faith which they have is but a temporary faith at the best and such as will not continue because the stoniness of the heart hath not been removed by the work of Gods spirit in conviction contrition humiliatioÌ„ Math 13. 5 6 20 21. And from this it is that so many professors do so fearfully fall away that one becomes a meer worldling an other falls to profaneness loose living another turns opinionist drinking in the poyson of some pernicious tenent all this apostacy is because they never were believers in truth for then they should not have fallen away and why were they not believers in truth even from hence because the stoutness stoniness of their hearts was never taken away Oh therfore all you that are professors of the Gospel and think ye do believe examin well your selves upon this point of true humiliation for if there you be not right your faith is not right nor will it hold out and continue in the day of tryall 4 A fourth triall may be taken from the object of faith and there is to be considered the object of faith quae justificat and qua 〈◊〉 which doth justifie and as it doth justifie In the former respect the object of â—…aith is the whole word of God Acts 24. 14. what God can speak it can doth believe when it knowes it â—…o be spoken of God which discovers the faith of many to be 〈◊〉 because though they say they bâ—…lieve the promises yet thâ—…y believe not the commâ—…ndements for then they would obey tâ—…em and assâ—…nt to them with their whole hearts nor do they belâ—…eve the threatning â—…or then they dâ—…rst not so securely continue in sin but would surely tremble be afraid because of them as Psal. 119. 12â—… Isai 66. 2 5. Holy David did 〈◊〉 〈◊〉 Comâ—… 〈◊〉 Psal. 119 66. and so did blessed Paul confessing 〈◊〉 〈◊〉 to be â—…y and the Commandement to be holy just and gâ—… and such as he delighted in Rom 7. 12 22. As for them that can not endure to be ruled by the Law the Commandements of it nor to be awed by its threatnings their faith is not sound as not believing the whole word of God though they pretend a belief of that part which consists of promises In the latter respect the object of faith is Christ only and his righteousness Hee is that blessed promised seed that is chiefly intended in the promise to Abram and which his faith did mainly look at John 8. 56. and is the object of true faith as it doth justifie save Acts 16. 31. Joh. 3. 16 36. Therfore where there is this faith there will be many thoughts of Christ many desires after him many longings for him an high prizing of him to count him precious 1 Pet. 2. 6 7. the cheifest of ten thousands Cant 5. 10. A peaâ—…l treasure worthy to bee bought with the sale of all that ever a man hath Math 13. 44 46. and that all other things are but loss and dung in comparison of this Christ and his righteousness Phil. 3. 7 8 9. Therfore where the soul scarce ever thinks of Christ or doth not much esteem him and prize him or not so esteem him as to coâ—…nt health wealth freinds liberty life it self and all a mans own righteousness and what ever can be named amongst creatures to be all nothing in comparison of this Lord Jesus Christ there we may be well assured that as yet there is not any faith Luke 14. 26. 5 Lastly Such an excellent grace as faith can not be without many excellent effects fruits such as are Humility Purity Love weanedness from the world the like First for Humility a soul that is lifted up with high conceits of its self is destitute of faith for such a frame and true faith are quite contrary inconsistant Hab 2. 4. therfore the text saith the soul of such an one is not upright in him Look at them that have been most eminent in faith as David Paul the Centurion the woman of Canaan and we shall find they have ever been low-thoughted of themselves Psal. 131. 1 2. Eph. 3. 8. 1 Tim: 1. 15. 1 Cor 15. 9. Math 8. 〈◊〉 Math 15. 27. For Purity faith doth fetch such vertue from the blood and spirit of Christ and the proâ—…ise as doth so purifie the heart Acts 15. 9. 26. 18. that it can not allow of any sin but unfainedly hates it all Rom 7. 15. and loves holyness Psal. 119. 5 97. And for weanedness from the world the example of Moses in notable who by his faith refâ—…sed all the pleasures profits and preferments of Pharaohs Court preferring the society of the saints and the very rebuke of Christ before them all Heb 11. 25 26. And therfore it is said that faith is the victory that overcomes the world 1 John 5. 4. So that by it the heart is preserved from being too much discouraged when worldly comforts are wanting 1 Sam 30. 6. Hab 3. 17 18. and taught so much the more to draw neer to God at such times Psal. 56. 3. 109. 4. Lastly this faith doth so work by love Gal. 5. 6. and love wee know is the fulfilling of the Law Rom 13. 10. that where there is this faith there can not but be obedience to all the will of God Heb 11. 8. c and the more faith the more obedience and the more good works wheras a faith that hath not works is dead no better then the saith of Divels Jam 2. 19 20. If now upon examination triall a man shall find himself without faith oh then let such an one bewayl his condition and seek unto God for this precious faith in the use of such meanes as were mentioned in the precedent use But if it shall be found upon dâ—…e and serious 〈◊〉 to be otherwise then let such a man bee unfeynedly thankfull comfortable that shall be the next use For if justification be by faith then they that truely believe can never be sufficiently thankfull inasmuch as now they are counted just righteous in the sight of God Consider either the contrary to this justified estate or the thing it self and wee shall see there is in it marvelloâ—…s great cause to be thankfull and rejoyce For the former let these particulars be minded 1 That it is amongst the greatest of miseryes when a man shall be without the forgivness of his sinns So much is manifest by the lamentations of the godly who have greatly lamented this thing Psal. 90. 8. Job 7. 20 21. As also by the Imprecations against the wicked against whom it is wished as the greatest evill that theâ—…r sinns mighâ—… not be covered nor blotted out Nehe. 4. 5. Psal. 109. 14. The Comâ—…inations also of God do shew the same for it is threatned denounced against men as one of the sorest of evillâ—… that their sinns shall ly down with them in the dust
as it was said of old that the Priests lipps should preserve knowledg and they should seek the Law at his mouth Mal. 2. 7. so in the new Testament Christ hath appointed Officers in his Church as for other ends so for this that wee may not be children tossed to and fro with every wind of doctrine Ephe. 4. 11 24. that is that wee might not bee seduced with errours and them that teach them In which respect it is that the Eunuch confesseth he could not understand the Scriptures without some to guid him Acts 8. 30 31. The Disciples of Christ hearing of an opinion of the Scribes that Christ was not the Messiah because of a seeming-strong objection that Elias must first come if they had kept this objection to themselves they might have been foyled or puzzled therewith but they were more wise then so they do not keep it close and only plod upon it amongst themselves but very honestly bring it forth to their Master Christ Jesus and so had resolution satisfaction Math 17. 10 11 12 13. A notable example and worthy of imitation but when men have met with new notions apprehentions whether from books or otherwise contrary to the doctrine which they have received shall keep them in hugger mugger so that their officers must not know them the ministers of Christ must not be aquainted with them this is a ready way for the endangering of their souls exceedingly Like stollen waters which are sweet and bread eaten in secret which is pleasant but the dead are there and such ghuests are in the depth of Hell Pro 9. 17 18. Oh therfore let every soul that would be preserved from the infection of errour carefully look to these things and let him cry mightily to God through Iesus Christ for his grace and holy Spirit to preserve him in the truth and to bless him in the use of these and â—…her good means for that end and then he may with comfort expect that the Lord will preserve him from the evill way of errour and lyes and will guide him in the truth wayes of grace to his heavenly Kingdom through Iesus Christ To whom â—…e all glory of service and aâ—…nce for ever R. M. TO The Christian Reader THE Iustification of a sinner before God as it is the fruit of the Riches of his Grace Ephe 1. 7. So it is the Root of our peace with God Rom 5. 1. which passeth understanding Phil. 4. 7. and of our joy in the Holy Ghost which is unspeakable glorious 1 Pet 1. 8. This is that gift of his Grace which filleth our hearts with admiration to wonder at the abundant rich Mercy of the Lord in pardoning our many and mighty sinns Micah 7. 18. to wonder also at the deep demerit of our sinns which could not be expiated but by the precious blood yea and soul-sufferings of the great God our Saviour Yea and to wonder likewise at our baseness and filthines and folly that could live so long in so dangerous desperate a course provoking the most High to so great Anger and our selves to the confusion of our own faces souls Hence it is that every godly Treatise tending to the discovery of this grace is wont deeply to affect the hearts of such as through grace have part in this common salvation Amongst others of this kind Good Reader thou shalt find this little Treatise to be like Maryes box of spikuard which washing the paths of Christ towards us as that did his feet will be fit to perfume not only the whole house of God with the odour of the oyntment of his Grace but also thy soul with the oyl of gladnes above what creature-comforts can afford The manner of handling thou shalt find to be soltd and judicious succinct and pithy fit by the blessing of Christ to make wise unto salvation The presence and blessing of Christ go with it to refresh thy soul with the savour of his Oyntments In whom we rest Studious of thine edification in his grace and peace J. Cotton J. VVilson Boston 24. 5. 1652. Geneses 15. 6. And hee Believed in the LORD and Hee câ—…ted it to him for righteousness IN the former verses of this chapter is conteined a renewing of the Lords promise to Abram concerning his seed In this verse is conteined the effect and fruit of that promise how Abram therupon believed in the Lord and then the benefit that accrewed to him by that believing how the Lord accounted it to him for righteousness For the meaning of the words It may be first of all demanded VVhat is meâ—…t by Abrams believing in the LORD Hereby is meant not onely that hee believed the Word of God to be true for if that had been all the Lord would never have justified him by such a faith nor have counted it to him for righteousness as the text affirmes that he did for the Divells do so believe and yet are farr from being justified James 2. 19. But here by is meant morover that he also relyed upon God that had promised by an act of Affiance Relyance or Dependance upon him so much the various words may import which are not barely hee believed the Lord but hee believed in the Lord or on the Lord Besides believing is an act of the heart Rom 10. 10. Not of the head or of the understanding only but of the heart also and if a man believe with his heart then there will be a firm resting and relying on the thing promised and on him that promiseth as it is said Isai 26. 3. Thoâ—… wâ—…lt keep him in peace whose mind is stayed on thâ—… because he trâ—…steth in thee The heart fainteth when a man belieâ—…eth not Gen 45. 26. and is fixed or fastened when a man believeth in the Lord Psal 112. 7 8. This that is said here of Abrams believing is expounded by the Apostle Rom 4. 18 19 20 21. by Hope above hope and by not staggering at the promise through unbelâ—…efe VVhat means this word He counted it to him for righteousness It is as much as to say the Lord imputed this Faith of Abram for righteousness in Gods sight So it notes that hee was justified not by workes but by this his Faith and so the Apostle expounds these words Rom 4. 2 3 4 5. Did Abram never believe afore now and was hee never justified before this time Yes doubtless long before this time for it was by Faith that hee left his own country and kindred and came to sojourn in the land of Canaan as the land of promise This he did by faith Heb 11. 8. Which was afore this time Hee also had heard many promises of God to him his seed afore now both in chap 12. 2 3 7. chap 13. 14. which doubtless he did believe VVhy then is this mentioned now as if he had not been a justified believer before One cause therof may be because his
faith was now more confirmed Hee having lately been in some pang of grief through want of children verse 2 3. as the Disciples of Christ are often said to believe upon some new confirmation of their faith though they were believers before Joh 2. 11. 16. 30 31. So Joh 4. 50 53. And another reason considering the time when this is recorded might be this namely To shew that justification is never by the works of the Law but still by faith though a man be adorned enriched with many excellent works for so was Abram afore this time witness his Piety in building Altars calling on the name of the Lord Gen 12. 7 8. 13 4 18. His Religious care in instructing his family those 318 trayned ones or catichised ones as some render the word chap 14. 14. His Charitie Humility that would have no falling out between Lot him and that would condescend farr for peace sake chap 13. 8 9. and would hazard his own liberty life to rescue Lot out of captivity chap 14. 14. his contempt of riches and Care oâ—… the glory of God in refusing the goods of the King of Sodom chap 14. 23. All these were excellent Vertues good works in Abram and yet the Holy-Ghost tells us he was not justified by any of them but by believing Again it is observable that at this time Abram was not Circumcised for that Ordinance was not yet appointed till chap 17. yet now wee see he beleived in the Lord and so is justified to shew unto us that it was not by Circumcision nor any Ceremonies of the Law that he was justified but by faith onely and that he might be the Father of believers even amongst the Geutiles though they be not circumcised and that righteousness might bee imputed to them also as the Apostle argueth Rom 4. 9 10 11. Such weighty reasons there are why Abram at this time is said to believe in the Lord and to be justified therby albeit he were a believer and justified before This being said for the explication of the words wee may first observe from the words this Doctrine That it is by the Word Promises of God concerning salvation by Christ that men are brought to believe or to become true believers Or thus Iustifying saving Faith is wrought by the word of the Gospel as the meanes and instrument therof For God wee see gives forth his gracious Gospel-promises unto Abram the effect of them is this Abram therby believeth in the Lord Other Scriptures do testifie the same Acts 15. 7. Rom 10. 14 15. 17. Ephe 1. 13. Acts 14. 1. Genes 12. 1 1 3 4 5. Therfore is the word called the word of faith Rom 10. 8. because it is by it that faith is wrought Those three thousand in Acts 2 were brought to believe by the word Gospel of God which was preached to them by Peter Regeneration is by the word Jam 1. 18. 1 Pet 1. 23. and the Spirit is also received by the same meanes Gal 3. 2. and therfore faith is by the word also The reason of the consequence is because wheresoever Regeneration is wrought and the Spirit of grace is bestowed there saving faith can net be wanting For the explication of this point it may first of all be demanded What is the Gospel It is the Doctrine of salvation by Christ or of blessedness in Christ that part of the word of God which concerneth Remission of sinns and Life everlasting by Christ Jesus May not faith be wrought by the Law Not by the Law alone for the Law is not of faith Gal 3 12. The Law directly reveals no Christ nor any salvation for sinners but the curse only Gal 3. 10. And inasmuch as faith cannot goe beyond the word therfore by the Law alone there can be no faith to believe any thing farther then the curse Yet nevertheless the Law is of necessary use to prepare the heart for faith For Christ is the end of the Law as the Apostle speakes Rom 10. 4. and if so then the Law is a meanes unto Christ It shewes unto a man his sinn Rom 3. 20. 7. 9 10. and the wrath of God deserved thereby Rom 4. 15. and herupon through the spirit of bondage begets fear dread in the secure heart Exod 20. 18 19. Rom 8. 15. Which things are requisite to the begetting of faith in Christ because without these the sinfull soâ—…l will never believe in nor come to him for righteousness as not feeling its need Joh 5. 40. Rom 10. 3. But what is the work of the Gospel in the begetting of faith First it presents to the sinfull lost soâ—…l Christ the Saviour with the worth fulnes that is in him Joh 3. 16. Acts 13. 38 39. 1 Tim: 1. 15. Secondly it encourageth the poor lost soul to come to Christ to believe on him and to receive him in the promises of Mercy Math 11. 28. Joh 6. 37. 2 Cor 5. 20. Isai 55. 1 2 3. 61. 1 2 3 But many have the word and yet never attain to faith What may be the reason herof What is here said is most true indeed many heard by the Apostles yea by Christ himself and yet were never brought to believe The reason waerof is because the word of it self can not do it without the work of God himself by his spirit Paul of himself is nothing Apollos nothing nor any other minister of the Gospel bút God it is that worketh all 1 Cor 3. 5 6 7. Paul preached to Lidia others but it was the Lord that opened her heart savingly to attend to what was spoken Acts 16. 14. And God as he is bound to none so he sees cause not to give his Grace to all no nor to all that do injoy the meanes that so they to whom his grace is given may see themselves the more indebted for it and that it is not them selves nor the word of it it self that could ever have brought them to believe but that God himself hath done it of his free grace Math 13. 11. Acts 18 27. But if the word be the means of faith what shall become of Infants Idiots deaf people that cannot make use of the means The doctrine speakes only of the ordinary usuall way As for these that are spoken of the Lord can work in them by other meanes either by the sight of the eye as in such as can read or if all outward means faâ—… â—…e can work by his Spirit alone in the heart and soul inwardly If any ask What should be the reason that when God worketh faith he should ordinarily usually do it by his word and not otherwise The answer is That his Wisdom hath so appointed seen meet and therwith wee should rest our selves contented satisfied It is his pleasure to save men by preaching 1 Cor 1. 21.
and to create the fruit of the lips to be peace to the soul Isai 57. 19. Therfore the case of them that want the word of the Gospell must needs be miserable lamentable For there can be no salvation without Christ Acts 4. 12. 1 John 5. 12. nor without faith in Christ John 3. 18 36. Heb 11. 6. and ordinarily there can be no faith without the Gospel but by it Rom 10. 14 17. and therfore where this word is wanting there the people are in a perishing condition Pro 29. 18. and millions of people there are in this condition having none to speak unto them out Starrs trees and the great book of the creatures which is not sufficient for salvation nor for saving faith and therfore such people are without Christ and without God in the world Eph 2. 12. comming into the world know not wherfore and go out of the worâ—…d again and know not whither It were well if there were an heart in us to bewayl the case of such people for their misery might have been ours and our mercies theirs They that have the Gospel have great cause to prize it and to be very thankfull for it as for a great â—…leâ—…sing inasmuch as it is the meanes of faith and so consequently of salvation If wee shall despise it or slight it as the Israelites did Manna or as little children who do but play with their meat and kick it down under their feet it may then be just with God to take it away and that will be a dolefull and most heavy judgment and is often threatned as such See Amos 8. 11. Luke 17. 22. John 12. 35 36. Rev 2. 4. If the word be the means of faith Then it behoovs all them who enjoy the word to take heed they do not live dy without faith For the sin judgment of such will be the more greivoâ—… even much worse then if they never had the Gospel If they had not had the word they should have had no sin in comparison of what now they have but now they have no cloak for their sin John 15. 22. and therfore the judgment condemnation of such people will be so exceeding just dreadfull that the condition of Tyre Sidon and of Sodom Gomorah shall be more tollerable Math 11. 22 23 24. And hee counted it to him for righteousness Hee that is the Lord who was meÌ„tioned before counted that is imputed or reckoned for this word is sometime Englished by one of these words and sometime by another as may appeare by viewing Rom 4. 3 22 23. Gall 3. 6. Iam 2. 23. Iâ—… that is this faith of his this believing in the Lord for righteousness that is unto righteousness that is that by this he might attain righteousness or stand righteous and justified in the sight of God VVhether doth not this text prove that the object of justifying faith is not Christ the promised Messiah or the promise of mercy in Christ but what ever God revealeth and that the act of faith as it justifieth is not of the will in receiving Christ or adhering to Christ but only an assent of the understanding It proveth it not For Abrams faith had respect unto the promised seed in whom all nations should be blessed and so runneth the promise chap 12. 22. 18. this seed must need include the Messiah specially as being the head of all the seed that are blessed and so much is plainly taught in Gall 3. 16. where the seed to whom the promise is made is plainly affirmed to be Christ and if it signifie Christ then doubtless the head not the members only The promise which Abram believed was the Gospel Gal. 3. 8. Now what is the Gospel but the doctrine or glad tidings of salvation by Christ That saying John 8. 56. that Abram rejoyced to sâ—… Christs day doth shew that Christ was the object of Abrams faith Now from the words he counted it to him for righteousness wee have occasion to consider of three things concerning that great article of faith our justificatioÌ„ 1 The Efficient cause therof which is the Lord 2 The Instrumentall cause and that is faith or believing 3 The Formall cause which is accounting reckning or imputing The first of these may be considered in this coÌ„clusion or doctrine That it is the Lord himself that doth justifie or that is the Efficient cause of our justification Rom 3. 30. 8. 30. 33. Gal 3 8. Isai 50. 8. Reason justification is a judiciary act the work of a Iudge pronouncing sentence of absolution upon a man and this appears by this because it is opposed to condemn as Rom 8. 33. Math 12. 37. and so it differs from sanctification which is to make a man really holy by changing his qualityes wheras justification makes only a relative change in a man in respect of state from a state of guiltiness to a state of absolution clearing judicially Now it belongs to God alone to be the Iudg of all the world Gen. 18. 25. Psa. 75. 7. 94. 2. Heb 12. 23. 1 Cor. 4 4. and therfore justificatioÌ„ being the act work of God as a judg doth belong to God only Justification either consists in or conteins in it the forgiveness of sins and not imputing of iniquity Rom 4. 4 5. And therfore inasmuch as God only forgives sin Isai 43. 25. Psal 32. 1 2. 2 cor 5. 19. Mark 2. 7. it must need bee that God only doth justifie Therfore a man can not justifie himself Papists teach that a man by his works may justifie himself with that which they call the second justification and wherin they place the merrit of eternal life But the Scripture makes man passive in his justification and that this work is wrought by God himself and by him only So that what Christ spake of honouring of himself Iohn 8. 54. may well be applyed to the matter in hand that if a man Iustifie himself his Iustification is nothing Hence it followeth that justification once obteyned can not be lost A man once justified shall never loose his justified estate nor fall from it For being the work of God wee may say of it as Solomon saith in another case Eccles. 3. 14. it must be for ever When God hath once justified a man he will say as Pilate of his writing what I have written I have written so may the Lord say whom I have justified I have justified it shall not be recalled according to that Jer. 31. 34. their sinns iniquities I will remember 〈◊〉 〈◊〉 their sinns may be sough for but they shall never be fâ—…nd whom I have once pardoned and forgiven Ier. 50. 20. Iustification is one of those gracious gifts of God which are without repentance Rom. 11. 29. And â—…f God do justifie it must need be a great sâ—… for men to be censorious in judging the servants
of God to pass rash hard judgment against them aâ—… to judg them to be dâ—…ed hypocâ—… vaya-glorious persons the troublers of Israel and the like The Psalmist couÌ„ted it a heinous thing to condemn the generation of Gods children Psal. 73. 15. and they that judg others with unjust and rash judgment may expect to be judged themselves Math. 7. 1. For those whom God doth justifie it is not for men to condemn them except they would be cross coâ—…trary unto God But if God do justifie his servants what need they to bee much troubled though the world do censure condemn them It is the judgment of God that must stand and he will not condemn them but hath already absolved cleared them Which made the Apostle to say with me it is a small thing to be judged of you or of mans judgment 1 Cor 4. 3. and the like comfort doth belong to every faithfull servant of God inasmuch as they are justified by the Lord what ever men may say or judg of them It is God thaâ—… justifieth who is he that condemâ—…th Rom 8. 33. Let us not then content our selves to have men to justifie us For though they excuse us say well think well of us all this is nothing if the Lord do not so also but the contrary Men are apt to think all well if others do judg well of them but especialy if professors of religion and the faithfull do approve of them then they care for no more But these should remember that it is God that justifieth and therfore the judgment of men should not be rested in as touching our spiritual estates before God this being considered withall that a Iudas may be no worse thought of by the true hearted Disciples of Christ then themselves and yet in very truth be no better then a Divel Sometimes the coveteous other wicked wretched sinners may be approved yea applauded of men though they be justly abhorred of God Psal. 10. 3. 49. 18. Content not our selves to be just in our own eyes or to justifie our selves For alas what will this avail us sith it is God that must justifie or else wee shall never be justified indeed whatever wee may conceive of our selves The Pharises were men that justified themselves before men but God knew their hearts and our Saviour tells them that things might be beautifull in the sight of men and yet be abominable in the sight of God Luke 16. 15. But the hâ—…ly Apostle was otherwise minded who would not justifie his own self knowing that he that judged him was the Lord 1 Cor 4. 4. It is our wisdom therfore to seek uÌ„to God in Christ for this benefit for he that is in himself a sinner his maine work lyes with God in heaven to seek at his hands the gracious benefit of remission and justification For who can clear a man but the Judg who can forgive the debt but the creditor The next conclusion or doctrine that these words afford is this That It is by Faith by the grace of believing that men câ—… to bee justified or to be accounted righteous in the sight of God Wee see Abram believed in God and it was imputed to him for righteousness which example is often mentioned by the Apostles to shew that justification is by faith only and not by works Rom 4. 3. 23 24. Gall 3. 6. Jam. 2. 23. and as it was with Abram so is it with all the children of Abram that they are all justified by the same meanes even by faith in Iesus Christ Rom. 4. 5 9 11. 3. 22 30. 10. 4. Gal. 2. 16. 3. 8 9 22. Philip 3. 9. Heb 11. 7. Here it will be needfull to shew how it is that wee are justified by faith For it is so plentifully expressly witnessed in Scripture that justification is by faith that it were gross ignorance or impudence to deny it But in what sence this is to be understood and in what manner this is done there the apprehensions of men do very much vary For some help therfore to the clearing of this point observe these propositions following 1 Faith doth not justifie as it is a work or vertue in us Reas 1 All works of ours are excluded in this business so that faith works are constantly opposed in the matter of justification Rom. 3. 28. Gall 2. 16. and therfore faith must not here be considered as a work of ours for then it must be excluded as all other works must Reas 2 Faith is so considered in our justification as that it may stand with free grace Rom 4. 16. Ephes. 2. 8. therfore it must not be considered as a work of ours because grace works are opposite and can not stand together Rom. 11. 5 6. Reas 3 Wee can not be justified but by that which is exact entire perfect righteousness for God must be just in justifying Rom. 3. 26. but how could he be so if he should justifie us otherwise then by a righteousness which is exact perfect his judgment is according to truth Rom. 2. 2. so that he will not cleare the guilty Exâ—…d 34. 7. Now our faith is imperfect and not so exact perfect as it ought to be Mark 9. 24. Luke 17. 5. 2 Pet. 3. 18. and therfore by a faith as a vertue or work of ours we can not be justified 2 Faâ—… 〈◊〉 not justifie properly as if the very act of believing ipsâ—… credere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were the matter of our righteousness or the very thing by which we stand righteous in the sight of God Reas 1 The righteousness by which we are justified is of faith by faith through faith Phili 3. 9. Rom 3. 30. and therfore it is not our faith it self Reas 2 The righteousness wherby we are justified is not our own Phil. 3. 9. rom 10. 3. But our faith is our own though wrought in us by the Holy-Ghost Therfore we have these expressions in Scripture his own faith thy faith my faith Hab 2. 4. Jam 2. 18. Reas 3 The thing that must justifie us must be a perfect righteousness as was shewed before else how shall God be just in justifying us therby but our faith as was shewed afore is imperfect In this the tenent of the Arminians is more injurious to the Lord then that of the Papists For the Papists hold that truely that God justifies by perfect righteousness only herin is their great errour that they think this perfect righteousness may be found in our selves in our works or our faith c But the Arminians would have God to justifie man without any perfect righteousness at all but to accept his imperfect faith in steed therof Reas 4. Jesus Christ in his obedience is our righteousness Ier 23. 6. 1 Cor 1. 30. 2 Cor 5. 21. rom 5. 19. 10. 4. And therfore to make faith it self
our righteousness is injurious to Christ as placing faith in Christs room and so making faith to be our Christ 3 Faith doth justifie only relatively in respect of its object Christ Iesus or instrumentally as the hand that receiveth Christ and his righteousness As a mans hand may be said to feed him because it receiveth the meat or to cloath him because it receiveth his apparell or to inrich him because it receiveth a pearl of great value So a mans faith is said to justifie him because it receiveth Christ the righteousness of Christ And indeed what ever is done by faith in this such like matters of our salvation all is done with referēce to Christ and as faith is the instrument that receiveth Christ and no otherwise And therfore what things are said to be done by faith wee shall find they are still said to be done by Christ For instance wee are justified by faith Rom 3. 28. Gal. 3. 22 24. but wee are justified by Christ Isai 53. 11. Eternall life is by faith Iohn 3. 16 36. but it is by Christ 1 Iohn 5. 11 12. Wee are saved by faith Eph 2. 8. but wee are saved by Christ Iohn 3. 17. Math 1. 21. Wee live by faith Hab 2. 4. Gal. 2. 20. but wee live by Christ Iohn 6. 57. 14. 19. Forgiveness of si◅s is by faith Acts 10. 43. 26. 18. but it is by Christ Acts 13. 38. Ephe 1. 7. In like sort when faith is said to be imputed unto righteousness wee must understand it that Christ his righteousness is imputed But now as faith can do nothing but with reference to Christ so Christ will do nothing in this buisiness of justifying a sinner but by faith But as it is said Acts 3. 16. His name through faith in his name had healed the man that had been lame so it may be said Christ his righteousness through faith in him his righteousness doth justifie the sinner For these grounds are certain cannot be denyed 1 That God doth not justifie any without righteousness but by for a righteousness and such as one as is entire perfect Pro 17. 15. Exod 34. 7. Rom 2. 2. 3. 26. 2 That this perfect righteousness is not to be had in our selves Rom 3. 10. Psal. 143. 2. 3 That this perfect righteousness is in Christ and not elsewhere Jer 23. 6. Isai 45. 24 25. 2 Cor 5. 21. Rom 5. 9 19. 4 That this righteousness of Christ cannot justifie us till it be communicated applyed and so be made ours even as meat doth not feed a man till he take it eat it apparell doth not warm a man till he receive it put it on a pearl though of never so much value doth not enrich a man till he receive it and have it in possession as his own 5 Faith is the hand instrument for receiving of Christ his righteousness Iohn 1. 12. Eph. 3. 17. and by this meanes or in this way wee are justified by faith and not otherwise Therfore in Gal 2. 16 17. wee find that to be justified by faith and to be justified by Christ are Synonymaes that is of the same signification for that which in the one verse is called justification by faith is in the other called justification by Christ But Christ is the object of love of other graces as well as of faith why then should faith justifie in respect of its object any more then love or other graces Because faith is appointed of God in the covenant of grace to this office Iohn 3. 16. Acts 16. 31. which can be said of no other grace And there is good reason why faith should have this office even because faith is that which gives all to Christ to Gods free grace in him for therfore is it of faith that it might be by grace Rom 4. 16. Ephe 2. 8. it being the very propertie ◅s I may say the ingenie of faith to bring nothing of its own for a mans justification but to come naked emptie unto Christ to receive all from him and from Gods free grace in him 4 It is ◅y faith alone that wee are justified Justification is not only by faith at the first but alwayes by faith as long as a man lives So that though a man be furnished with never so many excellent vertues graces duties services c yet it is not by any of them nor all of them but still by faith by faith only that he must be ◅ustified in Gods sight For which purpose this example of Abram is very observable convincing for Abram as was observed before had afore this time done many excellent services in leaving his kindred and country at Gods command in building Altars and calling on the name of the Lord where ever he came in yielding to his inferiour Lot for peace sake in rescuing him out of captivity with the perill or hazard of his own liberty life in his contempt of riches offered to him by the King of Sodom c Yet after all this the Holy-Ghost placeth his justification in none of these things but only in his believing If Abram had had no works then it might have been said he was justified by faith through want of works but sith he abounded with store of excellent works and yet is justified by faith we may conclude that justification is not by faith works much less by works alone but by faith only So Paul tells of himself Phil. 3. 7 8 9. that for time past he did count all things loss for Christ and saith he for the present I do so also and for time to come even when Christ shall come to judgment I then desire to be found in Christ not having my own righteousness but that which is by the faith of Christ Hence it is said wee are justiffied freely by his grace Rom 3. 24. which two words do shew that all works are excluded and so works are expressly excluded that faith alone may be established Rom 3. 28. Galla 2. 16. Ephe. 2. 8. If Justification be by faith then it can not be by works not by any tighteousness of our own either inherent or actuall either inward vertues graces or outward dutyes of obedience the reason is because faith works are opposite in this matter and can not stand together Rom 3. 28. Gal. 2. 16. And the Scripture plainly teacheth that justification by woks is impossible Acts 13. 39. Rom 8 3. They then are greatly deceived that think a man may have the righteousness of justification without faith and that faith is of no use in this matter but only to assure a man of his justification as already past done wheras the truth is justification is not afore faith but by faith viz as by an hand or instrument to receive the righteousness of Christ which righteousness of Christ is the matter that being
believed afore the death resurrectiō of Christ And so if all Gods people be actually justified at the time when Christ suffered rose again then it must follow that though some of them be justified long afore they do believe yet others have believed long afore they were justified And so by this conceit wee shall have severall wayes for the justification of believers or the people of God some without faith a long time afore it others not without faith but long time after it But the Scripture knoweth but one way for the salvation of Gods people whether they lived in the times afore the comming of Christ in the flesh or since and that is by the Lord Jesus Christ and faith in him Acts 15. 11. John 8. 56. The vertue value of his death and obedience being such as that it was su◅ficient for the justification and salvation of all true believers even from the foundation of the world Rev 13. 8. and therfore in the times before his incarnation and passion as well as since As for Rom 4. 25. the meaning therof is no more but this that our justification is purchased and merited by the death resurrection of Christ which it may be yet not actually applyed till such time as we come unto him by believing For the Apostle tells us Rom 5. 19. that as wee are made sinners by the sinn of Adam so wee are made righteous by the obedience of Christ Now how are we made sinners by the sinn of Adam hee purchased or merited for us this lamentable patrim◅ny by his disobedience in eating the forbidden fruit but yet this is never actually applyed to us till such time as wee become actually his children and have a being from him by natural generation In like sort Christ by his obedience hath merited purchased for us this blessed portion of righteousness and life but yet this is not actually applyed to us till such time as we come to have actually a spirituall being in him which is done by spiritual regeneration and by faith which is wrought therin Garments may be fit to cover us prepared for us before we bee clothed with them but that we may be actually clothed with them we must first receive them put them on And one may as well say and as truely when gar◅ents are once prepared made that now he is clothed warmed with them though yet he have never put them on as to say because Christ hath purchased justification for us by his death resurrection that therfore we then were actually justified though yet wee have never believed nor have put him on by faith For the farther clearing wherof let it be observed and minded that as the Father doth accept of the Sonns satisfaction and the Sonn performeth it so both the Father the Sonn do agree upon the way the manner and the time when this satisfaction shall be applyed to the elect to wit when they come to believe on Christ The Sonn did not make satisfaction and purchase justification fo◅ them to be applyed to them whether they believed or no or afore their believing nor did the father so accept it But this was the appointment agreement of them both and their most wise and holy will that it should be applyed to the elect upon their believing So much is taught in John 3. 16. and especially in Joh. 6. 38 39 40. where we read that Christ came down from heaven to do the will of his Father in saving of the ◅ect and that this will was not that any should have li◅ or rig◅ess by Christ without believing no such matter but that ◅soever seeth the Sonn and believeth on him should have ◅ll l◅fe This was the will of the Father and this was that which was performed by the Sonn And therfore that a man should actually be partaker of the justification of life as the Apostle calls it Rom 5. by the Sonn of God afore he see the Sonn believe on him is contrary unto the appointmēt and holy will both of the Father the Sonn If a man be justified in the sight of God when he doth believe and was not so before then it may seem that God is changed This doth not follow at all if we speak of a change in Gods will His work is changed indeed and the state of the creature is changed but no change at all in the will of God because it was the will of God that the creature while in unbelief should be guilty of sin and wrath and when brought unto faith should then bee justified and cleared So that the change is in the creature and not in the will of God When the world was created which before was not God is now a Creator and was not so before yet this change is only in the creature the object of God will but not in God himself nor in his will Yet one m◅ght by this argument as well say that the world was from eternity for fear of making a change in God as say for that reason that justification is from eternity for there is as much change in God in that work of creation as in this of justification It is one thing m◅tare voluntatem to change ones will another thing velle mutationem to will a change of which the former is not in God but the latter so that by one and the same unchangable will he willeth to have the creature for a time in a state of wrath and bondage to sin Satan c and afterward to call him out of that estate to justifie him A Physitian appoints his patient to take one day one kind of medicine the second day another and the third day another here he wills a change in the patient without any change of will in himself Nor is there any change in God though he w◅lls the creature in time of its unbelief to be in a state of guiltiness upon its believing to be be in a state of righteousness God loves his elect before they do believe and therfore they are justified afore Answ This will not follow neither For can not God love with a love of purpose but all the effects of that love must needs be exhibited forthwith Then we must say the elect are sanctified before they believe and gloryfied also for both these are effects fruits of his eternal love And indeed wee may as well say that these are afore faith and from eternity as to say so of justification because all these are fruits of Gods love as well as justification is Yea if justification must be before faith and from eternity because of this eternal love of God how then commeth it to pass that the elect do not believe from eternity For sure it is this calling of the elect drawing them to Christ by faith is a fruit of God everlasting love as well as justification is Jer
31. 3. But if notwithstanding this love of God we can yield there is a time when the elect do not believe but are without faith wee may as well yield tâ—…ere is a time when they are not justified For this love of the Lord would prove the eternity of the one as well as of the other both being streams from the same fountain and fruits from the 〈◊〉 root and yet both in time and one of them a qualification of the other Even as God loves his elect afore he gives Christ for out of that love he gave Christ Joh. 3. 16. 1 Joâ—…n 4. 9 10. and yet when Christ is given he doth then bestow furâ—…er 〈◊〉 oâ—…â—…is love So out of his love he drawes the soul to Câ—…t by â—…aith Jer 31. 3. and then makes that effect of his love a 〈◊〉 â—…or a new â—…arther effect of his love in justification even as justification a qualification for gloryfication Rom 8. 30. If justiâ—…cation be by faith then it is needfull for every soul to labour in â—…e use of meanes for the attayning of this grace because it is by this that we 〈◊〉 be justified if ever we be justified Oh let men consider what a blessed thing it is to be justified to have sin pardoned Psal. 32. 1 2 and what a wofull misery it is to remain under the guilt of 〈◊〉 to ly dy therin John 8. 24. And the way and meanes to â—…ave it otherwise to escape this misery attaâ—… this blessedness is this faith in the Lord Jesus Christ All moral vertues will not suâ—…fice without this no nor all gifts of grace and holy dutyes of obedience that are possible to be found where this faith is wanting Abram had many excellent vertues and châ—…se service to God to men and yet he is not justified by any of them but by 〈◊〉 only Without 〈◊〉 faith it is 〈◊〉 to please God Heb 11. 6. or to escape his wrath everlasting condemnation Joh. 3. 18 36. Mark 16. 16. What though there be righteousness and merit inough in Christ yet this will not justifie us without faith If a rich man would bestow some precious pearl that is worth thousands and thousands of pounds this is enough indeed to make a beggar or broken-bankrupt rich but yet not till he do receive it Even so in this case It is not through want of merit and righteousness in Christ but through want of faith in their own hearts that many thousand sinners do perish everlastingly By what means may this faith be attained 1 It is good to be well informed of the misery of a man without faith how such an one for the present lyes under the wrath and displeasure of God Iohn 3. 36. Heb 11. 6. how he is uncapable of mercy Math 13. last Heb 3. last how the meanes of grace will never do him good as long as he remaines in that condition Heb 4. 2. that so continuing his damnation is certain unavoidable John 3. 18. Mark 16. 16. If these things were well considered and thought on it might by the blessing of God awaken secure unbelieving sinners out of their sinfull security 2 It is needfull for a man to be convinced that naturally hee wants faith John 16. 8. Iohn 3. 27. as the Apostle confesseth Rom 7. 18. in me that is in my 〈◊〉 there dweâ—…eth no good thâ—…ng Untill a man be convinced of this he will never seek for faith for who will seek for that wherof he feels not any want Nor will God give faith till men see feel their want need of it Luke 1. 53. It is not Gods manner to give grace to them that feel no want of grace but where he hath a purpose to bestow it there he first convinceth the soul of its want It is needâ—…ll also to be convinced of a mans want of power to believe of himself Else if a man bring a faith of his own making this is not faith of a right stamp for that is a 〈◊〉 of the operation of God Col. 2. 12. Therfore the soul must be convinced of that Iohn 6. 44. and have the experimentall feeling of in himself that he can not coâ—…e to Châ—…st by believing except he be drawn and therfore must feelingly cry out Draw mee that I may runn afâ—…er thee Cant. 1. 4. Yea and farther a man must be convinced of his great dâ—…ep unworthyness that ever God should woâ—…k faith in him or give the grace oâ—… believing to such a wretch and this in regard of his many great sins in regard of his slighting of Christ and grace many a time when it hath been offered in regard that there are thousands others in whom God may glorifie his rich grace and let him dy without any part or portion therin When a man comes to this then if God work faith in him he will be very thankfull and give God the glory of it and God loves to dispence all his favours in such a way as may be for the glory of his free grace Ephe. 1. 6. 3 A third meanes for the begetting of faith is a right serious consideration of Gods promises God hath made many great and precious promises in his word and the pondering and musing on them is one special meanes for the begetting strengthening of this grace Acts 15. 7. and Rom 10 17. It is by the promises that wee are made partakers of the divine nature 2 Peter 1. 4. It is a great mistake in some poor souls to think that the promises are of no use but only to comfort them that are believers already yea and such as know themselves so to bee and therfore these as long as they discern not saith in themselves they dare medle with no promises but lay them aside and let them ly by as things that do not concern them but only concern others wheras one use of the promises is for the begeting of faith And therfore when we can not bring Hope Faith to the promise we must go to the promise for them Therfore thou that art full of doubting and feares do thou seriously consider the promise weigh it think much on it pray over it that God would give thee an heart to believe and if it will not bee at the first think again weigh it again pray again c and by much veiwing gazing on it God may work faith in thee though thou hadst none before as by much beholding the glory of the Lord in the glass of the Gospel wee are changed into the same Image 2 Cor. 3. 18. This may well be meant by that hiding of the Treasure Math 13. 44 45. namely that he hides the promises of mercy in the Gospel in the bottom of his heart and soul by serious meditation and consideration of them Particularly it is good to consider the large extent of these promises how they are general excluding none but such as by
uâ—…belief do exclude themselves as these texts do witness Joh. 3. 16. Rev 22. 17. Isai 55. 1. So that no man may say I know not whether I be elected whether God purpose any good to me c For the promise is general indefinite to whosoever will receive it by faith The freeness also of the promise should be considered Isai 55. 1. without moâ—…y without price What can be more free then gift that we may have mercy if wee will receive it God was not sought unto by fallen man for mercy but he provides a means of mercy of his own accord of his own love John 3. 16. which he had not needed to have done but that it so pleased him Which may answer the objection that the soul is wont to make against believing from its own unworthyness as not daring to believe on Christ unless it were more holy sanctified c If a King make love to a poor milk-maid and offer himself to her it is not for her to refuse put off the motion till shee be a Queen for if shee match with him he will make her a Queen though he do not find her one 4 It is usefull in this case to think much and consider seriously of him that makes the promise his Name and blessed Attributes Isai 50. 10. as his Power infinitely able to do what ever we need Rom 4. 21. 2 Tim: 1. 12. Math. 9. 28. Psal. 115. 3. So his Truth and Faithfulness that never did nor can deceive nor fayl to perform what ever he promiseth Heb 6. 18. 11. 11. So his Grace Mercy his Wisdom Goodness yea his very Justice it self might be helpfull in this case for being just he will not require satisfaction twice and once he hath received satisâ—…action in the sufferings and obedience of Christ To consider these Attributes of God might be very usefull helpfull in this case as it is said Psal. 34. 5. â—…ey looked unto him and were lighâ—…ned Bâ—…t one cause of the want or weakness of faith is that men look too much at creatures at sense at reason at their own baseness weakness unworthyness and look not sufficiently at God 5 A serious consideration of him through whom all the promises are accomplâ—…hed aâ—…d made good might be also helpfull in this matter and that is the Lord Jesus who is the mâ—…tour of that better Covenanâ—… established 〈◊〉 better promises then the old covenant was Heb 8. 6. Now in him there is 1 Aâ—…l fullneâ—… Col 1. 19. So that what ever we want it is fully to be had in him In hâ—… is Wâ—… Righâ—… Sâ—…tification and Redemption 1 Cor 1. 30. In him is life Iohn 14. 6 19. Wisdom Col. 2. 3. Righteousness Jer. 23 6. Pâ—…ace Ephe. 2. 14. the Spirit of Grace Holyness above â—…easure Iohn 3. 34. 1. 16. Favour with God Math 3. 17. Col. 1. 13. Power to conquer all the enemies of our salvation as being King of kings Lord of lords 1 Tim: 6. 15. Able to Succour in all Temptations Heb 2. 18. Mighty to Save Isai 63. 1. God having laid help upon him hath laid help upon one that is Mighty Psal. 89. 19. and able to save to the uttermost all that come to God by him Heb 7. 25. 2 And as there is in him all this Fullness so there is in him as much Freeness readiness to communicate of this his fulness unto them thâ—…t trust in him and sue to him When he was on earth he invited men to come to him and never any so did but they were holpen and his heart is still the same So that he hath not lost his mercy by receiving glory but is still a mercyfull high Priest on the behalf of poor sinners Heb 2. 17. So that such as come to him he will in no wise cast them away John 6. 37. Therfore let us look unto him Isai 45. 22. and seriously consider this Apostle high Priest of our profession Heb 3. 1. and as long as wee so do we shall do well but if we turn the ey of our mind from him then we fall sink through unbelief even as it were with Peter who as long as he kept his ey upon Christ he walked on the water as firmly as you could do on boards but when he looked too much on the winds and waves and kept not Christ in his ey then he began to sink Math 14. 30. 6 Lastly It is good to consider that to believe is not only lawfull but a necessary commanded duty and the contrary a very grievous sin Some say they could desire to believe if they thought they might May I dáre I saith the soul apprehend the promise and receive Christ may I do it which is as if one should say may I obey the Commandement of God may I do the will of God which ought not to be a question And sure it is God would gladly have yee to believe if it might be after him I speak of his revealed will in his word Else what means that protesting that hee delighteth not in the death of a sinner Ezek 33. 11. That beseeching men to be reconciled to God 2 Cor 5. 20. That Commanding men to believe 1 Iohn 3. 23. Commending rewarding such as do Math 15. 28. Threatning punâ—…shing the contrary Mark 16. 16. Iohn 3. 18 19 36. Heb 3. last And therfore wheras the poor soul saith dare I believe wee might rather meryeil how men dare refuse for this is to put horrible indignity upon God as if he ment not as hee sayes but deals deceltfully and falsly with poor sinners it is to make God a lyer 1 Iohn 5. 10. As if the God of Truth and Faithfullness had nothing to do but to dissemble and to deceive poor souls which should be an abhorring to our thoughts to imagin Consider then that obedience is better then complement yea better then sacrifice and faith is a singular kind of obedience Rom 1. 7. If therfore the question be what shall I do to be saved the answer from the Lord is beleive in the Lord Jesus Christ and thou shalt be saved Acts 16. 30 31. And if the question be But how may I do to believe the answer is Cry mightily unto God the giver of faith that he would bless these and such like meanes for the working of this precious and needfull grace If justification be by faith then it is needfull for every soul to examin and try themselves whether they have this faith or no whether they be true believers or not For by this we are justified and without this faith we can not be justified nor have any well grounded assarance of eternal life See but that one Scripture John 3. 18 36. Hee that believeth hath everlasting lifâ—… hee that believeth not shall not see life but is con leâ—…ned alreaâ—…y and the wâ—…ath of God abideth on him and then tell me whether it be not needfull for men to try
whether they have this faith or not For which duty we have also a plain commandment 2 Cor 13. 5. Examine your selves whether ye be in the f◅th or no VVhat needs this For are we not all believers in Christ we sure are not Infidels Answ 1 The heart is deceitfull Jer 17. 9. So that many think themselves better then they are Rev 3. 17. Gal. 6. 3. Pro 30. 12. 2 It is most certain all have not faith but many an one lives dyes utterly destitute of this precious grace 2 Thes. 3. 2. Deat 32. 20. 3 Yea many that enjoy the Gospel live under the means and hear many a sermon yet many of these l◅ve dy without faith Heb 4. 2. John 12. 37 33. And therfore let it not seem a needless thing to examine our selves whether wee be in the faith or no You will say If there be any or many that want faith yet you are none of that number Answ Stay a while till you consider some signes marks wherby the want of this grace may bee known which are such as these 1 From the generall nature of faith which is a supernaturall work of God Math 16. 17. Iohn 6. 44. Eph. 1. 19. Col 2. 12. And therfore let a man have nothing but what he hath by nature and it is most certain he hath no faith there is so much Athisme unbelief distrust carnal confidence c in the natural and corrupt heart of man that though he may presume and though he may despair yet while he hath no more but what he hath by nature it is certain he neither doth nor can believe Yea though he may perform some acts of moral obedience to the Law at the least in outward things there being some seeds as it were for such things left in nature Rom 2. 14. yet there are no seeds left at all for Evangelical faith but this must be wrought and created by the supernatural Almighty power of God Which shews the faith of many to be vain and nothing but a meer conceit because they have nothing in them but meer nature nothing that needed any Almighty power for the producing of it their faith is but a faith of their own making they never having found any great difficulty in beleiving that we may say their faith is too easily gotten to be ought worth 2 A second signe may be taken from the means of working faith which is the ministery of the word by ministers sent of God for that purpose so much is plainly taught in Rom 10. 14 15 17. Acts 15. 7. 2 Cor 3. 5. And therfore where there is faith there can not but be an high prizing of the word and of the ministers therof as the instrumental cause means of faith A man can not esteem lightly of the word if he have any faith because by the word his faith was begotten nor lightly esteem of the ministers because by them in these dayes the Lord usually begetteth faith For the former of these see Psal. 119. 93. Jer 15. 16. I will never forget thy Precepts by them thou hast quickned ◅ee they are the joy rejoycing of my heart And for the latter see Rom 10. 15. Gal. 4. 15. How beautifull are the feet of such men they would have pull◅ out their eyes if it had been possible to have given Paul VVhat shall then be thought of them that lightly esteem the word of God To hear it or not to hear ir are much what both alike to them and when they come to the assembly they regard but little how they there behave themselves but take liberty to wandring thoughts and gazing looks or else fall fast asleep it may be by half a dozen at a time If these men have any faith it was begotten by the word and if they have none yet if they ever must haue any it must be begotten by this means And is it possible they should have any faith or any true desire of faith who do no more esteem the meanes therof And what may bee thought of them that despise the ministers of the Gospel who are so farr from counting their feet beautifull that they rather take pleasure to vex them molest them or suffer them almost to starve for want of necessaries It is by the ministers of Christ that men are brought to believe and can they be coūted believers by whom the faithfull ministers of Christ are dispised or lightly esteemed 3 A third evidence against many that they want this grace of faith may be taken from the consideration of the subject in whom this faith is wrought which is none other but a poor lost humbled soul a soul that is convinced of its sinfulness wretchedness of its inability to help it self and of its utter unworthynes to receive any help or mercy from God and therfore mourning in the sease herof Such as these are the men that are invited to come to Christ Math 11. 28. that is to believe on him and such as these it is whom hee came to seek and to save Luke 19. 10. but did not come to call others Math 9. 13. And therfore where this is wanting we can not see that there can be any faith And the reason is plain because till men be brought to this they neither will nor can believe That they will not is evident in the Jews who through want of this that here is spoken of did not submit to the righteousness of God in Christ Jesus Rom 10. 3. and for this cause our Saviour tells them John 5. 40. yee will not c◅e to me that y◅ may have life Till the prodigal had spent all his portion and began to feel himself be in want he never thought of returning to his fathers house Luke 15. And that without this humble lowly frame men can not believe is plain from that of our Saviour John 5. 44. how c◅n ◅ee believe who seek honour one of another an◅ seek not the honour ◅t commeth from God only So that till men be changed from this spirit of pride self-conceitedness and vain glory and be brought to true abasement of spirit and sel◅-denyall our saviour tell us they will not nay they can not believe How shall a man swim as long as he feels the ground with his feet how shall he build his house upon the rock as long as the sand is not by deep digging removed and cast away Luke 6. 48. In like sort how shall a man believe till he be taken off from all his own bottom by a spirit of humiliation being clearly convinced of his own wickedness weakness unworthyness in the sight of God and bitterly mourning in the sight sence therof and lamenting after Christ Till men bee brought to this in some measure of truth there can not be any saving faith Till the fallow ground of a proud hard heart be broken up men do but sow among thorns Jer 4. 3 4. the