THE Humbled sinner RESOLVED What he should do to be Saved OR Faith in the Lord Jesus Christ the only way of salvation for sensible sinners DISCOVERING The quality object acts seat subject inseparable concomitants and degrees of justifying faith The agreement and difference of a strong and weak faith the difficulty of beleeving the facility of mistake about it and the misery of unbelief The nature of living by faith and the improvement of it to a full Assurance Wherein several Cases are Resolved and Objections Answered By Obadiah Sedgwick Batchelour in Divinity and late Minister of the Gospel in Covent Garden Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest LONDON Printed by T. R. E. M. for Adoniram Byfield at the Bible in Popes-head Alley neere Lumbardstreet 1656. To The RIGHT HONOURABLE William EARLE of BEDFORD Barron of Thornaugh OBadiah Sedgwick in Testimony of his real thankfulnesse for all his singular Respect unto him and great incouragement in the work of the Ministery in Covent-Garden and of his Pious care in settling so able and faithful a successour to carry on the work of the Gospel in the said place Presenteth this ensuing Treatise TO THE Reader Christian Reader IT is sufficient commendation to the ensuing Treatise to let thee know that it was Written and compleated by Mr. Obadiah Sedgwick in the time of his health It hath now pleased God by sicknesse to disenable him for publick service in the way of preaching and if by Printing that he hath formerly preached he may become further useful to the Church of Christ as it will be much comfort to him so I doubt not but it will be matter of much rejoycing and great benefit unto many others These Sermons handle the doctrine of justifying faith and if they shall prove instrumental either to work or increase faith in thee Let God have the glory and the Authour thy fervent prayers for his recovery Thy Servant in the work of Christ EDM. CALAMY To the READER Good Reader THis Treatise commendeth it self to thy acceptance upon a double account the one is the known worth of the Author the other is the great usefulnesse of the subject matter The Authour is Mr. Obadiah Sedgwick no novice in the things of God but one that for a long time both beyond the seas and at home in City and in Countrey hath kept up the vigour of a convincing Ministery which the Lord hath abundantly prospered to the converting of some and building up of others and no doubt to the conviction of many more who shall one day know that a Prophet of the Lord hath been amongst them Besides one of an exemplary godlinesse and long experience in the wayes of God of whose excellent spirit the world hath had a sufficient taste in those choise Treatises that are already published under his name certainly from such an able head and holy heart nothing can be expected that is cheap and mean 'T is a losse a losse that cannot enough be bewailed that so eminent and useful an instrument is now by bodily weaknesse and prevailing indispositions taken off from his publick Ministerial labours there is no murmuring against the hand of God but the wasting of the old stock of our able Ministers should be more laid to heart alas we that are to succeed in the Lords work I am sure I can accuse one with what a weak and unequal pace do we follow their great examples and being too too early by the removal of such choise instruments put upon publick services no wonder if we faint under the burden 'T is some recompense for this losse that this worthy servant of God is yet alive not only to honour his own Ministery which was most consolatory by his private discourses full of faith and spirit and patient yea cheerful submission to the Will of God concerning him but also to single out such Treatises of his own as may be of most use to publick benefit and edification The other reason is the usefulnesse of the subject matter Of all graces faith is the chiefest of the most universal and constant influence on the spiritual life we work by love but we live by faith in the chaine of graces described 2 Pet. 1. 5 6 7. the first link is faith as giving strength and efficacy to all the rest what is the grace that yieldeth the Lord the glory of his mercy veracity and power but faith it honoureth God more then an uniforme entire obedience to the whole moral Law in innocency could possibly have done and pleaseth him more then he was displeased with the sin of Adam All graces keep time and pace with faith if faith be weak love cannot be strong nor obedience carried on in an even tenour the back of patience will soon be broken and temperance exercise but a weak and feeble restraint on our lusts and passions till we learn to counter-ballance present delights with future enjoyments Faith is the eye of the soul to see things to come and the hand of the soul to receive Jesus Christ and all benefits in him Faith But I will not digresse into the common place certainly no Treatise of Faith can be unwelcome to a gracious heart especially such an one as this is where matters are carried on with such evidence and demonstration of the spirit and as to the stile with a sweet eligancy and yet tempered with gravity and judgement I could speak more but to avoid suspicion of partiality and private affection to my worthy Predecessour and Father I shall only adde this 't were pity that so excellent a Treatise should come forth in an age pestred with such a throng of needlesse Writers but that it is likely to be found out by its own lustre and brightnesse like a sparkling diamond among an heap of pibbles and common stones The Lord continue the life of and if it be his gracious will restore so much of strength to the Authour that he may increase the Churches treasure by publishing those excellent Discourses concerning the Covenant of grace and other such like spiritual arguments which he hath in store by him Reader I am Thine in all Christian offices THO. MANTON The humble sinner resolved what he should do to be saved Acts 16. 30 31. Sirs What must I do to be saved And they said believe on the Lord Iesus Christ and thou shalt be saved and thy house CHAP. I. The Dependance of the words PAul and Silas on their journey make a step to Philippi a chiefe City in Macedonia vers 12. They had a special call for it ver 9. Being there the next Sabbaâ—h they apply themselves to Praying and Preaching ver 13. and each of these was crowned with a blessed effect By the former Lydia is converted ver 14 15. By the latter the Devils is dispossessed out of a Damosell ver 16 18. The Word and Prayer are the great power of God to change
Gospel and Jesus Christ in it revealed to be a Saviour yea and we do assent or acknowledge the same Gospel to be a word of truth and that whatsoever it doth affirme of Jesus Christ it is infallibly true and divinely certaine The Gospel as the Word of truth is the object of this and therefore the understanding is to apprehend and acknowledge it Another is perfect I speak of an essential perfection not of that which is gradual and intensive which takes in the formall and vital nature of faith as justifying Now this doth not rest in any operation of the minde or understanding but immediately in the will for the Gospel conteines both truth and goodnesse It is the Word of truth and the Gospel of Salvation It doth not only make known a Saviour and that it is most certain that he is God and man and dyed for sinners but it doth offer the goodnesse of this Saviour unto me which to accept appertaines directly and immediately to the will That of the Apostle me thinks gives some light to the matter in hand 1 Tim. 1. 15. This is a faithfull saying and worthy of all acceptation that Jesus Christ came into the world to save sinners That Jesus Christ came to save sinners is a truth not to be questioned and therefore the understanding is to acknowledge the same And that he came to save sinners is not only a truth revealed but a goodnesse offered and therefore it is worthy of all acceptation Now as credence of the truth of it appertaines to the understanding so the acceptance of the goodnesse of it doth appertaine to the will Yea one word more it is the proper work of faith to conjoyne the soul with Christ to contract and espouse it as it were but the soul is not conjoyned with Christ by the meer opperation of the understanding but by the consent of the will Ergo faith as justifying is immediately and formally in the will and not nakedly in the understanding SECT IV. THe proper and genuine act of faith as justifying or as conversant about Jesus Christ is acceptance or receiving Actus This Doctrine Christ himself doth teach and therefore it is true and sure John 1. 12. To as many as received him he gave power to be the Sons of God even to as many as believed in his Name There you see expresly that believing is the receiving of Christ As if God came in these tearmes I have appointed my Son to be made man to be a Mediator and Redeemer and he did live and dye for sinners to procure their peace and salvation Now I offer his person unto you and with it all the merits and benefits purchased by him take him in his person in his offices and in all his vertues if the heart doth now accept of the Lord Jesus This is a lively and justifying and saving believing There are three acts of the soul which are conversant about Christ First one is I know assuredly That Jesus Christ the Lord is the Saviour of sinners The Papists generally make this the Credence Royall Act of Faith but this cannot be justifying faith because First this as so is but a truth apprehended and not a good received Secondly unbelieving hearts may enjoy this historicall assent meerly as assent Another is I take this Jesus Christ to be my Lord and Saviour Acceptance I know assuredly he is a Lord and Saviour and he offers himself unto poor sinners of whom I am chief and I do accept of him to be my Lord and Saviour I cast my soul on him I rest my self on him my will and heart doth embrace and accept of him only to be Lord and Saviour him I do and none but him I do accept 3. A third is I know assuredly that Jesus Christ is my Lord and Assurance my Saviour Many of the Lutherans and some of our own bend this way that the assentiall and proper Act of faith as justifying is assurance and so they do define it that it is an assurance a full assurance a full perswasion whence it followes That no man believes until he can truly say I know that Christ is mine I know that he dyed for me I know that my sinnes are pardoned It is not meet to take Armes and strike our own brethren who I think in this rather aimed to give us faith in its perfection then in its proper and substantial nature These things must needs be confessed 1. That the assurance of faith may be possibly attained unto God hath exhorted Christians to strive after assurance yea full assurance yea the riches of full assurance and no doubt that not only Paul but many a good Christian can say some time or other I am verily perswaded and that Christ loved me and gave himself for me 2. That the assurance of faith is a most heavenly and comfortable condition O the heavenly sweetnesse and divine solace contentment affections When I do not only possesse Christ but I know that I do possesse him When I do not only take him to be mine but see him to be mine when he saith to me Be of good cheer it is I or be of good comfort thy sins are forgiven thee Thirdly that believers should strive after this assurance they should not rest in the meer acceptance but should contend in prayer for the evidence and reflection of this faith that Christ is theirs and they know him assuredly to be theirs For though the estate of meere believing is sure yet that of assurance is comfortable That is a true day when the Sun is rising but when it comes to the highest the day is now glorious Yet this I deny that assurance I mean that reflexive perswasion that Christ is mine is the essentiall or proper act of faith that faith is not faith unlesse it be assurance There are two acts of faith One without which faith cannot be justifying faith and this is the acceptance or embracing of Christ or that which some call reliance and recombency Another which in time faith may produce and so assurance is an act of faith not the necessary act but the circumstantiall act as it were not the vitall act but the eminent act assurance of faith is fire blazing the acceptance of faith is fire truly burning though not highly flaming the more high faith doth rise at any time the lesse doubtings there are and the more assurance And yet faith may be in truth though it hath no reflexive assurance but many doubtings Why didst thou doubt said Christ O thou of little faith Faith though little Faith and faith though doubting as fire though much smoke and yet no doubting if faith were essentially assurance O how many souls are there who prize none in the world like Christ who love him with all their hearts who honour him with the highest regards of a Lord who hates the enemies of his Scepter with a perfect hatred who would not willingly offend and
righteouâ—nesse but this is a rotten opinion Because first it makes void the righteousnesse of Chrisâ— by his blood we are justified Rom. 5. 9. By his obedience are we made righteous verse 19. If this doth justifie us then faith as an act doth not unlesse we will be doubly justified Secondly no works of ours before or after grace do justifie us but the act of faith is one of these Eâ—go 3. Correlatively that is with relation to Christ and his righteousnesse and in this respect faith is the onely way one saith well faith doth not justifie as an action but as a passion his Bucer meaning is this not faith apprehending but the thing apprehended by faith doth justifie It is true I must by faith apprehend Christ if I will be saved but it is not the apprehension which saves but he who is apprehended is the cause of my salvation If I were like to be drowned in the water I must put forth my hand to him who stands and reacheth out his hand unto me yet it is not the meer putting forth of my hand which saves me from drowning but his hand which is laid hold on by mine which draws me forth and so I am preserved both must meet but the cause is in him 4. Instrumentally or in respect of office you know well how to distinguish 'twixt actions a man doth as a man and actions which a man doth as an officer If a man be condemned and ready for execution and one comes from the King with the message of pardon the delivering of this message is an act of his employment and office not of his absolute nature as a man only Thus it is with faith it sends out some actions as an absolute grace and it performes others as a grace in office as an instrument designed and deputed It justifies us in this latter respect not that it is the matter or cause which cleares all for us with God but because it is the instrument laying hold on him who doth this for us As the hand is said to cloath the body not that the hand is any cloathing for a man doth not weare his hand but because it is the instrument to put on our cloathing or as the cup is said to quench our thirst not that the mettal of the cup can go down and satisfie that natural appetite but because it holds that wine or liquor which doth quench so doth faith justifie a sinner not as the object not as the cause but as the instrument that is as the hand of the soule laying hold on the Robes of Christs righteousnesse putting on that garment of his and as an instrument receiving and holding and bringing to the soul that precious blood of Christ which onely can immediately satisfie God and appease a thirsty conscience 2. Againe we must distinguish of the manner and peculiar habitudes or respect of things unto salvation some things A twofold reference of things have a reference to salvation by way of proper causality which have in them a meritorious reason for the proper dignity of which a person is justified and saved And in this respect we say that beleeving in Jesus Christ is the only method and way of salvation Not that faith can from its own worth dispute and challenge from God but because Jesus Christ who is the object of faith hath as a cause merited our pardon justification and salvation Other things have a reference by way of order As suppose a man were to be Knighted by the King to obtaine this Knighthood he must come to the Court and stoop down on his knee and so receive that honour This accesse to the Court and humbling on his knee is not a matter of merit or cause but only of order and condition In this latter respect we deny not but good works look towards sâ—lvation and are required thereto Not as any cause Christ only is the cause but as conditions and orderly steps and wayes which we must tread if we will be saved via ad regnum non causa regnandi Bernard When we say that beleeving in Christ Jesus is the onely way to be saved you must not understand it so as if no other grace were required from a man but faith only but thus There is no other grace which layes hold on Christ who is the cause of salvation but faith only As it was with the father of the Prodigal when he met his sonne falling down on his knees he presently forgave him but before he brought him into his house he did cloath him with other garments So doth God our Father upon our humbling and believing freely confer on us remission of sins for his Christs sake yet before he brings us to heaven he doth invest our souls with the singular graces of his holy Spirit yea though justification be not sanctification yet where God doth the one he ever bestowes and works the other Therefore I pray you remember to distinguish 'twixt these two justification and sanctification The person justified and to be saved Though this be most true that there is no other meritorious cause of our justification and salvation but only Christ and there is no other instrument to lay hold on this but faith yet this is as true that the person justified and to be saved hath more graces in him besides his faith though there be not a co-operation of faith and other graces to justifie yet there is a co-existance of faith and other graces in the person justified Thou must have a good heart as well as a good Christ and an holy life as well as a precious faith or else thou shalt never come to heaven You know that in the body of man there be Eyes to see and Eares to hear and Hands to take and Feet to go of all these which are in the body yet no members are deputed to see but the eyes neverthelesse the eye must not say of the eares I have no need of thee nor the hand to the foot I have no need of thee it is granted that no member sees but the eye eates but the mouth walks but the feet layes hold on but the hands Their offices are singular yet their con-corporation is necessary So no grace but faith pitcheth on Christ layes hold on him as the cause of salvation yet there is need of other graces in the person to be saved There must be love and repentance and godly sorrow and true fear and lively hope and patience and zeal c. The estate is changed only by the blood of Christ but if we will be saved the person must also be changed by the Spirit of Christ. SECT I. THese things being thus premised I shall now give you some arguments by which the truth of the assertion shall appear First there is no other way to be saved but this viz. to believe on Jesus Christ Ergo it is the only way Three things I take as granted Hypotheses First that there is a
repose the victories of our corruptions upon his mighty arme nor the reforming and beautifying of our spirits upon his singular wisdom and holinesse Why what didst thou think or mean when thou didst accept of him to be thy Mediator didst thou conjecture that if once thou gavest thy consent to take him that never after thou shouldst need him or if so wouldest never make use of him Well no more what the Apostle said in another case that I say in this if we will not live by faith upon Christ we do what in us lies make void the Redemption of Christ the intercession of Christ the holinesse of Christ the glory and power of all the offices of Christ. 9. If all this will not move us to live by faith in Christ that is to trust upon him for the help and supply of our spiritual estate then take one thing more there is an impossibility of supplies for thy soul any other way go and think and act any other course to do thy soul good besides this and it shall be fruitlesse after many years industry as thou art so still shalt thou be Obj. Thou wilt say I will never leave complaining of this nature till it be bettered Sol. Thy nature is not bettered by complaint but by grace and that is in Christ and never had till we can trust Object Thou wilt say I will never leave grieving nor praying nor hearing nor reading nor fasting nor conferring till c. Sol. 'T is true these are meanes but where is the cause What if a man should say I will stay here all my life at these conduit pipes but I will have water whiles in the meane time the fountaine yields not forth I confesse the Christian must apply himself to the Ordinances but then it is Christ who sends forth the help and then do the Ordinances deliver us our helps from Christ not presently when one hears but when effectually they have enabled us to beleeve If thou canst heare and beleeve pray and beleeve mourne and beleeve fast and beleeve c. Then good shall come unto thy soul Draw a thousand bonds yet if they be none of them sealed nothing is yet legally and forcibly made over and conveyed many prayers availe little or nothing till they are sealed with faith and now God will acknowledge our demands as authentick and Christ will deliver unto us our hearts desire I had thought to have handled the opposites of the life of faith with the evidence of a true living by faith and also the meanes which might assist us to the life of faith But I recal my self I may not expatiate so farre sufficient hath been touched for this Use perhaps the subject may be more amply treatised if ever I should come to set down before that theame directly and intentionally I therefore proceed to another Use CHAP. XVIII The improvement of faith to a full assurance I Will yet advance on to one Use more Since faith in the Lord Jesus Christ is the only way to be saved therefore not only to labour for that faith but to exalt that faith my meaning is to improve this faith also yet further â—o strength and comfort Divines observe a double act of faith One of adherence by which it cleaves unto Christ and relies upon him alone for righteousnesse pardon of sin grace and salvation Another is of evidence by which it cleares unto the soule its interest in Christ and his righteousnesse and merits In the former the soul renounceth all other corner stones all other rocks of salvation and trusts only upon the Name of Jesus Christ accepts of him as the only Lord and relies on him as the only Saviour casting or rolling its heavenly and eternal safeties into his blessed armes In the latter the soul feels it self reciprocally embraced by Christ I have accepted of him to be my Lord and he saith I am thy King I have relyed on him to be my Saviour and he saith I am thy salvation For pardon of sinnes and he saith unto me Be of good cheer thy sins are forgiven thee Now to this part of faith do I desire to mount the soul of a true beleever viz. not only to apprehend Christ but to know himself to be apprehended by him not only to beleeve but to know him whom he hath beleeved To rise thus far by faith to an assurance that Christ is my Christ my Redeemer liveth who gave himself for me My Lord and my God that he is my righteousnesse my redemption my propitiation For the better settling and exciting of you in this particular I will briefly touch at these things 1. What the assurance of faith is 2. It may be had 3. It should be had 4. The Arguments to stir us up to labour for it that is to know our riches and to know our possessions 5. The means to get it SECT I. Quest 1. WHat the assurance of faith is Sol. It is a victorious conclusion against the strength of doubts whereby the minde of a beleeving person is ascertained and perswaded and upon good ground settled concerning his personal interest in Christ and his benefits For the better opening of this description be pleased to observe these subsequent propositions 1. That the assurance of faith it is the conclusion of an evangelical syllogisme The syllogisme is this Whosoever repents and beleeves in Christ Christ with his benefits are his and he is Christs but I do truly repent and beleeve in Christ therefore Christ and his benefits are mine and I am his In this Syllogisme there are three propositions The first is a Proposition of most infallible certainty it being expresly the voice of Jesus Christ himself and of it the minde hath no doubt but fully assents unto it as a principle of Divine truth viz. That he who repents and beleeves in Christ is his and he is Christs And of this the minde of a beleever may be abundantly perswaded without questâ—onings and doubts for as much as it is a part of the Word of God to whose absolute truth it doth plentifully subscribe The second is a proposition carrying with it the direct act of faith in which the beleeving soul doth accept of Christ or receive him and trust upon him by vertue of which there ariseth a most real and true union 'twixt Christ and the beleever The third and the last which is the conclusion or inference drawn from both the former comprehends in it the formal assurance of a beleeving heart that therefore Christ is mine and I am his That he who beleeves in Christ hath Christ and shall be saved this is not yet that subjective assurance of justifying faith for as much as many an hypocrite may beleeve that truth and yet have no personal interest in Christ Againe that I do beleeve in Christ neither is this essentially assurance for as much as to beleeve is one thing and to be assured is another thing many a good heart may accept of Christ
upon all his termes and articles of peace and life and may cast and repose it self on him as the only rock and hope of the soul and yet it may be so farre from assurance even at that time when it doth so earnestly cleave unto Christ that instead of assurance it may be both tossed and prevailed upon by doubtings suspitions and feares concerning its particular and personal propriety in Christ and in his merits But the last of the propositions I am Christs and Christ is mine this is formal assurance for this concludes the dispute of the heart and hath in it particular and personal evidence 2. It is a victorious conclusion against the strength of doubting you know that in the minde of man there are three kinds of working about an object comprehending goodnesse and truth One they call peremptory assenting and peremptory dissentings in which the minde doth yeild plainly or else refuseth to subscribe and grant the matter proposed to be true and good Another they call doubtings which are the wavering acts of of the minde wherein it doth not absolutely grant or deny it doth not absolutely conclude that so it is nor absolutely that so it is not yet rather enclines for want of further evidence in the soul that it is not so then that it is so The third they call evidence or assurance which is such a work of the minde wherein against all doubtings and suspitions the minde sees clearly the thing to be so or not to be so And thus is it here in the assurance of faith it hath such a light the minde hath that it is able to rise beyond and against doubtings and to convince the soul against all suspitions that Christ indeed is mine and I am his Where by the way observe thus much that assurance doth presuppose some doubtings for if the mind of a believer had not doubtings about its personall interest it could not well be said to be now assured Doubtings did verily and do and may work in a believing soul yea but am I sure that Christ is mine is it certain that my sins are pardoned I trust they are but I fear they are not Now assurance comes and conquers these workings and clears all the doubting arguments and convinceth the minde that of a truth Christ is mine and my sins are pardoned There are two degrees of doubtings One consists in the questioning of our beleeving proprieties is Christ mine is his righteousnesse mine c Another exceeds this and consists in dominion when the soul is supprest by the strength of these doubtings to side with it and still to hang in suspense Now this latter degree especially is assurance opposite unto namely it conquers our doubtings answers our arguments cleares it unto the soul against the many suspitions which did arise that Christ doth indeed owne it that he is the Saviour thereof and therefore I call it a victorious conclusion 3. Assurance of faith it is an ascertaining or perswading act and that is proper and inseparable from assurance therefore is it so expressed in Rom. 8. 38. I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come ver 39. Nor Height nor Depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. Yea and it is expressed by a word of personal certainty 2 Tim. 1. 12. I know whom I have believed In knowledge there is alwayes a certainty for that is one of the maine differences 'twixt it and opinion that the one leaves the minde uncertain and wavering and the other determinates the minde with certainty and infallibility Whiles the minde remaines like a paire of indifferent scales which bend this way and that way or like a boat in the river now floating up and then sinking down now reeling to this side by and by to that side it cannot be said to be assured perhaps Christ is mine perhaps I am his this is a plaine uncertainty for the minde is not perswaded But in the assurance of faith the minde is like a scale that weighs down it is perswaded and ascertained there is a prevalent evidence of the thing Not only in absolute tearmes that Christ belongs to a believer but in reflexive tearmes that Christ belongs to me he gave himself for me and he is my redeemer and this particular or personal perswasion is assurance 4. Assurance is not all kinds of perswasion or ascertaining there are two kindes of assurance or perswasion of the minde touching a mans personall interest in Christ One is Imaginary and deluding for as the heart of a man may deceive it self about the habit of faith or any other grace so it may delude him about the acts and degrees of the same doth the true believer believe in Christ so thinks the Hypocrite that he doth too Hath the true believer a perswasion of his personall propriety in Christ which cleares the minde of doubting so hath the Hypocrite too a most exalted confidence an iron faith that would never bend nor bow by doubtings It may be with him as with a poore man in a dreame what the rich man hath by propriety and in possession even that same thing may the poorest man have in a dreaming fancy and imagination But then ask the Hypocrite by what grounds art thou thus confidently perswaded what did encline thy mind hereto what promise hast thou found that Christ is and will be his whose heart was never humbled for sin whose heart still retains the love of sin Now as the man who being demanded how he came without his wedding garment he is speechlesse The fool saith Solomon Prov. 14. 16. rageth and is confident and so the presumptuous person He sinneth and yet is perswaded he walketh in his sinnes and yet is assured I pray you remember that the assurance of faith is no such absolute and boystrous setling of the minde that Christ is mine however though I be never so ignorant and wicked and though I live never so wretchedly and profanely yet Christ is mine and God is my mercifull Father and my sinnes are pardoned O no this is a Diabolical assurance it is no Evangelical assurance Another is grounded and divinely rational and it alwayes followes sound repentance and faith That assurance which goes before these is false absolutely I am bound to repent and to believe but I cannot be assured but in a conditionall order If I should be assured that Christ were mine before before I did believe this were a lie forasmuch as Christ is not mine untill I do by faith accept of him and if I should be assured that my sins were pardoned before I did repent I did in this delude mine own heart forasmuch as sin is not pardoned unlesse it be repented of No but I must repent of my sins I must accept of Jesus Christ offered unto me in the Gospel to be my Lord and Saviour
it is quiet faith makes our state sure and assurance peaceful Two effects he there delivers of this blessed assurance one is a transcendent joy and another is a compleat peace It glads the heart and it pacifies the heart It is most true that faith in its vital act of acceptation intitles us to both Every beleever hath cause of great joy sweet peace but it is faith in this eminent act of assurance which replenisheth the soul with actual joy and actual comfort For now the beleever sees and knows his happinesse He hath a Christ and knows it he hath pardon of sinne and knows it he stands in favour of God and knows it that which held up his soule is now opened all the causes of his comfort shine as it were and clearly discover themselves in a way of well grounded propriety As David said concerning his enemies Psalme 27. 1. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid So the assured soule in this case can exult God is my God Christ is my Christ they have pardoned my sinnes accepted of my person what should trouble me what should disquiet me my soule doth now rejoyce in God my Saviour Who shall lay any thing to the the charge of Gods Elect it is God that justifieth who is he that condemneth It is Christ that died Romans 8. 34. Sinne that is pardoned Justice that is satisfied my soul that is reconciled my person that is justified my prayers they are answered my heart that is pacified for God is mine and Christ is mine and I am his Before I am assured I see my sinnes look up to Christ and adventure my soule on him for pardon I trust on him yet I may feare but when I am assured I see my sinnes look up to Christ and my soule is quiet and rejoyceth As it was with the Israelites when they were Neere the red sea they looked back on their enemies and looked up to God but yet they were exceedingly afraid Afterwards when they had past through the read sea and stood upon the shore they looked back upon the same enemies but now as drowned and then their sighes were turned into joyes and their feares into peace They exceedingly rejoyed Why in assurance though we look upon the same sinnes yet not in the same manner Now we look upon them as drowned enemies as iniquities cast into the depths of the sea as pardoned iniquities Now though sin doth grieve the soule yet sinne pardoned doth quiet and rejoyce the soul 3. Assurance doth arme the heart against future temptations There are two sorts of temptations against both which the assurance of faith doth arme the beleever 1. To sinne Though assurance be a kinde of heaven upon earth yet in this doth the beatifical vision differ from a beleeving assurance that the one leaves no sinne at all but the other is a day of great comfort to a beleeving sinner yet even an assured person hath yet much of a sinning nature remaining in him Neverthelesse though assurance doth not wholly cast off feare yet it doth exceedingly keep off sinne A beleeving person shall not easily sinne whiles he is reading his pardon and looking his Christ in the face How can I do this great wickednesse and sinne against God If the meere respect of a God was so prevalent with Joseph O how much more powerful is the propriety in a God How can I do this great wickednesse and sinne against my God Should such a man as I flee said Nehemiah so the assured Christian should such a man as I sinne Nay remember it Sinne is never more odious to the heart then when the heart is most assured The great and rich mercy of God in Christ it is the principal bane of a temptation The man who formerly would have stept out against the threats of justice having now obtained mercy trembles at the very thoughts of sinning 2 To despaire it is possible for an assured person to sinne and then this is probable and more then â—o that new sinnings will quickly cloud olâ— assurance Though a beleever looseth not his life yet â—e may loose his health and though he hath a Father 〈◊〉 yâ—t by sinning he looseth the sight of that Father 〈…〉 exceedingly humbled and repents â—â—d 〈…〉 cannot read his former Evidences he 〈…〉 cast off for ever and shall be remembred 〈…〉 yâ—t an ancient assurance well grounded 〈…〉 and preserve the soul against despair◠〈…〉 â—hat God will not cast off the soul Jer. 〈…〉 hath appâ—â—â—â—ed of old unto me saying I 〈…〉 an everlastâ—ng love therefore with loâ—â—ng 〈…〉 thee Ver. 4. Againe I will build thee and thou shalt be built So Psal 8â— 30. 〈◊〉 his children forsâ—ke my Law and walk not in my judgments Ver. 31. If they break my statuteâ— and keep not my commandments Ver. 32. Then will I visit their transgression with the red and their iniquities with stâ—ipes Ver. 33. Neverthelesse my loving kindnesse will I not utteâ—ly take from him nor suffer my faithfulnesse to faile Vâ—r. 34. My Covenant will I not break c. Sure mercies of David Isaiah 55. 3. So for Christ Ioh 13. 1. Having loved his own he loved them to the end 4. Assurance by faith sweetens all other blessing to us Job speaking of many outward mercies in â—â—s children in his plenty his honours Job 29. 5. 67. and ver 3. he recounts one which shadowed all of them his candle shinâ—d upon my head Aâ— if the evidence of Gods favouâ— were like the light which gives life and beauâ—y to all the colours in the roome and without which all our blessings lay dead and dark O what an enlivening matter is this to all that I enjoy and God is my God too and Chriâ—t is my Christ too and my sins are pardoned too here is a dear and loving husband yea and God is my God too here are teâ—der and observing children yea and Christ is my Christ too here is plenty of food and raiment and friends yea and my sins are pardoned too But the want of this may check all our blessings and is able to marre the very comfort of our comforts I am exceeding rich yea but I cannot yet say that God is my God I am greatly honoured by man yea but I cannot yet say that Christ is my Redeemer I have health and marrow in my bones and want not for any outward mercy yea but I cannot yet say that my sinnes are pardoned for ought I know that may yet stand upon record which may lose my soul for ever 5. Nay again it is able to sweeten all our crosses a crosse is more or lesse heavy to the Christian by how much the more or the lesse God appeares to the soul The Disciples may even in a storme rejoyce if Christ be in the Ship It was an excellent speech that of Job 29. 3. By his light I walked through
Ordinance as for other ends so for this That the matter might be out of doubt out of controversie that Christ is ours and sinne is pardoned in his blood 3. Be much in prayer If a man would gaine assurance he must be much in prayers to perswade and assure the heart David found marvellous loving kindnesse but then he cried in supplications Psalme 31. 21 22. Thou must pray earnestly for mercy earnestly for pardon and most earnestly for Christ And thou must use diligence Remember this that in all thy endeavours for assurance thou must use diligence a cold hearing a cold reading a cold praying will not bring the soul to it No you must be most diligent and fervent in them and so c. 4 Again with all these there must be joyned strong upright care to please God This know that sinne separates but uprightnesse gathers God and the soule together To him that ordereth his conversation aright I will shew the salvation of the Lord Psalme 50. 23. Why Light is sown for the righteous and joy for the upright in heart Psal 97. 11. See that of the Prophet Isa 64. 5. Thou meetest him that rejoyceth and worketh righteousness those that remember thee in thy wayes Unevennesse of heart or way it is a flaw and it is that which cuts us off after many prayers it renews our doubtings again and we are as far to seek as at the first but if the heart be plaine if it be sincerely set for God desirous to please him in all things this a compendious way of assurance the Word falls in directly to settle and confirme such a soul The steps of the Words direct us to the sight of our God 5. Lastly you must be much in the exercise of faith There be two parts of it which you must improve One is you must against all sense and feeling and against all the contradictâ—ons of reason and unbelief cast the soul on God in Christ and rest on him to be your God and on Christ to be your Lord and Saviour and that your sins shall be pardoned Then you must wait you must not limit God but seek still I will hearken said David what God the Lord will speak for he will speak peace to his Saints Psalme 85. 8. See Isa 64 4. Since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for Him The Lord will wait that he may be gracious blessed are they that wait for him Isa 30. 18. so Isa 25. 9. It shall be said in that day Lo this is our God we have waited for him c. This is the Lord we have waited for him we will be glad and rejoyce in his salvation For Psal 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his mercy So that this is the summe of all walk with all uprightnesse and with an humble penitent and believing soul cast your sins upon God in Christ trusting in him alone for the favour of God pardon of sinnes and eternal salvation and wait upon God for all this in the use of the means and constant diligency in prayer you shall at length have your hearts desire you shall hear from God thus much I am thy salvation and from Christ as much Be of good cheer thy sinnes are forgiven thee FINIS AN ALPHABETICAL Table A Affiance THe neer relation betwixt Christ and a beleever is the ground of Affiance p. 254 Anointing vid. Christ Antecedent The difference betwixt an Antecedent and a cause p. 90 What antecedents go necessarily before faith p. 91 There is no concluding the presence of the habit of faith from the common antecedents of faith p. 91 Assent Assent how one beleever differs from another therein p. 121 122 Assisting Assisting vertue from Christ p. 143 Assurance Three things granted about assurance p. 38 39 How assurance is an act of faith p. 39 Assurance of Christs willingnesse an encouraging ground to beleeve p 196 A double assurance of Christs willingness p. 196 Assurance a fruit of an eminent faith p. 93 Assurance easily let go argues a weak faith p. 134 The improvement of faith to a full assurance p. 259 What the assurance of faith is p. 260 Assurance is the conclusion of an evangelical sylogisme p. 260 Assurance is a victorious conclusion against the strength of doubtings p. 261 Assurance is an asserting or perswading act p. 262 Two kinds of assurance touching our personal interest in Christ and the difference of them p 263 Assurance of saith directs to a personal evidence of particular interest in Christ and his benefits p. 265 Every beleever may be assured thereof p. 266 Arguments to evince it Ibid To be assured how far it is a duty p 267 A Christian is obliged to assure his heart that Christ is his p. 268. Arguments to evince it Ibid Want of assurance hinders thankfulnesse p. 268 Arguments to perswade to labour for assurance p. 269 The things about which assurance is conversant are of greatest consequence p. 269 Assurance will marvellously quiet and settle the soul p. 271 Assurance arms the heart against future temptations p. 270 Assurance sweetens all other blessings to us p. 273 Assurance sweetens all our crosses p. 274 Assurance makes all kind of duty to flow and to rise p. 275 Assurance is a bathing spring to all our graces p. 277 Assurance doth ease us of the world and mounts the soul above it p. 278 279 Means by which the soul may get up to this assurance p. 280 Atheisme Natural Atheisme a hindrance to saith p. 168 How to be removed p. 169 Atheisme what it is p. 168 B Beleever Believing Believing in Christ what it doth import p. 29 The general nature of believing in several propositions p. 30 The difference betwixt knowledg opinion and belief p. 30 31 Believing as restrained to a divine and theological consideration what it is p. 31 Vid. Faith In what sense beleeving in Christ is the only way to be saved p. 54 The difficulty of believing in Jesus Christ p. 79 The facility of errour and mistake about believing and what makes it so p. 84 Comfort for all true believers p 109 Believers are in a true and sure way to heaven p. 110 Every Beleever hath a sure interest in Christ p. 140 Every Beleever hath a beneficial interest in Christ What these benefits are p. 140 141 Motives to beleeving p. 158 God deals mightily with the soul to believe in Christ p. 165 We are noâ— losers by beleeving on the Lord Jesus Christ p. 166 Boldness Beleevers may with boldness approach the throne of grace p. 116 This boldness cures sinful modesties and unbeleeving fears p. 116 C Certainty The difference betwixt reflexive certainty and real certainty of interest p. 140 Change An inward change an infallible testimony of a living faith p. 98 There is a change produced
by faith p. 99 How faith produceth a change of the condition and how of the person p. 99 Every beleever hath a changed and hâ—ly heart p. 99 Wherein this change lies ib. No man hath a changed nature but a beleever p. 100 Enquire after this change in thy self p. 100 Change of condition easily complyed with an evidence of strong faith p. 128 Christ What it signifies p. 18 Christs anointing doth import his assured ordination abundant qualification sweet and pleasant acceptation both with God and man p. 19 20 Vnto what Christ was anointed p. 20 Vid. Priest Prophet King Christs and his Churches enemies who they are and how conquered by him p. 28 Whole Christ the adaequate object of faith p. 41 Whole Christ taken and received by faith p. 42 How Christ is taken by faith as a Saviour and Priest p. 43 How Christ is taken by faith as a Saviour and King and Prophet p. 45 Taking and receiving Christ as Lord and Saviour hath many things in it p. 46 Vid. Taking All that can save and justifie a man is only to be found in Christ as the meritorious cause p. 62 Christ should be the main scope of our preaching and studying p. 67 Christ may be preached two ways p. 67. Plentifulnesse of our supplies in Christ encourageth to live by faith on him p. 248 The ordination of Christ to supply beleevers encourageth trust p. 249 Christs services done in behalf of beleevers encourageth trust p. 250 Christ is given out of rich grace mercy and love p. 190 Christ is worth your taking though we be unworthy of receiving p. 191 Christs disposition encourageth trust p. 251 Christs conjunction and relation encourageth trust p. 253 Christs invitation encourageth trust p. 255 Christs assurances that he will not fail him that lives by faith on him p. 255 Foure things by which we may be perswaded that Christ will do us good if we live by faith on him p. 255 Christs offices encouragements to live faith on him p. 256 257 Impossible to have supplies for the soul any other way then by faith in Christ p. 258 Comfort Comfort not sure but by believing p 64 Distinguish betwixt the ground of our comfort and the testimonies of our interest in them p. 64 Communion No prison can boult out communion with God p. 3 Communion with God in Ordinances and duties not so sweet in a weak beleever as in a strong p. 149 Reasons of it p. 150 Confidence Confidence of easie answers for great matters an argument of strong faith p. 125 Covenant A double Covenant and for two wayes of life p. 56 Impossible to be saved by the legal Covenant whence it is so p. 56 Vid. Holiness Vnbelief makes void the Covenant of grace p. 89 A true beleever is in singular Covenant with God p. 114 Covenant of grace what it is in the offer and revelation of it and what in respect of our entrance and admission into it p. 114 115 Happinesse of being in Covenant with God p. 115 Every beleever in the same fundamental Covenant with God p. 145 Crucifying Crucifying vertue from Christ p. 143 D Day Day of grace fear of having outstood it divers considerations about it p. 203 Debts Christ takes our debts upon himself the comfort of it p. 112 Degrees Degrees of faith what they are and how beleevers differ in them p. 122 123 Reasons of the diversity of degrees of faith p. 124 Delay vid. Hasty Desertions In times of desertions to live upon Christ and the promises an argument of a great faith p. 130 Discouragement Stedfast following Christ notwithstanding discouragements argues a strong faith p. 125 Distrust Arguments of distrust when they grow weak faith gets strength p. 128 Doubtings Doubtings argue weaknesse of faith p. 131 Doubtings prejudice our suits p. 150 Doubts of the weak beleever about his title and mistakes in passages betwixt God and the soul p. 155 Duty Want of a heart to duty should not discourage from beleeving p. 210 Faith puts life into our duties the Reasons of it p. 211 E Exchange A real exchange betwixt Christ and beleevers and wherein it is p. 111 F Faith Faith in the Lord Jesus Christ the only way to salvation p. 13 Faith in Christ described p. 32 The spring and fountain of justifying faith p. 32 The subject of faith p. 34 The sâ—at of faith p. 35 Three kindes of faith distinguished viz. Credere Deum Deo in Deum p. 36 How faith is seated in the will how in the understanding p. 36 37 The proper act of faith as justifying p. 37 The object of justifying faith p. 40 The immediate object of justifying faith p. 4. 1 Vid. Christ The consequent object of faith p. 48 Faith may be considered Absolutely Actually Correlatively Instrumentally how to be understood p. 52 53 How faith justifieth p. 71 72 Whether faith deal with the person of Christ or the benefits of Christ first p. 73 Divers kinds of faith p. 84 Historical faith what it is p. 84 Faith of miracles what it is p. 85 Temporary faith what it is Ib. How temporary faith differs from justifying faith Ibid The consimilitude betwixt faith and presumption p. 86 The easinesse of faith short of justifying and of presumption and our aptnesse to rest in that Ibid Rules for the discovery of faith p. 90 Some things faith doth produce not as essential properties but as magnificent testimonies and how we must distinguish betwixt them p. 91 93. Some things faith doth produce yet not alwayes therefore we may not conclude a wait of faith from the absence of these p. 91 92 Many inward contrarieties to the intrinsecal acts and fruits of faith p. 94 Evidences of faith cannot be given by way of abstraction but by way of existence how to be undersstood p. 95 A double contrariety to faith Ib. Faith endeavours after increase and wherein p. 107 Wherein true faith in one differs from faith in another p. 120 121 Signes of a great and strong faith p. 125 Signes of a weak faith p. 131 Vid. Weak The vital act of faith is not reflexive but direct p. 136 Motives to greaten our faith p. 156 Exhortations to labour for faith p. 157 Impediments and hindrances to faith p. 168 Means whereby God works faith p. 176 The proper rise and ground of faith is without our selves p. 189 To receive Christ by faith is not a matter of merit but a point of duty p. 190 Faith no hindrance to holinesse p. 208. The time of contrariety is the time for faith to work p. 209 Two offices of faith p. 216 Vid. living by faith Faith of adherence and faith of evidence the difference betwixt them p. 259 The frequent exercise of faith improves it to assurance p. 282 Fruitful True faith is fruitful The more fruitful the stronger faith p. 130 G Glory vid. Salvation The inheritance of glory all beleevers have a like interest in it p. 142 How many wayes God hath glory from
p. 142 Every Beleever partakes of Christs crucifying vertue p. 143 Every beleever partakes of preserving vertue from Christ p. 144 Every beleever partakes of Christs assisting vertue p. 143 Uncheerfulnesse Uncheerfulnesse of heart shews faith to be weak p. 135 Unbelief Dangerous misery of unbelief p. 87 Unbelief leaves all our sins upon record p. 87 The unbeliever must alone answer for his sins p. 87 The unbeleever judged as an unrighteous person p. 88 The greatnesse of the sinne of unbelief proved p. 88 A sinne against greatest love Ibid Against the only remedy p. 89 Makes void all the Covenant of grace p. 89 Directly murders the soul p. 89 Unbelieving state dangerous p. 160 Unbelief binds all our sins upon the soul p. 160 Unbelief grieves the heart of Christ p. 166 The cunnings of natural unbelief hindrances to faith p. 175. What those cunnings are p. 175 176 Unbelief is the worst of sinnes p. 185. Unbelief is no cure to the strength of sin p. 206 207 Unbelief breeds an indisposition towards holy duties p. 210 A threefold difference betwixt an unbeleever and a beleever p. 210 Unholy An unholy beleever is as proper a phrase as a holy Devil p. 100 Upright An upright care to please God a meanes of assurance p. 28◠Unworthinesse Unworthinesse should not keep us off from Christ p. 188 Personal unworthinesse is no prejudice but a furtherance p. 188 A twofold unworthinesse p. 192 Unity Habitual unity of all true faith in four particulars p. 119. 120 W Waiting A waiting faith is a strong faith p. 130 Way Way of beleevers is not a By way nor an uncertain way p. 110 Weak An anxious and careful soul is weak in faith p. 135 A weak faith though not sure that Christ is its Saviour yet will honour Christ as its Lord. p. 136 A weak faith what it wants in breadth of perswasion makes up in depth of humility p. 137 A weak faith though it have but tender confidences of its interest in Christ yet it hath strong dislikes and combates with unbeliefe pag. 137 A weak faith will not rest in weaknesse if truth be in it p. 138 A weak faith ventures its soul on Christ though it cannot clear its title nor answer its fears p. 139 A weak beleever falls short in joy p. 146 A weak Beleever hath not that sweet peace a strong beleever hath p. 147 A weak Beleever hath not that sweetnesse in communion with God pag. 149 A weak Beleever hath not that successefulnesse in communion with God pag. 150 A weak beleever is more under the power of the creature then the strong pag. 151 A weak beleever cannot bring God so much glory as a strong p. 153 A weak beleever will be more puzzled to die p. 154 A weak beleever hath not such cheerful expectations nor quiet submissions p. 155 A weak beleever is more entangled with efficacy of temptations p. 155 Will. The Will cannot of it self enliven it selfe to that great part of life believing p. 33 34 Christ is willing to accept sinners proved p. 193 Christs Will to save sinners manifested three wayes p. 195 196 Vid. Assurance Word The Word and Prayer the great power of God to change the heart and conquer Satan p. 1 What word a sinner hath to induce the soul to believe p. 165 The word is the Ministerial instrument to beget saith p. 177 The word a meanes to make us know our interest in Christ p. 280 World The world an impediment to beleeving p. 174 Works In what the perfection of good works doth consist p. 58 59 No proportion betwixt our works and our pardon p. 59 60 What relation there is betwixt good works and salvation p. 60 Works justifie our faith p. 105 How works can evidence faith since evil men may performe them and some beleevers have not wherewithal to do them p. 106 Worthinesse There is a double worthinesse p. 192 Vid. Unworthinesse The Contents of the Chapters and Sections CHap. 1. The dependance of the words p. 1 Chap. 2. The words opened with the several doctrines p. 4. § 1. Change of heart breeds change of estimation towards the Ministers of the Gospel p. 5 § 2. Sensible sinners are ever inquisitive p. 5 § 3. The main and choise thing the troubled soul looks after is how to save it self p. 6 § 4. Persons rightly sensible are as throughly resolved for the means and wayes as for the end and scope p. 9 § 5. When God doth throughly work upon mens consciences personal injuriousness must be forgotten by them who are to deal with them p. 10 § 6. Troubled souls must be directed to Christ p. 12 Chap. 3. Faith in the Lord Jesus Christ the only way to salvation p. 13 § 1. What Jesus signifies and what kinde of Saviour Christ is p. 14 § 2. What Christ signifieth and of his anointing p. 18 § 3. Vnto what Christ was anointed and of his office of a Priest p. 20 § 4. Christ anointed to be a Prophet p. 26 § 5. Christ anointed to be a King p. 27 Chap. 4. What believing in the Lord Jesus Christ doth import p. 29 Chap. 5. Faith in Christ described p. 32 § 1. The spring or fountaine of faith p. 32 § 2. The Subject of faith p. 34 § 3. The seat or habitation of faith p. 35 § 4. The proper and genuine act of faith p. 37 Chap. 6. The object of justifying faith p. 40 § 1. The immediate object of faith p. 41 § 2. The adequate and proper object of faith p. 41 § 3. How faith doth exercise it self about whole Christ p. 43 § 4. What is the exercise of faith in Christ as a Saviour King Prophet Lord. p. 45 § 5. Five particulars about taking and receiving Christ as a Lord and Saviour p. 46 § 6. The consequent object of faith remission of sins and righteousnesse and how faith is conversant about remission of sins p. 48 § 7. How faith looks on Christ for righteousnesse p. 50 Chap. 7. How it may appear that to beleeve in Christ is the only way to be saved Where are some particulars premised p. 52 § 1. The Argument for the confirmation of the Doctrine p. 55 § 2. The second Argument p. 62 § 3. The third Argument p. 63 § 4. The fourth Argument p. 63 § 5. The fifth Argument p. 64 Chap. 8. Consectaries from this doctrine setting out the singular use of preaching and hearing of the Gospel p. 65 Chap. 9. Our Justification to be found only in Jesus Christ p. 68 § 1. The word Justification explained p. 69 § 2. Justification defined and opened p. 70 § 3. The person justified is a believing sinner p. 73 § 4. The Remission of sinnes belong to Justification p. 74 § 5. The righteousnesse of Christ is that by which we are Justified p. 76 § 6. The Justification of a sinner is a gracious and just action p. 78 Chap. 10. The difficulty of beleeving p. 79 Chap. 11. The facility of
Salvation for a sinner Secondly that there is a way tending thereto as a meritorious 5. Arguments cause of it Thirdly that every man is a sinner for all have sinned and come short of the glory of God Rom. 3. 22. Now then know that there are but two wayes of life according Two wayes of life to which there is a double Covenant First one Legal Secondly the other Evangelical The Legal Covenant is do this and live the Evangelical Covenant is believe and live The Legal Covenant grounds salvation in our own persons and the Evangelical in the righteousnesse of another person And these Covenants are opposite that one cannot consist with the other For and mark this though the Law and the Gospel may and do and shall consist as the Law is a word of rule for obedience yet they cannot possibly consist is the Covenant of justification and salvation that is whosoever will stand to the Covenant of works to be justified by it he rejects the Covenant of grace and so Econtra Well then this being true that our life is to be had by the Covenant of Works or of Grace I will briefly shew unto you that we sinners can never be justified and saved by the Legal Covenant which if I clear then it will be evident that our salvation is only by faith in Jesus Christ Thus then all the possibility to be justified and saved by the Legall Covenant ariseth from one of these grounds viz either because That there is a fulnesse and exactnesse in inherent holinesse 3. Things That there is a dignity and efficacy in actual obedience which they call good works That there is a latitude or sufficiency of duty to fulfil the Law which may be conceived to be in a regenerate person but none of these can justifie and save Ergo For the first viz inherent holinesse this holinesse is that 1. Inherent holinesse which is wrought in our whole soul by the Spirit of God whereby of wicked he makes us good and of unholy he makes us holy and according to the severall degrees of it is the person lesse or more holy Now this we say that though the justified person hath this infused inherent holinesse Yet this is not that which Cannot justifie and save can justifie him before God that is for the dignity of which he can stand so before the judgement of God as to be pronounced just and righteous and so acquitted which I prove thus 1. That can never be the cause of our justification which is defective and imperfect and leaves yet the person in some measure sinful I 4. Reasons of it cannot in the Court of Justice be pronounced perfectly just for that righteousnesse which is imperfectly just no more then he can in a strict court be reputed to make full satisfaction who hath not paid halfe his debt or to be throughly well who is scarse able to walk three turnes in the Chamber But that holiness which is in us inherent holinesse is very imperfect I speak of that which is in us here on earth it is not adequate or parallel to the whole will of God which requires perfection of degrees as well as of parts That it is imperfect is as cleare as day First it is at combate with sin Ergo it is not perfect the argument is good for whiles one contrary is mixed with the other there is still imperfection Sinne and Grace are contrary and conflictings shew imperfection as victory notes perfection Secondly that which may be encreased is not perfect but our inherent holinesse may receive more encrease Hence those many exhortations to perfect holiness 2 Cor. 7 1. and to labor after perfection 2 Cor. 1. 3. Thirdly all the parts of holinesse are imperfect Faith is not so clear an eye nor Hope so fixed an Anchor nor Love so pure a streame but that each of them need additions of degrees of strength of help the Moon when it draweth into nearest conjunction with the Sun and is filled with the longest beames of communicated light it hath yet her spots which like so many reproaches stick in the heart of her so is it with the holiest person on earth with the largest measures of inherent graces he hath yet great measures of sinne which like so many spots do blemish and disable the soul to stand perfectly pure and just before the eyes of God That righteousnesse by which we are justified is manifested without the Law See Rom. 3. 21. and what that righteousnesse is he expresseth in ver 22. even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe But inherent righteousnesse is not manifested without the Law Why because the Law commands this inherent righteousnesse viz. To love the Lord our God with all our hearts c. That cannot be the cause of our justification and salvation upon which the conscience dares not to rest in the secret agonies of conflict or in the eminent houres of death when the soul is to enter conflict with the wrath of God being wounded with the sense of sinne and cited as it were before the tribunal of Gods holy and strict justice dares it then to put it self seriously and in good earnest upon its own holinesse to make its peace to be its propitiation to satisfie the trials and demands of Gods justice One Chemnitius well observeth of the Papists that when they are to dispute with men they will plead for inherent holinesse but when they are to contend with God they will flie only to Christ tutissimum est said Bellarmine It was no ill meditation that of Anselme Conscientia mea meruit damnationem Paenitentia mea non sufficit ad Anselme satisfactionem sed certum est quod miserecordia tua superat omnem offensionem that is O Lord my conscience tells me I have deserved damnation all the repentance that I have or can perform comes short of satisfaction but thy mercy even thy mercy only can pardon and so exceed all my transgressions The most holy persons do every day sin and need daily pardon and daily mercy how then can we be justified or saved for the merit or dignity of any holinesse in our selves How ridiculous were it that he should think himself to stand in great favour and acceptation before his Prince for the singularity of his continued vertues and performances who every day breaks out into such acts which need the Kings gracious mercy and pardon There is no dignity or meritorious efficacy in actual holinesse or 2. Actual holiness or good works cannot justifie 2. Reasons of it in good works by reason whereof we can be justified and saved I know this fields is very large I will not expatiate but speak in a word of it with a proper respect to the thing in hand I prove the thing thus 1. No man since Adams fall can performe works in that perfection which
to utter how God doth forgive a sinner before he hath sinned which must be if pardon for all sins be a momentany act Yet I had rather captivate my judgment then occasion dispute only remember two things First no doubt but the justified person shall have every sin pardoned not some only but all Secondly justification doth not admit degrees though it may a continuance The righteousnesse and merit of Christ which is our justification is not more or lesse but is at all times one and most perfect SECT V. THe righteousnesse of Jesus Christ is that by which only we are justified The righteousnesse of Christ is the matter of our justification not the essential righteousnesse of his God-head but the righteousnesse of Christ as Mediator both God and man which was either The habitual holinesse of his Person in the absence of all sinne and in the rich and plentiful presence of all holy and requisite qualities Or the actual holinesse of his life and death by obedience the once perfectly fulfilling the commands and by the passive obedience of the other voluntarily suffering the penalty and commination of the Law for transgressions Now all this righteousnesse is imputed to us in justification For First no other righteousnesse can justifie Secondly as Christ was made sinne for us so we are made righteousnesse by him viz. only by imputation The Papists call upon us for a righteousnesse in Justification they will bring one forth of their hearts and good works Menstruous cloths saith the Scripture but we produce a righteousnesse most full perfect every way exact not in us but in Christ yet imputed to us by God How clear is the Scripture for us 2 Cor. 5. 21. He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Jer. 23. 6. The Lord our righteousnesse 1 Cor. 1. 30. Christ Jesus is made unto us of God c. righteousnesse How often doth the Apostle peculiarly interest imputed righteousnesse handling the doctrine of Justification Rom. 4. But the Apostle clears all Rom. 5. 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Adae peccatum imputabitur mihi Christi justitia non pertinebit ad me said Bernard Object But Christs righteousnesse is His and how can it present us righteous before God It is none of ours Sol. First it is his in respect of Inhaesion but it is ours in respect of imputation His personally ours meritoriously Secondly we may be considered two wayes either absolutely 〈…〉 for me and alone or else as conjoyned with Christ and thus being by faith made one with Christ he makes over his righteousnesse unto us upon which God looks as ours in the matter of justification Ob. But if Christs righteousnesse becomes ours so by imputation that we may be truly accounted and accepted of as righteous Then by the like reason because redemption is made ours we may likewise be reputed true Redeemers and Saviours Sol. This is one of the arrows which Bellarmine draws out of his Quiver against the imputation of Christs righteousnesse but it is of no force For he is to be termed a Redeemer and Saviour not who doth receive and take the redemption and salvation procured by another but who brings redemption and salvation we are by the Redemption of Christ truly said to be redeemed though not our Redeemers and so by the imputation of Christs righteousnesse are we truly accounted righteous persons Obj. Againe if the righteousnesse of Christ be so imputed to us in justification that for it we are accounted perfectly righteous as if it were our own most perfect and intrinsecal Then why may not we be accounted as righteous as Christ yea and having Christs righteousnesse why may we not be the Saviours of men Since that is the righteousnesse which doth save all that are saved Sol. I answer To compare the same righteousnesse with the same is illogical and grosse for it is one and the same righteousnesse which is inherent in Christ and imputed to the beleeving soule Secondly the righteousnesse of Christ is not imputed to any particular beleever according to the whole latitude of its efficacy but according to the particular exigence of the person It is not imputed to Paul as the general price of redemption for all but as the price by which his soul in particular is redeemed These things being dispatched there is a difference amongst some Divines about that righteousnesse which is imputed some holding the passive onely others the active and passive Sol. The latter seems most solid Reasons these First there is no Justification without the fulfilling the whole Law but now to the fulfilling of the Law since the fall of Adam two things are required one is perfect and personal conformity to the Law in answering that active condition of it Do this and live Another is a plenary satisfaction to the sentence of the Law by bearing the penalty therein denounced in regard of sins already committed Secondly Again faith doth not abrogate the Law but establish it but if it should teach justification without Christs fulfilling of the Law it should abrogate the Law SECT VI. THe last thing which I should have inserted before is this That the justification of a sinner is a gracious and just action It is a gracious action that is the gracious love and favour of God was the cause of it It was his own free grace and favour that gave Christ his Sonne to be our righteousnesse and it is his free grace to give us faith to beleeve on his Son and when we do beleeve it is his Grace which imputeth unto us the righteousnesse of Christ Secondly it is a just and righteous action Rom. 3. 25 26. That he might be just and the Justifier of him that beleeveth in Jesus Gods justice is such that he will forgive no man his sinnes for which he is not perfectly satisfied neither will he accept of any as righteous who hath not a personal righteousnesse but having received a perfect satisfaction he will acquit the sinner beleeving for he is just and righteous and his Justice will not make a second demand yet here is the graciousnesse of God which will admit of the satisfaction and of the righteousnesse of another for us CHAP. X. The difficulty of beleeving in Jesus Christ A Second Use from this great assertion shall be to put our selves to a Tryal and Examination If to Vse 2 beleeve in Jesus Christ our Lord be the only way to be saved Then it doth much concerne us to search our selves whether we do beleeve indeed in Iesus Christ There are three things which I will premise as so many grounds why we should put our selves upon this enquiry and then I will give unto you the discoveries themselves The premises are these First the difficulty of beleeving in Jesus Christ Secondly the facility of errour
alwayes hold If the Sunne be up it is day But this now Learning is or should Simile be an Antecedent to preferment it should go before it yet it is not an infallible truth that every one who gaines learning should enjoy preferment Thus is it in the nature of faith There are some Antecedents there are some things which must of necessity go before faith yet they alone do not formally and assuredly conclude that a man hath faith as for instance A man cannot beleeve in Christ he cannot receive Jesus Christ with all his heart he hath some historical evidence of Christ he must have some knowledge of Christ what he is and what he hath done or else he cannot take him to be his Lord and Saviour Yet this knowledge doth not infallibly conclude justifying and saving faith for as much as the Devils and Hypocrites may see much of Christ they may have a high degree of intellectual apprehension Again a man cannot by faith take Christ to be his Lord and Saviour unlesse he hath some sensiblenesse of his sinful condition our heart will not look towards Christ it cannot conceive of his excellencies nor of his own necessity until we feel our sinfulnesse and lostnesse and vilenesse The whole neither need nor look for a Physician yet a person may be sensible of his sinful condition he may not only by the light of natural conscience apprehend some broader and stirring enormities but he may by a smart and quick light let in by the Ministry of the Word discern heaps of wickednesse in his life and heart for which his conscience may sting him with wonderfully bitter accusations and yet such a person possibly may not rise from trouble to faith as is evident in Cain and Judas So then remember this that in the searchings and trials for faith you do not conclude the presence of the habit from the common antecedent of faith for as much as faith is but a contingent consequent of them sometimes it doth follow sometimes it doth not As in Marriage sometimes it doth follow the motion which is made and sometimes it doth not so the espousing of our soules to Christ by faith sometimes it doth follow knowledge sometimes it doth not sometimes it doth follow the preaching of the Word and yet sometimes it doth not for all have heard yet who hath beleeved said the Apostle Rom. 10. sometimes it doth follow the motions and inward excitations of the Spirit and sometimes it doth not 2. There are some things which faith only doth produce yet because it doth not produce them alwayes a man therefore must not negatively conclude from the absence of them the absence of faith You know that holy and spiritual joy it is the sole fruit of faith therefore faith the Apostle 1 Pet. 1. 8. Beleeving ye rejoyce with joy unspeakable and glorious There is nothing which can present to the heart of a Christian such full cause of joy as faith such a God such a Christ such a love such a blood such a mercy such happinesse such unmixt and proper and sutable good There is a carnal joy which sparkles from the cup of pleasure and there is a glistering joy which the raies of gold may produce and there is a beastly joy which the fulfilling of sinful lusts may send forth and there is a flashing and transient joy which the pride of hypocrites may dart out but sound and weighty and holy and pure and spiritual joy which is a well grounded and not to be repented affecting of the heart that comes only from faith Yet it comes from faith as a separable effect look as trouble and sorrow is a Contingent antecedent so even in actu imperato true joy is a separable fruit of faith Though the branches and green leaves do sprout out of the living root only yet this color doth not appeare at all times Though the blade comes only from the graines cast into the earth yet you cannot alwayes observe the blade Though the flesh and natural complexion flows only from health yet there may be sad occasions which though they do not extinguish health may yet fowle and blubber the complexion So even the beleeving person may sometimes have a tear in his eye an handkercheif in his hand a sigh in his breast and yet have faith in his heart He may sit down in ashes and feed on tears as David did and for all this he may be a true beleever He is not alwayes able to see the causes of his joy nor to break through the contrarieties to his faith nor to remove the quashings of his comforts Therefore when you are to try your selves about your faith do not make a negative inference from separable evidences 3. There are some things which faith only doth produce not as essential properties but as magnificent testimonies The moral Phylosophers distinguish 'twixt the effects and acts of liberality as it is absolutely considered and as it is eminently considered being raised to magnificence To give a farthing according to the rules and circumstances of morality even this is an act of liberality but to build a Colledge this is now an act of liberality grown into the greatnesse of magnificence So is it in the matter of faith there are some fruits of faith which come from it absolutely considered according to the vital constitution of it And there be other fruits which come from it eminently considered faith is come to an height to a strength when it sends them forth Though a child cannot bear a burden of an hundred pound weight yet he can desire the breast and suck the bearing of such a burden belongs to strength and yet the very sucking shews that he hath life Though a Christian be not able in all respects at all times with all moderation and silence to passe presently through every heavy occurrence which shews strength of faith yet his heart may most affectionately cling about Christ which shews the truth of faith Assurance is a fruit of an eminent faith and so is a more habitual 3. Eminent fruits stedfastnesse of quiet submission and confidence in all estates conditions and so is that maintenance of the heart upon Gods promises in the times of strong contrarieties Now as Divines should warily open their lips so should you wisely distinguish of the evidences of a true faith some being if I may so terme them essential and others being eminent some there are which discover the truth others which testifie the strength of faith It is one thing to shew unto you the properties of a man another thing to shew unto you the properties of a strong man Many a poore Christian hath been deeply gravell'd â—â— others and extreamly afflicted by his own spirit for want of this distinction of the properties of faith Because he reades and hath heard what admirable and singular fruits and effects faith hath sent out as Assurance and full assurance and with these some glorious
us p. 153 God The actions of God of several sorts p. 72 How many things in God encourage to live by faith as Gods alsufficiency p. 231 Gods command p. 232 Gods promises p. 233 Gods power p. 234 Gods truth and fidelity p. 236 Gods performance to them that have lived by faith p. 237 Goodness Hatred of goodnesse precipitates evil men to acts of injustice p. 2 Gospel The preaching of the Gospel is of necessary and singular consequence p. 65 Ghost Holy Ghost how he may be said to justifie p. 71 Grace Salvation is only by grace p. 63 The best graces are but imperfect excellencies p. 113 H Habits Two sorts of habits acquired and infused p. 33 Hasty A soul hasty to be answered is weak in faith p. 132 Heart Heart or will the seat of faith p. 35 Hearing Meer hearing of Christ and his Doctrine will not save p. 66 Divers sorts of hearing Ib. Historical vid. Faith Holinesse Inherent holinesse cannot justifie and save p. 56 Inherent holiness is defective and imperfect p. 57 The conscience dares not rest upon it p. 58 Actual holinesse no meritorious efficacy in it p. 58 Humble humbled Faith makes the heart humble p. 103 A soul that thinks himself not humbled enough answered p. 197 A twofold humbling according to a double cause of it and the workings of each p. 197 198 Fitnesse for Christ not to be judged by the measure and strength of legal humblings the reasons of it p. 198 Some things which if they follow upon legal humblings may be subordinate encouragements to the heart to put it selfe upon Christ p. 199 Humblings and meltings of soul not hindred by faith Ibid But furthered by it p. 200 I James James what kind of faith he speaks of p. 104 105 Ignorance Grosse ignorance an impediment to getting faith p. 169 170 Ignorance of our sinful condition of Gods justice and of the excellency of Christ impediments to getting faith p. 170 Imputed vid. Righteousness Infidelity The dangerous state of positive infidelity p. 158 The degrees of positive infidelity p. 159 Intercession vid. Priest A twofold intercession p. 24 25 Christs intercession what is meant by it p. 25. Inherent Inherent qualities and abilities insisted on as means of perswasion argues weaknesse of faith p. 134 Joy Spiritual joy the sole fruit of faith p. 92 Several sorts of joy whence they spring p. 92 Joy an inseparable fruit of faith p. 92 Joy three wayes considered p. 146 147 Justifie Justification There is not a co-operation of faith and other graces to justifie yet there is a co-existence of them in the person justified p. 55 Justification only in Jesus Christ p. 68 Justification the word opened p. 69 The nature of it designed p. 70 Justification an action in God p. 71 The kinde of this action p. 72 The meritorious cause of it p. 71 The applying cause of it p. 71 Whether Justification be before faith p. 73 Justification not a divided act p. 75 Whether it be one transient act or one continued act p. 75 Justification of a sinner a gracious and just action p. 78 Justification by imputed righteousnesse all beleevers have an equal interest in it p. 142 Justice Gods Justice should constraine us to believe p. 187 K King Christ ancinted to be a King p. 27 His Kingly office what it imports Ib. Knowledge Knowledge how one beleever differs from another therein p. 121 L Law No ability to keep the whole Law wholly Reasons of it p. 60 Life Living A heart inclined to the life of sense is weak in faith p. 133 Of living by faith p. 216 What it is in general to live by faith p. 218 To live by faith is to commit all to God Ibid To live by faith is to depend upon God for all p. 219 Living by faith extends to two sorts of life p. 220 To live by faith on Christ described p. 221 The several exigencies and conditions of soule in which we had need to live by faith p. 221 222 Encouragements from Christs fulnesse to live by faith in those exigencies p. 223 224 The conjunction of our own exigencies and Christs fulnesse is the very living by faith upon Christ p. 225 To live by faith on Christ is more then a meer complaining of our wants or an acknowledging of his fulnesse p. 226 To live by faith on Christ is more then a meer going to Christ p. 227 To live by faith on Christ is not only to trust on Christ for supply but to expect performance p. 227 To live by faith on Christ is an extensive work p. 228 Arguments to perswade to live by faith p. 229 The life of faith is congruous to our condition p. 229 The necessity of living by faith in all sensible sequestrations p. 231 Six arguments from God himself to perswade to live by faith p. 231 The life of faith is the only Christian life p. 238 The life of faith is the only comfortable life p. 240 What things make the life uncomfortable and what makes it comfortable p. 241 The life of faith easeth of all burdens and secures against all prejudices p. 240 The life of faith makes the present condition good enough and assures of universal and reasonable supplies p. 244 The life of faith is the only getting and thriving life p. 245 The Reasons of it p. 247 Divers arguments from Jesus Christ himself to perswade us to live by faith on him p. 248 Vid. Christ Lord. True faith takes Christ only to be its Lord. p. 101 No unbeleever can accept of Christ to be his Lord only Reasons of it p. 191 Every beleever admits of Christ to be his Lord Reasons of it p. 102 How to know whether Christ or sin be our Lord. p. 103 Weak faith will honour Christ as a Lord though it be not sure that he is its Saviour p. 136 Love True love of Christ an infallible evidence of true faith p. 96 Love is not separated from faith p. 96 Reasons of it p. 97 True love to Christ three tryals of it p. 98 Every beleever hath an equal interest in Gods special love p. 145 The love of God in giving Christ and the love of Christ in giving of himself p. 161 M Ministers Ministery The best Ministers do most good and finde most affliction p. 1 Good Ministers and covetous hearts cannot agree p. 2 Ministers better esteemed when the heart is changed p. 5 Ministers must forget personal injuries when they deal with sensible sinners p. 10 How Ministers must deal with stout and resolute and how with bleeding and afflicted sinners p. 11 How preciously dear the Ministery of the Gospel should be unto us p. 68 Miracles vid. Faith N Natural No natural principle of justifying faith now in a man p. 79 80 A natural principle of unbeliefe and infidelity in every mans heart p. 80 There is a natural opposition in the heart against Christ. p. 81 Natural condition throughly studyed a way to get a beleeving
and do rest my soule on thy precious blood trusting that it was shed for the remission of my sins I have taken thee to be my Christ and therefore I commit the answering of my sinful debt to thy full satisfaction and sufferings Put the case to a beleeving heart you have many sinful debts to answer for sinnes before conversion and sinnes after conversion sins of ignorance and sinnes of knowledge these sinnes have that in them which bindes you over to wrath and curse now to whom doth it belong to pardon these sinnes your soul answers to God Who can forgive sinnes but God only And I even I am he that blotteth out thy sins c. yea but for whose sake will God pardon them the soul answers onely for Christ Jesus sake for he did shed his blood for their remission and therefore faith goes with the soul to Christ and saith O blessed Saviour thy blood was shed for the remission of sinnes and thou hast invited all that are heavy laden to come unto thee and thou wilt ease them Thou sayest if any man sinne 1 John 2. 1. he hath an advocate with the Father Jesus Christ the righteous and he is the propitiation for sinnes Now I am thus and thus sinful and these guilts lie upon my conscience I am never able to get them to be pardoned for any thing in me but I do put my soul upon thee and do trust to thee to get off these sinnes I put them on thy account yea all of them and do beleeve that in thy blood they shall be pardoned c. SECT VII NOw for the second thing which faith looks on in Christ and that is Righteousnesse Beloved this know that God doth never Justifie a man nor will ever save a man who hath not a perfect Righteousnesse for he is a Righteous God and will not pronounce the sinner guiltlesse his Law and Justice must be satisfied in all points or else the sinner shall never come to heaven Now the soul of a person is marvellously distressed when it seriously thinks of this How shall I stand before the great and holy God another day being by nature so wholly sinful and at the best being but defectively and imperfectly good But faith in this case brings the soul to Christ and in him it findes a most perfect and absolute righteousnesse For whom saith the scrupulous soul for thee saith Faith what for me yea for thee for the Scripture saith That Christ was made the righteousnesse of 1 Cor. 1. 30. God for us and that he was made sinne for us that we might be made the righteousnesse of God in him So that if thou wouldst 2 Cor. 5. 21. have such a righteousnesse as may answer the Law and satisfie God and which God will accept for Justification Thou must by faith get out of thy self and lay hold on that righteousness which is in Christ As Paul I account all things but dung that I may win Christ and be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by Faith Phil. 3. 8 9. There is a twofold righteousnesse One inherent which is in us and this imperfect it can never justifie us in the sight of God Another is imputed which is not in us yet it is for us And this is the righteousnesse of Jesus Christ both in his nature and in his obedience Active and Passive which God reckons unto him who doth beleeve in Christ of which the Apostle abundantly in Rom. 4. 12. c. 5. on this doth faith rest only in the matter of justication Though inherent righteousnesse be absolutely required to salvation yet no righteousnesse but that only which is Christs and is imputed to beleevers is the matter of our justification When a sinner comes to account it with God he can never say Lord Lo here I am see if there be any sin in my person or defect in my holinesse I will expostulate with thee upon bare termes I have not offended thee or if I have here 's grace enough to answer for me my heart is wholly cleane my duties at all times in every respect for matter and manner have been performed just as thou requirest in thy holy Law enter into judgement with me if thou pleasest I will be tryed by my own holinesse by my own goodnesse O no there can be no such thing no sinner can be pronounced just this way ever the Saints must cast their crowns to the ground and give glory to the Lamb who only is worthy For when we come to the point of justification before God we must renounce our own righteousnesse as filthy rags we must cry out enter not into judgement with thy servant for in thy sight shall no flesh living be justified But as they who were in danger fled to the hornes of the Altar for their lives so must we if we would be justified fly by faith to the Altar of Christs perfect righteousnesse and so doth faith when it would present the person of a sinner perfect and unblameable before God It doth bring him unto Christ and saith before God I beleeve in him to be the Lord my righteousnesse CHAP. VII How it may appeare that to believe in the Lord Jesus Christ is the only way to be saved BEfore I give you the Arguments or Reasons to evince this I must premise some particulars viz. First That beleeving or faith may be considered four wayes either 1. Absolutely as a simple habit or quality of grace apt to change the unbelievingnesse of the heart and to send forth the acts of trusting and acceptance 3. Premises Thus faith is not the only way of salvation partly because other habits are required as well as faith and partly because there is not in faith absolutely considered any meritorious dignity of it self to challenge salvation We say that a Ring is worth a hundred pound not absolutely considered not that the gold which makes the Ring amounts to that value but in respect of the Diamond set in that Ring so faith is a grace of wonderful price much more precious then gold Not so much in respect of it self as if it did by its own natural dignity cause our Justification and salvation but in respect of Christ whose person it takes and on whose righteousnesse it doth rely so though this be true we are justified by faith yet this is as true we are not justified for faith but for Christ on whom faith doth trust 2. Actually that is for the very act of beleeving Arminius and Birtius and some of that cut do say That not the righteousnesse of Christ is that which justifieth but the act of beleeving on it is that which is imputed in our Justification A righteousnesse of Christ they do grant but 't is the act of our beleeving on this which by divine acceptation or favour is imputed for
the inward frame of the heart but an action changing the great estimation of the person as when one of a bond-man is made free this alters the state but not the nature of the person when a gilty person is pardoned by his Prince this alters not his nature but it doth alter his condition he is now in the state of life who before was in the state of death So is it in justification it is such an action which alters the state that is the man who is in the state of wrath and condemnation being justified is now acquitted and so passed into the state of life and salvation A man who before was guilty of sin and damnation the same man remaining a sinner in himself and in himself worthy of damnation is in his justification absolved from the gilt of sin and accepted as righteous in Christ and is passed into the state of salvation We deny not but the blood and the water goes together that is whom God justifieth by the blood of Christ him also he sanctifieth and washeth by the Spirit of Christ but the action of the blood is one thing and the action of the water is another thing The light and heat in the fire go together yet the action of light is not the action of heat So here The action of the blood is a justifying action and this is without us yet for us and of us The action of the water is a sanctifying action and this is for us and in us too SECT III. THe person justified is a believing sinner the Apostle is clear Rom. 4. 5. To him that believeth on him that justifieth the ungodly his faith is counted for righteousnesse There is great dispute which is first of Faith or Justification to me now it seemes a fruitlesse trouble to molest our selves with priorities in this kinde I conceive we may distinguish 'twixt the purchase of our Justification which was long ago in the blood of Christ He was a Lamb slaine long since for to merit the remission of sinnes neither doth he now begin his merit who hath heretofore performed it Secondly 'twixt the imputation of that purchase It is true whiles I am an unbelieving person my justification is already as a purchase but untill I believe God imputes it not unto me My meaning is this there is a righteousnesse of Christ which hath deserved pardon of sinne before ever I believe nay be before ever I was borne but God imputes this over to me when I believe as soon as ever I take Christ by faith God imputes the righteousnesse of Christ unto me and will not impute my sinnes to me And Scripture is open enough for this we reading so constantly in the New-Testament for men to come in and believe that they may have remission of sinnes in the blood of Christ and through him also eternal life I only propound this scruple whether faith be to deale with the person of Christ first or with his benefits first Surely we say with his person and then with his portion well then if faith deales with the person of Christ immediately then it appears that a man must believe and so be justified forasmuch as justification is an action of God imputing the righteousnesse of Christ and not imputing sin which are the generall benefits as I may so speak of Christ It is not handsome to conceive that God should first pardon me and then I believe or that I should have the righteousnesse of Christ before I have Christ himself which must be if there be a priority of justification before faith For my part I conjecture that they are Semultaneous things that is they go both together If yet any men will be acute let them be so The perill is little on either side so that I have faith and then am justified or so that I am justified and then have faith or so that I have faith to be justified will in the substance and event redound all to one SECT IV. REmission of sinnes belong to justification that is when God justifieth the person he doth absolve or forgive him his sins There be in sin two things One is the staine pollution defilement of it and corrupt inclination Two things in sin with this Justification deales not but Sanctification Another is the gilt and punishment and with this doth Justification deal Suppose you saw a sick thief there are two sorts of persons to deal with him a Physitian because he is sick and a Judge because he is a thief If the Judge acquit or pardon him this clears him as a thief and guilty person if the Physitian heal and cure him this respects him as a sick and diseased person the case is our own Now I say that God in justification remits or absolves the sinner Two things are here considerable First quid secondly quousque Remission what First quid what this remission is I answer it is an exempting of the sinner from guilt redounding to punishment If any man sin guilt cleaves universally to the sin but then in Justification it shall not be imputed it shall be taken away in respect of efficacy and redundancy Suppose a person areigned and cast for a murder and the King graciously steps in and pardons him though this pardon makes not the murder formally to be no murder and though it makes not the murder now meritoriously deadly yet it doth hold off the efficacy of that gilt that now it shall not prove death to this person because he pardons him So in Justification where God pardons the sinner he doth not make sinne to be no sinne or that there should not be any natural condemnability in sinne but that it shall not effectually redound to the death and damnation and hell of the person whom he hath acquitted for Christ Secondly quousque How farre remission of sinnes extend in Justification There is a twofold remission A twofold remission One particular which is circumscribed to some particular facts and is ordinary in the Courts of humane Princes who limit and restreine their discharges of offenders Another universall which reacheth to the whole estate of gilt now this I take as sure that whomsoever God justifieth he will forgive unto him all his sinnes All his sinnes Jer. 33. â— before conversion and all his sinnes after conversion But whither this forgiving of all be once for all simul semel as they speak I am not able to speak my thoughts fully It is true I confesse and embrace that opinion that justification is not a divided act it is not repeated over and over and over but it is one act only but whither it be one transient act as if all were dashed out with a pen or whither it be one continued act is very disputable The Scripture leanes much to this latter and therefore describes God to be a God forgiving iniquity transgression and sinnes importing a course of pardoning and not a momentany act Againe it is hard
acts of self-denial as in Abraham and his unstaggering embracing of a promise against which both reason and sense and nature might have disputed and urged O say they we have no faith Abrahams faith wrought full assurance removed all staggerings our hearts are still doubting we can hardly be perswaded we reel and stagger like the waves now on the shore and then instantly off now we beleeve anon we let go our hold and doubt And hence they uncomfortably conclude against their own souls the utter absence of faith from the defect of some particular and eminent expressions of faith not absolutely as faith but of faith as strong and exceedingly ripened we must not conclude negatively from the degrees to the habit As if one should conclude that he hath no silver in his purse because another hath a bank of many thousands or that he hath no legges to go because he is not so swift as Asahel or that the Sparrow flies not because he cannot mount up to the Sunne with the Eagle or that a child is no man because he cannot expresse the acts of a strong man 4. There are and will be many inward contrarieties to the intrinsecal acts and fruits of faith notwithstanding faith be truly in the soul and works there Faith though it hath the preheminence of other graces in respect of its office being the only Embassador as it were of the soul to Christ yet it hath no priviledge above them in respect of the subject that is in respect of the act and workings of it there but look as every other Grace hath some or other particular corruption opposite to its particular nature and its particular actings So even faith it self hath infidelity and unbelief opposing it both in the quality and in the several exercisings or actings of it There may be flame of the smoak and a hand with shaking and a tree trembling and a faith of doubting Yea if any grace hath the hardnesse of a more general and 〈◊〉 opposition then faith is it it being a grace of general 〈◊〉 and use to fetch in more grace and more strength against aâ—l sinne Now in our trials for faith it will be with us as with the Artificer in his search for the little raies of gold It 's true he shaâ—l finde much drosse here and there and yet if he can finde a very little peece of gold though amidst an heap of drosse he will say this is gold and will preciously esteeme of it and lay it up So when we are searching our hearts by the light of Gods Word for true faith without all doubt we shall meet with many doubtings much unbelief yet if we can finde any one degree of true faith which is more precious then gold we may not cast it away because it is found amongst its contraries but we must cherish and embrace it because the touchstone of the Word hath approved it to be a precious faith For and mark this we are not able to give you any evidences of faith or any other grace by way of abstraction but by way of existence that is not what may discover faith in a notional and the most singularly conceivable profession of it but such testimonies you have to discover faith as faith is now abiding in sinful persons who though they may have true faith yet as long as they live in earth will have many things in them contrary to faith There is a double contrariety to faith A double contrariety One is natural and this more or lesse will be in the soul of any beleeving person tell you can utterly raise the heart and eject sinne by the alteration of glory So long as we have flesh and spirit there will be a conflâ—cting 'twixt faith and unbelief As there was a mixtuâ—e of joy and sorrow at the erecting of the Temple Another is approved when a man neither doth nor will beleeve he neither doth accept of Christ nor will he have Christ to reigne over him and he likes his unbeleeving condition this is a fearful estate But though the contraries to faith do arise yet if they be not approved yet if they be resisted we must not conclude that we have no faith because of the opposition but rather assure our selves that we have it because of the resistance of that opposition We must not conclude against faith because of opposition inward or outward This inequality of acts conclude not an absence of the habit of faith Distinguish of 1. Radical habits 2. Actual exercisings which are sometimes more sometimes lesse sometimes clear sometimes interrupted sometimes the soul is free sometimes oppressed and violently carried by temptation to misjudge the condition The censure of our faith must not be allowed as is given in the time of our temptation and passion c. I said in my haste Psalme 116. Obj. But you will say we grant all this But how may a man know that his faith in Jesus Christ is a true and lively faith Sol. I answer SECT II. FIrst A true love of Christ is an infallible and essential evidence of a true faith in Christ There are foure things which will clear this as a lively testimony 4. Things of true faith If we can prove First that love is not separated from faith Secondly that there is no beleever in any degrees of faith but he hath a love of Christ Thirdly That there is no time or circumstance into which the beleeving soul is cast but still he loves Christ Fourthly that no unbeleeving heart can and doth love Christ I say if we can prove these foure conclusions then it will be most evident and certaine that the love of Christ is an infallible Argument or Testimony of a true faith in Christ Thus then 1. Love is not separated from faith If you peruse the Scripture you shall finde them go hand in hand Gal. 5. 6. For in Jesus Christ neither circumcission availeth any thing nor uncircumcision but faith which works by love that is Christ is not mine because I am a Jew nor is he mine because I am a Gentile but he is mine because I am a Beleever and if my Faith in him be true it will expresse it self by love I Thes 1. 3. Your work of faith and labour of love in our Lord Jesus Christ Faith and love are like a warm hand faith is the hand and love is the warmth in it faith cannot be the hand to take Christ but love will be the warmth to heat our affections unto Christ 1 Tim. 1. 14. The grace of our Lord was exceeding abundant with faith and love which is in Ghrist Jesus Faith and love are like the husband and the wife and faith and love are like the mother and the daughter See 2 Tim. 1. 13. and Phil. 5. And indeed it stands with unanswerable reason that faith and love cannot be divided for as much as faith in Christ First represents the absolute and effectual cause of love to Christ