, then vvith the Goſpel: any other Goſpel command then that of believing; any other perſon to be believed in then Chriſt Jeſus. John 5.43. I am come in mine own Name, and ye receive me not, if another ſhall come in his own Name, him will ye receive, any other way rather then the way of the Goſpel, Jer. 2.36. Why gaddeſt thou ſo much to change thy way. Acts 22, 4. I perſecuted this way unto the death. Grace likes no vvay to life ſo vvell, Nature diſlikes none ſo much. We are not by nature ſo averſe to the Turkiſh Alcoran, as we are to Chriſts Goſpel.
2. The Eminency of the Principle requiſite unto the creating of faith: The Apoſtle excellently ſheweth, Epheſ. 1.19, 20. And what is the exceeding greatneſs of his Power to us ward who believe according to the working of his mighty power which he wrought in Chriſt when he raiſed him from the dead: Where this truth is held forth,
1. By a Gradation, Power; his Povver, the greatneſs of his Povver, the exceeding greatneſs of his Power.
2. By a Compariſon; the Povver which God puts forth in the Work of faith, being compared unto the mighty working of his Power which he wrought in Chriſt, when he raiſed him from the dead. Now Chriſt dying as a publck Perſon for the ſins of the Elect, and riſing again as a publick Perſon for the juſtification of the Elect. It was more to raiſe Chriſt from the dead then it hath, or vvill be, to raiſe all the Elect from ſin, or then it will be to raiſe all the dead at the laſt day. Hence in the working of faith in the ſoul, God is not only ſaid to move the ſoul, but to dravv it. None can come to me Except the Father which hath ſent me, draw him. John 6.44.foreign. Dravving is an Act wherein the Agent putteth forth his might for us. To believe, is ſaid to be the Work of God, John 6.29. Emphatically ſo called, not only becauſe of its ſpecial acceptableneſs unto God, but alſo becauſe he is the Efficient of it, and that with a preëminent efficacy of the Authour ſhining forth in this Work, compared with his other works. God is able to graffe them in again, Rom. 11.23. in the ingenerating of faith in Chriſt, and uniting of the ſoul unto Chriſt, are manifeſted both the inability of man, and the ability of God. Here appears the Elects malice unto Chriſt, and Chriſts love unto the Elect: the evil of the ſpirit of corrupt nature, and the good of the Spirit of grace: Sarah her conceiving of Iſaac, (whoſe birth was a figure of regeneration, Gal. 4.) was a great Work, a Miracle: Mary her conception of Chriſt, by the Power; i. e. by the Command, and Bleſſing of the Holy Ghoſt, was alſo a great Work, a Miracle: but for Chriſt to be formed in the ſoul, by believing, is a greater-Work. Chriſt himſelf the (Object of Faith) is the greateſt of Gods Works; the Creation of Faith in Chriſt, that is, to make a ſinner a believer, may be reckoned amongſt thoſe that are next thereunto.
3. Concerning the Greatneſs and Largeneſs of the Obedience of Faith, conſider that as in unbelief, and its conſequences, there is unſpeakable diſobedience: So faith (beſides vvhat is formally contained in its proper nature) hath an influence unto all new obedience.
Amongſt other notable Services implyed in Faith, it neceſſarily preſuppoſeth theſe great duties.
Firſt, The right diſcerning of its Object, an Act of ſuch high contentment unto Chriſt, as that he profeſſeth himſelf to be raviſhed therewith, Cant. 4.9.
Secondly, The Denial of our ſelves in matter of our righteouſneſs. Philip. 3.8, 9. Yea doubtleſs, and I count all things but loſs for the Excellency of the knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the loſs of all things, and do count them but dung, that I may win Chriſt; and be found in him, not having mine own righteouſneſs which is of the Law, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith.
Thirdly, Denial of our own wills; As the Camel paſſeth through the Needles eye, ſo is the Will unravel'd, littled, nothing'd, by being brought to faith in Chriſt Jeſus, Mat. 19.24.
Fourthly, The Denial of our own glory, John 5.44. How can ye believe which receive honour one of another, and ſeek not the honour that cometh from God only?
The Obedience of the Law vvas perfect, and glorying; giving glory unto man, Rom. 4.2. For if Abraham were juſtified by works, he hath whereby to glory, but not before God. The Obedience of the Goſpel is perfect, and humble; giving glory unto Chriſt, that is, unto God, in and by Chriſt. Rom. 4.20. Abraham was ſtrong in Faith, giving glory to God. Fides pro varia diſpoſitione ipſi ad Objecta varia, vir utes omnes & habitus omnes bo…os ia ſe continet, tanquam proprietates in forma virtualitèr, & ab ipſa perdentes in actu ſecundo. Ames. de traduct. peccat. foreign.The Covenant of Grace makes man as holy as the Covenant of Works, and more lowly.
And as Faith in it ſelf neceſſarily preſuppoſeth theſe high and ſupernatural Services, ſo (as was intimated a little before) hath it alſo in relation to the exerciſe of all other graces, an influence into univerſal obedience. By Faith we are united to Chriſt, Epheſ. 3.17. By Faith we are juſtified, Rom. 5.1. By it we perform all duties of both Tables, Gal. 2.20. By it we perſevere, 1 Pet. 1.5. And laſtly, By it we are ſaved. Epheſ. 2.8.
To ſhew the Eminence of the Obedience of Faith.
The Truth that is to be believed, is called [the Truth] John 8.44. At leaſt as ſome take the place, [the Witneſs] That God gave of his Son, 1 John 5.10. [the Command] 1 John 3.23. And to believe, is called the [the Work] John 6.29.
No marvel therefore, if it be ſaid, 'Tis eaſier to keep the whole Law, then to believe: Seeing by faith we receive Chriſt himſelf, and from him legal obedience imputatively; and aſſiſting power in our ovvn perſons practically, to fulfil all new obedience Evangelically.
Becauſe alſo, there is more power required to make Adam a believer, then either to have created, or continued him in the ſtate of innocency: wherein, had he perſevered, he had fully anſwered the Law.
The Grace of Creation (confirming grace being ſuperadded) ſufficed to that: the Grace of Redemption is requiſite to this. Gods pleaſure vvas enough without any coſt for that: but this, beſides the good pleaſure of the Lord, coſt God his Son, and Chriſt his Blood; in that the Soul vvas a meer nothing: and ſo could do nothing for it ſelf; yet (being but a meer nothing) it made no reſiſtance: but here, beſides the helpleſneſs of a meer nothing, there is alſo the enmity of a moſt corrupt thing.
The Believer obeyeth both Law, and Goſpel; we obey the Law legally in our Surety, the Goſpel perfectly in our ovvn perſons; with the perfection of parts, or ſincerely in this life; with the perfection of degrees in the life to come.
Believers obey the Law legally in their Surety,Legi ſatisfecimus in Chriſto juſtificamur praedita eâ juſtitia quam lex à nobis poſtulat. Piſcat. in Rom. 8.4. becauſe in him vve obey the Precept, [Do this] Levit. 18.5.] and ſatisfied the curſe, [Thou ſhalt dye,] Gen. 2.17. The believer hath ſatisfied the Law in Chriſt through faith; in vvhom vve are endued vvith that righteouſneſs which the Law requireth, Rom. 8.4. and 10.4.
Believers obey the Goſpel perfectly vvith the perfection of parts.
The Goſpel is the Law in Chriſt; the Rule of Righteouſneſs is the ſame both in the Lavv, and in the Goſpel, though the manner, and end of obeying are changed: the manner of obedience under the Lavv was by the Grace of Creation, the manner of obedience under the Goſpel is by the Grace of Redemption; i. e. by the Grace of Jeſus Chriſt.
A great end of obeying under the Law, vvas, That vve might obtain life, as due unto us for perfect obedience thereunto, in a way of juſtice.
The great end of obeying under the Goſpel, is thankfulneſe unto God for ſalvation by Jeſus Chriſt, which glorifying of God in way of thankfulneſs, is a more effectual Motive unto obedience vvith a believer, notvvithſtanding the remainders of ſin: then the obtaining of life, (and that according to order of juſtice) was unto Adam, though vvithout ſin: as appears by the Apoſtacy of the one, and perſeverance of the other, through Grace.
The means whereby faith is wrought, are twofold, External,Of the means of faith. or Internal. External, ſcil. the Word (by divine Inſtitution) the Inſtrument of Converſion: hence called the Word of Faith, Rom. 10.8. Which moveth by propounding Arguments, and by perſwading, 2 Cor. 5.11. By Woing, John 3.29. By Commanding, 1 John 3.23. it is by Divines commonly called a Moral Suaſion, or Moral Cauſe, acting only, by way of propounding the Object, (no cauſe properly, but improperly, and Metaphorically) it produceth not the effect, without the concurrence of the Spirit, vvhichwhich is the Efficient Cauſe.
The internal means is the ſupernatural ſaving, and effectual Motion of the Spirit, concurring vvith the Word of Faith, or (which is all one) with the Word of Grace: and in an accepted time, vvorking in the ſoul that faith, which the Word calleth for. Hence, called the Spirit of Faith, 2 Cor. 4.13. Whence, the Moral Suaſion of the Word becometh effectual by the real perſvvaſion of the Spirit. The Word calleth upon us to believe, the Spirit cauſeth us to believe.
The Word calls upon us to will, and to do; the Spirit of Chriſt worketh in us to will, and to do; the Word commands us to be according to our duty, the Spirit vvorketh in us to be according to the Word. God in the Creation ſpake the Word, that ſuch a creature ſhould be; and therewithal ſent forth a power, cauſing that creature to be according to his Word: So whileſt the Angel reveals unto Mary the Conception of Chriſt, the Power of the Higheſt overſhadowed her: Whence it vvas with her according to his Word. Luke 1.35, 38. So alſo, whileſt Jeſus cried vvith a loud voice, Lazarus come forth: there proceeded from him a Power, whereby Lazaras doth come forth, John 11.43, 44.
The Miniſtery of the Word; whether Law, or Goſpel; is but a dead letter, and profiteth nothing without the Spirit. 1 Cor. 3.7. Neither is he that planteth any thing, nor he that watereth, but God that giveth the increaſe. After all inſtructions, Timothy muſt vvait, if God peradventure will give them repentance, to the acknowledging of the truth, 2 Tim. 2.25. No Oratory, how excellent ſoever, can prevail with the blind to ſee, with the deaf to hear, or with the dead to live. God is not only an Orator,Deus Autor non tantum Orator gratiae. Twiſſ. de Elect. l. 1. p. 2. dig. 6. Sect. 16. but a Creator of grace.
Which notwithſtanding: yet are we vvith diligence to attend upon God in the uſe of means; for though the means cannot work vvithout the Spirit, the Spirit (ordinarily) will not work (upon ſubjects of diſcretion) without the means. Man is a reaſonable creature, therefore God proceedeth with him by vvay of Arguments: but becauſe man is a dead creature, therefore he muſt work in him that which he perſvvades thereunto.
The Propoſition of the Word of Faith, is the External,Ames. Coron. de Convert. 4 cap. 1. the Operation of the Spirit of Faith, is the Internal Call; that (as was ſaid before) is a moral Suaſion, this is a real Perſwaſion; that a moral Cauſe, this a phyſical Cauſe: that commands us who are unwilling to be willing;Interna gratiae Efficatia quae praedeſtinationis decretum exſequitur, ſine dicenda ſit actio phyſica (ut loquuntur Dominica) vel potius divina ſupernaturalis vel occulta (cui fortaſſe aptius nomen non occurrit) ſicut cautiùs in Auguſtino noſtri fere ſtatuunt, uon multum intereſt. Prideaux. this through its powerful Efficacy, by a real, and (as it were) a phyſical change of the Will: of unwilling makes us willing. By the firſt, God ſtands at the door, and knocks, Revel. 3.20. By the ſecond, he opens the door, i. e. the hearts of his Elect, Luke 24.45.16.14. As the Word is called the Word of Faith, Rom. 10.8. And the Spirit, the Spirit of Faith, 2 Cor. 4.13. So the conjunction of both, is called the Door of Faith, Acts 14.27.
The Manner of the working of faith is irreſiſtable,The Manner of working of Faith. Non alium enim irreſiſtibilitatē propugnant noſtri, quam realem, & efficacem donationem, cujus vi effectum certò vel infallibilitur. Exiſtit. Coron. art. 4. cap. 3. that is, it is ſuch, Whence notwithſtanding the reſiſtance made by corrupt nature; yet, at laſt prevaileth over all oppoſition whatſoever, and cauſeth the effect certainly, and infallibly to follow, Jer. 24.7. I will give them an heart to know me, and they ſhall be my people. And Chap. 31.18. Turn thou me, and I ſhall be turned, ver. 33. I will write my Law in their hearts, and they ſhall be my people, Ezek. 36.27, 28. I will duplicate page duplicate page put my Spirit within you, Concurſus volun…atis cum gratia in opere converſiones, non eſt co-ordinatus, ſed ſubordinatus. Prideaux. Motives to believe.and cauſe you to walk in my Statutes, &c. And ye ſhall be my people, John 6.37. All that the Father hath given me, ſhall come unto me. The Concurrence of the Will with Grace in the Work of Converſion, is ſubordinate, not co-ordinate; the drawing of the ſoul is efficacious, but not violent.
God by an Omnipotent Facility on his part, and after an experimental impoſſibility (in ſome meaſure at leaſt) on our part: doth not force us unwillingly, but of unwilling, makes us willing.
Amongſt many other precious means for both the obtaining, and confirming of faith, Conſider,
1. The Love of God to man, (though a ſinner) Tit. 3.4. 'Tis not our ſin which fell out after the beginning of time, that can alter the affection of God, which was before time. Thoſe of whom the Apoſtle ſaith, ver. 3. That they were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts, and pleaſures, living in malice, and envy, hatefull, and hating one another. When ſuch (though not as ſuch) God loved. God hateth ſin, loveth not any as ſinners, but loveth his Elect, though ſinners, Rom. 5.8.
2. What Chriſt hath done for ſinners. He hath obeyed the Law, and ſuffered the puniſhment, Rom. 5.8. And actually procured the application of grace, and reconciliation, Col. 2.15. Rom. 5.10.
Though there be many ſtrengthleſs,Repreſentatio, foreign Dei, & Chriſti, e…icaciſſimum medium ad ingenerandā fidem. Spanh. ex. de grat. reſp ad Erot. 14. ungodly, ſinners, enemies, whom neither God loveth, nor Chriſt died for: yet, all whom God hath ſet his heart upon, or that Chriſt died for; either are, or have been ſuch. If thou neither wert, nor art, nor becomeſt ſuch, Chriſt never died for thee, 1 Tim. 1.15.
The high account which that great Preacher of Free-grace, and Doctor of the Gentiles had of this truth; to wit, That God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them: appeareth, in that he doth not only expreſs a ſpecial rejoycing in Spirit; becauſe the preaching of this Doctrine was made part of his Commiſſion: but alſo in that from hence he dignifieth the Diſpenſation of the Goſpel, with two titles,aEt hic inſignis locus, ſi quis alius in toto Paulo. Calv. in loc. 1. The Miniſtery of Reconciliation, 2 Cor. 5. ver. 18. 2. The Word of Reconciliation, ver. 19. It is called the Word of Reconciliation, 1. Becauſe it makes known Reconciliation abſolutely, and actually procured. 2. Becauſe the Miniſtery thereof, is the external means, whereby the Spirit worketh reconciliation in us, applyeth reconciliation to us, and cauſeth us to receive the reconciliation applyed,bSpanh. Ex de grat. univ. annot. in Sect. 17. N. 8. Rom. 5.11.
cSi credis, Chriſtus pro te mortuus eſt, Eſt Propoſitio vera ratione nexus antec… dentis, & conſequentis: non ratione ullius cauſalitatis, quaſi per ſidem noſtram fiat ut Chriſtus pro… bis mortuus fuerit. Span…. annot. ad defenſ. foreign. 5. N. 4.To ſay, Chriſt dyed for us, if we do believe: is a true Propoſition, if underſtood in reſpect of the inſeparable connexion of the Antecedent, and the Conſequent: but falſe, if underſtood in way of Cauſality. The vigorous grace of the Goſpel runneth better, being held out thus: Chriſt dyed for his when ſinners, and enemies, that they might infallibly believe.
3. The Propoſition of the Goſpel, (that is of Chriſt) with a Command to believe, and a Promiſe that every one that believes ſhall be ſaveddRedemptio impetrata nō ſi credant, ſed ut credant. Idem annot. in Sect. 21.
4. The acceptableneſs of this Obedience unto God: as unbelief is in its manner all diſobedience, ſo to believe containeth in its manner all obedience. To receive Chriſt is the greateſt pleaſure, to reject Chriſt, is the greateſt grief unto the Spirit of grace. This one act of faith is more acceptable unto God, then the performing all legal obedience of the firſt Covenant. The obedience of juſtifying faith is more acceptable, then the diſobedience of Adams ſin. Original ſin, and actual ſin, is unacceptable.
5. Interpret God in the beſt ſence, according to his revealed Will.
The Elect ſtumble not finally; at ſinful, unreaſonable, and malicious Cavils, touching the ſecret purpoſe of God, concerning them in particular: but acknowledge it their duty to magnifie the free tender of grace, and to interpret God according to his revealed Will, and accordingly to apply themſelves to their acknowledged duty. The woman of Canaan ceaſeth not her ſuit, but gathers upon Chriſt even from appearing diſcouragements, Matth. 15.22—28. It is unlikely that Jonah (denouncing only deſtruction to the Ninevites, and being exceedingly diſpleaſed, that they were ſpared, incouraged them to believe: yet (God purpoſing outward mercy to them.) See how the King is ſtirred up, to incourage both himſelf, and them to faſting, and turning from their evil way, upon this ground of hope: Who can tell if God will turn and repent, notwithſtanding deſtruction threatned? Jonah 3.4, 9. Did ever any poor ſhipwracked creature, yet floating, and ſtriving (amongſt others) in the waves for life:Vide Examplum Medici. Nautarum. Alumni. upon the unexpected approach of ſome tender-hearted Mariner, caſting out his lines, and calling upon them all indefinitely to take hold thereupon, and ſave their lives: Did ever (I ſay) ſuch a poor creature reject the opportunity, becauſe the Marriner had not as yet expreſſed his affection touching him in particular?Spanhem. Ex. de grat. univ. Annot. ad def. foreign. 3. N. 2.
6. Full Satisfaction to all Objections.
No Objection can be anſwered without Chriſt, all Objections are anſwered by Chriſt: Chriſt is compared to a garment, Rom. 13.14. As the garment is fitted for a perſon, ſo is Chriſt fit for the loſt ſoul.
As all other Objections, ſo thoſe in particular raiſed and aggravated from the Circumſtances of the Nature, Number, Continuance, Conviction of ſin, &c. Vaniſh before the grace of the Goſpel rightly underſtood.foreign, Rō. 5.17. foreign. ver. 20. Chriſts obedience being in all reſpects infinite, exceeds infinitely, all mans diſobedience. Where ſin abounded, grace did …uch more abound, Rom. 5.20.
That very Rule of Obedience, which you have broken is fully obeyed: and the debt for ſuch diſobedience as you are guilty of, is fully ſatisfied.
Object. I am unworthy, &c.
Anſw. As if you ſhould ſay, I have no merit, therefore God will have no mercy. There is no ſalvation for me by the Law, therefore there is no ſalvation for me by the Goſpel.
'Tis moſt true, we have no merit; 'tis as true, Chriſt hath enough.
If you look at God with a legal eye, ſo the leaſt ſinner is uncapable, but if you look at him with an Evangelical eye, ſo the greateſt ſinner is capable of mercy. This Objection is ſo far from being a real Objection, as that the ſence of our unworthineſs renders us ſo much the more capable: the contrary apprehenſion keeps us (whileſt ſuch) uncapable of mercy. Briefly, it is a legal, and unworthy objection, and argueth ſad, ſhameful, and lamentable ignorance of the Goſpel.
7. The Power held forth in the Goſpel for the inabling of us to believe, John 6.29. Rom. 11.23. Epheſ. 1.19.
Abraham becometh a Father, and Sarah a Mother, by overcoming ſuch temptations, as aroſe from his dead body, and the deadneſs of her womb, through the conſideration of Gods Promiſe, Fidelity, and Ability, Rom. 4.19, 21. Heb. 11.11. The ſtrength of the Captives in Babylon was the Promiſe of their deliverance; by the meditation whereof, their duty was to ſtir up themſelves, to lay hold upon God, Iſai. 64.7.
The precious thoughts of God revealed in the Goſpel, are our ſtrength, and a ſavour of life unto life; they are not as our thoughts, which are a ſavour of death unto death. The grace held forth in the Goſpel is of the ſame nature, and of the ſame power in it ſelf both before, and after faith: though none can perſonally apply it, but the believer. The general tender of the free, abſolute, and irreſiſtable grace of the Goſpel, (though without a perſonal promiſe) becometh, through the concurring operations of the Spirit: ſuch an attractive, as incourageth the Elect unto, and affects them with, a reſtleſneſs in the uſe of means; until they are made partakers thereof. That great Speech of a Believer: I will not let thee go. Whether expreſs, or implicit, Gen. 32.26. Exod. 32.10. Cant. 3.4. is the effect of our believing, that God hath ſaid, He will not let us go: and preſuppoſeth an abſolute and anſwerable promiſe, both ſpecial, and perſonal. Such as the Goſpel holds forth to all believers.
8. The encouragement that ariſeth from the ſenſe of our infability to believe.
The Priſon is the place of hope: mercy viſits the priſoners of unbelief, Rom. 11.32. Chriſt finds them that are loſt, Luke 15. After the Houſe of Iſrael ſay, Our bones are dried, and our hope is loſt, we are out off for our parts, then God opens their graves: this Order of Gods Diſpenſation we are there called upon to take notice of. Behold, they ſay, Our bones are dried, Behold O my people, I will open your graves, and cauſe you to come out of your graves, and bring you into the Land of Iſrael, Ezek. 37.11, 12.
9. The certain condemnation without faith.
Let a mans ſin be never ſo great, if he believeth, he ſhall be ſaved: (the very ſin againſt the Holy Ghoſt is not unpardonable for want of grace in a Saviour, but for want of faith and repentance in the ſinner: God juſtly in his righteous judgement puniſhing that ſinner univerſally with final impenitence:Meritum damnationis jux: a Evangelium, non eſt peccatum, ſea perſeverantia finalis in peccato infidelitatis, & impaenitentiae. Twiſſ. vin… dic. grat. de erratis. lib. 3. Sect. 3. Nec quicquam obſtat, quo minus dicamus eum qui non credit, ideo jam condemnatum eſſe, quia non credit in nomen unigeniti Filii Dei, quatenus nulla ex condemnatione emergendi ratio datur, niſi per fidem in Dei Filium. Spanh. Exeer. de grat. univ. reſp. ad Erot. 39. N. 3.) and be his ſin never ſo little, if he believeth not, he ſhall be damned. Go ye into all the world, and preach the Goſpel to every creature; He that believeth, and is baptized ſhall be ſaved, and he that believeth not ſhall be damned, Mark 16.16.
The cauſe of condemnation according to the Law, is all ſin, but the cauſe of condemnation under the Goſpel, is unbelief: not that all other ſin is not as much, yea more, doubtleſs under the Goſpel, then under the Law it ſelf, but becauſe there is no way to eſcape condemnation for ſin, but by faith: and becauſe no ſin ſhould condemn thoſe that live under the Goſpel, if there were not added unto their other ſin final perſeverance in unbelief.