and women such as mourn because they can mourn no more for their sins such as would fain look towards Christ whom nothing can satisfie but Christ see Isaiah 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Thus far by occasion of the first Member of the fourth Principle Now we come to the second Member thereof MEMBER II. By faith alone WHerein the Catechisme further acquaints us how we may be made partakers of Christ and his benefits The Doctrine is this Doct. That a man may partake of Christ and his benefits he must not onely have a contrite and humble spirit but he must likewise be qualified with faith But because we have already spoken of a contrite and humble spirit take the point in a more brief form as thus That a man may partake of Christ and his benefits he must have faith he must believe See John 3.14.15 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in in him should not perish but have eternal life And Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him should receive remission of sinnes And Chapter 13. the 38 and 39 verses Be it known unto you Men and Brethren that through this man is Preached unto you the forgiveness of sinnes and by him all that believe are justified from all things from which he could not be justified by the Law of Moses And so Paul and Silas to the Jailor Acts 16.31 Believe on the Lord Jesus Christ and thâ—u shalt be saved Not that faith must be supposed to be in our own power John 3.16 But is the gift of God Romans 9.33 the Lord requiring no more in the Covenant of grace then he gives Now the Reasons of the Doctrine Reas 1. Faith is the condition of the new Covenant the Covenant of grace which is evident as in the places fore-cited so in other places as Mark 16.15 16. Go ye into all the world and preach the Gospel to every creature he that believeth shall be saved but he that believeth not shall be damned And John 29.31 These sayings are written that ye might believe that Jesus is the Christ the Sonne of God and that believing ye might have Life through his Name Reas 2. Faith is the onely Spirituall hand whereby we receive Christ and his benefits as John 1.12 As many as received him to them he gave power to become the sonnes of God even to them that believe on his Name No faith no receiving of Christ and then no benefit by him And it is not every faith that will do this but only that faith which by way of propriety is called the faith of Gods Elect Titus 1.2 none but the Elect having it and all the Elect being possessed of it in this life at one time or other Now for the further seeing into this Doctrine we enquire into the things following First The kinds and sorts of faith that so we may find out that faith which will serve the turne Secondly Wherein the Nature and Essence of that faith consisteth which will serve the turn 1. Touching the first there be four sorts of faith 1. Miraculous 2. Historical 3. Temporary 4 Justifying 1. A miraculous faith is when a man believes that some extraordinary thing shal be affected either by himself or others or that some extraordinary thing shal come to pass for which he hath some special promise or revelation Mat. 17.20 1 Cor. 13.2 Acts 14.9 Now the commendation of this faith is rather from the ground of it to wit the special promise or revelation then from the gift it self Of its own nature simply it comes short of receiving and applying Christ as is evident by this reason Because it may be in a Reprobate See Mat. 7.22 23. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name cast out Divels and in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity 2 The second kind of faith is an Historical faith and that is a bare assent and no more to the truth of the Scriptures a believing that the Scriptures are true without resting on them or affecting of them Now that this faith is too short to the purpose aforesaid is plain because it is to be found in the very divels themselves Jam. 2.19 The Divels believe and tremble The third kind of faith is a Temporary faith Now this kind of faith goes beyond the Historical in two degrees First In that with knowledge and assent is joined such a profession of the truth as carries a shew and form of Godliness as we may see in Simon Magus Act. 8.13 Then Simon himself believed also and when he was baptised he continued with Philip c. 2. A kind of rejoycing and glorying in that knowledg assent and profession as Mat. 13.20 21. He that receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he not root in himself but dureth for a while And John 5.35 our Saviour speaking to the Jews of John the Baptist He was a burning and a shining light and ye were willing for a season to rejoice in his light But this faith being not a well rooted faith at the length it vanisheth away and comes to nothing and therefore called a Temporary faith and being not well rooted it is too short likewise for the business aforesaid is not able in a found and kindly way to receive Christ 4. The fourth kind of faith is a Justifying faith so called because it apprehends that which doth justifie to wit Christ It is likewise called a Sanctifying faith because it purifieth the heart Acts 15.9 Purifying their hearts by faith and so a saving faith because the end of it is salvation 1 Peter 1.9 Receiving the end of your faith even the salvation of your souls Now this faith as it hath many effects beyond the other kinds of faith so likewise it comprehends them all as the Historical and Temporary why so the miraculous faith for he that hath Justifying faith if so be he had any extraordinary revelation or special promise made unto him hee could as well lay hold upon them as upon that Revelation and those Promises he doth lay hold upon And if you ask me what this justifying faith is I answer It is that grace of Gods Spirit whereby a man of a contrite and humble spirit is enabled to receive Christ and his benefits Not but that this faith hath other effects and a larger extent but yet this is a principal effect of it Thus we have found out the faith that will serve the turne We come now
in the Proposition or Doctrine following Doct. The preaching of the Word is the only ordinary outward Means for the begetting of faith The Scriptures are very clear this way Do but see Rom. 10.8 That is the word of faith which we preach Not only the proper object of faith but also the proper instrument of faith And so ver 14. of the same Chapter How shall they believe in him of whom they have not heard and how shall they hear to wit for the obtaining of faith without a Preacher And in ver 17. the Apostle concludes the point in hand So then faith cometh to wit in the ordinary course by hearing that is to say by hearing the Word preached and hearing by the word of God that is to say by the ordinance and appointment of God As though the Apostle should say Do you ask me how the hearing of the word preached comes to be the only ordinary outward means for the begetting of faith I answer by the ordinance and appointment of God Many other places of Scripture come up to the Point in hand as Job 33.23 Elihu speaking of the humbled soul made capable of faith If saith he there be a messenger with him an Interpreter one among a thousand to shew unto man his uprightness the word is rectitudinem or righteousness to wit the righteousness of faith or which faith apprehends As though the Ministry of the word were the proper means of faith And so Matth. 28.19 Go ye and teach all Nations saith our Saviour unto his Apostles the word in the Original is make Disciples that is by preaching beget men and women to the faith And Mark 16.15 16. Go ye into all the world and preach the Gospel to every Creature to every reasonable Creature Gentiles as well as Jewes and observe what followes He that believeth as though the preaching of the word were the only ordinary means for the begetting of faith And in the same manner it followeth 1 Tim. 3.16 and the same purpose John 17.20 Rom. 1.15 16. Now we come to the Grounds or Demonstrations Reas 1. The first Ground is the unbelief which generally raignes in such places and Congregations where the preaching of the Word is not Examine those places and what shall we find that favours of faith what gross ignorance what prophanenesse and what worldliness may be observed in them men and women living as though they had no souls or as though the soul were mortal and the body immortal frugallity and worldly providence being the greatest perfection aimed at The very best in the places aforesaid who content themselves without the preaching of the Word supposing gain to be Godlinss 1 Tim. 6.5 thinking that he is Religious enough that stores up outward things for himself and posterity This is one Demonstration to let us see that the preaching of the Word is the only ordinary outward means for the begetting of faith to wit The general unbelief and fruits of it which raign in those places where this ordinance is not Reas 2. The second Ground The opposition which is in those persons who have not faith to the preaching of the word especially being plain and powerful To this purpose see 2 The. 3.2 as though all unbelievers did oppose this Ordinance and so they do in some kind or other Hence it is that such persons have so many exceptions to the Ministers of God and their families for so sometimes the persons aforesaid reach to the Minister by causeless carping at his Family or by aggravating every weakness and infirmity of them in his Family It may be some of them are more modest then to speak against the Minster himself but they will labour his derogation and to derogate from his pains by inveying against those appertaining unto him his Family or Associates Hence it is likewise that the persons aforesaid do account the best kind of preaching to wit plain and powerful no better then foolishness 1 Cor. 1.21 that they say it was never good world since there was so much preaching since so much preaching the times are grown hard good house-keeping is laid down and all merriment and joviality is gone out of the world And hence it is when they observe any forward to hear Sermons that they say they are mad or will go mad that all such are hypocrites and dissemblers and of all people in the world not to be trusted brand them with the names of Puritans and Precisians Now this opposition in such as have no faith to the preaching of the word is an evident Demonstration that the preaching of the Word is the proper Ordinance for the begetting of faith The preaching of the word opposeth unbelief and unbelievers oppose it Reas 3 The third Ground The great conscience that the ministers of God of all Ages have made to discharge this Duty as do but see Jerem. 20.9 Acts 5.42 and 6.4 and 1 Corinth 9.16 Wo be unto me saith the Apostle if I preach not the Gospel 2 Timoth. 4.2 And so at this day the more conscionable Ministers are the more they labour in the Word and Doctrine the more diligent they are in preaching of the Word they well knowing that as this is a good means to perfect faith in those that have it why so that it is the only ordinary means to beget faith to make Satan to fall like lightning from Heaven to enlarge the Kingdom of the Lord Jesus Reas 4. The fourth Ground The high esteem of the preaching of the Word by all such as have faith by all that are kindly Believers except in times of dissertion thereby intimating that it was the only outward means of their faith And from their high esteem of this Ordinance it is that they do so frequently and fervently pray that the Lord would more and more send forth Labourers into his harvest that they do so plot and project to live under a faithful and conscionable Ministry that they do so honour and reverence painful and conscionable Ministers that they are so liberal and bountiful to them that they do so grieve when any of their mouthes are stopped that they are such frequenters of Sermons And hence it is that they do so stir up their Families Friends and Neighbours to partake of this Ordinance Isai 2.3 Now this high esteem that all true Believers have of the preaching of the Word doth not a little demonstrate the good they have received by it to wit Faith and Conversion Reas 5. The fifth Ground The experience of the blessings that have attended the preaching of the Word this way to wit for the begetting of faith As consider we first of particular persons 2. Of particular Churches 1. Of particular Persons 1 Tim. 1.2 Tit. 1.4 3 Joh. 4. Philem. ver 10 19. Nay such desperate persons coming in this way as many of the Priests who had a chief hand in crucifying Christ Acts 6.7 And some of the mocking Athenians who held the Apostle Paul no better then a
David saith Psal 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy-work There is not the least Creature but thou mayest read God in it but especially be thou exercised in the book of the Scriptures in reading and hearing them they do the most plainly and evidently set forth God 3. If thou hast not a Justifying faith be earnest with the Lord for it because without this supernatural faith thou canst not believe this Principle savingly 4. Converse much with those that are godly They that converse with the worldly-minded shall observe them much to be ascribing the event of things to natural and second causes but the godly the event of things to God Then further The godly have an experimental knowledg of God and so speaking of God they many times speak emphatically and movingly much to the strengthning of the faith of others A Reverend Light in this age one Junius doth acknowledg that the first thing that turned him from his Atheism was his talking with a Countrey-man of his and his manner of expressing himself Vse 3. For Information 1. Is there a God why then the Scriptures are true because they declare that he is and what he is 2. Is there a God why then the soul is immortal for as the immortal soul is the image of God and so doth demonstrate a God so they that do most firmly believe there is a God do likewise firmly believe the immortality of the soul And upon that ground cast for it accordingly for the beautifying and well being of it 3. If there be a God why then there is a Heaven and a Hell a place of Bliss for the godly after this life and a place of Torment for the wicked otherwise God should not be just and then not God We read of a Pope that when he was on his death-bed said He should ere long be resolved of three things which all his life long he had doubted of 1. Whether there be a God or no 2. Whether the soul be immortal or no 3. Whether there be a heaven and a hell or no He being not satisfied of the first might well doubt of the two last And thus we have absolved the first Member of the first Principle MEMBER II. That there is but one God THat there is but one God the Scriptures are very evident this way Deuter. 6.4 Hear O Israel the Lord our God is one Lord. Deut. 32.39 See now that I even I am he and there is no God with me Psal 16.31 Who is God save the Lord save Jehovah And so Isai 44.6 I am the first and I am the last and besides me there is no God And Isai 45.5 I am the Lord and there is none else there is no God besides me Ephes 4.6 One God and Father of all And lastly 1 Corin. 8.4 5 6. We know that an Idol is nothing in the world that is nothing in nature subsisting or nothing in respect of the Divinity ascribed to it and that there is none other God but one that is to say properly and by nature For though there be that be called gods to wit improperly as there be Gods many and Lords many improperly so called But to us there is but one God that is to say the Church doth know and acknowledg but one God properly and by nature Magistrates are called gods because they are Gods Deputies or Vice-gerents upon earth as Psal 82.6 I have said yee are Gods Idols are called gods because some ignorant and fond people think them to be so Jer. 10.11 The Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens Nay the Divel is called god The God of this world 2 Cor. 4.4 because of the willing subjection that the wicked yeild unto him not that any of these are gods by nature or properly but improperly Reas 1. There is but one only chief good and therefore but one God Reas 2. There is but one first cause of all things and therefore but one God Reas 3. To be more Infinites then one is impossible there is but one Infinite and therefore but one God R. 4. If there be more Gods then one why not three as well as two and why not five as wel as three and why not ten as well as five nay why not thirty thousand as it is observed by some of the Fathers the ancient Heathen had Vse 1. For Reprehension First to reprove the Papists Secondly the carnal Protestant 1. The Papists set up divers gods besides the true God As first The Pope They say he is to judg all but to be judged of none that he hath power to forgive sins and that properly that he hath power to make Lawes to bind consciences as well as Gods Lawes 2. The Virgin Mary they make her a goddess preferring her before Christ trusting in her for salvation and in their Prayers intreating her to command her Son by the might of a mother Nay 3. They make all the departed Saints gods by praying unto them as though they knew the secrets of mens hearts as though they were present every where which are things proper to God alone 2. Reproof to the carnal Protestant Such as principally affect the Creature or put their confidence in the Creature those set up to themselves more gods then one Some make worldly Riches their god and so the Covetous some carnal Pleasures and so the Voluptuous some earthly Honor and so the Ambitious some make this and that man their god and so trusting in him The truth is the most make the Divel theirgod by a willing subjection to his suggestions And thus the carnal Protestant although he seem to confess one God with his mouth why yet in affection and practiee he sets up more What a man loves most delights in most trusts in most that he makes his god whatsoever he professeth with his tongue but let those Idolaters know how the Apostle James stiles them Jam. 4.4 Ye Adulterers and Adulteresses that is to say Spiritual Adulterers and Adulteresses and how the Lord threatens by the generous and truly noble Prophet Isaiah 42.8 That he will not give his glory to another and therefore they giving that to the Creature which is due unto him let them be assured that he wil be revenged upon them Psal 16.4 Vse 2. For Inquisition or Inquiry Seeing there is a God and but one God it shall be very necessary to enquire concerning him to inform our selves what this one God is What God is strictly to enquire as a wise Logician saith he being primum ens is beyond Logick and therefore that we may define God perfectly we have need of Gods own Logick And the Reasons are 1. Because he is Incomprehensible 2. Because he is in great part unknown unto us while we are in the mortal body Whilst we are in this world as the Apostle tels us 1 Cor. 15.12 we see through a
Member following the Catechisme acquaints us with two special benefits that the true Believer receives by Christ to wit Justification and Sanctification Now as touching this Member we commend unto you this point of Doctrine Doct. Every man that apprehends and applyes Christ and his Merits unto himself by a kindly faith is justified before God Rom. 8.1 There is no condemnation to them that are in Christ Jesus That is to say Every one laying hold on Christ by a true faith is a justified person And Rom. 5.1 Being justified by faith that is by faith apprehending and applying Christ and his Merits for so onely faith justifies And the same Chap. verse 18. As by the offence of one to wit Adam judgement came upon all men to condemnation even so by the righteousness of one to wit Christ the free gift came upon all men that is to say all true Believers unto justification Compare this with Rom. 3.22 30. And so Acts 13.38 39. Be it known unto you men and brethren that through this man to wit Christ is preached unto you the forgiveness of sins and by him all that believe are justified Now we come to the grounds or Reasons of the Doctrine Reas 1. Whatsoever the true Believer should be should do should suffer Christ was did and suffered for the true Believer as Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth that is Let the Law come upon the true Believer which way it will he may answer it in the compleat obedience of Christ Reas 2. The obedience of Christ which is the material cause of justification was the obedience of such a person as was not onely man but God and therefore sufficient and more then sufficient for the justifying of all true Believers Acts 20.28 Reas 3. This is the end of Christs obedience in Gods eternal Councel and appointment to wit the justifying of true Believers that all true Believers might be justified by it as Romans 3.25 Whom God hath sent forth or fore-ordained to be a propitiation through faith in his blood Reas 4. So many as are true Believers have that instrument or hand which apprehends and applyes Christ and the Merit of his obediâ—nce unto themselves for justification for so faith onely justifies not as a quality or act but as an instrument or hand receiving Christ and his Merits But that we may the better see into a Doctrine of so great consequence we intend to answer the questions following 1. Wherein this justification consists 2. What it is being defined 3. The difference betwixt it and sanctification Quest 1. Wherein this justification consists Answ It consists 1. in remission of sins 2. In imputation of Righteousness as we may see Daniel 9.24 this benefit being spoken of there is mention made as of reconciliation for iniquity so of an everlasting Righteousness And Zachariah 3.4 Behold saith the Lord to Joshua I have caused thine iniquity to pass from thee and I will cloath thee with change of raiment And so 2 Corinthians 5.21 He hath made him to be sin for us who knew no sin that we might be the Righteousness of God in him And however the Scriptures do sometimes seem to place justification in remission of sinnes Rev. 19.8 why yet the other part to wit imputation of Righteousness is alwayes implyed and to be understood Quest 2 What justification is and how to be defined Answ It is that gracious sentence of God whereby for Christs Merits he absolveth the true Believer from all his sinnes and the punishment due for them and whereby he accounteth him Righteous unto life eternal A little to open the definition First we say that justification is a sentencing or pronouncing of sentence and so the word usually signifies in Scripture it is a judicial term taken from the Bench of the Judge and signifies by way of sentence to pronounce a person Arraigned to be clear innocent and Righteous as Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth 2. We call it that gracious sentence of God because it was of Gods free favour to find out a remedy for poor sinners to give Christ the material and Meritorious Cause of justification to give faith whereby to apprehend and apply Christ and his Merits Rom. 3.24 Being justified freely by his grace We go on in the definition Whereby for Christs Merits that is to say for the Merit of his obedience Passive and Active the Lord doth not so shew mercy as to wrong his Justice and therefore it is said Isaiah 53.6 The Lord hath laid on him the iniquity of us all He absolveth the true Believer from all his sinnes That is to say not onely past but to come in a manner to wit vertually sins past being pardoned in themselves sins to come in the Subject or Party sinning as John 5.24 Verily verily I say unto you he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life It followeth And the punishment due for them The Cause being taken away the Effect must needs be removed as Rom. 8.1 There is no condemnation to them which are in Christ Jesus to wit neither Eternal nor Temporal Now we come to the second part of justification And whereby he accounteth him righteous That is for the Righteousness of Christ imputed unto him according unto that style given Christ Jer. 23.6 The Lord our Righteousness Vnto life eternal This being annexed to wit life eternal unto the righteousness aforesaid Hence it is called Rom. 5.18 The justification of life Thus far touching the definition of justification Now we come to the third question Quest 3. What 's the difference betwixt justification and sanctification Answ Although it be true that justification and sanctification be alwayes inseparable the person justified being ever sanctified why yet there be these differences following betwixt them 1. The righteousness of sanctification is a righteousness inherent in our selves I mean a work wrought within us by the Spirit of God as Ezek. 36.27 I will put my Spirit within you But the righteousness of justification is a righteousness without us inherent in Christ imputed to us as Rom. 5.19 As by one mans disobedience to wit Adams many were made sinners so by the obedience of one to wit Christ shall many be made righteous It is true indeed this righteousness of justification is received by faith inherent in us 2. The righteousness of sanctification is not wrought in the same measure and degree in all true Believers A man may have grace and true grace and yet come far short of others in grace as is evident Mat. 13.23 He that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred some sixty some thirty And although this difference yet all good ground