as far as Brittain 〈◊〉 the other side Christ is thâ— Speech and Language of the â—hole World I shall only add something â—ouching the remoter and more â—â—sputable Parts of the World a To. 1. Thesauri Rerum Indicarum L. 11. c. 17. Petrus Jarricus testifies of the â—â—st Indies that the Portugals â—hen they first discovered them â—ound manifest Tokens and Reâ—ainders of Christianity yea â—nd some that were professed Christians whom he calls Thoâ—â—an Christians The very same he says of the b Tom. 2. L 2. c. 20. Tom. 3. L. 1. c. 54. Lib. 3. c. 7. 12. Chinoys of the Brasilians of â—e Region of the Sinites Among â—hom says Benzo c L. 3. p. 396. 403. and d Pag. 223 225. Laeâ—â—â—s the Natives confessed that â— great many Moons or Years ago â—here came Strangers who preachâ—â— to them the very same things 〈◊〉 they now heard from the Christians But so much shall suffice for â—he Proof and Truth of the Point 〈◊〉 hand That the Mystery of the Gospel was made manifest was made known even to all Nations Some few Inferences and I paâ—â— unto the next Particular a Catholica vocatur quia per universum sit Orbem terrarum dissusa a finibus terroe usque ad extrema Et quia docet Catholicè c. Cyrelli Catech. 17. First then see here whâ—â— reason we have to b Indè dicta est Catholica Ecclesia quod sit rationabilis ubique diffusa Optat L. 2. P. 18. believe aâ— we do in the Creed a Cathâ—lick Church for what is it that makes the Catholick Church 〈◊〉 the Catholick Faith The commâ—â— Faith as the Apostle calls in Tit. 1. 4. that Faith that 〈◊〉 spread through all Nations the Faith that was held and own'd by all that in every place called upon the Name of the Lord Jesus I Coâ— 1. 2. In a word That Mysterâ— of Godliness that was preacheâ— to the Gentiles and believed 〈◊〉 in the World 1 Tim. 3. 16. c Catholica Electorum omniâ—m multitudâ— per omnia Mundi loca tempora saeculi Deo Patri subjecta Beda super Cantic 6. 6. This Catholick Faith 〈◊〉 being one and the same with thaâ— which was diffused from the beginning through the several Places and first Ages of the Christiaâ— World is that which makes that Church Catholick Let no Man therefore go about to lessen the Catholick Church by engrossing the Name or by contracting the Faith or Presence of Christ to a Way to a Party as the Donatists of old did ad partem Donati Let no Man own such Principles as go about to Uncatholick i. e. To shrink and diminish the Church of God and of Christ under the Gospel from its just and due Latitude Let no man say that is exclusively Christ is here only or Christ is there behold him in the Closets behold him in the Deserts but rather behold him as the Son of Man lifted from the Earth and drawing all Men after him John 12. 32. The Donatist of old he limited the Church to the Southern Part of the World under pretence of that Scripture Cantic 1. 7. Dic ubi cubas in meridie The Romanist would fain tye it to the Western And others there are that are ready to confine it as the Montanists of old each to their petty Pepuzium But let us my Brethren stich and stand unto that Faith that was commanded to be preached unto all Nations beginning at Jerusalem Luke 24. 47. Let us cleave unto that Church which indifferently respects all Quarters even that which Christ owns Luke 13. 29. when he says They shall come fron the East and from the West and from the North and from the South and shall sit down in the Kingdom of God Secondly Were the Secrets of God and of his Gospel made known unto all Nations see here the difference of the Law and Gospel yea the eminence of Christianity above Judaism The Mosaick Law was but as that Pillar of Fire Num. 14. 14. that serv'd only for the particular guidance of the Israelites to the Land of Promise But the Gospel is as the Sun in the Firmament set up for the sight and good of all it stretches out its Beams of Light and Life over the whole universe John 9. 5. I am the Light of the World non Vrbis sed Orbis an Universal Luminary the whole World is made the Stage and Sphere of his Illumination Tit. 2. 11. The Grace of God i. e. the Word of his Grace that bringeth Salvation hath appeared into all Men. Isa 49. 6. I will give thee for a Light to the Gentiles that thou may'st be my Salvation to the Ends of the Earth Thirdly See here a solid Proof against the Jews of the Messiah's coming as past and gone 'T is evident in two grand Effects that followed the Publication of the Gospel The first was the general diffusion of the Knowledge of God over the VVorld The second was the Conversion of the Gentiles to the Faith and VVorship of the True God For the first of these Is it not made the Character of the days and times of the Messiah Isa 11. 1. 10. That there shall be a Root of Jesse which shall stand for an Ensigâ—â— of the People and to it shall the Gentiles Rom. 15. 12. seek Verse 10. And Verse 9. That the Earth shaâ—â— be full of the Knowledge of the Lord as the Waters cover the Sea As if he should say Those great and concerning Truths touching the one True God and the way to please and enjoy him touching the Immortality of the Soul and the Resurrection of the Body unto future Judgment These and the like Points where in the World was either wholly at a loss or much in the dark shall be brought into the opeâ— view and sight of all shall become the Faith of Nations shall be vulgarly known and received and believed in the Christian World Or in Poeticâ— Sibylls Phrase Assyrium Vulgâ—â— nascetur amomum They shall grow Vergil Eclog 4. Videtur innuere Pherecydis dogma de animarum immortalitate tritum fore vulgare Hornbecki Historia philosophica P. 181. Pherecydes Pythagorae Praeceptor quem Cicero tradidit primum de eternitate animarum disputasse Lactant. L. 7. c. 8. Hic Pherecydes ortus est e Syriâ Eusâ—b L. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. suumque dogma hausit ex Phoenicum Philosuphid Thales etiam non fuit Milesius sed ex Phoenicia Euseb ibid. They shall grow in every Man's Garden in every Man's Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Lac Immortalitatis manabit omnibus justis Sibylla Erythraea In Lactantio Lib. 7. Cap. 24. And thus we find that verified that was fore-promised and fore-prophesied of old Malach. 1. 11. From the rising of the Sun to the going down of the same my Name says God i. e. the knowledge of my Name shall be great among the Gentiles and in every place Incence and a
Civil and Intestine War and to the manifold and multiplied calamities violences oppressings tossingâ— and distractions of a Twelve-year unsettlement and usurpation 〈◊〉 let the remembrance of those day Stobaei Serm. 42. verba Selini endear the enjoyment and celebration of this It was the Custom among the Persians says Brissonius thâ— Brisson de Regno Persico L. 1. p. 27. when ever their King died theâ— had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitiâ—â— quinque dierum a certain vacatioâ— or ceasing of all Laws Order anâ— Government for five days together And all to this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that they might be the more sensible of the benefit oâ— a King and Laws returning afteâ— such a time of disorder and licentiousness God was pleased to exercise 〈◊〉 of these Nations with a longe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sad and disorderly Vacâ—tion not of five days but 〈◊〉 more than twice five years 〈◊〉 the Israelites of old without King without a Prince c. 〈◊〉 3. 4. Let us at least make this use of â—t as to prize the worth of these things by the past want of them and to value our returned Enjoyments by the experience of our former miseries But then again thirdly There is a third Consideration that adds to the Solemnity of this Day in reference to the Church as well as to the State i. e. As it was in a sence Natalitium Religionis the Birth-day of our Religion too i. e. of the publick reviving and restauration of it as to the publick Rights form and settlement of it The Wounds of the Church in our late confusions were as deep as those of the State and as many convulsions in the one as of distraction and dislocation in the other Nothing but In and Out was the Game plaid in Matters of Religion nothing acted upon the Stage but the strife or struggling of Rebeccaes Twins Jacob supplanting Esau the younger Religion catching at the heel of the elder and striving to come into its Place and Birth right In a word as there was Jus vagum incertum in the State so there was little else buâ— Fides menstrua in the Church one way of Government and Religious thrusting and shoving out the other nothing but Overturning overturning overturning till â—â— came whose Right it was to be ouâ— Ezek. 21. 27. Nursing-father But now blessed be God there is some Fixation The Staves of Bands and of Beauty Zech. 11. 7. that were broken begin to piece up again The Wall and Tower of the Vineyard that were trodden down begin to rise again The Ark that has been either Captive or Ambulatory fetch'd home again and seâ— up within its own proper Tabernacle In a word all things brought to such a degree of seâ—tlement that we may now oncâ— more say unto the Men of Româ— that shall ask us Ecce Ecclesiam Loe this is our Church this the Doctrine of it this the Order of it this the Service and Liturgy of it All which since we owe it next under God to the Return of our Nursing-father this is that that should enhance the memory of this Day as bringing with it together with our Laws and Liberties the re-settlement and re-establishment of Religion too The finishing of the second Temple rebuilt by Herod the great says Josephus fell upon the Kings Birth-day which made both the Joy and Day the greater The like may be said of this our day Our Temple was concerned in the Mercy as well as our King the Ark and the Order of Levi as well as the Tribe and Scepter of Juda. And therefore where so many signal and eminent Causes meet as in one constellation it should render the Festivity of the Day the greater What remains then but thâ—â— we summon up our Hearts anâ— pour out our Souls before God iâ— such Sacrifices of Joy Thankfulness and Prayer as may testiâ—ie our due resentment of so great â— Mercy First Let 's Rejoyce in this Mercy Let 's meet the memory oâ— this Day with the same thoughtâ— relish and warm affections as wâ— did the first and freshest News oâ— it Remember we the greatness of our then-miseries and dangers the smallness of our hopes thâ— sadness of our fears and afteâ— all the seasonableness the suddenness the fullness and remarkableness of our deliverance Anâ— then if we be not blind we shaâ—â— see reason to break forth with thâ— Church and say The Lord hâ—â— done great things for us where we are glad Psal 126. 3. And then secondly Let our 〈◊〉 and Gladness proceed and 〈◊〉 Praise and Thankfulness in 〈◊〉 and Deed. God has ever shew'd a special care of this our Land and Nation We may say as St. Peter in the Vision unto Brightwood Monk of Glascowe Regnum Angliae Regnum Dei We have Polydor. L. 8. been Gods Hephzibah Gods Darling a Crown of Glory a Royal Isa 62. 3. 4. Diadem in the Hand of God a Land and Stage of Mercy especially of this Mercy and Benefit promised in the Text Kings to be our Nursing-fathers and Queens our Nursing-mothers A Happiness which we enjoyed with the first and earliest in the World The first King that ever embraced the Faith of Christ was a King in this Island His Name Lucius from light or brightness as if God in him meant to fulfil the Prophecy in the very sound of the Letter Isa 60. 3. The Gentiles shall come to the Light and Kings to the brightness of thy Rising The first Emperour that eveâ— became Christian was by Birtâ— a Brittain Constantine the greaâ— born at York The first Kingdom that cast oâ— the Romish Yoke and usurpatâ—ons and by Law setled the Reformation was this of Englanâ— First in Henry the Eighth and sâ— down successively excepting thâ— bloody Parenthesis of the Mariâ— days down to the present Mâ—narch And blessed be the God of Heâ—ven that the English Scepter iâ— still joyned to the Faith of Christ the Royal Branch married to thâ— Vine of Christ the Rose and Lilies of the Crown still subject tâ— the Cross of Christ that wâ— have still a Prince not only of thâ— ancient Blood but of the true anâ— ancient Faith one who has beeâ— tried in his time in the Fire oâ— Affliction in the Forreign Funace of Temptation and yeâ— himself abides not only a 〈◊〉 Professour but a gracious Defender of the True Ancient Catholick and Apostolick Faith Which that he may so long Sacrificamus pro salute Imperatoris pura prece Tertull. ad Scapulam continue let us in the third and last place add unto all the Sacrifice of our Prayers and Supplications at the Holy Table That God who has the Hearts of Kings in his Hands would so guide his Heart by the Princely Spirit of Grace and Wisdom that He may be now and ever still and more a Nursing-father to this our Israel that so He living and ruling in the fear of God and commanding for the Truth and Honour
the Soul from all evil unâ—all good at least in true heart â—nd affection as it is described Ezek. 18. 21. 'T is the pitching of our choice our resolved choice and electiâ—n upon God and his ways Psal 19. 30. I have chosen the way of â—ruth thy Judgments have I laid â—â—fore me 'T is a taking of Christs â—oke at once and universally upâ—â— us 'T is a stated professed reâ—â—ved concluded subjecting our â—â—â—ves to the Word and Ways of Christ as Lord and Saviour In a word This Obedience unâ—â— Gods Call 't is not so much an â—ct of particular a By repentance I do not mean conversion from any particular sin but the â—â—ge of the whole Man of his Intentions and by conseâ—â—ce of his Actions to seek God in stead of himself and World Mr. Thornd Epilog L. 2. C. 30. See also Dr. Stoughton Righteous Man's Plea Sermon 6 â—â— 32 Sermon 7. P. 51. observance â—â—to God in some few specialties â—â—mmanded but 't is an entire and â—â—iversal resignment of our selves the rule and governance of 〈◊〉 Word Grace and Spirit Even as on the contrary Disobedience to Gods Call as we now mean and speak of it stands not in every single or particular failour of Duty or going against our Duty but in the more general averseness of the Mind and obstinacy of the Will standing out or setting up it self and the pleasing of it self against the Government of God in the Soul For as it is one thing to offenâ— or go against the Laws of thâ— King in some few Particularities and another thing to reject anâ— cast off his Government to havâ— a Picque against it so as to breaâ—â— out into rebellion against Hâ—â— Crown and Scepter Even so ' tiâ— one thing to come short in our bedience to the Law or Will God in some Particulars and another thing to cast off his Wilâ— or to set up our own in direct opposition to his so as to say effect with them in the Parable Luke 19. 14. Nolumâ—◠〈◊〉 regnare We will not have this Man this God and Man this Lord and Christ to rule over us As much as to say We will not please him but our selves we will not leave our sins for his Laws or Commands we will not own or set up his Word for our Rule and Guide but our own worldly Interests our own carnal and corrupt humours customs and affections we will not listen to his Voice nor hearken to his Counsel nor turn at his Reproof but rather go on and persist in the ways of our own choosing and in the pursuance of our own desires and imaginations This is the real Language of all such as remain disobedient to Gods Call The bent of their Hearts and the course of their Lives in effect speaks thus much Nolumus hunc regnare We will not have this Man reign over us though they do not say so much with their Mouths yea though they say and profess the contrary For the Apostle has told us That Men may profess God in their words and yet in Works deny him being â—bominablc disobedient and to every good Work reprobate Tit. 1. 16. The consideration of this Head serves to a double purpose First it shews us the great weight and moment the high concern of this Obedience Ist in that 't is the main the principal thing that God looks for and requires at our Hands Without which all outward conformity to the bare Letter of the Commands is but little worth The bent of the Heart and Soul broken off from the love of sin and given up unto God and Christ in the love of Righteousness is the Root and Spring of all after-well-pleasing Obedience Therefore are we every where called upon to begin here Prov. 23. 26. My Son give me thy Heart Ezek. 18. 30 31. Repent and turn ye from all your transgressions Make ye â— new Heart and a new Spirit Jer. 4. 4. Circumcise your selves into the Lord break up your Fallow Ground and sow not among Thorns And Verse 14. O Jerusalem wash thy Heart from wickâ—dness that thou may'st be saved and Mat. 23. 26. Thou blind Phaâ—isee first cleanse that that is within that the out-side may be clean also As much as to say First a 'T is evident that Obedience is the principal Vertue and indeed the very root of all Vertues and the cause of all felicity Homily of Obedience 1st Part Pag. 343. obey the main Call of God â—art with thy own self-pleasing-will yield up the strong holds the main powers and faculties of thy Soul as an entire Sacrifice to God and then outward and more particular Obedience will easily and naturally follow And secondly The concern of this Obedience to the Call of God 't is herein seen in that it is a thing altogether indispensable God absolutely stands upon it That we should by Faith and Repentance render up our selves to an inward and through subjection of Heart and Soul to his Service in the general God as it were in course dispenses with particular failings and imperfections in duty but as for the general and sincere bent of the Heart seconded by an answerable endeavour of the Life there is no dispensation no abatement or allowance for the want of this but 't is a thing that must be found in us first or last But then again the due consideration of what has been said touching this second branch of Obedience i. e. Obedience to the main Call of the Gospel it serves to instruct us in a very weighty and concerning Point and that is in the nature of a right saving and justifying Faith True indeed we are justified by Faith Rom 5. 1. But 't is a praying and a See Dr. Field L. 3. c. 44. P. 170. Also his Appendix Pag. 862. Petitioning Faith Acts 8. 22. Châ— 9. 11. 'T is a confessing and professing Faith Rom. 10. 9. 1 Job 1. 4. 'T is a Faith hungering and thirsting after Righteousness Mat. 5. 6. 'T is a walking Faith 1 Job 1. 6 7. * The walking in the Light as he is in the Light is that qualification whereby we become immediately capable of Christs Righteousness or actual Participants of his propitiation Mr. Ball of the covenants Pag. 21. 'T is an operating or working Faith Gal. 5. 6. Faith that a Fides per dilectionem operatur in Corde etiamsi foris â—on exit in opere Sedulius in ad Rom. 3. 28. worketh by Love In a word it must be such a Faith as the Apostle describes to be the unfailing Principle of universal Goodness and Holiness through the whole Eleventh Chapter b This Faith as the Apostle describes it Heb. 11. is the sure ground and foundation of the benefits we ought to look for Homily of Faith first Part circa medium to the Hebrews Again most true it is that we are justified without Works Gal. 2. 16. That is without the Works of the Law wholly without the c See Homily
a bare Trusting or Confiding Faith but to a Professing Engaging Contracting Covenanting Faith whereby the persoâ— pass'd himself over gave himâ—â—â—â— a See Mr. Scudder quoted P. 35. Thus to embrace Covenant of Grace and to receive Christ in whom it â—â—â—firmed is to Believe â—â— Preston Treatise of effectual Faith P. 92. If Men 〈◊〉 Faith as it is in it self a Marriage of our selves to 〈◊〉 with all our heart and affections when he hath giâ—â—â—imself to us in Marriage and we are given to him â—â—ing this we should never be deceived 〈◊〉 Brinsley Treatise of christs Mediatorship P. 141. 〈◊〉 i. e. Faith and Obedience without any just ofâ—â— I may call the conditions of this Covenant Faith â—â—â—eby the Covenant is accepted upon the Terms on which it â—â—dered and Christ the Mediator of it received Obeâ—â—â—â—ce whereby it is kept viz. in an Evangelical way in 〈◊〉 of desire and endeavour 〈◊〉 Faith is it self in the life and reality of it A 〈◊〉 and undertaking of such works as are due to Christ Believing received for Lord Saviour and King And â—â—fore he that doth not deport himself towards Christ 〈◊〉 manner as is due upon such his Offices doth deny Faith 1 Tim. 5. 8. i. e. falsify and relinquish his 〈◊〉 For the Faith that is accepted is not speculative practical and pactional They are the words of a â—â—umous Manuscript left by a Judicious Divine up to Christ as to his Lord Master as to his Head Hope Saviour I would not here be misconstruâ—â—â—â—â— when I derogate from a bare â—â—usting Far is it from me to â—ight that precious Act of Faith 〈◊〉 Trust or Affiance much less to deride those expressions which even Scripture seems to set it forth by As a laying or leaâ—â—ing on our Beloved Cantic 8. 5. A staying of our selves upon God Isa 50. 10. Or if we will casting a Psal 55. 22. 37. 5. rowling or restinâ— of our selves upon him who iâ— able to save unto the utter most For surely there can be no greater no sweeter repose unto thâ— Soul than a Trusting in its Saviour a Resting on the Bosom oâ— his Love on the fulness of hiâ— Merit Righteousness Satisfactâ—on and Redemption Isa 26. 3â— Thou shalt keep him in perfect peaâ—â— whose mind is stayed on thee becauâ—â— he trusteth in thee Always provided that this Trâ—sting be well and rightly grounâ—ed that it proceed upon thâ— Terms and Conditions b That is Such Conditions as are joyned with it Isa 50. 10. fearing of the Lord aâ— obeying the voice of his Servants Such as the Book Homilies adds to it Homily of Salvation second 〈◊〉 circa finem A Trusting in Gods Mercy to obtain there â—ods Grace and remission as well of our original sin in â—ptism as of all Actual sin committed by us after our â—ptism if we truly repent and turn unfeignedly to him 〈◊〉 And so Homily of Faith first part circa mediural we return again unto him by true repentance And aâ—â—â— the end of it We trust that our offences be continuly washed and purged whensoever we repenting truly return to him stedfastly determining with our selves â—rough his Grace to obey and serve him Such is the 〈◊〉 Faith that the Scripture doth so much commend of thâ— â—ospel and that in all other â—hings it answer the Call of the â—ospel Otherwise there may 〈◊〉 as the Prophet speaks Mic. 〈◊〉 11. a leaning upon God a â—aying of our selves upon the God 〈◊〉 Israel mentioning his Name 〈◊〉 48. 2. but not in Truth Verse â—e first not warranted by the â—ord of Truth not coming from â—e Grounds of Truth but meerâ— springing from wrong and false â—nd mis apprehensions of God â—nd of his Covenant And therefore as an a Dr. Stillingfleets Sermon upon Rom. 1. 16. Page 165. circa finem able and learned Defender of the Protestant Religion says great care should be taken lest by misunderstanding the notion of believing so much spoken of as the condition of our Salvation Men live in the neglect of whaâ— the Gospel requires and so believe themselves into eternal miâ—sery Affiance or Confidence in God i. e. in him as reconciled abstracting from the Grace of Repentance or not-supposing conversion from sin unto God is noâ— a 2 Tim. 2. 19. Psalm 25. 1 2. Where trusting in God and wilful transgressing against God 1. without a cause are put as terms iâ—compatible as things inconsistent And that no wicked or impenitent person can have a surâ— trust or a true confidence in God or in Christ is fully evidenced from what is delivered in the Homily of Salvâ—tion Part the third Page 18. And more fully in the Hoâ—iâ— of Faith Part the third per totam Christian-confidence but caâ—nal presumption Neither will iâ— ever hold when it comes to trial but sink and succumb notwithstanding all the Artifices to shorâ— and prop it up The real guilt anâ— conscience of sin in the Hearâ— and Life will easily recoil anâ— beat down all such fond forceâ— and ill-founded confidences or perâ—asions And it will be found a â—â—â—tain truth that nothing will â—ord a vivid or lasting hope toâ—ards God or trust in God save â—â—ly the consciousness of our sinceâ—â—y in obeying the Call of the Goâ—â—â—l According to what is hintâ—â— 1 John 3. 21. If our Hearts â—â—demn us not i. e. of prevariâ—ing with God and with the Goâ—â—el by impenitency or hypocriâ—â— then says he and then 〈◊〉 2 Cor. 1. 12. have we confidence towards 〈◊〉 And thus have I done with the â—â—cond Branch of Evangelical Oâ—â—dience i. e. Obedience to the â—ll of the Gospel There is yet a third Branch beâ—â—nd to be added to the former make it full and compleat and â—â—at is Obedience to the special â—â—les to the more particular Preâ—â—pts of the Gospel directing 〈◊〉 appointing us how to live and â—alk in our conversations As for this Branch of Obedience yâ— may know it by the Names of iâ— in Scripture 'T is called a Doinâ— of Righteousness 1 John 3. 7 10 An Obedience unto Righteousness Rom. 6. 16. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a keeping oâ— observing of the Commandments 1 Cor. 7. 19. John 15. 10. Anâ— lastly a walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thâ— Rule or Canon of the Gospel Phil 3. 16. Let us walk by the samâ— Rule Gal. 6. 16. As many as walâ— according to this Rule Peace be oâ— them and Mercy i. e. the Rule oâ— the New Creature Verse 19. Thâ— Rule and Measure of a Gospel life For this we must know anâ— remember that the Gospel is noâ— only a Rule of right believing buâ— a Rule of holy living as it is thâ— Power of God for our Salvation so it is the Will of God for our instruction in righteousness For there are not only the Crâ—denda the Truths of the Gospeâ— in matters of Faith but all the Agenda the Precepts the Directions and Injunctions of the Gospel in matters of Life and Practise Titus
are enaled to believe not only that the Messia is offered to us â—t also to take and receive him as a Lord and Saviour that both to be saved by him and to obey him And Page 〈◊〉 If a Man will take Christ as a Saviour only that will 〈◊〉 serve thy turn Christ giveth not himself to any upon at condition only to save him but we must take him a Lord too to be subject to him to obey him Mr. Scudder Christians daily walk P. 119. When a Man reiveth Christ thus offered together with the whole covenant in every branch of it resolving to rest on that part the Covenant made and promised on Gods part and to stand to every Branch of the Covenant to be performed on his part Thus to embrace the Covenant of Grace 〈◊〉 to receive Christ in whom it is confirmed is to Believe Mr. Mead Diatribe on Math. 7. 21. A true Faith is to believe Salvation is to be attained through obedience â—â— God in Christ Jesus Page 267 268. 'T is an applying â—â— the Will to Christ P. 268. And Page 267. A true Faith is to believe Salvation is to be attained through obedience â—â— God in Jesus Christ A saving and justifying Faith is to believe this so as to embrace and lay hold upon Christ 〈◊〉 that end namely to perform those Works of Obedience which God has promised to reward Mr. Baxter against Mr. Blakâ— P. 82. If by Regeneration you mean our repenting and believing then it â—â— our keeping of Gods Covenant by performing the Condition i. e. our obeying him in entring his Covenant Mr. Baxters Directions for a setled peace of Conscience Dîrection 8. P. 52 The Vital Act of Faith as justifying is consent or willing or accepting Christ as offered And Page 54 in this willingness or acceptance Repentance Love Thankfulness Resolution to obey are all contained â—â— nearly implied The Sum and Substance of what is here delivered by these Divines amounts to this namely That a Justifying Faith considered in its vital proper and strict formlity is it self in the first place an Act of Obedience â—â— the Call and Command of God in the Gospel And secondly that it contains in it a Cordial Purpose and Profession 〈◊〉 Obedience in the Life for the future the Call of God to the prime 〈◊〉 and fundamental Call of the Gospel by a sincere embracing the Terms of it and undertaking the conditions of it For unto this alone are all the Promises made and due both of remission and righteousness here and of Salvaâ—ion hereafter St. Paul who in â—he Epistle to the Romans Ch. â— 16. 3. 21. does appropriate â—alvation to all them that believe 〈◊〉 the Epistle to the Hebrews Ch. â— 9. does as as expresly limit 〈◊〉 to all them that obey Does 〈◊〉 not thereby plainly shew that 〈◊〉 Believing he includes Obeying â—nd therefore when he would â—escribe the Change and Converâ—â—â—â— of the Romans from Infideâ—â— Rom. 6. 17. and does it 〈◊〉 these words Thanks be to God 〈◊〉 ye have obeyed from the Heart 〈◊〉 form of Doctrine that was deâ—â—red to you What is this but Periphrasis of their believing â—â—en as else-where in the same â—pistle that which he calls Their â—â—ith spoken of through all the World Rom. 1. 8. in another â—hapter he calls it their Obeâ—â—â—nce that is come abroad unto all â—en Rom. 16. 19. Faith says Clemens of Alexandria 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pag. 362 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a voluntary and resolved assent unto Piety And more plainly in his seventh Book L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Pag. 710. So Acts 16. 15. If ye have judg'd me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to the Lord i. e. a true and sincere Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the faithful or believing person who upon due and just consideration receives the Commandments of Christ and keeps theâ— But what need I insist upon anâ— single Father for the true notioâ— of Faith I appeal rather to thâ— general Judgment of the wholâ— Church in its Purest and Prâ—mitive times Amongst whoâ— 't is well known by them thâ—â— know any thing of their oâ—der and discipline that noâ— were ever look'd upon in thâ— Churches Eye none were â—ver by them counted or callâ—â— by the Name of Fideles that 〈◊〉 Faithful or Believers till theâ— had actually and solemnly dedâ—cated themselves if adult â—â— the strict profession and practise â—f Christianity a Nothing more known in the ancient Church than the destinction of Missa Catechumenorum and Missa Fidelium â— Aâ—g Serm. de tempore 237. Post Sermonem sit Missa i. e. â—â—issio vel dimissio Catechumenis manebunt Fideles Terâ—â—llian de praescript C. 41. speaking of the confusion in â—his Point among the Gnosticks says he Quis Catechumenus â—â—is Fidelis incertum est St. Basil de Spiritu Sancto C. 13. P. 170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infants also were reckoned among the Fideles Auguâ—â—â—â— Epist 23. ad Bonifacium by reason of their being dedicated unto Christ in Baptism Wherein says our old Church-Catechism ye are Members of Christ Children â—f God c. Till this was done though otherwise never so â—â—owing in the Principles of â—aith or perswaded of the truth of them they were only called either Audientes meer Hearers or â—andidati Probationers for the â—aith or Catechumeni Persons â—nder Catechism or Comptetenâ—es Petitioners to be made Christians but never Fideles never actual or full or faithful Believers till they took upon them the Yoke of Christ till they gave themselves up to Christ a The confessing with the Mouth Rom. 10. 9. The Profession made before many Witnesses to keep thâ— Commandment blameless 1 Tim. 6. 12 13. The Answer the Contract or Engagement of a gooâ— Conscience 1 Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox Juris 〈◊〉 glossario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulor sed per Metonymiam responsâ— vel promissio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suhaudito 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponsio Deo facta de purâ conscientia Grotius Or 〈◊〉 by an Hebraism or exchange of Significations As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Ezek. 14. 3. 20. 3. 't is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambros L. de iis qui myst init c. 2. Repete quod interrâ—gatus sis recognosce quod spoponderis renunciasti Diabolo operibus ejus mundo luxuriae ejus voluptatibus Videatur Josephus Vicecomes de antiquis ritibus Baptism L. 2. Cap. 16. usque ad Caput 27. i. e. by the Baptismal Vow by the solemn consecrating oâ— themselves to his Faith and Service This was that which they called and counted Faith anâ— unto this Faith it was that they ascribed and entitled all the Priviledges of Believers and Benefits of the Gospel that is no to a meer assenting Faith noâ— nor to