Ifai.55.1,2) Kai.29.8. Pfal.42.1. Ifai. 32.2. and 55.1. Pfal. 143.6. Joh.4.14. and 7.38. which first of all receiveth that Vocation, is faith, whereby we believe, that if a man performe the condition, he shall poffeff: the promife,if he come unto Chrift,he fhall be fatisfied: but if he performe not the thing required, he shall not enjoy the promise; he fhall not be fatisfied, if he drinke not the water of life. And not only fo, but he thall continue poore, naked, blinde, miferable, captive, a prifoner, an alien from the Covenant, and without Ged in the world: nay,he fhall be punished with contrary evils, according to the nature of the Covenant divine,where there is no promife without a commination contrary to it. This faith is grounded upon the free and gracious Covenant, whereby God. is pleafed to binde himfelfe firft unto us, before he binde us unto himfelfe, that his promife might be apprehended as the ground of our faith,upon which we should firmely beleeve: And upon the free and gracious invitation of Chrift generally made to all and every poore, thirsty, languishing, faintie foute, parched with the fenfe of wrath, and withered for lack of the fap or fruit of grace, to come unto him for eafe and fweet refreshing, to the contentation and fatisfying of their foules: to come and drink of the waters of life freely. Where let it be observed, that Thirst and Drie neffe,in phrafe of Scripture, doth note the want of good things, as on the contrary, abfolute good, whereby the defire of foule and body may be fatisfied, is ufually compared to waters. To thirst, is from a totall defe of the Spirit of Grace, or a defect of the whole Spirit of Grace tormenting the foule, to defire it. And fo not to thirst for ever, and the graces of the Spirit to remaine in us for ever,or that water, to be in us a fountain of water fpringing up to life eternall, is one and the fame. In Heathen authors,to thirst, is exceedingly to defire, but for the most part that defire comes from fome tormenting want, Artemidorus, to uw zo Subar ane do bi, à muur. And Cyrus willing to declare his ardent defire of doing good to others, faith, x, i. Sitio aliis gratificari. In which fignification it is ufed by the Latines alfo, Cic. pra Plane. Deinde fitientem me virtutis tue deferüifti. Apad Horat.Sitis argenti. Apud Juvenal. Sitis fama, Apud Claudian.Sitis prada. And the oppofition that is betwixt thirft and water will evidence the fame. For water, if we refpect the ufe which it affordeth to the earth and to bodies, doth make fruitfull barren Helds, purifie things polluted, quench or water them that are ། drie, and fweetly refresh them that boyle with heat: And therefore if water metaphorically fignifie comfort and refreshing, wherewith the foul is recreated and rejoyced: Thirst, which is oppofite to water,doth denote a foul dried up with grief, spent -with the heat of Gods indignation, and tormented with the vexing or molefting want of grace and confolation. To be weary and heavie laden, is to be faint or tired under fome burden, labour, Deut.35.18. journey, difeafe or work. But tiredneffe and fainting, wearineffe a Sam.17.2. and trouble are no parts of health or cafe; no more then the fight, and 23.10. feeling, or knowledge of the difeafe is any part of the cure: Pfal.7. See wearineffe and fainting is neither part, degree, nor preparative to refreshing, if in it felf confidered. there. Luke 24.47 And here the doubt touching the precedency of faith and re pentance may easily be determined. For if faith be taken largely or generally for a beliefe of the promife, if we repent and receive it, then faith is before repentance: for there can be no turning without hope of pardon, nor comming home by hearty forrow, without fome expectation of mercy. Thus the Exhortations run, Turnunto the Lord, for he is mercifull and gracious. Repent, for the Kingdome of God is at band. But if faith be taken more ftriatly,for that faith or beliefe whereby we receive, embrace,or rest upon the promife of God in Chrift Jefus for pardon and forgiveneffe, then repentance goeth before pardon for no remiffion is promifed to: Mark 34. be enjoyed but upon condition of repentance; and if the penitent only be immediately capable of pardon,then pardon is received by a penitentiall faith. If repentance be neceffary to Juftification, cf neceffity it muft goe before juftifying faith; becaufe faith and juftification are immediately coupled together. It is impoffible to come unto Chrift without repentance,but to come unto Chrift is to embrace or receive him foundly and effectually to the refreshing of the foul. Comming into Chrift is a lively motion of the foul, wherein arifing from fin, it draweth nigh or approacheth unto Chrift,that in him it might be fatisfied. The motion is one, but the points are two. For in drawing nigh unto Christ, the foul arifeth from fin: which may be called repentance. Of the fignification of the word, I will move no question at this time: but take repentance for a comming unto Chrift by true, godly. forrow,from whom we had formerly departed by fin and wickedneffe,to the extreme hazard of our fouls. Yy 3. Ezek. 36,25. The Author of repentance, is God in Jefus Chrift. Repentance 2 Tim.3.35. is the gift of God, but the act of man. It is man that repenteth Jer. 31,18, and not God: but it is God that giveth repentance, inableth, and moveth man to repent. Regeneration is the act of God: repentance the act of man. In fubject they both agree; for he that is regenerate doth alfo repent, and fo on the contrary: but in their formall confideration and peculiar nature they are diftin&. Christ alfo as Mediatour is the principall caufe of repentance: for him hath God exalted to give repentance unto Ifrael. And feeing repentance is not to defperation, but to life and Salvation, it cannot -be without all refpect of Chrift, in whom only we have deliverance from the condemnation and dominion of fin. Repentance is the effect of Christs death and interceffion. As he hath purchased pardon of fin for us, fo repentance alfo, otherwife we should be partakers of fome faving grace, or bleffing, which Christ did not purchase for us. A&.5.31. Ifai.53.59 The Spirit of God is not undefervedly called the Spirit of Chrift as Mediatour, convincing the Confcience of fin and unrighteoufneffe, and difcovering unto the heart the grace of the Gofpell. The Word of the Kingdome or Covenant is the inftrument of repentance, as that which discovereth fin, and holdeth forth hope of pardon, and intreateth, perfwadeth, and encourageth the weary and burdened to draw nigh to God by Je fus Chrift, FINIS pall things in the foregoing be Braham,bow the fa- cular affiance, is fome word or meant by Abrahams p.229 Agony of Chrift without any feed, ibid. and pos1 fin full distemper.282. the effects of Adam, whether to be tranflated it.283,284.Betwixt his desires in into heaven if he had flood, p.1o his agony,a diverfity, but no con➡ Though he had been rewarded in justice, yet not of merit,ib. A dou All in Scripture fometime fig ble obedience required of Adam, nifies neither all precifely, nor the viz.naturall,andsymbolicall,p.10 most part. Why God forbade Adam the eating trariety, imports. B ib. 208 P.42 of the tree of knowledge, ibid. Whe-B Ecaufe what it fignifieth.p.57 ther Adams perfection in Innocen. The phrafe from the beginy were naturall or fupernaturall. ning, or the beginning, what p.II. Gods Covenant with Adam a Covenant of friendship,not of re- Believe, whether every man be conciliation.ib.Adam how he could bound to believe that Chrift died be fecure, feeing his condition was for him in particular, p.222,223. mutable.p.13. Adam in Innocen➡ | &c. He that goeth on in an evil cy, whether he had power to believe, way is not immediately called to p.44 believe in Chrift.223.Things that Adoption, the fewes partakers are true as promised,it is not necefof it, yet had it tempered with fer- fary that they be unless we believe. vitude. P.35 225. That man cannot believe, is Acceptilation, whether Chrift not through impotency of weakness, fatisfied not Gods justice fully, but but impotency of wilfulnesse. 226. by divine Acceptilation only, fee- Belief that Chrift died for all men ing be fuffered but for a time. 291 cannot be the ground of justifying faith,228, What figne God gives of Affiance, the ground of parti bis his willingnesse to have men be lieve, when he gives them not power 245 Believers and Chrifts Sheep, how they differ. 255 Bellarmine confited, who faith, the faith whereby Abraham was justified, was juftice. p.78 But, not ever an exceptive, but eft an adverfative. 302 C Anaan, how faid to be an lafting poffeffion. p.55 Caphar,what it fignifieth. 279 Carnall Chriftians their privi55 Carnall reafonings: to be avoided in divinity 249 Ledge. Caufe, an immediate or next caufe what.p.70. A morall caufe, though not prefent in act,yet if fuppofed future, may have effects.p.31 Circumcifion, why with bloud, and why ordained feeing both fexes not capable of it. p. 90. What it was a feal of. ibid. Circumcifion not unprofitable to thofe that were not partakers of the fpirituall bleffings. 91 Chrift more darkly revealed in the Covenant of promife,and why. efficient, or deficient out of himself. 244. Both natures concurre in him neceffarily as a formall beginning. in the works of Mediation. 269. How he is inferiour to the Father, 271. our fins layd upon him. 276, 277, and he fubftituted for the fins of the faithfull. 279. Satisfaction made by him, and that reall, and not by acceptilation, ib. and 280,281. How the Church is faid to have Chrift, 287. His appearing before his Father for us, what it 296, Haw be is King. 306. In imports, Chrifts perfon a threefold fulnese. 317.How Chrift was Mediatour before his Incarnation, p.37.Chrift the common flore-house, in which every thing is first placed, that is to be imparted to believers. p.38 Church-members,the Covenant externally made with every one, parents and their children. p.24. Commandment, Gods Com p.32. Chrift Mediator,and Te-mandments shew what our duty is, Statour both,203. for whom he died not what God will work in every and rofe again, whether for all and every man with a purpose to save, or for all in refpect of the fufficiency of the price, not efficiency.204, 205,206,&c. No man hindred from comming to him by any cause man. 134 Conditions of two forts. 133 Converfion, though not abare morall perfwafion, yet not effected without perfwafion, 328. Converfion of a finner called conviction, and |