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.
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
that conceit to think there is no danger in opinions whatever a man shall hold for though all opinions be not alike dangerous yet there is none but it hath danger in it especially if it touch the foundation and so much the more danger by how much the less suspected If it were not so why doth the Holy Ghost so â—…ten exhort us command us to beware of being seduced beguiled with errours and with them that teach them Math. 7. 15. 16. 6 12. 24. 4 5. Mark 4. 24. 12. 38. Eph. 4. 14. Phl. 3. 2. Col 2. 8. Heb. 13. 9. 2 〈◊〉 3. 7. â—…ude 3. 〈◊〉 〈◊〉 〈◊〉 1 2. 2 â—…ohn 7 8 10. In which places many more we are bidden to beware of false Prophets and of their doctrine to take heed that no man deceive us to take heed what we hear and that we be not led away with the errour of the wicked and with every wind of doctrine and fall from our owne stodfastness that we contend for the faith and not believe every spirit but try the spirits whether they are of God and many such like All which warnings so frequent and so serious the Lord would not have given but that he knowes erronious opinions are dangerous and we in danger to be beguiled therwith yea and to have our soules to be subverted by them as the Scripture speaketh Acts 15. 24. For which cause also it is that Heresies are reckoned up amongst Adulterers Idolatries Murthers Drunkenness and other damning works of the flesh that exclude men out of heaven Gal. 5. 19 20 21. and are expressly called damnable Heresies and the wayes therof pernicious wayes 2 Pet. 2. 1 2. Where then are they that think it no great matter what opinions a man do hold or what judgment he is of in matters of religion and that no man should be much misliked for such matters which they call conscienâ—…e so long as he is not otherwise culpable in his conversatioÌ„ for scandal in practise such as are murthers whordoms drunkenness theevery the like which is as if one should say there are some works of the flesh which exclude out of heaven and subvert the soul for which a man should not be misliked though he be known to walk in them but may have the repute reward of a right good and honest man notwithstanding Which opinion of the little danger of opinions as in it self it is very erronious so it is one thing that makes way for other errours to be more readily entertained persisted in Satan having by this means perswaded the sonns and daughters of men to believe that errours have not much danger in them hence they are not much afraid of them Wheras if they did stedfastly believe and seriously consider what the Scripture teacheth how that by such things mens souls are subverted and themselves in danger to be excluded out of Gods Kingdom and to be destroyed they would then be more caucious considerate what doctrines they entertain and the more afraid of perishing in errour but through want of this consideration corrupt and pernicious apprehentions do so greatly abound Otherwise how could it be that men should so easily be brought to deny the Sacred Trinity the Godhead of Jesus Christ the Imputation of his righteousness unto justification the Divine authority of the holy Scriptures the immortality of the soul the morality of the Sabbath so making all dayes alike yea to deny not only the fourth Commandement as Papists have done the second but also to deny the whole Law of God to be any Rule of life to a believer holding also that God sees no sin in his children that sin hath God for the authour of it that there is no Election but an universal Redemption by Christ and free will in man and that men regenerate and justified may fall away that there are no Churches ministry or Ordinances of any necessary use in these dayes to some Christians but that men may attain to such attainmeÌ„ts as to have no need therof but may live without them or be above them Not to mention any more of such like tenents which in these dayes do too much abound Dreadfull things you may be sure if they be persisted in and yet too many there be that do believe them and vent them to the extream hazard of their own and others soules And therfore that the godly christian may be the help of Christ be preserved from these all other whether soul-destroying or soul-endangering doctrines let him carefully make use of these few helps 1 Let a man be sure that his profession of religion be in sincerity truth that he may not only have a form of godliness but the truth and power of it and then he shall surely be preserved from destroying errours For though false teachers may deceive many and shew signes wonders for that end yet it is not possible that they should finally deceive the Elect and chosen ones of God Math 24. 24. or will the sheep of Christ harken to the voyce of a stranger but will flee from him John 10. 5 8. and that saying 1 Iohn 2. 29. they went out from us but were not of us and as it sheweth that Apostates in their best times were but hypocrites so it also sheweth that they who are but hypocrites are like enough in the end to become Apostates 2 Stabillity and settledness of mind judgment in the truth is also a means to be preserved from being seduced For it is children that are tossed too and fro carryed about with every wind of doctrine Ephe. 4. 14. wheras if the heart be stablished with grace a man shall not so easily be carryed about with divers and strange doctrines Heb 13. 9. no it is the ignorant and unstable that wrâ—…st the Scriptuâ—…s to their own destruction 2 Pet. 3. 16. When there comes a stream or flood of waters on the earth trees and houses that are rooted and well grounded do stand firm but what ever lyes loose is swept away so the flood of errours may carry away loose and unsetled professors but such as are rooted grounded abide firm and stedfast And especially it is good to be well grounded in principles of Catechism for these points are fundamentall therfore are called the foundation Heb 6. 1 2. And it is not often seen but that they who are led away with erroneous opinions and vain and empty whimseys are very defective even in catechisticall points The voice of errour is who so is simple let him come hâ—…her Pro 9. 16. 3 And as a means of both the former it is very needfull and to be of an humble spirit truely abased in the sight and sence of a mans own weakness and sinfulness and unworthyness for such have a promise of being informed in the truth and wayes of God Ezek 43 10 11. and of direction preservation Psal 25. 9. Babes shall
that they shall ◅y in their sinns and that the Lord will never forget their wicked works Job 20. 11. Iohn 8. 24. Am◅s 8. 7. And Lastly when the Apostle reckons up the inconveniencies mischiefs that must unavoidably follow if Christ be not risen from the dead he names this as one of the worst that then we are yet in our sins If Christ be not risen saith he then is our preaching vain and your faith vain yea and yee are yet in your sinns 1 Cor 15. 14 17. All which do clearly shew that it is a dolefull dreadfull condition to be without the the pardon forgivness of sinns 2 As dolefull dreadfull as it is yet till a man attain this benefit of justification all his sins do remain in Gods sight as fresh clear as the very day when they were first cōmitted therfore they are said to be written with a pen of yron and the point of a diamond Jer 17. 1. to be sowed up as in a bagg sealed Iob 14. 17. that they might not be out of the way or hard to find And our Saviour speaking of such as then were many of them at least dead gone saith not they were but they are theevs and robbers Iohn 10. 8. intimating that the guilt of those sinns did cleave unto them fresh in the sight of God to that day So Judas is a traitor to this day Cain a murtherer to this day and all unbelieving sinners unjustified persons whether alive or dead the guilt of all their sinns doth remain upon them to this day 3 And if so then though conscience may be asleep and benummed for a time yet the time will come when it will awake to the galling and vexing and tormenting of the guilty soul with most dreadfull terrours horrours hence we read of Cain crying out in the anguish of his soul my sin is greater then I can bear Gen 4. 13. and of Judas crying out I have sinned in betraying innocent blood in dispair going to the halter to let out his wretched soul Math 27. 4 5. Yea Josephs brethren apprehending themselves in some danger in Egypt have this dolefull ditty in their mouths wee are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and wee would not hear and therfore is this evill come upon us Gen 42. 21. So that if sin be unpardoned though conscience for the present may be asleep and quiet yet a time will come when this sleepy Lyon will awake and roar 4 And this is certain that if the guilt of sin remain the punishment therof can not alwayes be avoided though it may bee forborn or with-holden for a time For the Lord is a just God and will by no means clear the guilty Exod 34. 7. but tribulation anguish indignation and wrath shall one day take hold of every one that doth evill on the Iew first and also on the gentiles Rom 2. 8 9. Sinn makes a man indebted to Gods justice and considering what God is how his wrath is a consuming fire Heb 12. last it must needs therfore be a fearfull thing to fall into the hands of this living God Heb 10. 31. For how can a mans heart endure or his hands bee strong in the day that God shall deal with him Ezek 22. 14. who can dwell with that devouring fyre who can stand with those everlasting burnings Isai 33. 14. Such a dolefull thing it is to have sin unpardoned and to be unjustified But on the other side See what happiness it is to have sinn remitted and the person justified 1 It is acknowledged by David Hezekiah and others as a point of great blessedness Psal. 32. 1 2. Isai 38. 17. Psal. 85. 2. 2 It is also promised as a speciall blessing of the new covenant that God will therin forgive the iniquities of his people and remember their sinns no more Jer 31. 34. 3 The godly have earnestly sought it at Gods hands by prayer which they would not have done had it not been in their esteem a great blessing Hosea 14. 2. Psal. 25. 18. 51. 1 2 9. 4 It is such a blessing as that if it be once graunted it shall never be recalled but shall abide for ever sinns once pardoned are so cast into the depth of the sea Mich. 7. 19. that they can never be found any more Jer 50. 20. nor will God call them to remembrance again Jer 31. 34. 5 It is such a compleat and perfect blessing that God doth not only pardon some of the sinns of his people but even all their sinns trespasses whatsoever 1 Iohn 1. 7. Col 2. 13. Psal. 51. 7. Isai 1. 18. 6 And on this ground they are bidden be of good comfort Math 9. 2. and the Prophets must speak comfortably unto them because their uniquity was pardoned Isai 40. 1 2. 7 It is such a blessing that it shall undoubtedly be followed with eternall life and glory Tit. 3. 7. Rom 8. 30. which may be one reason why it is called justification of life Rom 5. 18. All which things considred both the misery of being still under the guilt of sin as unpardoned the happiness of a justified estate They therfore that have title to such a great blessing as justification is have cause for ever to be comforted to be thankfull to God for so great a blessing And all this is the portion of true believers For they are the men to whom the Lord doth not impute sin but righteousness and whom he justifies freely by his grace in Jesus Christ so that as righteousness was imputed to Abram even so it is and shall be to all that are believers who are the children of Abram righteousness shall be imputed to them also Rom 4. 5 11 23 24. Gal. 3. 7 9. Rom 3. 22 25 26 30. Act 10. 43. 13. 39. Know therfore all you that are true believers in Christ that your sinns are pardoned and your persons justified accepted in Christ Jesus God is now reconciled to you through his dear Son your sins shall never be laid unto your charge for you are justified and cleared in Gods sight and therfore be glad in the Lord and rejoyce yee just and justified persons and shout for joy all yee that are upright in hear◅ Psal. 32. 11. But what need much to be said for the comforting of believers will not they be forward of themselves to take the comfort of their justification Many indeed that are destitute of faith are forward enough too much to apply comfort to themselves when it doth not belong unto them as Currs in the house are ready to snatch at t◅e childrens bread and run away with it as if it were a portion for them as Ham◅n when the King but spake of the man whom the King delighted to honour presently applyed the speech to himself thinking whom will the King honour rather