righteouâ—nesse but this is a rotten opinion Because first it makes void the righteousnesse of Chrisâ— by his blood we are justified Rom. 5. 9. By his obedience are we made righteous verse 19. If this doth justifie us then faith as an act doth not unlesse we will be doubly justified Secondly no works of ours before or after grace do justifie us but the act of faith is one of these Eâ—go 3. Correlatively that is with relation to Christ and his righteousnesse and in this respect faith is the onely way one saith well faith doth not justifie as an action but as a passion his Bucer meaning is this not faith apprehending but the thing apprehended by faith doth justifie It is true I must by faith apprehend Christ if I will be saved but it is not the apprehension which saves but he who is apprehended is the cause of my salvation If I were like to be drowned in the water I must put forth my hand to him who stands and reacheth out his hand unto me yet it is not the meer putting forth of my hand which saves me from drowning but his hand which is laid hold on by mine which draws me forth and so I am preserved both must meet but the cause is in him 4. Instrumentally or in respect of office you know well how to distinguish 'twixt actions a man doth as a man and actions which a man doth as an officer If a man be condemned and ready for execution and one comes from the King with the message of pardon the delivering of this message is an act of his employment and office not of his absolute nature as a man only Thus it is with faith it sends out some actions as an absolute grace and it performes others as a grace in office as an instrument designed and deputed It justifies us in this latter respect not that it is the matter or cause which cleares all for us with God but because it is the instrument laying hold on him who doth this for us As the hand is said to cloath the body not that the hand is any cloathing for a man doth not weare his hand but because it is the instrument to put on our cloathing or as the cup is said to quench our thirst not that the mettal of the cup can go down and satisfie that natural appetite but because it holds that wine or liquor which doth quench so doth faith justifie a sinner not as the object not as the cause but as the instrument that is as the hand of the soule laying hold on the Robes of Christs righteousnesse putting on that garment of his and as an instrument receiving and holding and bringing to the soul that precious blood of Christ which onely can immediately satisfie God and appease a thirsty conscience 2. Againe we must distinguish of the manner and peculiar habitudes or respect of things unto salvation some things A twofold reference of things have a reference to salvation by way of proper causality which have in them a meritorious reason for the proper dignity of which a person is justified and saved And in this respect we say that beleeving in Jesus Christ is the only method and way of salvation Not that faith can from its own worth dispute and challenge from God but because Jesus Christ who is the object of faith hath as a cause merited our pardon justification and salvation Other things have a reference by way of order As suppose a man were to be Knighted by the King to obtaine this Knighthood he must come to the Court and stoop down on his knee and so receive that honour This accesse to the Court and humbling on his knee is not a matter of merit or cause but only of order and condition In this latter respect we deny not but good works look towards sâ—lvation and are required thereto Not as any cause Christ only is the cause but as conditions and orderly steps and wayes which we must tread if we will be saved via ad regnum non causa regnandi Bernard When we say that beleeving in Christ Jesus is the onely way to be saved you must not understand it so as if no other grace were required from a man but faith only but thus There is no other grace which layes hold on Christ who is the cause of salvation but faith only As it was with the father of the Prodigal when he met his sonne falling down on his knees he presently forgave him but before he brought him into his house he did cloath him with other garments So doth God our Father upon our humbling and believing freely confer on us remission of sins for his Christs sake yet before he brings us to heaven he doth invest our souls with the singular graces of his holy Spirit yea though justification be not sanctification yet where God doth the one he ever bestowes and works the other Therefore I pray you remember to distinguish 'twixt these two justification and sanctification The person justified and to be saved Though this be most true that there is no other meritorious cause of our justification and salvation but only Christ and there is no other instrument to lay hold on this but faith yet this is as true that the person justified and to be saved hath more graces in him besides his faith though there be not a co-operation of faith and other graces to justifie yet there is a co-existance of faith and other graces in the person justified Thou must have a good heart as well as a good Christ and an holy life as well as a precious faith or else thou shalt never come to heaven You know that in the body of man there be Eyes to see and Eares to hear and Hands to take and Feet to go of all these which are in the body yet no members are deputed to see but the eyes neverthelesse the eye must not say of the eares I have no need of thee nor the hand to the foot I have no need of thee it is granted that no member sees but the eye eates but the mouth walks but the feet layes hold on but the hands Their offices are singular yet their con-corporation is necessary So no grace but faith pitcheth on Christ layes hold on him as the cause of salvation yet there is need of other graces in the person to be saved There must be love and repentance and godly sorrow and true fear and lively hope and patience and zeal c. The estate is changed only by the blood of Christ but if we will be saved the person must also be changed by the Spirit of Christ. SECT I. THese things being thus premised I shall now give you some arguments by which the truth of the assertion shall appear First there is no other way to be saved but this viz. to believe on Jesus Christ Ergo it is the only way Three things I take as granted Hypotheses First that there is a
from gilt and condemnation And thus is it for ought I can learn altogether used and sensed in the Scriptures which speak of our justification before God viz. for such an action of God whereby after the manner of a Judge he absolveth and acquitteth an accused person Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth verse 34. Who is he that condemneth where you have a manifest Antithesis or opposition 'twixt justification and condemnation now as condemnation is an action of the Judge a sentence of his pronouncing the person gilty and obnoxious so justification being contrary to it must import an action or sentence acquitting and absolving Yea and again as condemnation most improperly and abusively must be interpreted if we expound it to be a making of a man so and so sinful by infusion so is justification unrightly conceited when men make it to be a making of a person just by infusion of holinesse It is observed that in this kinde of justification viz. which is judicial There are foure persons as it were First the Agent One who begins the suit accuseth layeth such and such things to the charge of another the Apostle said it Rom. 8. 33. Who shall lay any thing to the charge c. Secondly the Patient the person accused and charged with default and offence and gilt Thirdly the Advocate who endeavours to vindicate the party so charged from the accusation either by declaring the innocency of the person or impleading satisfaction Fourthly the Judge who in justification of that person gives sentence for the person accused according to the valid plea of the Advocate and so absolveth him It is thus in the point of our justification there is Satan accusing and something else There is man accused of sinne and gilt there is Christ interposing and pleading as an advocate by his blood and righteousnesse and there is God as a Judge for Christs sake acquitting and absolving and pronouncing righteous and accepting to everlasting life So then the proper and punctual acception of the word justification is not according to infusion but according to absolution and pronunciation It is not Physical as when a man is made whole but it is judicial as when a man is cleared at the bar He that justifieth the wicked and he that condemneth the just they are both an abomination to the Lord Proverbs 17. 15. There is the word againe Not I trust to be expounded by way of infusion that is he who makes a wicked man a good man by impression of righteousnesse is an abomination to God but it is to be expounded by way of judiciary sentence that is he who pronounceth of a wicked man in the Court of Justice as if he were just and reputes him as so and accepts him as so This man is an abomination to the Lord. Now take one distinction and then I will to the nature of Justification There is a twofold Justification A twofold Justification One of the cause and this is a particular kinde of acquittance touching such and such things which are laid to a person perhaps sometimes very unjustly Secondly another of the person when he is throughly purged and absolved now in this respect we speak of justification which I think for the nature of it may be thus defined SECT II. JVstification of a sinner it is a gracious and just action of God whereby he imputing the righteousnesse of Christ to a believing sinner absolveth or acquitteth him from his sins and accepteth of him as righteous in Christ and as an heire of eternal life There are diverse things considerable in this description 3. Things in this description First Justification immediately belongs to God it is his action It is God that justifieth saith the Apostle Rom. 8. 33. And who can forgive sins but God only Luk. 5. 21. We well distinguish 'twixt officia and beneficia 'twixt duties and 'twixt blessings duties belong to us but blessings belong to God It is God who is offended and therefore condemnation and absolution belong to him to the Judge not to any other hence saith the Apostle God was in Christ reconciling the world to himselfe 2 Cor. 5. 19. not imputing their sin You do well to distinguish of the causes of our Justification There is first the prime cause the Author and this is God the Father who gave his only begotten Son for us and set him forth to be a propitiation for sinne through faith in his blood that all who do believe in him should be justified Rom. 3. 25. And who is the Judge absolving all that believe and pronouncing them just in Christ Secondly The meritorious cause so the Son of God our Mediator is said to justifie us both as our surety in paying our debt and laying down the full price of our redemption Isai 53. 11. thereby affording unto us the matter and merit of our Justification and as our Intercessor and Advocate pleading effectually for us that his merits may be imputed to us Hence is it Isai 53. 11. My righteous servant shall justifie many God the Father justifies as a Judge by way of prime authority and God the Son justifies as a Mediator The Son justifies as a surety paying our debt and giving satisfaction to the Father for us to the utmost and the Father justifieth us as a Creditor fully accepting of that price and satisfaction Thirdly The applying cause and thus the Holy Ghost may be said to justifie in asmuch as he conjoynes Christ and the soul by faith together whence ariseth a participation of the righteousnesse of Christ and the pardon of sin by him Once more distinguish of justification it may be taken two wayes either actively as a judiciary sentence absolving acquitting c. and so we say God justifieth Or Passively as a thing apprehended and rested on and so we say that Faith justifieth not as if faith did acquit but as it takes and receiveth the acquittance not as if faith did impute a righteousnesse but because it receiveth and resteth on the righteousnesse of Christ by God imputed to us now when we say that justification is an Action of God it is meet for you to understand somewhat of the kinde of this action For the actions of God are of different sorts Some which are produced within us and make a reall alteration 2. Sorts of actions and change in the soul of man thus sanctification is an action of God that is such an action of God as is altering the inward frame and qualities of the soul of unholy making them holy of unbelieving making them believing of hard making them soft of earthly making them heavenly c. Others are wrought for us but not in us and though they import a change of the condition and state of the person yet properly and formally they imprint no change in the inward disposition And thus Justification is an action of God not an action changing
another thing for thee to be a servant of sin Not who assaults me but whom I love and serve he is my Lord. When the heart goes off from Christ to the approbation and love and habitual obedience of sin now sin is thy Lord But if by faith thou hast sworne fealty to Christ then though all temptations begirt thee though the insolencies of corrupt nature break in upon thee to captivate or to alienate thy heart from service to Christ yet amidst all oppressions yea under all the knocks and buffettings and interruptions by sinne the heart cries out I acknowledge no Lord but Christ him I would obey him I honour I love his I am and I yet hate those sins which yet I cannot conquer SECT V. FOurthly a fourth tryal of true faith is this It makes the heart humble and lowly Every unbeleeving heart is proud and hath high imaginations and stands upon its own bottom It hath no sound experience either of God or of it self But true faith casts a man quite out of himselfe it sees no ground of confidence and excellency from any thing in our selves Faith hath a double aspect 1. One is upon us 2. Another A double aspect of faith is upon God and Christ When faith looks down upon us alas it findes no matter of boasting in the world for either it findes sinnes which should abase our hearts or else imperfections which should curb our pride or wants which should shew unto us our indigence and dependance The Evil which it findes may confound us and the good which it findes may make us ashamed not only because it is so short and defective in what we ought to have but also because we have not answered the giving of that good with just thanks or we have not improved that good to the advantage as we might have done When faith looks upward to God and Christ there it sees all the causes of all our mercy and of all our happinesse have we pardon of sinnes why saith Faith the cause of this is in Gods love Have we righteousnesse why saith Faith the cause of this is in Christs merits Have we any gifts any acceptance any remembrance from heaven why saith faith the cause of this is only in Christs blood All that I have is given me and the cause of all that giving is utterly out of my self so that the soul sits down now and sayes O Lord in my selfe I am nothing nay of my self worse then nothing but what I am I am that by thy grace All I have is thine my bread my health my life my body my soul all thine If any love if any mercy if any Christ if any grace if any comfort if any strength if any stedfastnesse if any performances if a good work if a good word if a good affection if a good thought why all is thine thou only art the cause I am lesse then the least of thy mercies and what is thy servant that thou shouldest look on such a one as I am Thou madest me and thou boughtest me and thou calledst me and thou justifiest me and thou savest me Though faith makes thy condition high yet it makes thy person low Thou shouldst by faith be not high minded but feare Rom. 11. 20. why not high minded because standing by faith Because this standing of faith is not of our selves but in God but in Christ Faith is the foot of the soul but heaven the grace of heaven the strength of heaven is the ground upon which the foot doth stand SECT VI. FIfthly true faith is fruitful James 2. 18. I will shew thee my faith by my works ver 21. Was not our father Abraham justified by works verse 22. seest thou how faith wrought by his works and by works was faith made perfect The Apostle in that Chapter speaks of a double faith A double faith One was a counterfeit faith a shadow as it were which had the looks but not the substance it was a dead faith which hath the limbs but not the soul and life But how did it appeare that this faith was dead did it not speak many good words yes saith Saint James It gave gâ—od words praeteria nihil no good works It could say to the poore be ye cloathed and be ye warme but gave nothing to cloath or to feed why saith he this mans faith is vaine â—hat is he hath not the true quality of faith and it will stand him in no stead Another was a lively and justifying faith It had in it the true nature and property of faith but how did that appear The Apostle answers by Works You know that there is a great difference 'twixt these two viz. the justifying of a mans person before God and the justifying of a mans faith before the world That which justifies my person before God is only faith in Jesus Christ and that which Justifies as one particular my faith before men not to be a dead but a living faith is the acting of good works Hence that of Paul Tit. 3 8. This is a faithful saying and those things I will that thou affirme constantly that they which have beleeved in God might be careful to maintain good works these things are good and profitable unto men Right is the speech of Saint Augustine sequuntur justificatum though non precedunt justificandum As in a clock the finger makes not the clock to Austin go but the clock it and yet the motion of the finger without shews whether the clock goes within So although works do not cause or infuse justifying faith nor yet cause our Justification yet they do cleerly manifest whether we have such a faith as doth indeed justifie or not Obj. You will say the work of Faith is to look up and to come and to deal with God only and therefore to breath out good works which respect men seems not to be any testimony of faith Sol. I answer 1. The Apostle there expressely distinguisheth the lively and the dead faith by works as if he said it is so 2. There is if you will let me distinguish so as it were a double act of faith One is proper and personal and this is circumscribed to that Heavenly employment of receiving or presenting in and through Christ Another is Grateful and this is extended to the sending forth of good works Not as if it were a work of superarogation for faith findes the doing of good works under many commands and also the rewards of them under many promises but because faith sees also a sweet and reasonable equity that if God be good to me in Christ I should be good to some for Christs sake And verily as the worklesse person doth not now own Christ by faith so hereafter Christ will not own him by mercy depart from me Obj. But yet you will reply good works cannot be a sure testimony of faith because many evil men may performe them and some beleevers have not wherewithal
it is quiet faith makes our state sure and assurance peaceful Two effects he there delivers of this blessed assurance one is a transcendent joy and another is a compleat peace It glads the heart and it pacifies the heart It is most true that faith in its vital act of acceptation intitles us to both Every beleever hath cause of great joy sweet peace but it is faith in this eminent act of assurance which replenisheth the soul with actual joy and actual comfort For now the beleever sees and knows his happinesse He hath a Christ and knows it he hath pardon of sinne and knows it he stands in favour of God and knows it that which held up his soule is now opened all the causes of his comfort shine as it were and clearly discover themselves in a way of well grounded propriety As David said concerning his enemies Psalme 27. 1. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid So the assured soule in this case can exult God is my God Christ is my Christ they have pardoned my sinnes accepted of my person what should trouble me what should disquiet me my soule doth now rejoyce in God my Saviour Who shall lay any thing to the the charge of Gods Elect it is God that justifieth who is he that condemneth It is Christ that died Romans 8. 34. Sinne that is pardoned Justice that is satisfied my soul that is reconciled my person that is justified my prayers they are answered my heart that is pacified for God is mine and Christ is mine and I am his Before I am assured I see my sinnes look up to Christ and adventure my soule on him for pardon I trust on him yet I may feare but when I am assured I see my sinnes look up to Christ and my soule is quiet and rejoyceth As it was with the Israelites when they were Neere the red sea they looked back on their enemies and looked up to God but yet they were exceedingly afraid Afterwards when they had past through the read sea and stood upon the shore they looked back upon the same enemies but now as drowned and then their sighes were turned into joyes and their feares into peace They exceedingly rejoyed Why in assurance though we look upon the same sinnes yet not in the same manner Now we look upon them as drowned enemies as iniquities cast into the depths of the sea as pardoned iniquities Now though sin doth grieve the soule yet sinne pardoned doth quiet and rejoyce the soul 3. Assurance doth arme the heart against future temptations There are two sorts of temptations against both which the assurance of faith doth arme the beleever 1. To sinne Though assurance be a kinde of heaven upon earth yet in this doth the beatifical vision differ from a beleeving assurance that the one leaves no sinne at all but the other is a day of great comfort to a beleeving sinner yet even an assured person hath yet much of a sinning nature remaining in him Neverthelesse though assurance doth not wholly cast off feare yet it doth exceedingly keep off sinne A beleeving person shall not easily sinne whiles he is reading his pardon and looking his Christ in the face How can I do this great wickednesse and sinne against God If the meere respect of a God was so prevalent with Joseph O how much more powerful is the propriety in a God How can I do this great wickednesse and sinne against my God Should such a man as I flee said Nehemiah so the assured Christian should such a man as I sinne Nay remember it Sinne is never more odious to the heart then when the heart is most assured The great and rich mercy of God in Christ it is the principal bane of a temptation The man who formerly would have stept out against the threats of justice having now obtained mercy trembles at the very thoughts of sinning 2 To despaire it is possible for an assured person to sinne and then this is probable and more then â—o that new sinnings will quickly cloud olâ— assurance Though a beleever looseth not his life yet â—e may loose his health and though he hath a Father 〈◊〉 yâ—t by sinning he looseth the sight of that Father 〈…〉 exceedingly humbled and repents â—â—d 〈…〉 cannot read his former Evidences he 〈…〉 cast off for ever and shall be remembred 〈…〉 yâ—t an ancient assurance well grounded 〈…〉 and preserve the soul against despair◠〈…〉 â—hat God will not cast off the soul Jer. 〈…〉 hath appâ—â—â—â—ed of old unto me saying I 〈…〉 an everlastâ—ng love therefore with loâ—â—ng 〈…〉 thee Ver. 4. Againe I will build thee and thou shalt be built So Psal 8â— 30. 〈◊〉 his children forsâ—ke my Law and walk not in my judgments Ver. 31. If they break my statuteâ— and keep not my commandments Ver. 32. Then will I visit their transgression with the red and their iniquities with stâ—ipes Ver. 33. Neverthelesse my loving kindnesse will I not utteâ—ly take from him nor suffer my faithfulnesse to faile Vâ—r. 34. My Covenant will I not break c. Sure mercies of David Isaiah 55. 3. So for Christ Ioh 13. 1. Having loved his own he loved them to the end 4. Assurance by faith sweetens all other blessing to us Job speaking of many outward mercies in â—â—s children in his plenty his honours Job 29. 5. 67. and ver 3. he recounts one which shadowed all of them his candle shinâ—d upon my head Aâ— if the evidence of Gods favouâ— were like the light which gives life and beauâ—y to all the colours in the roome and without which all our blessings lay dead and dark O what an enlivening matter is this to all that I enjoy and God is my God too and Chriâ—t is my Christ too and my sins are pardoned too here is a dear and loving husband yea and God is my God too here are teâ—der and observing children yea and Christ is my Christ too here is plenty of food and raiment and friends yea and my sins are pardoned too But the want of this may check all our blessings and is able to marre the very comfort of our comforts I am exceeding rich yea but I cannot yet say that God is my God I am greatly honoured by man yea but I cannot yet say that Christ is my Redeemer I have health and marrow in my bones and want not for any outward mercy yea but I cannot yet say that my sinnes are pardoned for ought I know that may yet stand upon record which may lose my soul for ever 5. Nay again it is able to sweeten all our crosses a crosse is more or lesse heavy to the Christian by how much the more or the lesse God appeares to the soul The Disciples may even in a storme rejoyce if Christ be in the Ship It was an excellent speech that of Job 29. 3. By his light I walked through
us p. 153 God The actions of God of several sorts p. 72 How many things in God encourage to live by faith as Gods alsufficiency p. 231 Gods command p. 232 Gods promises p. 233 Gods power p. 234 Gods truth and fidelity p. 236 Gods performance to them that have lived by faith p. 237 Goodness Hatred of goodnesse precipitates evil men to acts of injustice p. 2 Gospel The preaching of the Gospel is of necessary and singular consequence p. 65 Ghost Holy Ghost how he may be said to justifie p. 71 Grace Salvation is only by grace p. 63 The best graces are but imperfect excellencies p. 113 H Habits Two sorts of habits acquired and infused p. 33 Hasty A soul hasty to be answered is weak in faith p. 132 Heart Heart or will the seat of faith p. 35 Hearing Meer hearing of Christ and his Doctrine will not save p. 66 Divers sorts of hearing Ib. Historical vid. Faith Holinesse Inherent holinesse cannot justifie and save p. 56 Inherent holiness is defective and imperfect p. 57 The conscience dares not rest upon it p. 58 Actual holinesse no meritorious efficacy in it p. 58 Humble humbled Faith makes the heart humble p. 103 A soul that thinks himself not humbled enough answered p. 197 A twofold humbling according to a double cause of it and the workings of each p. 197 198 Fitnesse for Christ not to be judged by the measure and strength of legal humblings the reasons of it p. 198 Some things which if they follow upon legal humblings may be subordinate encouragements to the heart to put it selfe upon Christ p. 199 Humblings and meltings of soul not hindred by faith Ibid But furthered by it p. 200 I James James what kind of faith he speaks of p. 104 105 Ignorance Grosse ignorance an impediment to getting faith p. 169 170 Ignorance of our sinful condition of Gods justice and of the excellency of Christ impediments to getting faith p. 170 Imputed vid. Righteousness Infidelity The dangerous state of positive infidelity p. 158 The degrees of positive infidelity p. 159 Intercession vid. Priest A twofold intercession p. 24 25 Christs intercession what is meant by it p. 25. Inherent Inherent qualities and abilities insisted on as means of perswasion argues weaknesse of faith p. 134 Joy Spiritual joy the sole fruit of faith p. 92 Several sorts of joy whence they spring p. 92 Joy an inseparable fruit of faith p. 92 Joy three wayes considered p. 146 147 Justifie Justification There is not a co-operation of faith and other graces to justifie yet there is a co-existence of them in the person justified p. 55 Justification only in Jesus Christ p. 68 Justification the word opened p. 69 The nature of it designed p. 70 Justification an action in God p. 71 The kinde of this action p. 72 The meritorious cause of it p. 71 The applying cause of it p. 71 Whether Justification be before faith p. 73 Justification not a divided act p. 75 Whether it be one transient act or one continued act p. 75 Justification of a sinner a gracious and just action p. 78 Justification by imputed righteousnesse all beleevers have an equal interest in it p. 142 Justice Gods Justice should constraine us to believe p. 187 K King Christ ancinted to be a King p. 27 His Kingly office what it imports Ib. Knowledge Knowledge how one beleever differs from another therein p. 121 L Law No ability to keep the whole Law wholly Reasons of it p. 60 Life Living A heart inclined to the life of sense is weak in faith p. 133 Of living by faith p. 216 What it is in general to live by faith p. 218 To live by faith is to commit all to God Ibid To live by faith is to depend upon God for all p. 219 Living by faith extends to two sorts of life p. 220 To live by faith on Christ described p. 221 The several exigencies and conditions of soule in which we had need to live by faith p. 221 222 Encouragements from Christs fulnesse to live by faith in those exigencies p. 223 224 The conjunction of our own exigencies and Christs fulnesse is the very living by faith upon Christ p. 225 To live by faith on Christ is more then a meer complaining of our wants or an acknowledging of his fulnesse p. 226 To live by faith on Christ is more then a meer going to Christ p. 227 To live by faith on Christ is not only to trust on Christ for supply but to expect performance p. 227 To live by faith on Christ is an extensive work p. 228 Arguments to perswade to live by faith p. 229 The life of faith is congruous to our condition p. 229 The necessity of living by faith in all sensible sequestrations p. 231 Six arguments from God himself to perswade to live by faith p. 231 The life of faith is the only Christian life p. 238 The life of faith is the only comfortable life p. 240 What things make the life uncomfortable and what makes it comfortable p. 241 The life of faith easeth of all burdens and secures against all prejudices p. 240 The life of faith makes the present condition good enough and assures of universal and reasonable supplies p. 244 The life of faith is the only getting and thriving life p. 245 The Reasons of it p. 247 Divers arguments from Jesus Christ himself to perswade us to live by faith on him p. 248 Vid. Christ Lord. True faith takes Christ only to be its Lord. p. 101 No unbeleever can accept of Christ to be his Lord only Reasons of it p. 191 Every beleever admits of Christ to be his Lord Reasons of it p. 102 How to know whether Christ or sin be our Lord. p. 103 Weak faith will honour Christ as a Lord though it be not sure that he is its Saviour p. 136 Love True love of Christ an infallible evidence of true faith p. 96 Love is not separated from faith p. 96 Reasons of it p. 97 True love to Christ three tryals of it p. 98 Every beleever hath an equal interest in Gods special love p. 145 The love of God in giving Christ and the love of Christ in giving of himself p. 161 M Ministers Ministery The best Ministers do most good and finde most affliction p. 1 Good Ministers and covetous hearts cannot agree p. 2 Ministers better esteemed when the heart is changed p. 5 Ministers must forget personal injuries when they deal with sensible sinners p. 10 How Ministers must deal with stout and resolute and how with bleeding and afflicted sinners p. 11 How preciously dear the Ministery of the Gospel should be unto us p. 68 Miracles vid. Faith N Natural No natural principle of justifying faith now in a man p. 79 80 A natural principle of unbeliefe and infidelity in every mans heart p. 80 There is a natural opposition in the heart against Christ. p. 81 Natural condition throughly studyed a way to get a beleeving
Salvation for a sinner Secondly that there is a way tending thereto as a meritorious 5. Arguments cause of it Thirdly that every man is a sinner for all have sinned and come short of the glory of God Rom. 3. 22. Now then know that there are but two wayes of life according Two wayes of life to which there is a double Covenant First one Legal Secondly the other Evangelical The Legal Covenant is do this and live the Evangelical Covenant is believe and live The Legal Covenant grounds salvation in our own persons and the Evangelical in the righteousnesse of another person And these Covenants are opposite that one cannot consist with the other For and mark this though the Law and the Gospel may and do and shall consist as the Law is a word of rule for obedience yet they cannot possibly consist is the Covenant of justification and salvation that is whosoever will stand to the Covenant of works to be justified by it he rejects the Covenant of grace and so Econtra Well then this being true that our life is to be had by the Covenant of Works or of Grace I will briefly shew unto you that we sinners can never be justified and saved by the Legal Covenant which if I clear then it will be evident that our salvation is only by faith in Jesus Christ Thus then all the possibility to be justified and saved by the Legall Covenant ariseth from one of these grounds viz either because That there is a fulnesse and exactnesse in inherent holinesse 3. Things That there is a dignity and efficacy in actual obedience which they call good works That there is a latitude or sufficiency of duty to fulfil the Law which may be conceived to be in a regenerate person but none of these can justifie and save Ergo For the first viz inherent holinesse this holinesse is that 1. Inherent holinesse which is wrought in our whole soul by the Spirit of God whereby of wicked he makes us good and of unholy he makes us holy and according to the severall degrees of it is the person lesse or more holy Now this we say that though the justified person hath this infused inherent holinesse Yet this is not that which Cannot justifie and save can justifie him before God that is for the dignity of which he can stand so before the judgement of God as to be pronounced just and righteous and so acquitted which I prove thus 1. That can never be the cause of our justification which is defective and imperfect and leaves yet the person in some measure sinful I 4. Reasons of it cannot in the Court of Justice be pronounced perfectly just for that righteousnesse which is imperfectly just no more then he can in a strict court be reputed to make full satisfaction who hath not paid halfe his debt or to be throughly well who is scarse able to walk three turnes in the Chamber But that holiness which is in us inherent holinesse is very imperfect I speak of that which is in us here on earth it is not adequate or parallel to the whole will of God which requires perfection of degrees as well as of parts That it is imperfect is as cleare as day First it is at combate with sin Ergo it is not perfect the argument is good for whiles one contrary is mixed with the other there is still imperfection Sinne and Grace are contrary and conflictings shew imperfection as victory notes perfection Secondly that which may be encreased is not perfect but our inherent holinesse may receive more encrease Hence those many exhortations to perfect holiness 2 Cor. 7 1. and to labor after perfection 2 Cor. 1. 3. Thirdly all the parts of holinesse are imperfect Faith is not so clear an eye nor Hope so fixed an Anchor nor Love so pure a streame but that each of them need additions of degrees of strength of help the Moon when it draweth into nearest conjunction with the Sun and is filled with the longest beames of communicated light it hath yet her spots which like so many reproaches stick in the heart of her so is it with the holiest person on earth with the largest measures of inherent graces he hath yet great measures of sinne which like so many spots do blemish and disable the soul to stand perfectly pure and just before the eyes of God That righteousnesse by which we are justified is manifested without the Law See Rom. 3. 21. and what that righteousnesse is he expresseth in ver 22. even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe But inherent righteousnesse is not manifested without the Law Why because the Law commands this inherent righteousnesse viz. To love the Lord our God with all our hearts c. That cannot be the cause of our justification and salvation upon which the conscience dares not to rest in the secret agonies of conflict or in the eminent houres of death when the soul is to enter conflict with the wrath of God being wounded with the sense of sinne and cited as it were before the tribunal of Gods holy and strict justice dares it then to put it self seriously and in good earnest upon its own holinesse to make its peace to be its propitiation to satisfie the trials and demands of Gods justice One Chemnitius well observeth of the Papists that when they are to dispute with men they will plead for inherent holinesse but when they are to contend with God they will flie only to Christ tutissimum est said Bellarmine It was no ill meditation that of Anselme Conscientia mea meruit damnationem Paenitentia mea non sufficit ad Anselme satisfactionem sed certum est quod miserecordia tua superat omnem offensionem that is O Lord my conscience tells me I have deserved damnation all the repentance that I have or can perform comes short of satisfaction but thy mercy even thy mercy only can pardon and so exceed all my transgressions The most holy persons do every day sin and need daily pardon and daily mercy how then can we be justified or saved for the merit or dignity of any holinesse in our selves How ridiculous were it that he should think himself to stand in great favour and acceptation before his Prince for the singularity of his continued vertues and performances who every day breaks out into such acts which need the Kings gracious mercy and pardon There is no dignity or meritorious efficacy in actual holinesse or 2. Actual holiness or good works cannot justifie 2. Reasons of it in good works by reason whereof we can be justified and saved I know this fields is very large I will not expatiate but speak in a word of it with a proper respect to the thing in hand I prove the thing thus 1. No man since Adams fall can performe works in that perfection which
the Law of God requires under the paine of eternal damnation The perfection of good works according to the strict exigence of the Law consists especially in two things 1. One is that a man be able to performe them with all of his heart and with a plenary love without the intervening or sliping in of any evil inclination or motion which abates that due and required intension or in any measure sprinkleth or tainteth them with any defilement 2. Another is that a man is to perform good works in that manner with a perpetual and constant ten our or course all his life Those two are the ingredients of perfection as appears by that of Christ Thou shalt love the Lord c. And that of Paul He is cursed that doth not continue in all that is written c. Gal. 3. 10. These are the conditions of works legally good and which must justifie a man if he will be justified according to the legal Covenant But who can performe such perfect and good works Adam might have done them and Christ did but what one sinner can who can say my heart is cleane and that we do not in many things offend all Paul cries out I am carnal but the Law is spiritual The good that he would do he could not do and the evil which he would not do that did he do Good Lord how often are we at a losse in our most retired meditations and how our hearts lie flat on earth when our eyes look towards heaven in prayer For one good work that we do how many bad which we should not do like boyes for one faire line twenty with blots and blurs or like the Archers whereas they hit the mark once they misse it a hundred times Let us but cast the accounts of our ill works with the good and we shall finde with shame and sorrow that our good works are not equal with our bad in number nor so strong in dignity to wipe out the bad but the bad as they are more for number so their cry of gilt is more meritorious to cast both our persons and all our works before the judgement seat of God then the good to ingratiate or merit for us 2. What proportion 'twixt our works and 'twixt our pardon and salvation If Jacob be lesse then the least of outward benefits Good God! how far more unworthy are we of the spiritual yea of the Eternal When we have done all we have not done more then duty and that can never be merit which is but duty nay when we have done all we can we have not done our duty we are but unprofitable servants and that which failes of duty comes short of dignity or merit It is true that God commands accepts delights in will graciously reward good works what for their own sake No for his mercies sake he will save the man whose heart is holy and whose life is fruitful What for the works sake No but for his Christs sake It cannot be denied but that there is some relation 'twixt good works and salvation as between the meanes and the end but there is not that relation as 'twixt an efficient cause and an effect for the efficient cause of our salvation is only Gods grace and favour Nor as 'twixt a meritorious cause and the reward for the meritorious cause of our salvation is only the obedience of Jesus Christ Nor as 'twixt an apprehensive cause may I use such an improper speech for that only is faith the instrument of our salvation c. There is not in regenerate men such an adequation or full 3. Noe ability to keep the whole Law wholly answerablenesse of duty as to keep and fulfil the Law as it is the Covenant of life and salvation There are divers Arguments to cleare this I will touch one or two 3. Reasons 1. Imperfect actions do not fulfil a perfect Rule no more then a short line answers a long copy or a line partly crooked doth that which is streight But the duties which regenerate men perform are imperfect actions for as much as they flow from an imperfect agent viz. from the soul of a Christian which is partly spiritual and partly carnal not wholly spiritual nor wholy carnal even from this doth the Apostle conclude the impossibility for us to fulfil the Law Rom. 8. 3. viz. from the weakness or infirmity of the flesh that is of the old man not yet fully purged and changed 2. If any man could perfectly fulfil the Law then some man had no need of Christ either to be his Redeemer or to be his Intercessor for a Redeemer and Intercessour is in case of transgression and failing and so Christ should be to a regenerate person at least an idle and fruitlesse intercessour for as much as it doth appertaine to his intercession to pacifie and reconcile and ingratiate but what use of this where all things and services are just already as they should be without any animadvertency of the Law against them But Christ is an Intercessor even for the Saints He makes intercession for us saith Paul Rom. 8. and Saint John implies that an Advocate is for a sinner only for him 1 John 2. 1. If any man sinne we have an Advocate c. If for a sinner only then for a transgressor of the Law and if for a transgressor of the Law then not for one who doth perfectly fulfil it 3. If the just must live by faith Then he cannot perfectly fulfil the Law for then he might live by his works but the just shall live by his faith Gal. 3. 11. That no man is justified by the Law in the sight of God it is evident for the just shall live by faith Mark the place shall live by faith If it comes to the matter of life and death then farewel works Cursed is every one that doth not continue in all that is written to do them If he will save his life he must get him faith to fly to mercy and Christ yea and mark of whom he speaks this It is not of a person unconverted but it is of the just even the just must live by his faith that is By Christ on which faith doth rest not by his own merits works obedience Now put all this together there are but two ways to save a man either by faith in Christ or else by the observance of the Law But none can observe the Law so as to be justified by it Because 1. His holinesse is short 2. His works ineffectual 3. His performances unanswerable Ergo to beleeve in Christ is the only way Every mouth is stopped by the Law and all the world is to become gilty before God Therefore by the Deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin Rom. 3. 19 20. Suppose a man had many great debts and several poore friends and he seeks to one of them good sir be
and with all those to have a heart glued to the world folded up in the love of sinne resolved against all hazards to shift off all profession rather then to endure any storme what so great a task is this But to have a minde taught of God and to have an understanding bowed with the strength of Divine light and inward change to the obedience of truth and to have a will sweetly renewed and with an holy trembling humbly receiving Christ in his person and offices and bestowing the whole soul and body on him againe here the work sticks CHAP. XII The sure and dangerous misery of unbeliefe THe last thing which may stirre us to try our selves is the consideration of that amazing danger and unspeakable misery to which the soul is assuredly obnoxious in case of unbelief Why will you say What danger if we believe Obj. not I answer there are three special dangers First all thy sinnes stand upon record against thee like so many sad debts which thou hast run thy self into from thy conception to this very day They are all written with the pen of a Diamond there is no blotting out of a mans sinnes but by the blood of Christ and the unbeliever hath not his portion in that blood and therefore there are all thy sinnes uncancelled thy sinnes of nature and all thy sinnes of life such a sin and such a sin then and there and againe committed c. O how great is the volume of them the number of them cannot be numbred and the guilt of them cannot be conceived if one sin binds thee over to hell Good God! To what flames of vengeance and horrible degreâ—s and intensions of misery and wrath do all thy sins oblige thee Yea and as Solomon said in another case Prov. 9 12. If thou scornest thou alone shalt beare it so I say here if thou remain an unbeliever thou alone must answer for all thy sinnes Whatsoever the wrathful displeasure of God is whatsoever the horrors of conscience are whatsoever the gnawings of that worm are whatsoever the heat of hell flames are Whatsoever the doleful separation from God is Whatsoever curse the Law implies for sin that maist thou expect who wilt not believe in Christ O! if that wrath was so hot when it obliquely as it were fell on Christ where it had no unholy and self-guilty quality to admix with it selfe that he sweat drops of blood and cryed out my God c. How wilt thou with any patience ease possible quietnesse susteine the extream wrath of the Almighty Judge who art vile and filthy and hast a conscience with all thy torments to gall and vex thee with the stings of misery guilts and self-accusations tell me how art thou able what canst thou say how canst thou beare up before the Lord if he should arise if he should terribly arise to judge the nations He is the Holy God and Just and is True and Great in power What satisfaction canst thou bring where are thine oblations or with what wilt thou reconcile thy self to the Lord Whereby canst thou either make thy former sins to be no sins or perswade the Lord to be propitious to thee without Christ Nay verily he will judge thee as an unrighteous person for if thou hast not Christ what righteousnesse hast thou there is no hope for thee to be acquitted nay nor hope to be saved nay thou art sure to be damned Mark 16. 15. Go you into all the world and preach the Gospel to every creature 16. He that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned John 3. 18. He that believeth not is condemned already because he hath not beleeved in the name of the only begotten Sonne of God 36. He that beleeveth on the Son hath everlasting life and he that beleeveth not the Son shaâ—â— not see life but the wrath of God abideth on him Rev. 2. 8. The fearful and unbelieving are cast into the lake of fire and brimstone But you will say Why This is strange Why such Obj. extreame misery for not beleeving what sinne is it It is one of the greatest sins in the world not to believe that is Sol. not to receive the Lord Jesus Christ Because It is a sinne against the greatest love to the world Joh. 3. 16. God so loved the world that he gave c. Rom 5. 8. But God commendeth his love towards us that whiles we were yet sinners Christ dyed for us God shewed the greatnesse of his love to bestow his Sonne and Christ shewed the greatnesse of his love to dye for us Greater love said Christ can no man shew then to lay down his life c. Now for the Lord to finde out a way of Salvation and in love to our soules to offer this Son of his unto us and to beseech us to be reconciled and then for us like them who were envited to the supper we cannot come we will not come O this c. It is a sin for which there can be no remedy for asmuch as it is a sin against the only remedy of a sinful soul The sentence of the Law may be repealed by the Gospel but not ècontra There is no plaister for the soul but the blood of Christ which yet unbelief will not take and receive It is a sinne which as much as in it lies makes void and vaine all the Covenant of Grace turning all the goodnesse of it into nothing and all the truthes of it into lyes and makes the blood of Christ to be shed in vaine He that beleeveth not makes God a lyar because he beleeveth not the record that God gave of his Sonne 1 John 5. 10. It is a sin which directly murders the soul because it doth wilfully hold it off from Christ who would upon believing pardon and justifie and save All these things being premised let us now descend towards the triall or evidences of true faith in Christ where I beseech you observe CHAP. XIII Rules for the discovery of faith FIrst some Rules of Direction for the manner of â—vidence and testifying of faith that you may neither be deceived by presumption nor perplexed by error and doubting Two things Secondly some lively instance of true faith as the Word of God doth clearly represent them The Rules of discovery and finding out faith which are these SECT I. THere are some things without which faith cannot be in the heart and yet they do not necessarily and infallibly conclude that a man hath faith They do well distinguish in the Schools 'twixt an Antecedent and a Cause a Cause is such a thing as is before the effect and which beiâ—g put the effect also is put one will not go without the other But an Antecedent is that which must go before another thing yet it is not necessary that if it be that the other thing should follow The rising of the Sunne is a cause of day and therefore this will