believed afore the death resurrectiō of Christ And so if all Gods people be actually justified at the time when Christ suffered rose again then it must follow that though some of them be justified long afore they do believe yet others have believed long afore they were justified And so by this conceit wee shall have severall wayes for the justification of believers or the people of God some without faith a long time afore it others not without faith but long time after it But the Scripture knoweth but one way for the salvation of Gods people whether they lived in the times afore the comming of Christ in the flesh or since and that is by the Lord Jesus Christ and faith in him Acts 15. 11. John 8. 56. The vertue value of his death and obedience being such as that it was su◅ficient for the justification and salvation of all true believers even from the foundation of the world Rev 13. 8. and therfore in the times before his incarnation and passion as well as since As for Rom 4. 25. the meaning therof is no more but this that our justification is purchased and merited by the death resurrection of Christ which it may be yet not actually applyed till such time as we come unto him by believing For the Apostle tells us Rom 5. 19. that as wee are made sinners by the sinn of Adam so wee are made righteous by the obedience of Christ Now how are we made sinners by the sinn of Adam hee purchased or merited for us this lamentable patrim◅ny by his disobedience in eating the forbidden fruit but yet this is never actually applyed to us till such time as wee become actually his children and have a being from him by natural generation In like sort Christ by his obedience hath merited purchased for us this blessed portion of righteousness and life but yet this is not actually applyed to us till such time as we come to have actually a spirituall being in him which is done by spiritual regeneration and by faith which is wrought therin Garments may be fit to cover us prepared for us before we bee clothed with them but that we may be actually clothed with them we must first receive them put them on And one may as well say and as truely when gar◅ents are once prepared made that now he is clothed warmed with them though yet he have never put them on as to say because Christ hath purchased justification for us by his death resurrection that therfore we then were actually justified though yet wee have never believed nor have put him on by faith For the farther clearing wherof let it be observed and minded that as the Father doth accept of the Sonns satisfaction and the Sonn performeth it so both the Father the Sonn do agree upon the way the manner and the time when this satisfaction shall be applyed to the elect to wit when they come to believe on Christ The Sonn did not make satisfaction and purchase justification fo◅ them to be applyed to them whether they believed or no or afore their believing nor did the father so accept it But this was the appointment agreement of them both and their most wise and holy will that it should be applyed to the elect upon their believing So much is taught in John 3. 16. and especially in Joh. 6. 38 39 40. where we read that Christ came down from heaven to do the will of his Father in saving of the ◅ect and that this will was not that any should have li◅ or rig◅ess by Christ without believing no such matter but that ◅soever seeth the Sonn and believeth on him should have ◅ll l◅fe This was the will of the Father and this was that which was performed by the Sonn And therfore that a man should actually be partaker of the justification of life as the Apostle calls it Rom 5. by the Sonn of God afore he see the Sonn believe on him is contrary unto the appointmēt and holy will both of the Father the Sonn If a man be justified in the sight of God when he doth believe and was not so before then it may seem that God is changed This doth not follow at all if we speak of a change in Gods will His work is changed indeed and the state of the creature is changed but no change at all in the will of God because it was the will of God that the creature while in unbelief should be guilty of sin and wrath and when brought unto faith should then bee justified and cleared So that the change is in the creature and not in the will of God When the world was created which before was not God is now a Creator and was not so before yet this change is only in the creature the object of God will but not in God himself nor in his will Yet one m◅ght by this argument as well say that the world was from eternity for fear of making a change in God as say for that reason that justification is from eternity for there is as much change in God in that work of creation as in this of justification It is one thing m◅tare voluntatem to change ones will another thing velle mutationem to will a change of which the former is not in God but the latter so that by one and the same unchangable will he willeth to have the creature for a time in a state of wrath and bondage to sin Satan c and afterward to call him out of that estate to justifie him A Physitian appoints his patient to take one day one kind of medicine the second day another and the third day another here he wills a change in the patient without any change of will in himself Nor is there any change in God though he w◅lls the creature in time of its unbelief to be in a state of guiltiness upon its believing to be be in a state of righteousness God loves his elect before they do believe and therfore they are justified afore Answ This will not follow neither For can not God love with a love of purpose but all the effects of that love must needs be exhibited forthwith Then we must say the elect are sanctified before they believe and gloryfied also for both these are effects fruits of his eternal love And indeed wee may as well say that these are afore faith and from eternity as to say so of justification because all these are fruits of Gods love as well as justification is Yea if justification must be before faith and from eternity because of this eternal love of God how then commeth it to pass that the elect do not believe from eternity For sure it is this calling of the elect drawing them to Christ by faith is a fruit of God everlasting love as well as justification is Jer
31. 3. But if notwithstanding this love of God we can yield there is a time when the elect do not believe but are without faith wee may as well yield tâ—…ere is a time when they are not justified For this love of the Lord would prove the eternity of the one as well as of the other both being streams from the same fountain and fruits from the 〈◊〉 root and yet both in time and one of them a qualification of the other Even as God loves his elect afore he gives Christ for out of that love he gave Christ Joh. 3. 16. 1 Joâ—…n 4. 9 10. and yet when Christ is given he doth then bestow furâ—…er 〈◊〉 oâ—…â—…is love So out of his love he drawes the soul to Câ—…t by â—…aith Jer 31. 3. and then makes that effect of his love a 〈◊〉 â—…or a new â—…arther effect of his love in justification even as justification a qualification for gloryfication Rom 8. 30. If justiâ—…cation be by faith then it is needfull for every soul to labour in â—…e use of meanes for the attayning of this grace because it is by this that we 〈◊〉 be justified if ever we be justified Oh let men consider what a blessed thing it is to be justified to have sin pardoned Psal. 32. 1 2 and what a wofull misery it is to remain under the guilt of 〈◊〉 to ly dy therin John 8. 24. And the way and meanes to â—…ave it otherwise to escape this misery attaâ—… this blessedness is this faith in the Lord Jesus Christ All moral vertues will not suâ—…fice without this no nor all gifts of grace and holy dutyes of obedience that are possible to be found where this faith is wanting Abram had many excellent vertues and châ—…se service to God to men and yet he is not justified by any of them but by 〈◊〉 only Without 〈◊〉 faith it is 〈◊〉 to please God Heb 11. 6. or to escape his wrath everlasting condemnation Joh. 3. 18 36. Mark 16. 16. What though there be righteousness and merit inough in Christ yet this will not justifie us without faith If a rich man would bestow some precious pearl that is worth thousands and thousands of pounds this is enough indeed to make a beggar or broken-bankrupt rich but yet not till he do receive it Even so in this case It is not through want of merit and righteousness in Christ but through want of faith in their own hearts that many thousand sinners do perish everlastingly By what means may this faith be attained 1 It is good to be well informed of the misery of a man without faith how such an one for the present lyes under the wrath and displeasure of God Iohn 3. 36. Heb 11. 6. how he is uncapable of mercy Math 13. last Heb 3. last how the meanes of grace will never do him good as long as he remaines in that condition Heb 4. 2. that so continuing his damnation is certain unavoidable John 3. 18. Mark 16. 16. If these things were well considered and thought on it might by the blessing of God awaken secure unbelieving sinners out of their sinfull security 2 It is needfull for a man to be convinced that naturally hee wants faith John 16. 8. Iohn 3. 27. as the Apostle confesseth Rom 7. 18. in me that is in my 〈◊〉 there dweâ—…eth no good thâ—…ng Untill a man be convinced of this he will never seek for faith for who will seek for that wherof he feels not any want Nor will God give faith till men see feel their want need of it Luke 1. 53. It is not Gods manner to give grace to them that feel no want of grace but where he hath a purpose to bestow it there he first convinceth the soul of its want It is needâ—…ll also to be convinced of a mans want of power to believe of himself Else if a man bring a faith of his own making this is not faith of a right stamp for that is a 〈◊〉 of the operation of God Col. 2. 12. Therfore the soul must be convinced of that Iohn 6. 44. and have the experimentall feeling of in himself that he can not coâ—…e to Châ—…st by believing except he be drawn and therfore must feelingly cry out Draw mee that I may runn afâ—…er thee Cant. 1. 4. Yea and farther a man must be convinced of his great dâ—…ep unworthyness that ever God should woâ—…k faith in him or give the grace oâ—… believing to such a wretch and this in regard of his many great sins in regard of his slighting of Christ and grace many a time when it hath been offered in regard that there are thousands others in whom God may glorifie his rich grace and let him dy without any part or portion therin When a man comes to this then if God work faith in him he will be very thankfull and give God the glory of it and God loves to dispence all his favours in such a way as may be for the glory of his free grace Ephe. 1. 6. 3 A third meanes for the begetting of faith is a right serious consideration of Gods promises God hath made many great and precious promises in his word and the pondering and musing on them is one special meanes for the begetting strengthening of this grace Acts 15. 7. and Rom 10 17. It is by the promises that wee are made partakers of the divine nature 2 Peter 1. 4. It is a great mistake in some poor souls to think that the promises are of no use but only to comfort them that are believers already yea and such as know themselves so to bee and therfore these as long as they discern not saith in themselves they dare medle with no promises but lay them aside and let them ly by as things that do not concern them but only concern others wheras one use of the promises is for the begeting of faith And therfore when we can not bring Hope Faith to the promise we must go to the promise for them Therfore thou that art full of doubting and feares do thou seriously consider the promise weigh it think much on it pray over it that God would give thee an heart to believe and if it will not bee at the first think again weigh it again pray again c and by much veiwing gazing on it God may work faith in thee though thou hadst none before as by much beholding the glory of the Lord in the glass of the Gospel wee are changed into the same Image 2 Cor. 3. 18. This may well be meant by that hiding of the Treasure Math 13. 44 45. namely that he hides the promises of mercy in the Gospel in the bottom of his heart and soul by serious meditation and consideration of them Particularly it is good to consider the large extent of these promises how they are general excluding none but such as by
uâ—…belief do exclude themselves as these texts do witness Joh. 3. 16. Rev 22. 17. Isai 55. 1. So that no man may say I know not whether I be elected whether God purpose any good to me c For the promise is general indefinite to whosoever will receive it by faith The freeness also of the promise should be considered Isai 55. 1. without moâ—…y without price What can be more free then gift that we may have mercy if wee will receive it God was not sought unto by fallen man for mercy but he provides a means of mercy of his own accord of his own love John 3. 16. which he had not needed to have done but that it so pleased him Which may answer the objection that the soul is wont to make against believing from its own unworthyness as not daring to believe on Christ unless it were more holy sanctified c If a King make love to a poor milk-maid and offer himself to her it is not for her to refuse put off the motion till shee be a Queen for if shee match with him he will make her a Queen though he do not find her one 4 It is usefull in this case to think much and consider seriously of him that makes the promise his Name and blessed Attributes Isai 50. 10. as his Power infinitely able to do what ever we need Rom 4. 21. 2 Tim: 1. 12. Math. 9. 28. Psal. 115. 3. So his Truth and Faithfulness that never did nor can deceive nor fayl to perform what ever he promiseth Heb 6. 18. 11. 11. So his Grace Mercy his Wisdom Goodness yea his very Justice it self might be helpfull in this case for being just he will not require satisfaction twice and once he hath received satisâ—…action in the sufferings and obedience of Christ To consider these Attributes of God might be very usefull helpfull in this case as it is said Psal. 34. 5. â—…ey looked unto him and were lighâ—…ned Bâ—…t one cause of the want or weakness of faith is that men look too much at creatures at sense at reason at their own baseness weakness unworthyness and look not sufficiently at God 5 A serious consideration of him through whom all the promises are accomplâ—…hed aâ—…d made good might be also helpfull in this matter and that is the Lord Jesus who is the mâ—…tour of that better Covenanâ—… established 〈◊〉 better promises then the old covenant was Heb 8. 6. Now in him there is 1 Aâ—…l fullneâ—… Col 1. 19. So that what ever we want it is fully to be had in him In hâ—… is Wâ—… Righâ—… Sâ—…tification and Redemption 1 Cor 1. 30. In him is life Iohn 14. 6 19. Wisdom Col. 2. 3. Righteousness Jer. 23 6. Pâ—…ace Ephe. 2. 14. the Spirit of Grace Holyness above â—…easure Iohn 3. 34. 1. 16. Favour with God Math 3. 17. Col. 1. 13. Power to conquer all the enemies of our salvation as being King of kings Lord of lords 1 Tim: 6. 15. Able to Succour in all Temptations Heb 2. 18. Mighty to Save Isai 63. 1. God having laid help upon him hath laid help upon one that is Mighty Psal. 89. 19. and able to save to the uttermost all that come to God by him Heb 7. 25. 2 And as there is in him all this Fullness so there is in him as much Freeness readiness to communicate of this his fulness unto them thâ—…t trust in him and sue to him When he was on earth he invited men to come to him and never any so did but they were holpen and his heart is still the same So that he hath not lost his mercy by receiving glory but is still a mercyfull high Priest on the behalf of poor sinners Heb 2. 17. So that such as come to him he will in no wise cast them away John 6. 37. Therfore let us look unto him Isai 45. 22. and seriously consider this Apostle high Priest of our profession Heb 3. 1. and as long as wee so do we shall do well but if we turn the ey of our mind from him then we fall sink through unbelief even as it were with Peter who as long as he kept his ey upon Christ he walked on the water as firmly as you could do on boards but when he looked too much on the winds and waves and kept not Christ in his ey then he began to sink Math 14. 30. 6 Lastly It is good to consider that to believe is not only lawfull but a necessary commanded duty and the contrary a very grievous sin Some say they could desire to believe if they thought they might May I dáre I saith the soul apprehend the promise and receive Christ may I do it which is as if one should say may I obey the Commandement of God may I do the will of God which ought not to be a question And sure it is God would gladly have yee to believe if it might be after him I speak of his revealed will in his word Else what means that protesting that hee delighteth not in the death of a sinner Ezek 33. 11. That beseeching men to be reconciled to God 2 Cor 5. 20. That Commanding men to believe 1 Iohn 3. 23. Commending rewarding such as do Math 15. 28. Threatning punâ—…shing the contrary Mark 16. 16. Iohn 3. 18 19 36. Heb 3. last And therfore wheras the poor soul saith dare I believe wee might rather meryeil how men dare refuse for this is to put horrible indignity upon God as if he ment not as hee sayes but deals deceltfully and falsly with poor sinners it is to make God a lyer 1 Iohn 5. 10. As if the God of Truth and Faithfullness had nothing to do but to dissemble and to deceive poor souls which should be an abhorring to our thoughts to imagin Consider then that obedience is better then complement yea better then sacrifice and faith is a singular kind of obedience Rom 1. 7. If therfore the question be what shall I do to be saved the answer from the Lord is beleive in the Lord Jesus Christ and thou shalt be saved Acts 16. 30 31. And if the question be But how may I do to believe the answer is Cry mightily unto God the giver of faith that he would bless these and such like meanes for the working of this precious and needfull grace If justification be by faith then it is needfull for every soul to examin and try themselves whether they have this faith or no whether they be true believers or not For by this we are justified and without this faith we can not be justified nor have any well grounded assarance of eternal life See but that one Scripture John 3. 18 36. Hee that believeth hath everlasting lifâ—… hee that believeth not shall not see life but is con leâ—…ned alreaâ—…y and the wâ—…ath of God abideth on him and then tell me whether it be not needfull for men to try
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
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
as it was said of old that the Priests lipps should preserve knowledg and they should seek the Law at his mouth Mal. 2. 7. so in the new Testament Christ hath appointed Officers in his Church as for other ends so for this that wee may not be children tossed to and fro with every wind of doctrine Ephe. 4. 11 24. that is that wee might not bee seduced with errours and them that teach them In which respect it is that the Eunuch confesseth he could not understand the Scriptures without some to guid him Acts 8. 30 31. The Disciples of Christ hearing of an opinion of the Scribes that Christ was not the Messiah because of a seeming-strong objection that Elias must first come if they had kept this objection to themselves they might have been foyled or puzzled therewith but they were more wise then so they do not keep it close and only plod upon it amongst themselves but very honestly bring it forth to their Master Christ Jesus and so had resolution satisfaction Math 17. 10 11 12 13. A notable example and worthy of imitation but when men have met with new notions apprehentions whether from books or otherwise contrary to the doctrine which they have received shall keep them in hugger mugger so that their officers must not know them the ministers of Christ must not be aquainted with them this is a ready way for the endangering of their souls exceedingly Like stollen waters which are sweet and bread eaten in secret which is pleasant but the dead are there and such ghuests are in the depth of Hell Pro 9. 17 18. Oh therfore let every soul that would be preserved from the infection of errour carefully look to these things and let him cry mightily to God through Iesus Christ for his grace and holy Spirit to preserve him in the truth and to bless him in the use of these and â—…her good means for that end and then he may with comfort expect that the Lord will preserve him from the evill way of errour and lyes and will guide him in the truth wayes of grace to his heavenly Kingdom through Iesus Christ To whom â—…e all glory of service and aâ—…nce for ever R. M. TO The Christian Reader THE Iustification of a sinner before God as it is the fruit of the Riches of his Grace Ephe 1. 7. So it is the Root of our peace with God Rom 5. 1. which passeth understanding Phil. 4. 7. and of our joy in the Holy Ghost which is unspeakable glorious 1 Pet 1. 8. This is that gift of his Grace which filleth our hearts with admiration to wonder at the abundant rich Mercy of the Lord in pardoning our many and mighty sinns Micah 7. 18. to wonder also at the deep demerit of our sinns which could not be expiated but by the precious blood yea and soul-sufferings of the great God our Saviour Yea and to wonder likewise at our baseness and filthines and folly that could live so long in so dangerous desperate a course provoking the most High to so great Anger and our selves to the confusion of our own faces souls Hence it is that every godly Treatise tending to the discovery of this grace is wont deeply to affect the hearts of such as through grace have part in this common salvation Amongst others of this kind Good Reader thou shalt find this little Treatise to be like Maryes box of spikuard which washing the paths of Christ towards us as that did his feet will be fit to perfume not only the whole house of God with the odour of the oyntment of his Grace but also thy soul with the oyl of gladnes above what creature-comforts can afford The manner of handling thou shalt find to be soltd and judicious succinct and pithy fit by the blessing of Christ to make wise unto salvation The presence and blessing of Christ go with it to refresh thy soul with the savour of his Oyntments In whom we rest Studious of thine edification in his grace and peace J. Cotton J. VVilson Boston 24. 5. 1652. Geneses 15. 6. And hee Believed in the LORD and Hee câ—…ted it to him for righteousness IN the former verses of this chapter is conteined a renewing of the Lords promise to Abram concerning his seed In this verse is conteined the effect and fruit of that promise how Abram therupon believed in the Lord and then the benefit that accrewed to him by that believing how the Lord accounted it to him for righteousness For the meaning of the words It may be first of all demanded VVhat is meâ—…t by Abrams believing in the LORD Hereby is meant not onely that hee believed the Word of God to be true for if that had been all the Lord would never have justified him by such a faith nor have counted it to him for righteousness as the text affirmes that he did for the Divells do so believe and yet are farr from being justified James 2. 19. But here by is meant morover that he also relyed upon God that had promised by an act of Affiance Relyance or Dependance upon him so much the various words may import which are not barely hee believed the Lord but hee believed in the Lord or on the Lord Besides believing is an act of the heart Rom 10. 10. Not of the head or of the understanding only but of the heart also and if a man believe with his heart then there will be a firm resting and relying on the thing promised and on him that promiseth as it is said Isai 26. 3. Thoâ—… wâ—…lt keep him in peace whose mind is stayed on thâ—… because he trâ—…steth in thee The heart fainteth when a man belieâ—…eth not Gen 45. 26. and is fixed or fastened when a man believeth in the Lord Psal 112. 7 8. This that is said here of Abrams believing is expounded by the Apostle Rom 4. 18 19 20 21. by Hope above hope and by not staggering at the promise through unbelâ—…efe VVhat means this word He counted it to him for righteousness It is as much as to say the Lord imputed this Faith of Abram for righteousness in Gods sight So it notes that hee was justified not by workes but by this his Faith and so the Apostle expounds these words Rom 4. 2 3 4 5. Did Abram never believe afore now and was hee never justified before this time Yes doubtless long before this time for it was by Faith that hee left his own country and kindred and came to sojourn in the land of Canaan as the land of promise This he did by faith Heb 11. 8. Which was afore this time Hee also had heard many promises of God to him his seed afore now both in chap 12. 2 3 7. chap 13. 14. which doubtless he did believe VVhy then is this mentioned now as if he had not been a justified believer before One cause therof may be because his
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.
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
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
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
himself any punishment deserved by them it is manifest that the phrase of bearing sinn or bearing iniquity can have no such meaning but that it signifies to bear the punishment deserved by sinn as where it is said of such such offenders that they shall bear their iniquity Lev 20. 17. 5. 1. that every one shall bear his own burden Gal. 6. 5. 5. 10. and that the sonn shall not bear the iniquity of the father nor the father the iniquity of the sonn Ezek 18. 20. can any man imagin that here to bear iniquity should signifie to bear it away from himself or from another If any could so do there were no evill in such a bearing but that were a lawfull yea a commendable and blessed bearing of another mans sin But the text speaks of bearing iniquity in an other sence wherin no man shall bear the iniquity of another but every man bear his own burden his own sin that is the punishment of his sin Therfore inasmuch as the Lord Jesus bare our sinns he bare the punishment due by them they being imputed to him for that end 3 Christ was made a curse for us Gal. 3. 13. and this implies that he bare the punishment of sin for us for to be made a curse or to be cursed is alwayes used in that sence Math 25. 41. 2 Pet 2. 14. Gal. 3. 10. 4 Christ was a ransom or a price of redemption for us Math 20. 28. 1 Tim: 2. 6. 1 Cor 6. 20. and this doth imply that the punishment of our sinns was laid upon him 5 Christ was a sacrifice for us or for our sinns Heb 9. 26 28. 10. 12. John 1. 29. Math 26. 28. And inasmuch as all the sinns of the people were put laid upon the sacrifice Lev 16. 15 16 17. vers 21 22. Lev 10. 17. therfore this implies and teacheth that all our sins were imputed to Christ the punishment of them laid upon him 6 What can be more plain then what is written in Isai 53. 6. 2 Cor 5. 21. he was made sinn for us God hath laid on him the iniquity of us all But how can this stand with justice that our sinns should bee imputed to Christ and he be punished for them can it stand with justice that one should be punished for anothers sin and the innocent for the guilty Yes there is no injustice at all in it that the surety be responsible for the debt as Philem 18. Paul becoming surety for Onesimus saith to Philemon put that on my account let it bee imputed to mee let me answer pay it Now Christ was our surety Heb 7. 22. More particularly thus it is no wayes unjust that one be punished for the sin of another when the things here following do all concur 1 When all that are concerned in it are willing and do consent 2 When there is a neer relation and union between the offender and the sufferer 3 When the sufferer hath free dominion over that from which he parteth in his sufferings for another 4 When he hath power to break through and overcome all his sufferings and to reassume his former condition again 5 When this way is not to the dishonour of any but for the greater honour glory of all And so it is in all the particulars when the Lord Jesus did suffer for us But if God do not graunt forgiveness attonement righteousness without the punishment of our sinns laid on Christ and suffered by him where then is there any Grace or Mercy in our salvation For it seems God doth not save us without satisfaction to himself Yet there is much grace mercy in our salvation notwithstanding what is here said for 1 It is mercy to us though it be merited by Christ 2 It was great grace and mercy to accept of satisfaction from another for the rigour of the Law would not allow of this but exacts satisfaction from the sinner himself in his own person And therfore there was in it great grace to us that God by his soveraign power would in this point dispēce with the rigour of the Law 3 It was yet a point of father grace and mercy that he himself would find out this remedy this way of salvation by another For we our selves could never have found out such another nor could any other creature have found it out for us So that though justice be satisfied and punishment be suffered yet our salvation is of free grace and mercy notwithstanding Justice and Mercy most sweetly concurring in our salvation by Christ Jesus If then the righteousness of Christ be imputed to us What was that righteousness of Christ that is imputed Such a righteousness as man now oweth to yeild perform unto God and that is two-fould 1 Passive in a way of suffering penalty or punishment for his transgression this every sinner doth owe to God by the sentence of his just Law which requireth that the sinner be accu◅sed and suffer death for his sinn Gal. 3. 10. Rom 6. 23. 2 A sinner oweth obedience de novo and is still bound to obey the Law though he must when he hath satisfied for former breaches It stands not with reason that paying the penalty threatned for transgression hee should therby becom lawless or free from thenceforth from the debt duty of obedience which the Law requireth And this being the righteousness that a sinner oweth this therfore is the righteousness which Christ performed for us and which is imputed to us for our justification even both his active passive obedience Therfore it is said that he fulfilled all righteousness Math 3. 15. even all that the Law requireth of fallen man whether it bee suffering or doing both which seen to be comprehended in that one saying Phil 2. 8. that Christ humbled himself and became obedient even to death the death of the cross which place implyes that there is an obedience which falls short of death and an obedience in suffering death and that Christ for our sakes in our steed performed both In which respect also it is that he is said to bee the end of the Law for righteousness Rom 10. 4. Now the end of the Law is perfect righteousness in doing what is commanded and in suffering punishment in case of sin transgression and so Christ being the end of the Law hath therfore performed both these things for us which the Law requireth of sinners viz to do what it cōmanded and to suffer what is due for sinn If this righteousness be imputed to us doth it not then follow that we are as righteous as Christ and that every believer is a redeemer and saviour of others for Christ was so This will not follow at all and the reasons are 1 Because the sin of Adam is impated to all the sonn of Adam and yet every son of Adam is not a cause fountain of