concerned them only: But as the matter of the Law was a fummary of the things that are juft and goo fo it binds al the world. Solfay here. Suppofe that al men take it for granted that the authority of God requires not of al men that they fhould bel: eve, yet the duty of faith requires that men fhould take it up, and exercise it towards Jefus Chrift That is the first answer.

2. But more cleerly. In a commandment you must confider first the declaration of the authority, wil, and wifdom of God, that by faith, as by the onely way of his glory, and our good he wil have us to be faved. Ifay a commandment is in the firft fenfe and reafon, and apprehension of it, a declaration of the wil of God, out of wifdom appointing, and out of authority affigning faith to be the way of falvation. Now thus the commandement of faith doth come unto al men that live under the Gospel. And therefore you fhal find that not only many hypocrites are convinced, none but Chrift, none but Chrift, nothing but faith can juftify, and fave them; and that there is no way fo good for Gods glory and their Salvation, as faith is, and yet notwithftanding are never faved: But as they are convinced because of the authority that goes along with this declaration, fo their hearts are preffed, put on, and urged that they would go to Jefus Chrift though they do deny, and follow not that guidance. This is that which the fcripture calls a Calling. Math. 20. 16. Many are called, although they be not chofen. And a calling, is nothing elfe but a voice crying to one, and perfwading them to do fuch and fuch a thing. So far an Hypocrite may go, as to heare a voice within him upon mighty and ftrong reafonings, urging him that he would not take any other courfe befides Jefus Chrift to helpe him.

Hence

Hence it comes to pafs that many would not yeild to the doctrine of Popery, although they feemed to fet up good works, and fet up the doctrine of the fcripture under paine of damnation, but did alfo fuper-adde good works as the cause of Salvation.

But as in a commandment there is a declaration of the way to fave a man by. So there is a putting forth of power to effect this in us: which is declared to be wel pleafing, and which must be done without which a man cannot be faved. And this is properly the command of Faith. A making us to beleeve That this is comprehended under a command, is plain, both by our common ufe of the like fpeech, As we fay, one hath not the command of fuch a one, that is, he wil not do what he would, but what he lifts for al him. We say, fuch a one is under the command of a State, that is, fuch a one whom they can fet upon what work they please. So it is in the phrafe of fcripture. 2 Cor. 46. God that commanded light to fhine out of darkneß, caused the light of the glorious Gospel to shine into their bearts: And he fpeaks exprefly concerning beleeving. This is only unto the elect, therefore the Apoftle faith that they are fuch as perifh to whom God doth not caufe his glorious Gofpel thus to fhine. Therefore, faith is called, the faith of the power of God. And the fame power works it in us, thatraifed Chrift from the dead, Eph. 1. 20. And in Eph.2.8.We are faid not to beleeve of our felves, it is the work of God, and we are created there unto. Now the putting forth of this power, is only to the elect. This part of the command is not to al. God faith to no foul, beleeve, but he doth caufe him to lay hold: that very word doth give him a power wher by he doth cleave unto and embrace Jefus Chrift. In Math. 28. 20. Chrift cells them that they should

goe

Goe abroad, and they should make men difciples, and he faith, I am with thee to the end of the world. That is, he would put forth his power where he pleafed upon fome as he thought good, to make them to be that, which they taught them they fhould be. Its a juft thing with God, to require that of us, which he doth not inable us to performe. As its juft for a Creditor to require his debt of a debtor, although he gives him not wherewich al to difcharge it. God is not bound, because he rells us which is the path of life, to give us ftrength to walk in it. He works to wil and to do of his own good pleasure.

Let me add therefore unto this, as you fhal find in 1 John, 3. 24. That faith is faid to be a Commandment, ( when he speaks of those that are already converted or elected) This is his Commandment, that we, (that is as you fhal fee before, we that have confidence towards God, and we that love not in tongue, but in deed and in truth, and we for whom Chrift layed down his life,and in verf. 16. And we that fin not, but are borne of him, It is a Commandment to us ) that we should beleeve, that is, go on ftil to beleeve on Chrift Jefus. The jubjects of this kind of command of God or this act of God commanding are only the elect, thofe that are called to grow up in beleeving in the feare of God.

Now when the Gofpel comes among men, its preached indefinitely: God doth not fay who are elect, or who are not. Every man ought to take himfelf as him to whom the meffage is fent. And every one ought to take notice of the directions given to eternal life through beleeving: And because they do not, therefore their fin is great.

And

And when God makes us to beleeve,we refift him: Although he overcomes us, we oppofe him; & although he mafters us,&although faith is effectually wrought in us, yet because its wrought againft our wils, it is a very great fin. I fay though God doth fo command, as that faith is wrought, yet ftil there is reafon why men fhould fee the greatness of their fin of unbelief, because faith is wrought unwillingly, against oppofition. God makes men that would not come, to come. He draws them faith the Text None can come to me except my father which hath fent me draw him, John 6. 44. God may fay of al whom he brings by his power to Jefus Chrift when he hath joyned them to him, as a man may fay of him whom he hath faved out of a danger by a strong force: Suppofe a man be carrying one over the water in his Armes, he would not go but faith he should die if he went: Suppofe it in the cafe of Lot, the Angel comes & plucks him out by force that the flames fhould not take hold of him:Suppofe theman or the Angel faying to any one in fuch a cafe, Here you are in fafety, but it had bin no great matter if you were not, for you deferved to be left in the dan ger: Why fhould any make themselves a toyl,or put themfelves in danger for you, when as your life is not fweet to your felves. So might God fay to a man when he believes, thou art unworthy of the blood of my Son: How unwillingly didft thou come. Thou ftoppedft thy Ear: Thou didst withdraw thy heart and thy thoughts from the things that I fet before thee. There is a juft caufe of complaint for God against the unbelief of him that doth beleeve, although he be effectually prevailed with. Therefore there is a great fin in unbelief, al though it be overcome by the power of God; fo that there is nothing in that objection neither. For unto thofe that have it declared what would be pleafing

unto God, To them unbelief is a fin, because they like not that way, they take it not. To those in whom God works effectually according to what he fets before them to be the way of life, to them unbelief is a fin, because they do contend with God until the fpirit of faith doth overcome them.

CHAP. V.

Three forts of men guilty of this fin of unbelief, to whom this Exhortaion is directed. 1. Groß Sin2. Such as think it enough to leave fin, and go not to Chrift. 3. Such as would believe, but do not, because they dare not.

ners.

Shal fay no more by way of anfwering Objections in this point: But fpeak a few words to three forts of men exceeding guilty of this fin. There are it may be fome among us that are like unto Paul in the ftate of unregeneration, and unbelief, Perfecutors, Blafphemers, and injurious: To you I fay it, You are to believe, And not to go to Jefus Chrift for righteoutnefs and mercy, is as bad or worse then to go to fin for happiness. I fay as bad orworfe for finuers not to go to jefus Chrift for righteousness, as it is for them to go to fin for happinefs. Men think to find a happiness in their fins: for there is no man doth fin, but upon the pretence of good. Were not fin fome way conducible (as a man thinks) to his good he would never do it. What an horrible wickedness is this for a man to chufe rather to drink of the puddle, then of the ftreams, or Fountain? to think to fatisfy his foul with things that are not good. In al thy finnings thou putteft the glory of God upon the vileft things that can be: For it is Gods glory to make happy and thou thinkeft to be be made happy by finning