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
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
sin to all others as Adam was and so we may say in the case in hand 2 The vertue that is in the head is communicated to all the members and yet it doth not follow that every member is hereby made an head to communicate vertue to all the other members as the head doth so here 3 Though Christs righteousness be sufficient for all the elect universally and for every one in particular yet when it is applyed it is not applyed to every particular person of them as it is a price for all but as it is a price sufficient for himself It behooveth then all the children of God to take heed of such spirits as deny the doctrine of Imputation Popish writers have sometimes made a jest a mock of this doctrine calling imputed righteousness a putative righteousness a new no justice and some others that in profession otherwise are farr from popery yet cannot yield that there is any imputing of our sinns to Christ or of Christs righteousness to us Against all which conceits let that be minded and considered which hath here been said for the clearing of these things And to sober minds it should weigh much that the term of imputing righteousness is frequently found in Scripture and the very word imputing no less then nine or ten times in that one chap of Rom 4. though it be englished sometimes reckoned sometimes accounted and somtimes imputed By this we may see the great grace of God in that we having no righteousness of our own and that yet without righteousness we could not be justified he is graciously pleased to impute unto us the righteousness of Christ that by it we might be justified and that faith should be imputed for righteousness Had we had any works of our own that might have sufficed in this matter then indeed the reward might have been reckned not of grace but of debt but now when righteousness is accounted by faith and is imputed to believers without works this doth exceedingly set forth the riches and freeness of Gods grace Rom 4. 4 15. and therfore it is of faith that it might be by grace Rom 4. 16. And in as much as our sinns were imputed to Christ and the punishment of them imposed upon him therfore the godly have in this respect great cause to be deeply affected with sinn and to grieve for it For it was not Judas nor all the malicious Jewes no nor Herod nor Pilate nor all the rest of the wicked world that could have brought Christ to his painfull passion and death no nor have so much as touched the least hayr of his head had not the sins of Gods people been imputed to him and laid upon him but hee was bruised for our iniquities for the transgression of Gods people was hee smitten Isai 53. 5 8. So that our sinns were the cause of his sufferings which consideration should be a means motive for the awaking of our hearts with godly sorrow as it is written Zach 12. 10. they shall look on him wâ—…om they have peirced and they shall mourn therfore with bitter mourning as a man for hâ—…s only son and for the loss of hâ—…s first born They that do deny that when the Lord Jesus suffered he bare the punishment of our sinns do not a little hinder the exercise of repentance and godly sorrow for sinn in all those in whom this opinion takes place there being no one consideration more effectual available for stirring up the exercise of this grace then this that we are speaking of that our sinns were the cause of Christs sufferings the thought wherof should exceedingly break melt our hearts And if righteousness be imputed to believers for their justification oh then how may this comfort stay the hearts of all poor penitent believers and mourning souls who can see much sinn in themselves for which they might justly be condemned but can see nothing in themselves for which they might be justified and hereupon are vile in their own eyes abhoring themselves looking and lamenting after Christ Be not dismayed all you that are such but be it spoken to the stay comfort of your hearts that though you can not be justified by any inherent righteousness of your own yet you may be justified by the imputed righteousness of another Abram we see believed in the Lord and it was imputed unto him for righteousness do you then believe in the Lord Jesus Christ and righteousness shall be imputed unto you also and therby you shall be justified though you have no inherent righteousness of your own that can any thing availe for this purpose Lastly if righteousness be imputed to believers for their justification let us then all learn highly to prize and earnestly to desire this imputed righteousness Shall we now content our selves with any inhereâ—… righteousness of our own whether inward vertues or outward performances and think to be justified in the sight of God no no all righteousness of ours is but as filthy raggs Isai 64. 6. there is no man living that can be justified before God by that means or in such a way Psal. 143. 2. It is the Lord Jesus who is our righteousness Jer 23. 6. and he it is who is made unto us Wisdom Righteousness and Redemption 1 Cor 1. 30. and in comparison of this Lord Jesus Christ and his righteousness which is by faith even the righteousness which is of God by faith all other righteousness all other things in the matter of justification are but loss and to be esteemed as â—…ung as they were unto the Apostle Paul Phil. 3. 7 8 9. And they that neglect this righteousness without them that it might be imputed to them and content themselves with their own righteousness inherent in them or wrought by them shall one day find that they have been miserably deceived and deluded like those that kindle a fire unto themselves and compass themselves about with their own sparks but in the end do ly down in sorrow Isai 50. 11. Wherfore let all that fear God yea all that desire to walk wisely for their own everlasting comfort seek first the Kingdom of God and his righteousness and then all other things shall bee added to them Math 6. 33. Yea let them hunger and thirst after righteousness for such are blessed and shall be filled Math 5. 6. FINIS THE TABLE A ABram adorned with many good works and yet justified only by faith pag 2 12. Attributes of God the consideration of them a means for the bâ—…getting of faith page 24. B Bear iniquity what is ment thereby page 39 40 41. Believing in the Lord is not only to believe the word to be true but also implyes Relyance on God page 1. Farther confirmation of faith called believing p. 2 To believe on Christ and to believe a mans self to be justified differ p. 17 18 To believe on Christ is not only lawfull but commanded p. 9 25. See
THE SUMME OF CERTAIN SERMONS UPON Genes 15. 6. VVherin Not only the DOCRINE of JUSTIFICATION by FAITH is Asserted and Cleared And sundry Arguments for IUSTIFICATION before FAITH discussed and Answered But Also The nature and the meanes of Faith with the Imputation of our sins to CHRIST and of Christs Righteousness to us are briefely Explained and Confirmed Preached at Dorchester in New-England by RICHARD MATHER Teacher to the Church there And Now by him Published at the earnest request of sundry well-affected and Godly Christians Printed by Samuel Green at CAMBRIDG in New-England 1652. THE Authors Preface to the Reader Christian Reader WHen these sermons were first preached in the ordinary course of my ministry on going forward on the book of Genesis I had no thoughts at that time that they should ever have been fâ—…rther published in this way that now thoâ—… seest But sundry Godly Christians Brethren having heard them delivered in preaching and thinking they might afterwards also bee usefull for the benefit of themselves and their familyes if they might enjoy them printed which they did very much desire they therefore came to mee with a serious solemn request that I would further and fulfill their earnest desires in this thing Against which motion though I alledged many objections 〈◊〉 they still continued to desire as formerly Wherupon at the last considering with my self that God who hath the hearts of all men in his hands might in mooving their hearts to such a desire have some farther â—…ntent therâ—… for his own glory and the good of some or other of his servants then I at the first did apprehend or could perceive I therupon began to consider further of the motion and having perused revised some brief notes which I had by me of those sermons I imparted to them a Copye therof yet with renuall of my former objections against printing and proposing to their consideration whether it might not be best to satisfie themselves with that writteâ—… copie and to let the printing alone But their desires continued as afore and thence it commes to pass that the sermons are committed to publick view Which I thus aquaint the Reader withall partly as some excuse for my self that I would publish such plain stuff as here is contâ—…ned in such a knowing and Criticall time as this is for the importunity of request hath compelled me thereto and partly that if any sober and honested hearted christian receive any benefit hereâ—…y hee may know to whom he is indebted for the same even chiefly to the Lord as the principall Author of all good and then unto those godly Christians who have been the instruments of bringing these sermons to be publick which had it not been through their importunity had never seen the light in this way I deny not but sundry of the things here treated of viz the grace of Faith Justification by faith and the Imputation of Christs Righteousness unto justification are mayn and principall points of christian religion and such as that the ignorance of them or erroneous apprehentioÌ„s about them can not but be very perilous in which respect it is the more needfull that the people of God should be established in the belief love of the truth concerning such points as these are And for this cause I the rather yeilded to publish what here thou seest being so importuned therunto as I have said if I might by the blessing of Christ afford any little help to the end afore mentioned And so much the rather because Satan that enemy of all truth father of lyes hath endevoured not only of old but of late also to corrupt the mindes of many people touching these things Heretofore and still amongst the popish sort he would perswade to an opinion of justification by works and not by faith only And now when the perniciousness of that Tenent begins to be more generally discerned he labours to undermine the truth another way instilling into the minds of some a conceit that they may be justified not only without their own works but also without the grace of faith And because it would be too gross at the first to cry down all use of faith which the Spirit of God in the holy Scripture doth so abundantly urge extoll and that therfore such a conceit at the first would hardly take amongst them that have any acquaintance with the Scripture therfore the crafty enemy allowes for the time that there may be some use of faith about this matter of justification viz to know or be assured by it of justification preceding and that though we are justified indeed afore faith yet wee did not know it afore but now do know it by faith A palpable perverting of the truth of God plainly and plenteously laid down in his word especially in Pauls epistles wherin you shall never read of knowing by faith that we are justified without faith or before faith Such language is a stranger in Gods book and amongst the oracles of God and far discrepant from the form of wholsom words wherin nothing is more frequent then that we are justified by faith Now to turn this word Wee are justified into this meaning wee know that we are justified in which sence it will be hard to find it so much as once used in any place where justification by faith is spoken of is a manifest metamorphosing of the words of the Holy one and a wresting of the Scripture I fear unto mens own destruction 2 Pet 3. 16. But do you think that Satan will rest here It is rather to be seared if this delusion takes place a while this use of faith which is yet allowed will be denyed also For some are already come to this to deny that there are any gifts or graces at all in the hearts of justified persons Which if it were true then there is no faith in them and if there be no faith then it is not by faith that men do know their justification for how can they know it by that which is not And â—…o as now they deny that men are justified by faith so when where this other delusion takes place to deny all inherent graces there men must hold that justification may not only be but also be known without faith or else not be known at all A lamentable dreadfull issue wherat Satan drives and whereto this opinion tends if God do not in mercy prevent And because this is a time wherin not only these but many other unsound opinions and some of them very pernicious are scattered abroad therfore I hope the godly Reader will bear with me if out of my unseyned desire of his salvation and of the honour of Jesus Christ and his truth I shall here propound some sew helps for a christians preservation in the truth from the prevailing power of errour And let not this be thought a needless buâ—…siness nor let any that loveth his own salvation give way to
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.
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
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