faith was now more confirmed Hee having lately been in some pang of grief through want of children verse 2 3. as the Disciples of Christ are often said to believe upon some new confirmation of their faith though they were believers before Joh 2. 11. 16. 30 31. So Joh 4. 50 53. And another reason considering the time when this is recorded might be this namely To shew that justification is never by the works of the Law but still by faith though a man be adorned enriched with many excellent works for so was Abram afore this time witness his Piety in building Altars calling on the name of the Lord Gen 12. 7 8. 13 4 18. His Religious care in instructing his family those 318 trayned ones or catichised ones as some render the word chap 14. 14. His Charitie Humility that would have no falling out between Lot him and that would condescend farr for peace sake chap 13. 8 9. and would hazard his own liberty life to rescue Lot out of captivity chap 14. 14. his contempt of riches and Care oâ—… the glory of God in refusing the goods of the King of Sodom chap 14. 23. All these were excellent Vertues good works in Abram and yet the Holy-Ghost tells us he was not justified by any of them but by believing Again it is observable that at this time Abram was not Circumcised for that Ordinance was not yet appointed till chap 17. yet now wee see he beleived in the Lord and so is justified to shew unto us that it was not by Circumcision nor any Ceremonies of the Law that he was justified but by faith onely and that he might be the Father of believers even amongst the Geutiles though they be not circumcised and that righteousness might bee imputed to them also as the Apostle argueth Rom 4. 9 10 11. Such weighty reasons there are why Abram at this time is said to believe in the Lord and to be justified therby albeit he were a believer and justified before This being said for the explication of the words wee may first observe from the words this Doctrine That it is by the Word Promises of God concerning salvation by Christ that men are brought to believe or to become true believers Or thus Iustifying saving Faith is wrought by the word of the Gospel as the meanes and instrument therof For God wee see gives forth his gracious Gospel-promises unto Abram the effect of them is this Abram therby believeth in the Lord Other Scriptures do testifie the same Acts 15. 7. Rom 10. 14 15. 17. Ephe 1. 13. Acts 14. 1. Genes 12. 1 1 3 4 5. Therfore is the word called the word of faith Rom 10. 8. because it is by it that faith is wrought Those three thousand in Acts 2 were brought to believe by the word Gospel of God which was preached to them by Peter Regeneration is by the word Jam 1. 18. 1 Pet 1. 23. and the Spirit is also received by the same meanes Gal 3. 2. and therfore faith is by the word also The reason of the consequence is because wheresoever Regeneration is wrought and the Spirit of grace is bestowed there saving faith can net be wanting For the explication of this point it may first of all be demanded What is the Gospel It is the Doctrine of salvation by Christ or of blessedness in Christ that part of the word of God which concerneth Remission of sinns and Life everlasting by Christ Jesus May not faith be wrought by the Law Not by the Law alone for the Law is not of faith Gal 3 12. The Law directly reveals no Christ nor any salvation for sinners but the curse only Gal 3. 10. And inasmuch as faith cannot goe beyond the word therfore by the Law alone there can be no faith to believe any thing farther then the curse Yet nevertheless the Law is of necessary use to prepare the heart for faith For Christ is the end of the Law as the Apostle speakes Rom 10. 4. and if so then the Law is a meanes unto Christ It shewes unto a man his sinn Rom 3. 20. 7. 9 10. and the wrath of God deserved thereby Rom 4. 15. and herupon through the spirit of bondage begets fear dread in the secure heart Exod 20. 18 19. Rom 8. 15. Which things are requisite to the begetting of faith in Christ because without these the sinfull soâ—…l will never believe in nor come to him for righteousness as not feeling its need Joh 5. 40. Rom 10. 3. But what is the work of the Gospel in the begetting of faith First it presents to the sinfull lost soâ—…l Christ the Saviour with the worth fulnes that is in him Joh 3. 16. Acts 13. 38 39. 1 Tim: 1. 15. Secondly it encourageth the poor lost soul to come to Christ to believe on him and to receive him in the promises of Mercy Math 11. 28. Joh 6. 37. 2 Cor 5. 20. Isai 55. 1 2 3. 61. 1 2 3 But many have the word and yet never attain to faith What may be the reason herof What is here said is most true indeed many heard by the Apostles yea by Christ himself and yet were never brought to believe The reason waerof is because the word of it self can not do it without the work of God himself by his spirit Paul of himself is nothing Apollos nothing nor any other minister of the Gospel bút God it is that worketh all 1 Cor 3. 5 6 7. Paul preached to Lidia others but it was the Lord that opened her heart savingly to attend to what was spoken Acts 16. 14. And God as he is bound to none so he sees cause not to give his Grace to all no nor to all that do injoy the meanes that so they to whom his grace is given may see themselves the more indebted for it and that it is not them selves nor the word of it it self that could ever have brought them to believe but that God himself hath done it of his free grace Math 13. 11. Acts 18 27. But if the word be the means of faith what shall become of Infants Idiots deaf people that cannot make use of the means The doctrine speakes only of the ordinary usuall way As for these that are spoken of the Lord can work in them by other meanes either by the sight of the eye as in such as can read or if all outward means faâ—… â—…e can work by his Spirit alone in the heart and soul inwardly If any ask What should be the reason that when God worketh faith he should ordinarily usually do it by his word and not otherwise The answer is That his Wisdom hath so appointed seen meet and therwith wee should rest our selves contented satisfied It is his pleasure to save men by preaching 1 Cor 1. 21.
whether they have this faith or not For which duty we have also a plain commandment 2 Cor 13. 5. Examine your selves whether ye be in the f◅th or no VVhat needs this For are we not all believers in Christ we sure are not Infidels Answ 1 The heart is deceitfull Jer 17. 9. So that many think themselves better then they are Rev 3. 17. Gal. 6. 3. Pro 30. 12. 2 It is most certain all have not faith but many an one lives dyes utterly destitute of this precious grace 2 Thes. 3. 2. Deat 32. 20. 3 Yea many that enjoy the Gospel live under the means and hear many a sermon yet many of these l◅ve dy without faith Heb 4. 2. John 12. 37 33. And therfore let it not seem a needless thing to examine our selves whether wee be in the faith or no You will say If there be any or many that want faith yet you are none of that number Answ Stay a while till you consider some signes marks wherby the want of this grace may bee known which are such as these 1 From the generall nature of faith which is a supernaturall work of God Math 16. 17. Iohn 6. 44. Eph. 1. 19. Col 2. 12. And therfore let a man have nothing but what he hath by nature and it is most certain he hath no faith there is so much Athisme unbelief distrust carnal confidence c in the natural and corrupt heart of man that though he may presume and though he may despair yet while he hath no more but what he hath by nature it is certain he neither doth nor can believe Yea though he may perform some acts of moral obedience to the Law at the least in outward things there being some seeds as it were for such things left in nature Rom 2. 14. yet there are no seeds left at all for Evangelical faith but this must be wrought and created by the supernatural Almighty power of God Which shews the faith of many to be vain and nothing but a meer conceit because they have nothing in them but meer nature nothing that needed any Almighty power for the producing of it their faith is but a faith of their own making they never having found any great difficulty in beleiving that we may say their faith is too easily gotten to be ought worth 2 A second signe may be taken from the means of working faith which is the ministery of the word by ministers sent of God for that purpose so much is plainly taught in Rom 10. 14 15 17. Acts 15. 7. 2 Cor 3. 5. And therfore where there is faith there can not but be an high prizing of the word and of the ministers therof as the instrumental cause means of faith A man can not esteem lightly of the word if he have any faith because by the word his faith was begotten nor lightly esteem of the ministers because by them in these dayes the Lord usually begetteth faith For the former of these see Psal. 119. 93. Jer 15. 16. I will never forget thy Precepts by them thou hast quickned ◅ee they are the joy rejoycing of my heart And for the latter see Rom 10. 15. Gal. 4. 15. How beautifull are the feet of such men they would have pull◅ out their eyes if it had been possible to have given Paul VVhat shall then be thought of them that lightly esteem the word of God To hear it or not to hear ir are much what both alike to them and when they come to the assembly they regard but little how they there behave themselves but take liberty to wandring thoughts and gazing looks or else fall fast asleep it may be by half a dozen at a time If these men have any faith it was begotten by the word and if they have none yet if they ever must haue any it must be begotten by this means And is it possible they should have any faith or any true desire of faith who do no more esteem the meanes therof And what may bee thought of them that despise the ministers of the Gospel who are so farr from counting their feet beautifull that they rather take pleasure to vex them molest them or suffer them almost to starve for want of necessaries It is by the ministers of Christ that men are brought to believe and can they be coūted believers by whom the faithfull ministers of Christ are dispised or lightly esteemed 3 A third evidence against many that they want this grace of faith may be taken from the consideration of the subject in whom this faith is wrought which is none other but a poor lost humbled soul a soul that is convinced of its sinfulness wretchedness of its inability to help it self and of its utter unworthynes to receive any help or mercy from God and therfore mourning in the sease herof Such as these are the men that are invited to come to Christ Math 11. 28. that is to believe on him and such as these it is whom hee came to seek and to save Luke 19. 10. but did not come to call others Math 9. 13. And therfore where this is wanting we can not see that there can be any faith And the reason is plain because till men be brought to this they neither will nor can believe That they will not is evident in the Jews who through want of this that here is spoken of did not submit to the righteousness of God in Christ Jesus Rom 10. 3. and for this cause our Saviour tells them John 5. 40. yee will not c◅e to me that y◅ may have life Till the prodigal had spent all his portion and began to feel himself be in want he never thought of returning to his fathers house Luke 15. And that without this humble lowly frame men can not believe is plain from that of our Saviour John 5. 44. how c◅n ◅ee believe who seek honour one of another an◅ seek not the honour ◅t commeth from God only So that till men be changed from this spirit of pride self-conceitedness and vain glory and be brought to true abasement of spirit and sel◅-denyall our saviour tell us they will not nay they can not believe How shall a man swim as long as he feels the ground with his feet how shall he build his house upon the rock as long as the sand is not by deep digging removed and cast away Luke 6. 48. In like sort how shall a man believe till he be taken off from all his own bottom by a spirit of humiliation being clearly convinced of his own wickedness weakness unworthyness in the sight of God and bitterly mourning in the sight sence therof and lamenting after Christ Till men bee brought to this in some measure of truth there can not be any saving faith Till the fallow ground of a proud hard heart be broken up men do but sow among thorns Jer 4. 3 4. the
that conceit to think there is no danger in opinions whatever a man shall hold for though all opinions be not alike dangerous yet there is none but it hath danger in it especially if it touch the foundation and so much the more danger by how much the less suspected If it were not so why doth the Holy Ghost so â—…ten exhort us command us to beware of being seduced beguiled with errours and with them that teach them Math. 7. 15. 16. 6 12. 24. 4 5. Mark 4. 24. 12. 38. Eph. 4. 14. Phl. 3. 2. Col 2. 8. Heb. 13. 9. 2 〈◊〉 3. 7. â—…ude 3. 〈◊〉 〈◊〉 〈◊〉 1 2. 2 â—…ohn 7 8 10. In which places many more we are bidden to beware of false Prophets and of their doctrine to take heed that no man deceive us to take heed what we hear and that we be not led away with the errour of the wicked and with every wind of doctrine and fall from our owne stodfastness that we contend for the faith and not believe every spirit but try the spirits whether they are of God and many such like All which warnings so frequent and so serious the Lord would not have given but that he knowes erronious opinions are dangerous and we in danger to be beguiled therwith yea and to have our soules to be subverted by them as the Scripture speaketh Acts 15. 24. For which cause also it is that Heresies are reckoned up amongst Adulterers Idolatries Murthers Drunkenness and other damning works of the flesh that exclude men out of heaven Gal. 5. 19 20 21. and are expressly called damnable Heresies and the wayes therof pernicious wayes 2 Pet. 2. 1 2. Where then are they that think it no great matter what opinions a man do hold or what judgment he is of in matters of religion and that no man should be much misliked for such matters which they call conscienâ—…e so long as he is not otherwise culpable in his conversatioÌ„ for scandal in practise such as are murthers whordoms drunkenness theevery the like which is as if one should say there are some works of the flesh which exclude out of heaven and subvert the soul for which a man should not be misliked though he be known to walk in them but may have the repute reward of a right good and honest man notwithstanding Which opinion of the little danger of opinions as in it self it is very erronious so it is one thing that makes way for other errours to be more readily entertained persisted in Satan having by this means perswaded the sonns and daughters of men to believe that errours have not much danger in them hence they are not much afraid of them Wheras if they did stedfastly believe and seriously consider what the Scripture teacheth how that by such things mens souls are subverted and themselves in danger to be excluded out of Gods Kingdom and to be destroyed they would then be more caucious considerate what doctrines they entertain and the more afraid of perishing in errour but through want of this consideration corrupt and pernicious apprehentions do so greatly abound Otherwise how could it be that men should so easily be brought to deny the Sacred Trinity the Godhead of Jesus Christ the Imputation of his righteousness unto justification the Divine authority of the holy Scriptures the immortality of the soul the morality of the Sabbath so making all dayes alike yea to deny not only the fourth Commandement as Papists have done the second but also to deny the whole Law of God to be any Rule of life to a believer holding also that God sees no sin in his children that sin hath God for the authour of it that there is no Election but an universal Redemption by Christ and free will in man and that men regenerate and justified may fall away that there are no Churches ministry or Ordinances of any necessary use in these dayes to some Christians but that men may attain to such attainmeÌ„ts as to have no need therof but may live without them or be above them Not to mention any more of such like tenents which in these dayes do too much abound Dreadfull things you may be sure if they be persisted in and yet too many there be that do believe them and vent them to the extream hazard of their own and others soules And therfore that the godly christian may be the help of Christ be preserved from these all other whether soul-destroying or soul-endangering doctrines let him carefully make use of these few helps 1 Let a man be sure that his profession of religion be in sincerity truth that he may not only have a form of godliness but the truth and power of it and then he shall surely be preserved from destroying errours For though false teachers may deceive many and shew signes wonders for that end yet it is not possible that they should finally deceive the Elect and chosen ones of God Math 24. 24. or will the sheep of Christ harken to the voyce of a stranger but will flee from him John 10. 5 8. and that saying 1 Iohn 2. 29. they went out from us but were not of us and as it sheweth that Apostates in their best times were but hypocrites so it also sheweth that they who are but hypocrites are like enough in the end to become Apostates 2 Stabillity and settledness of mind judgment in the truth is also a means to be preserved from being seduced For it is children that are tossed too and fro carryed about with every wind of doctrine Ephe. 4. 14. wheras if the heart be stablished with grace a man shall not so easily be carryed about with divers and strange doctrines Heb 13. 9. no it is the ignorant and unstable that wrâ—…st the Scriptuâ—…s to their own destruction 2 Pet. 3. 16. When there comes a stream or flood of waters on the earth trees and houses that are rooted and well grounded do stand firm but what ever lyes loose is swept away so the flood of errours may carry away loose and unsetled professors but such as are rooted grounded abide firm and stedfast And especially it is good to be well grounded in principles of Catechism for these points are fundamentall therfore are called the foundation Heb 6. 1 2. And it is not often seen but that they who are led away with erroneous opinions and vain and empty whimseys are very defective even in catechisticall points The voice of errour is who so is simple let him come hâ—…her Pro 9. 16. 3 And as a means of both the former it is very needfull and to be of an humble spirit truely abased in the sight and sence of a mans own weakness and sinfulness and unworthyness for such have a promise of being informed in the truth and wayes of God Ezek 43 10 11. and of direction preservation Psal 25. 9. Babes shall
have truths of God revealed to them which are hid from the wise and prudent Math 11. 25. And the reason is because humble souls are afraid of themselves dare not trust to their own understanding and strength but depend upon God Christ to preserve and teach them in the truth Wheras otheâ—…s trusting on themselves are therfore neer unto a fall even because they are proud and self-confident Pro. 16. 18. 28. 14. 4 It is needfull for to keep a good conscience by walking in obedience to the truth and will of God so far as a man doth know already for to such there is a promise that they shall know what doctrine is of God and what is otherwise John 7. 17. Wheras they that take pleasure in unrighteousness are in danger to be given up to believe lyes and so to be damned 2 Thes. 2. 11 12. and therfore it is said the wise shall understand but none of the wicked shall understand Dan: 12. 10. As there are few errours in opinion bâ—…t they bring forth sins in practise so sins in practise will bring errour in principles through the judgment of the Lord upon men for those their sinns They that were led captive of errours were 〈◊〉 with divers lustâ—… 2 Tim: 3. 6 7. men that will not do what they know it is just if they be left in blindness and not know what to do When a master gives light to his servants and they do no good therewith but abuse it to cards dice drinking drunkenness c it is just if he come and take away the light from them and so they be left in darkness In like sort it is a righteous thing with God to plague the poluted lives consciences of men with giving them up to the darkness delusions of errour Oh let all them tremble at this that have much knowledg in their heads but little power of grace in their hearts to walk accordingly but by the power of unmortified lusts are so carryed away as to sin wickedly against the light of their own knowledg conscieÌ„ce in one kind or in another for besides the great wrath and many stripes that such may expect in another world they may also fear that the Lord may leave them to some pernicious errour or other even in this life and thereby their damnation be the more dreadfull A pure conscience is a good cask or vessell wherin to preserve and keep the mystery of faith 1 Tim: 3. 9. 5 It was desire of noveltie that overthrew our first parents Gen. 3. for they were well if they could have been so content but having an itching desire to know more then God saw meet for them hence they were overthrown And men that have itching ears 〈◊〉 apt to be turned from the truth and to be turned unto fables 2 Tim: 4. 3 4. It argues an ill stomack and a weak unhealthfull constitution of body when a man can not disgest good and wholsom food without curious sauce In like sort it is an ill sign of a distempered soul when the good old way of the doctrine of faith and repentance and the like is not savory to a mans spirit but he must have new notions and quaint unquoth matter or else it will not go down Therfore beware of curiosity The old way is the good way let a man seek that and walk in it and he shall find rest for his soul Jer 6. 16. 6 Let a man beware of his company He that delights to walk talk with them that have the plague it is no marvell if he catch infection Therfore we are bidden to shun the society of corrupt erroneous persons to avoid them and have no familiarity of converse with them Rom 16. 17. 2 Joh. 10. and to cease to hear the instruction that causeth to erre from the words of knowledg Pro. 19. 27. weâ—…k christians should not be admitted to doubtfull disputations least they be staggered Rom 14. 1. and therfore they must not go to them of their own accord and the reason is plain viz because we must avoid temptations as much as lyes in us and therfore not lead our selves into temptation for then it may be just with God to leave us to our selves And therfore it is not safe especially for weak christians to be familiarly conversant with corrupt persoÌ„s or corrupt books which do frequently come abroad in these dayes 7 Lastly It is specially usefull in this case to keep close to the Scriptures and to the means appointed of God for our right understanding of the Scriptures Therfore we are bidden Go to the Law to the Testimony Isai 8. 20. as on the contrary the ignorance of the Scriptures is noted in the Sadducees as a mayn cause of their errour 22. 29. If a mans adversary enemy can perswade him to throw away his weapons he may then conceive hope of prevailing against him with more ease and therfore it is no wonder if Satan in these dayes do breed questions against the Divine authority and necessary profitable use of the Scriptures as heretofore he was wont to do amongst the Papists for he knowes it will bee for his advantage against poor souls if he can by any meanes perswade them to lay aside the sword of the Spirit which is the word of God Ephe. 6. 17. but he that loves his soul must be more wise then to harken to the counsel of Satan herin And for means for the right understanding of the Scripture one is the Church of God and holy coÌ„munion therewith another is the Officers ministers of Christ therin In respect of the former it is said that the Law should go forth of Sâ—…on and the word of the Lord from Ierusalem Isai 2. 3. that is to say from the church And there it was even in the Sanctuary that the Psalmist came to understand that which otherwise was too hard painfull for him Psal. 73. 16 17. For which cause it is that he that hath an ear to hear must hear what the Spirit saith unto the churches Rev 2. And even to the Angels themselves much of the manifold wisdom of God is made known by the church Ephe. 3. 10. If therfore a man hang loose from the love of Church-society and the coÌ„munion of saints therin it is no marvell if such an one be drawn away with errours becaus the Curch is the pillar ground of truth 1 Tim: 3. 15. The Apostle exhorting not to forsake the assembling of our selves together as the manner of some was presently addeth what a dangerous thing it is to sinn willfully after wee have received the knowledg of the truth that is to becom Apostates Heb 10. 25 26. intimating therby that where there is the former there men are in danger of the latter that is to say where the hearts of men draw back from Church-society there they are in danger of Apostacy And for the ministers of Christ in his church
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
then my self Hest. 6. 6. But they that are believers indeed have many times need to be comforted concerning their justification and therfore the Lord speaks so earnestly to his Prophets Isai 40. 1 2. Comfort ye comfort ye my people and say unto Ierusalem that her iniquity is pardoned intimating therby that his people have sometimes need yea much need to be coÌ„forted coÌ„cerning the pardon of their sins their justificatioÌ„ For though they be believers and their sinns pardoned and their persoÌ„s justified in Christ yet somtimes they can scarce believe themselves to be so happy as Job though he had called and God had answered him yet would scarcely believe that God had harkned to his voyce Job 9. 16. And David though Nathan had told him that the Lord had put away his sinn and â—…t hee should not dy 2 Sam 12. yet he is not so qâ—…ickly perswaded so easily satisfied touching this point but that after this he still prayes cryes for pardon Psal. 51. as if he had never heard those words of the Prophet And as the children of God have many times need to be comforted touching this point so the ministry of the word is a means of Gods ordayning for the comforting of them Isai 57. 29. 1 Thes. 3. 2. Isai 40. 1 2. and therfore to comfort them concerning their justification must not be looked at as a needless labour If God do give them faith and therby do justifie them and pardon their sins why do they not know it and how commeth it to pass that they are pardoned justified in heaven and not in their own consciences also This commeth to pass 1 To shew that not only faith forgivness but even comfort it self is the free gift of God and depends not necessarily infallibly so on faith repentance c but that these may be and yet there be little comfort joy at least for a time And therfore it is that God is called the God of comfort 2 Cor 1. 3. and his spirit the Comforter Iohn 14. 15. 16. and God is said to be hee that speaks peace unto his people Psal. 85. 8. all to shew that peace and comfort and joy are blessings the dispencing wherof the Lord hath reserved in his own hand According to that Job 34. 29. when hee giveth quietness who can make trouble and when he hideth his face who can behould him 2 It thus coÌ„meth to pass that the godly may feel the smart bitterness of sin the more and so be more deeply humbled in sence therof 3 That they may be more watchfull afterward If David like his broken bones and his roaring all the day long c then let him be bold to be tampering with sin again But by this meanes God keeps his children from turning again to folly they know what it hath cost them before and they will no more buy the pleasure of it so dear 4 That they may learn to be the more pittyfull to others in the like distresses as Christ must suffer be tempted that he might succour them that are tempted Heb 2. 17 18. 5 That they might afterwards more heartily and chearfully prayse and laud the Lord as they that have been in deep afflictions and are delivered out of the same Psal. 107 6 Lastly this commeth to pass through the difficulty and supernaturall way of believing Naturall conscience expects justification by works and therfore hath much adoe to close with mercy in a way of free grace Faith is not like other graces dutyes which have some though obscure footsteps in the naturall dictates of conscience as to worship God love God c Rom 2. 14. but faith is wholly supernatural Math 16. 17. so that Adam in his innocency knew not this way of believing in and trusting to the righteousness of a Redeemer mediator As Christ the object of faith is only by divine revelation no counsell of men or Angels could ever have devised such a way of justification so faith it self as the organ and instrument to apply this righteousness is not by humane light but wholly from above And faith being thus supernatural it is therfore the more difficult not only to be attained but also to be discerned How then may faith justification be known that one may have the comfort of the same It is good for a man to examine himself by the trialls before mentioned from the principall efficient the instrumental means the object the subject and the effects of faith But withall it is needfull to pray for the illumination of Gods spirit which is able to clear up our faith and our justification by faith but without this it will never be satisfyingly discerned known For it is the Spirit that sheddeth abroad the love of God into our hearts Rom 5. 5. witnesseth that we are the children of God Rom 8 16. sealeth believers to the day of redemption Ephe. 1. 13. 4. 30. and enables us to know the things that are freely given us of God 1 Cor 2. 12. Two things concerning justification have been spoken unto already viz the chief author or efficient of it which is the Lord and the instrumental cause or means of it which is faith In the next place wee are to consider of the third and last particular here expressed and that is the forme or manner of it and that is by imputing accounting or reckoning He counted it to him for righteousness VVhence the Doctrine is That As justification is from God as the Author of it and by faith as the instrument or means of it so for the forme or manner of it it is by accounting reckoning or imputing I name these three English words as our english tongue useth them all though they all import the same thing one the same word in the originall being somtimes englished by one of them and somtimes by another Now for the farther opening of this point it is to be observed that there are three things which are said to be imputed or not imputed in this matter of justification Sin Faith Righteousness First of all Sinn and of this the Scripture phrase is negative that sin is not imputed when a man is justified This expression of the not imputing of sin is found in such scriptures as these Rom 4. 8. Psal. 32. 2. 2 Cor 5. 19. in which places the Holy-Ghost speaks of justification In like sort is the word used 2 Sam 19. 19. and in that of Paul 2 Tim: 4. 16. where he prayeth that their sin that forsook him in his appearing before the Emperour might not be laid to their charge or not imputed unto them for it is the same word that is often englished imputed in Rom 4. So this phrase importeth that when the soul is justified his sin is not accounted imputed 〈◊〉 reckoned to him at all in the sight of God but he stands clear before him as if he had