in the second place to enquire wherein the nature and Essence of this faith consisteth Answ In four acts of the soul the former two being acts of the Understanding the latter two being acts of the Will 1. The first act is this to wit a knowing of Christ aright and that which the Gospel reveals to mankind concerning him As first I must know that Christ is an All sufficient Saviour 2. I must know that he and all his merits are offered by the Lord to me as well as to any other Mark 16.15 3. I must know that Christ is so offered to me as I am commanded to believe that he and his merits belong to me Mat. 11.28 4. I must know how and upon what terms Christ is offered unto me not only as my Saviour to free me from Gods wrath and to bring me to heaven but likewise as my Lord and King to rule and govern me and I unfainedly and heartily to serve and obey him he being only a Saviour to such and unto all such as Heb. 5.9 being made perfect he became to wit Christ the Author of eternall salvation unto all them that obey him This knowledg of Christ or the Gospel is the first thing wherein the nature and essence of justifying faith consisteth it being an excellent grace and ever having knowledg concurring to the being of it and hence it is that sometimes this faith is called the knowledg of Christ as Isai 53.11 By his knowledg that is by faith in him shall my righteous servant justifie many and John 17.3 This is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent The second act of the soul wherein the nature and essence of this faith consisteth is the assent and credit that the mind giveth unto all aforesaid as to an undoubted truth to wit that Christ is indeed an all-sufficient Saviour and that God offereth him unto me commanding me to receive him and that in this gracious offer he meaneth as he saith and that he and all his merits belong to me if I will receive him upon those terms the Lord offereth him on In respect of this second propertie faith is called a beleeving of God as Rom. 4.3 Abraham beleeved God and 1 John 5.10 He that beleeveth not God hath made him a liar See Exod. 14.32 The third act of the soul wherein the nature and essence of this faith consisteth is the consent that the will giveth to this blessed offer of Christ in the Gospel not only for the undoubted truth but for the incomparable goodnesse and excellency of it as when the contrite and humble soul saith not onely this is a faithfull saying but likewise worthy of all acceptation that Christ Jesus came into the world to save sinners And suppose the beleever through the sense he hath of his own unworthinesse find much reluctancy and doubting to hinder this act of faith why yet his soul unfainedly desireth and longeth to receive Christ upon the termes aforesaid In respect of this propertie faith is called an hungring and thirsting after Christ as Matth. 5.6 Blessed are they that do hunger and thirst after righteousness to wit after Christ and his righteousnesse And Rev. 21.6 I will give unto him that is a thirst of the fountain of the water of life freely The fourth act of the soul wherein the nature and essence of this faith consisteth is a resting and relying upon Christ and him alone for the obtaining of Gods favour and eternall life And indeed this is of all other the chief act of the soul in true faith and that wherein the being and essence of it doth briefly consist In respect of this property it is called a beleeving in or on Christ or a trusting in Christ or a receiving of Christ as John 3.16.18 Ephes 1.12 13. John 1.12 These several phrases implying one and the same thing Thus we see now wherein the nature and essence of justifying faith consisteth But the things following we must be put in mind of 1. That there are several degrees of faith the several acts aforesaid being in those that are qualified with this grace in some more distinct and strong in others more dim and weak I mean the former knowledg assent consent and receiving Yet the weakest faith being a true faith serving the turn to the purpose aforesaid 2. That in one and the same party the several acts aforesaid are sometimes more strong and sometimes more weak And 3. That some of the acts of faith may be strong and some of them weak in one and the same partie and at one and the same time Object But may some men say Is not this likewise an act of justifying faith to be assured or aussrance of Gods favour and that Christ and his benefits are mine Answ First Although this assurance be attainable and some do attain unto it in this life to wit in process of time after many Trials and Combats after many experiences of Gods love after the practice of holy duties long continued in and constantly stuck unto for otherwise ordinarily it is not attained unto why yet there be many that no question have a true and right faith that do not attain unto it in this life I mean to this assurance Secondly This assurance is not an act of justifying faith as it justifieth but an act of faith following justification or an act of experience in one already justified by faith or a fruit of faith it being not properly of the nature and essence of justifying faith The doctrine being thus opened we come to the Uses Vse 1 To inform us touching the miserable condition of divers men and women for the present all such as are not qualified with this faith no justifying faith no Christ no Christ no salvation and if no salvation what but damnation Now divers men and women may it not be concluded of them that they are altogether destitute this way As first all such as are grosly ignorant faith being a wise grace of Gods spirit and presupposing knowledg in some measure 2. All prophane persons a justifying faith being a sanctifying faith 3. All such whose hearts are not shivered and broken in some measure in the sight and sense of their naturall miserie contrition and humiliation ever in those of years being the usher to this faith And the misery of such is the greater because either they make no reckoning of this grace or presume they have it alreadie when alas there is no such matter or think it is impossible to attaine unto or if they should go about it that it would cost them too much pains or bring upon them too much damage or trouble by forgoing their sinfull pleasures and profits or exposing them to dangers and persecutions or else think it is so easie a thing to get as they may obtain it when they will and so put off the seeking of it untill their death beds well we see all such as
and women such as mourn because they can mourn no more for their sins such as would fain look towards Christ whom nothing can satisfie but Christ see Isaiah 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Thus far by occasion of the first Member of the fourth Principle Now we come to the second Member thereof MEMBER II. By faith alone WHerein the Catechisme further acquaints us how we may be made partakers of Christ and his benefits The Doctrine is this Doct. That a man may partake of Christ and his benefits he must not onely have a contrite and humble spirit but he must likewise be qualified with faith But because we have already spoken of a contrite and humble spirit take the point in a more brief form as thus That a man may partake of Christ and his benefits he must have faith he must believe See John 3.14.15 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in in him should not perish but have eternal life And Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him should receive remission of sinnes And Chapter 13. the 38 and 39 verses Be it known unto you Men and Brethren that through this man is Preached unto you the forgiveness of sinnes and by him all that believe are justified from all things from which he could not be justified by the Law of Moses And so Paul and Silas to the Jailor Acts 16.31 Believe on the Lord Jesus Christ and thâ—u shalt be saved Not that faith must be supposed to be in our own power John 3.16 But is the gift of God Romans 9.33 the Lord requiring no more in the Covenant of grace then he gives Now the Reasons of the Doctrine Reas 1. Faith is the condition of the new Covenant the Covenant of grace which is evident as in the places fore-cited so in other places as Mark 16.15 16. Go ye into all the world and preach the Gospel to every creature he that believeth shall be saved but he that believeth not shall be damned And John 29.31 These sayings are written that ye might believe that Jesus is the Christ the Sonne of God and that believing ye might have Life through his Name Reas 2. Faith is the onely Spirituall hand whereby we receive Christ and his benefits as John 1.12 As many as received him to them he gave power to become the sonnes of God even to them that believe on his Name No faith no receiving of Christ and then no benefit by him And it is not every faith that will do this but only that faith which by way of propriety is called the faith of Gods Elect Titus 1.2 none but the Elect having it and all the Elect being possessed of it in this life at one time or other Now for the further seeing into this Doctrine we enquire into the things following First The kinds and sorts of faith that so we may find out that faith which will serve the turne Secondly Wherein the Nature and Essence of that faith consisteth which will serve the turn 1. Touching the first there be four sorts of faith 1. Miraculous 2. Historical 3. Temporary 4 Justifying 1. A miraculous faith is when a man believes that some extraordinary thing shal be affected either by himself or others or that some extraordinary thing shal come to pass for which he hath some special promise or revelation Mat. 17.20 1 Cor. 13.2 Acts 14.9 Now the commendation of this faith is rather from the ground of it to wit the special promise or revelation then from the gift it self Of its own nature simply it comes short of receiving and applying Christ as is evident by this reason Because it may be in a Reprobate See Mat. 7.22 23. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name cast out Divels and in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity 2 The second kind of faith is an Historical faith and that is a bare assent and no more to the truth of the Scriptures a believing that the Scriptures are true without resting on them or affecting of them Now that this faith is too short to the purpose aforesaid is plain because it is to be found in the very divels themselves Jam. 2.19 The Divels believe and tremble The third kind of faith is a Temporary faith Now this kind of faith goes beyond the Historical in two degrees First In that with knowledge and assent is joined such a profession of the truth as carries a shew and form of Godliness as we may see in Simon Magus Act. 8.13 Then Simon himself believed also and when he was baptised he continued with Philip c. 2. A kind of rejoycing and glorying in that knowledg assent and profession as Mat. 13.20 21. He that receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he not root in himself but dureth for a while And John 5.35 our Saviour speaking to the Jews of John the Baptist He was a burning and a shining light and ye were willing for a season to rejoice in his light But this faith being not a well rooted faith at the length it vanisheth away and comes to nothing and therefore called a Temporary faith and being not well rooted it is too short likewise for the business aforesaid is not able in a found and kindly way to receive Christ 4. The fourth kind of faith is a Justifying faith so called because it apprehends that which doth justifie to wit Christ It is likewise called a Sanctifying faith because it purifieth the heart Acts 15.9 Purifying their hearts by faith and so a saving faith because the end of it is salvation 1 Peter 1.9 Receiving the end of your faith even the salvation of your souls Now this faith as it hath many effects beyond the other kinds of faith so likewise it comprehends them all as the Historical and Temporary why so the miraculous faith for he that hath Justifying faith if so be he had any extraordinary revelation or special promise made unto him hee could as well lay hold upon them as upon that Revelation and those Promises he doth lay hold upon And if you ask me what this justifying faith is I answer It is that grace of Gods Spirit whereby a man of a contrite and humble spirit is enabled to receive Christ and his benefits Not but that this faith hath other effects and a larger extent but yet this is a principal effect of it Thus we have found out the faith that will serve the turne We come now
Babler Acts 17.18.34 2. Consider we of particular Churches as Acts 18.8 1 Cor. 4.15 Galat. 3.2 Ephes 1.13 Nay all the particular persons and Churches writ unto their faith and conversion is ascribed to the preaching of the Word as the only outward means as might easily be manifested Reas 6. The sixth Ground which is sufficient if there were no other The good pleasure and appointment of God He in his eternal Wisdom hath ordained the preaching of the Word as the only ordinary outward means for the begetting of faith as Isai 57.19 I create the fruit of the lips peace peace to him that is a far off and to him that is near saith the Lord. By Peace peace we are to understand abundance of peace which is a fruit of faith By the fruit of the lips the Ministry of the Word And observe the word Create that is I ordain the meaning of all is I ordain and appoint the Ministry of the Word as the only ordinary means of faith the mother of true peace And James 1.18 Of his own will begat he us with the word of truth Why did he beget us to the Faith with the word of truth Because he would because he so pleased And Rom. 10.17 So then Faith cometh by hearing and hearing by the word of God How comes the hearing of the Word preached to be the meanes of faith the only ordinary outward means of Faith By the Word of God that is to say by the ordinance and appointment of God And so 1 Corinth 1.21 For after that in the wisdome of God this frame and Government of the world wherein the wisdom of God shineth so clearly the world by wisdom to wit by that wisdom knew not God it pleased God by the foolishness of preaching a means which the world holds foolish to save them that believe First to beget faith in them by this means and then by faith to save them And to the same purpose are the places following Luke 1.16 Acts 26.17 18. and 2 Cor. 5.16 19 20. Thus you see that the point is very clear and evident that the preaching of the Word is the only ordinary outward meanes for the begetting of faith But before we come to the Application we intend to answer some Questions and Objections First Two Questions The first Question What Preaching is 2. What are the signes of such Preachers as are the most likely to beget faith in men and women Quest 1. What Preaching is Answ Preaching in a general and large sense is to declare or any wayes make known the will of God unto man In this sense every declaration of the will of God be it by way of his Mercies Judgments or Creatures may improperly be called Preaching as Psalm 19.1 And in this general and large sense Reading also may be called Preaching But Preaching in a more special and proper sense is a publike action of the Minister whereby he opens and expounds the Scriptures and applies them to the use of his hearers Nehem. 8.8 and 2 Tim. 2.15 This is the Preaching which our Saviour intends Mark 16.15 and the Apostle Paul 2 Tim. 4.2 and which the same Apostle implies Rom. 10.17 as is plain compared with ver 14 of the same Chapter and so that kind of preaching which the Catechism speaks of This kind of preaching being the only ordinary outward means for the begetting of faith Quest 2 What are the signes of such Ministers and Preachers as are the most likely to beget faith in men and women A. 1. When Ministers are laborious and industrious hence it is that the Ministers of God in Scripture are called Stewards Husbandmen Labourers Criers when in their private studies they give attendance to reading 1 Tim. 4.13 when they are oft in the Pulpit 2 Tim. 4.2 and there zealous Isai 58.1 Such Preachers as it were compel men and women to come in 2 When Ministers are much given to Prayer Acts 6.4 1 Thes 3.10 Do but observe how fruitful the pains of such are 3 When Ministers preach distinctly and plainly Jer. 15.19 2 Tim. 2.15 4 When they are of holy lives and conversation Acts 11.24 5 When they are much but unjustly opposed and persecuted by Satan and his instruments so were all the Prophets and Apostles this doth not a little enlarge them in their paines Let but the people of God observe the fruit of a persecuted Ministry 6 Lastly When Ministers already and formerly have been instruments to beget faith the blessing of God hath formerly attended their paines this way as the Apostle could tell the Corinthians 1 Cor. 4.15 and 9.2 Those that have begot to the faith are likely still to be instruments in that kind Now we come to answer some Objections Object 1. What will you say then of our Ancestors and forefathers that did not enjoy Preaching what did they all die without faith and so consequently are they all damned Ans This were a very harsh and uncharitable censure And yet first it must needs be granted that we in these times are much bound to God for the plentiful fruition of the Ordinary means to wit the preaching of the word 2 That the case of the multitude in the times aforesaid was very fearful and lamentable according to these places of Scripture Prov. 29.18 and Acts 17.30 The times of this ignorance God winked at or regarded not that is cared not what became of them that lived in those times This the Apostle Paul speakes of those Gentiles that lived in those times when the ordinarie means was not enjoyed And Acts 18.10 As though where the Lord hath much people many of his Elect he doth use to send the Ministry of the word But notwithstanding the premises it cannot be denied but that the Lord had some of his Elect in all ages and no question did worke faith in every one of them either by other means when they did not enjoy the ordinary means or else immediately For in extraordinary times when the ordinary means can neither be had for cost nor labour the Lord works extraordinarily in so many as belong to election As at this day he works in Elect infants that are taken away by death before they come to years and so in naturall fools distracted people and such as are born deaf belonging to election Object 2 But may some man say me thinks the reading of the â—criptures should be as good a means for the begetting of faith as preaching Answ First I am so far from speaking a word against the reading of the Scriptures as I could earnestly desire that men and women were more frequent and constant in that exercise that in private as a part of their family and secret devotions they would more diligently exercise themselves in the reading of the Scriptures And further that they would make more conscience of attending unto the Scriptures read in publick and not do as some who cast not to come to the Church or Chappel untill the Minister be
Member following the Catechisme acquaints us with two special benefits that the true Believer receives by Christ to wit Justification and Sanctification Now as touching this Member we commend unto you this point of Doctrine Doct. Every man that apprehends and applyes Christ and his Merits unto himself by a kindly faith is justified before God Rom. 8.1 There is no condemnation to them that are in Christ Jesus That is to say Every one laying hold on Christ by a true faith is a justified person And Rom. 5.1 Being justified by faith that is by faith apprehending and applying Christ and his Merits for so onely faith justifies And the same Chap. verse 18. As by the offence of one to wit Adam judgement came upon all men to condemnation even so by the righteousness of one to wit Christ the free gift came upon all men that is to say all true Believers unto justification Compare this with Rom. 3.22 30. And so Acts 13.38 39. Be it known unto you men and brethren that through this man to wit Christ is preached unto you the forgiveness of sins and by him all that believe are justified Now we come to the grounds or Reasons of the Doctrine Reas 1. Whatsoever the true Believer should be should do should suffer Christ was did and suffered for the true Believer as Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth that is Let the Law come upon the true Believer which way it will he may answer it in the compleat obedience of Christ Reas 2. The obedience of Christ which is the material cause of justification was the obedience of such a person as was not onely man but God and therefore sufficient and more then sufficient for the justifying of all true Believers Acts 20.28 Reas 3. This is the end of Christs obedience in Gods eternal Councel and appointment to wit the justifying of true Believers that all true Believers might be justified by it as Romans 3.25 Whom God hath sent forth or fore-ordained to be a propitiation through faith in his blood Reas 4. So many as are true Believers have that instrument or hand which apprehends and applyes Christ and the Merit of his obediâ—nce unto themselves for justification for so faith onely justifies not as a quality or act but as an instrument or hand receiving Christ and his Merits But that we may the better see into a Doctrine of so great consequence we intend to answer the questions following 1. Wherein this justification consists 2. What it is being defined 3. The difference betwixt it and sanctification Quest 1. Wherein this justification consists Answ It consists 1. in remission of sins 2. In imputation of Righteousness as we may see Daniel 9.24 this benefit being spoken of there is mention made as of reconciliation for iniquity so of an everlasting Righteousness And Zachariah 3.4 Behold saith the Lord to Joshua I have caused thine iniquity to pass from thee and I will cloath thee with change of raiment And so 2 Corinthians 5.21 He hath made him to be sin for us who knew no sin that we might be the Righteousness of God in him And however the Scriptures do sometimes seem to place justification in remission of sinnes Rev. 19.8 why yet the other part to wit imputation of Righteousness is alwayes implyed and to be understood Quest 2 What justification is and how to be defined Answ It is that gracious sentence of God whereby for Christs Merits he absolveth the true Believer from all his sinnes and the punishment due for them and whereby he accounteth him Righteous unto life eternal A little to open the definition First we say that justification is a sentencing or pronouncing of sentence and so the word usually signifies in Scripture it is a judicial term taken from the Bench of the Judge and signifies by way of sentence to pronounce a person Arraigned to be clear innocent and Righteous as Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth 2. We call it that gracious sentence of God because it was of Gods free favour to find out a remedy for poor sinners to give Christ the material and Meritorious Cause of justification to give faith whereby to apprehend and apply Christ and his Merits Rom. 3.24 Being justified freely by his grace We go on in the definition Whereby for Christs Merits that is to say for the Merit of his obedience Passive and Active the Lord doth not so shew mercy as to wrong his Justice and therefore it is said Isaiah 53.6 The Lord hath laid on him the iniquity of us all He absolveth the true Believer from all his sinnes That is to say not onely past but to come in a manner to wit vertually sins past being pardoned in themselves sins to come in the Subject or Party sinning as John 5.24 Verily verily I say unto you he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life It followeth And the punishment due for them The Cause being taken away the Effect must needs be removed as Rom. 8.1 There is no condemnation to them which are in Christ Jesus to wit neither Eternal nor Temporal Now we come to the second part of justification And whereby he accounteth him righteous That is for the Righteousness of Christ imputed unto him according unto that style given Christ Jer. 23.6 The Lord our Righteousness Vnto life eternal This being annexed to wit life eternal unto the righteousness aforesaid Hence it is called Rom. 5.18 The justification of life Thus far touching the definition of justification Now we come to the third question Quest 3. What 's the difference betwixt justification and sanctification Answ Although it be true that justification and sanctification be alwayes inseparable the person justified being ever sanctified why yet there be these differences following betwixt them 1. The righteousness of sanctification is a righteousness inherent in our selves I mean a work wrought within us by the Spirit of God as Ezek. 36.27 I will put my Spirit within you But the righteousness of justification is a righteousness without us inherent in Christ imputed to us as Rom. 5.19 As by one mans disobedience to wit Adams many were made sinners so by the obedience of one to wit Christ shall many be made righteous It is true indeed this righteousness of justification is received by faith inherent in us 2. The righteousness of sanctification is not wrought in the same measure and degree in all true Believers A man may have grace and true grace and yet come far short of others in grace as is evident Mat. 13.23 He that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred some sixty some thirty And although this difference yet all good ground