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.
righteous then neither was he nor can any other be accounted righteous before believing But the former of these is abundantly restified in the Scriptures of truth Rom 3. 22 23 30. 4. 2 3 22 23. Galla 2. 16. and therfore the latter is true also We may be Iustified before faith yet be said to be justified by faith namely declaratively faith declaring assuring to us that wee are justifyed before we are said to be Iustified by faith because we know by faith that we are Iustified This cannot be the meaning of that saying we are justified by faith For 1 Then we may in that sence be said to be Iustified by any other grace as well as by faith yea by works of grace as well as by faith because these are evidences of our Iustification witness 1 Iohn 2. 3 4 29. 3. 7 10 14. James 2. 14. c For example by love to the bretheren wee know wee are translated from death to life and so are Iustified shall any man now say that wee are Iustified by love to the brethren that were directly to contradict the Scripture which saith we are not Iustified by works And yet if to be Iustified mean no more but to know we are Iustified then we may say indeed that we are Iustified by works which the Apostle doth so plainly largely gainsay And therfore to be justified by faith hath a farther meaning then only that we are Iustified 2 By the like reason we might say that the world was created by faith which were a very absurd saying and yet it is most true that by faith we understand or knâ—… that the world was created by the word of God Heb 11. 3. And by the like reason wee might say that wee are Elected by faith for by saith wee may understaÌ„d and know our election The sumâ—… is though by faith we know our election the creation yet it were an improper speech and such as the Scripture never useth to say we are elected by faith or that the world was created by faith and in like sort it weâ—…e an improper speech and such as the Scripture would never have used to say wee are Iustified by faith if no 〈◊〉 had been ment hereby but only the knowledg of our Iustificatâ—…on God justâ—… the ungodly Rom 4. 5. and therfore such as have not faith That doth not follow 1 Because that very text saith these ungodly ones dâ—…d 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 This expâ—…sition of the word 〈◊〉 〈◊〉 God Iâ—…tifieth to 〈◊〉 it of unbelievers is dâ—…tly 〈◊〉 to the Scripture which say that God Iustifieth those that do 〈◊〉 and have â—…aith Rom 3. 26 28 30. Acts 13. 39. and none others John 3. 18. 3 The ungodly one in this text is one that hath not fulfilled the righteousness of the Law and so to justifie the ungodly is no more but to justifie without the works of the Law or not by works which may be and yet not without faith 4 If wee shall extend the woâ—…d further then we must not take that saying in sensu composito but in sensu diviso that is not that he is now when God juâ—…es 〈◊〉 so â—…godly as to be without faith but that he was so heretofore thouâ—…h now God hath given him more grace As when it is said the laâ—…e man shall leap as an Hart and the dumb sing the blind sâ—… the deaf hear Isai 35. 6. Luke 7. 22. No man must herupon imagin that they did these things while they so remayned for that was utterly imposible that a lame man should leap as an Hart whilest he remained lame or a dumb man sing whilest he still remayned dumb and so of the rest but the meaning is they that were once lame dumb deaf should afterward be inabled to leap sing see hear these acts should be performed by such as had been such as is mentioned though now they were not such Wee may as well conclude from these texts that blind men may see while they continue blind so of the rest as tâ—… conclude from the text in hand that an ungodly man an unbeliever 〈◊〉 justified of God whilest he is an ungodly man an unbeliever When some rich man marryeth a poor beggar we say he married one that had scarce raggs to her back but the meaning is not that he married her in her raggs but bestowed on her fitting apparrell and so married her So God justifies the ungodly such as had neither faith nor any other grace but the meaning is not that he justifies them in their unbelief but bestows the grace of faith upon them and then Iustifies them In believing we do not believe an untruth but a truth and therefore it is a truth that we are Iustified afore we do believe It is true indeed that a man must be Iustified before hee can rightly believe himself to be Iustified but not before he believe on Christ for Iustification or unto righteousness A man can not rightly believe that he 〈◊〉 Iustified before he be Iustified for then he should therin believe a falshood nor can he be Iustified afore he do believe on Châ—…st for Iustâ—…cation The Scripture speakes little of man believing himself to be Iustified but much of bebelieving on Christ that he might be justified Gal 2. 16. Rom 20. 10. Now to believe on Christ is not an assurance or perswasion of being Iustified already but is that act of the soul of the will especially wherby a man comes to Christ receiveth Christ relyes on Christ chuseth Christ c that in him he might be justified and saved And when this is done then there is room for that other belief or perswasion of being Iustified already but not before according to that Ephe. 1. 13. after ye believed ye were sealed with that holy spirit of promise To beleive a mans self to be in a good and Iustified estate afore he have received Christ by faith what is it but the vain presumption carnal confidence of poor deluded soules as if a woman should perswade her self of title interest to a wealthy mans estate yet was never married to him Therfore afore a man can believe aright that he is justified he must first be united and married to Christ by believing on him and then therby he shall be justified indeed and so he may safely believe his justification All Gods people were justified when Christ made satisfaction for their sinns by his death resurrection Rom 4. 25. hâ—…e was raysed again for our â—…stification Now this was above 1600 years agoe and therfore long afore our believing It is true the death resurrectioÌ„ of Christ was long afore our believing and afore we were born into the world But what shall be said to Abram Isaak Jacob David and the rest of the Saints that lived long afore the Incarnation of Christ It can not be denyed but that they
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
have truths of God revealed to them which are hid from the wise and prudent Math 11. 25. And the reason is because humble souls are afraid of themselves dare not trust to their own understanding and strength but depend upon God Christ to preserve and teach them in the truth Wheras otheâ—…s trusting on themselves are therfore neer unto a fall even because they are proud and self-confident Pro. 16. 18. 28. 14. 4 It is needfull for to keep a good conscience by walking in obedience to the truth and will of God so far as a man doth know already for to such there is a promise that they shall know what doctrine is of God and what is otherwise John 7. 17. Wheras they that take pleasure in unrighteousness are in danger to be given up to believe lyes and so to be damned 2 Thes. 2. 11 12. and therfore it is said the wise shall understand but none of the wicked shall understand Dan: 12. 10. As there are few errours in opinion bâ—…t they bring forth sins in practise so sins in practise will bring errour in principles through the judgment of the Lord upon men for those their sinns They that were led captive of errours were 〈◊〉 with divers lustâ—… 2 Tim: 3. 6 7. men that will not do what they know it is just if they be left in blindness and not know what to do When a master gives light to his servants and they do no good therewith but abuse it to cards dice drinking drunkenness c it is just if he come and take away the light from them and so they be left in darkness In like sort it is a righteous thing with God to plague the poluted lives consciences of men with giving them up to the darkness delusions of errour Oh let all them tremble at this that have much knowledg in their heads but little power of grace in their hearts to walk accordingly but by the power of unmortified lusts are so carryed away as to sin wickedly against the light of their own knowledg conscieÌ„ce in one kind or in another for besides the great wrath and many stripes that such may expect in another world they may also fear that the Lord may leave them to some pernicious errour or other even in this life and thereby their damnation be the more dreadfull A pure conscience is a good cask or vessell wherin to preserve and keep the mystery of faith 1 Tim: 3. 9. 5 It was desire of noveltie that overthrew our first parents Gen. 3. for they were well if they could have been so content but having an itching desire to know more then God saw meet for them hence they were overthrown And men that have itching ears 〈◊〉 apt to be turned from the truth and to be turned unto fables 2 Tim: 4. 3 4. It argues an ill stomack and a weak unhealthfull constitution of body when a man can not disgest good and wholsom food without curious sauce In like sort it is an ill sign of a distempered soul when the good old way of the doctrine of faith and repentance and the like is not savory to a mans spirit but he must have new notions and quaint unquoth matter or else it will not go down Therfore beware of curiosity The old way is the good way let a man seek that and walk in it and he shall find rest for his soul Jer 6. 16. 6 Let a man beware of his company He that delights to walk talk with them that have the plague it is no marvell if he catch infection Therfore we are bidden to shun the society of corrupt erroneous persons to avoid them and have no familiarity of converse with them Rom 16. 17. 2 Joh. 10. and to cease to hear the instruction that causeth to erre from the words of knowledg Pro. 19. 27. weâ—…k christians should not be admitted to doubtfull disputations least they be staggered Rom 14. 1. and therfore they must not go to them of their own accord and the reason is plain viz because we must avoid temptations as much as lyes in us and therfore not lead our selves into temptation for then it may be just with God to leave us to our selves And therfore it is not safe especially for weak christians to be familiarly conversant with corrupt persoÌ„s or corrupt books which do frequently come abroad in these dayes 7 Lastly It is specially usefull in this case to keep close to the Scriptures and to the means appointed of God for our right understanding of the Scriptures Therfore we are bidden Go to the Law to the Testimony Isai 8. 20. as on the contrary the ignorance of the Scriptures is noted in the Sadducees as a mayn cause of their errour 22. 29. If a mans adversary enemy can perswade him to throw away his weapons he may then conceive hope of prevailing against him with more ease and therfore it is no wonder if Satan in these dayes do breed questions against the Divine authority and necessary profitable use of the Scriptures as heretofore he was wont to do amongst the Papists for he knowes it will bee for his advantage against poor souls if he can by any meanes perswade them to lay aside the sword of the Spirit which is the word of God Ephe. 6. 17. but he that loves his soul must be more wise then to harken to the counsel of Satan herin And for means for the right understanding of the Scripture one is the Church of God and holy coÌ„munion therewith another is the Officers ministers of Christ therin In respect of the former it is said that the Law should go forth of Sâ—…on and the word of the Lord from Ierusalem Isai 2. 3. that is to say from the church And there it was even in the Sanctuary that the Psalmist came to understand that which otherwise was too hard painfull for him Psal. 73. 16 17. For which cause it is that he that hath an ear to hear must hear what the Spirit saith unto the churches Rev 2. And even to the Angels themselves much of the manifold wisdom of God is made known by the church Ephe. 3. 10. If therfore a man hang loose from the love of Church-society and the coÌ„munion of saints therin it is no marvell if such an one be drawn away with errours becaus the Curch is the pillar ground of truth 1 Tim: 3. 15. The Apostle exhorting not to forsake the assembling of our selves together as the manner of some was presently addeth what a dangerous thing it is to sinn willfully after wee have received the knowledg of the truth that is to becom Apostates Heb 10. 25 26. intimating therby that where there is the former there men are in danger of the latter that is to say where the hearts of men draw back from Church-society there they are in danger of Apostacy And for the ministers of Christ in his church
and to create the fruit of the lips to be peace to the soul Isai 57. 19. Therfore the case of them that want the word of the Gospell must needs be miserable lamentable For there can be no salvation without Christ Acts 4. 12. 1 John 5. 12. nor without faith in Christ John 3. 18 36. Heb 11. 6. and ordinarily there can be no faith without the Gospel but by it Rom 10. 14 17. and therfore where this word is wanting there the people are in a perishing condition Pro 29. 18. and millions of people there are in this condition having none to speak unto them out Starrs trees and the great book of the creatures which is not sufficient for salvation nor for saving faith and therfore such people are without Christ and without God in the world Eph 2. 12. comming into the world know not wherfore and go out of the worâ—…d again and know not whither It were well if there were an heart in us to bewayl the case of such people for their misery might have been ours and our mercies theirs They that have the Gospel have great cause to prize it and to be very thankfull for it as for a great â—…leâ—…sing inasmuch as it is the meanes of faith and so consequently of salvation If wee shall despise it or slight it as the Israelites did Manna or as little children who do but play with their meat and kick it down under their feet it may then be just with God to take it away and that will be a dolefull and most heavy judgment and is often threatned as such See Amos 8. 11. Luke 17. 22. John 12. 35 36. Rev 2. 4. If the word be the means of faith Then it behoovs all them who enjoy the word to take heed they do not live dy without faith For the sin judgment of such will be the more greivoâ—… even much worse then if they never had the Gospel If they had not had the word they should have had no sin in comparison of what now they have but now they have no cloak for their sin John 15. 22. and therfore the judgment condemnation of such people will be so exceeding just dreadfull that the condition of Tyre Sidon and of Sodom Gomorah shall be more tollerable Math 11. 22 23 24. And hee counted it to him for righteousness Hee that is the Lord who was meÌ„tioned before counted that is imputed or reckoned for this word is sometime Englished by one of these words and sometime by another as may appeare by viewing Rom 4. 3 22 23. Gall 3. 6. Iam 2. 23. Iâ—… that is this faith of his this believing in the Lord for righteousness that is unto righteousness that is that by this he might attain righteousness or stand righteous and justified in the sight of God VVhether doth not this text prove that the object of justifying faith is not Christ the promised Messiah or the promise of mercy in Christ but what ever God revealeth and that the act of faith as it justifieth is not of the will in receiving Christ or adhering to Christ but only an assent of the understanding It proveth it not For Abrams faith had respect unto the promised seed in whom all nations should be blessed and so runneth the promise chap 12. 22. 18. this seed must need include the Messiah specially as being the head of all the seed that are blessed and so much is plainly taught in Gall 3. 16. where the seed to whom the promise is made is plainly affirmed to be Christ and if it signifie Christ then doubtless the head not the members only The promise which Abram believed was the Gospel Gal. 3. 8. Now what is the Gospel but the doctrine or glad tidings of salvation by Christ That saying John 8. 56. that Abram rejoyced to sâ—… Christs day doth shew that Christ was the object of Abrams faith Now from the words he counted it to him for righteousness wee have occasion to consider of three things concerning that great article of faith our justificatioÌ„ 1 The Efficient cause therof which is the Lord 2 The Instrumentall cause and that is faith or believing 3 The Formall cause which is accounting reckning or imputing The first of these may be considered in this coÌ„clusion or doctrine That it is the Lord himself that doth justifie or that is the Efficient cause of our justification Rom 3. 30. 8. 30. 33. Gal 3 8. Isai 50. 8. Reason justification is a judiciary act the work of a Iudge pronouncing sentence of absolution upon a man and this appears by this because it is opposed to condemn as Rom 8. 33. Math 12. 37. and so it differs from sanctification which is to make a man really holy by changing his qualityes wheras justification makes only a relative change in a man in respect of state from a state of guiltiness to a state of absolution clearing judicially Now it belongs to God alone to be the Iudg of all the world Gen. 18. 25. Psa. 75. 7. 94. 2. Heb 12. 23. 1 Cor. 4 4. and therfore justificatioÌ„ being the act work of God as a judg doth belong to God only Justification either consists in or conteins in it the forgiveness of sins and not imputing of iniquity Rom 4. 4 5. And therfore inasmuch as God only forgives sin Isai 43. 25. Psal 32. 1 2. 2 cor 5. 19. Mark 2. 7. it must need bee that God only doth justifie Therfore a man can not justifie himself Papists teach that a man by his works may justifie himself with that which they call the second justification and wherin they place the merrit of eternal life But the Scripture makes man passive in his justification and that this work is wrought by God himself and by him only So that what Christ spake of honouring of himself Iohn 8. 54. may well be applyed to the matter in hand that if a man Iustifie himself his Iustification is nothing Hence it followeth that justification once obteyned can not be lost A man once justified shall never loose his justified estate nor fall from it For being the work of God wee may say of it as Solomon saith in another case Eccles. 3. 14. it must be for ever When God hath once justified a man he will say as Pilate of his writing what I have written I have written so may the Lord say whom I have justified I have justified it shall not be recalled according to that Jer. 31. 34. their sinns iniquities I will remember 〈◊〉 〈◊〉 their sinns may be sough for but they shall never be fâ—…nd whom I have once pardoned and forgiven Ier. 50. 20. Iustification is one of those gracious gifts of God which are without repentance Rom. 11. 29. And â—…f God do justifie it must need be a great sâ—… for men to be censorious in judging the servants
received doth justifie and faith the hand to receive it That there is no actuall justification of a man afore faith whether from eternity or otherwise may be farther cleared by these reasons Reas 1 Justification is after vocation or effectuall calling for whom he called them he justified Rom 8. 30. and if so then it is after faith because faith is wrought in vocation as being the answer of the soul to the call of God calling the soul to come to God in Christ wherunto when the soul doth answer come as it alwayes doth when the calling is savingly effectuall this answer this comming is faith Jer 3. 22. faith being wrought in calling and calling being be◅ore justification it must needs be that faith is before justification Reas 2 Faith hath the same place in Justification as the Israelites looking on the brazen Serpent had in their healing Joh. 3. 14 15. Now they were not first healed and then must look up to the Serpent see what it was that had healed them but first they must look up to the Serpent and so therby be healed Numb 21. 7 8 9. to teach that wee must first look up to Christ by the eye of a lively faith and then therby be iustified from our sinns And accordingly the Prophet tells us that in the Lord there is righteousness and strength wherby wee may be justified saved but we are bidden to look unto hi◅ then wee shall be justified saved therby Isai 45. 22 24 25. Reas 3 If a man be Justified afore faith then a man may be in state of Iustification in state of condemnation both at once For afore a man have faith he is in state of condemnatiō the wrath of God abtdeth on h◅ Iohn 3. 18 36. But these two states are so opposite contrary that it is not possible that a man should be in both at once Reas 4 Afore a man be a believer the Spirit of God witnesseth to a man that he is not justified but the contrary For at that time it convinceth the soul to be in a state of bondage and therupō fills it with fear Rom 8. 15. Now if a man were justified afore this fear were needless this bondage were unjust and this witness of the Spirit not true which were horrible to think Reas 5 If a man be not Justified by faith but afore it and that faith doth only declare assure unto a man that he is justified already then a man may as well be said to be justified by any other grace as by faith and so there will be no difference between faith and any other grace in this matter of justification The reason is because other graces may declare a man to be justified as signes fruits all the graces of Sanctification do that But the Apostle makes a great differēce between faith other graces in this matter teaching that we are not justified by any of them but are justified by faith The question was not whether good dutyes commanded in the Law did declare a man to be justified for that the Apostle would never have denyed but here was the question whether they did actually justifie a man as Instruments of his justification and this the Apostle doth constantly deny and yet every where ascribes this office unto faith Reas 6 The Scripture expressly witnesseth of believers that there was a time when they were in a state of wrath condemnation without Christ and without God in the world in the same state that others were that should never in◅erite the kingdom of heaven not a people not beloved not having obteined mercy and many the like Eph 2. 1 2 3 12. 1 Cor 6. 9 10 11. Rom 9. 25 26. 1 Pet. 2. 10. Now how all this should be and yet at this very time they be in a state of justification also is altogether inconceivable impossible Reas 7 All that are justified do doubtless please God but without futh it is imp◅sible to please him Heb 11. 6. and therfore without faith it is impossible to be justified Reas 8 Justification is a benefit afforded only to them that are in Christ Rom 8. 1. 1 Iohn 5. 12. But no man is in Christ without faith but by faith Ephe 3. 17. Rom 11. 20 23. they that were without faith were w◅thout Christ also Ephes 2. 12. And therfore no man is actually justified without faith Reas 9 To say that we are ◅ustified from Eternity hath many great absurdities or inconveniences in it and therfore it may not bee admitted For 1 Then the people of God never were in a state of sin For to be in a state of sin and to be justified from sin are contrary But certeyn it is the time was when the Elect were in a state of sin of misery of curse as the Scriptures do abundantly testifie Ezek 16. 2 3 4. c Rom 7. 4 5. c 6. 17 18. Tit 3. 3. And by verse 4 5 6 7. of that chap the 3 of the Epistle to Titus it appeareth that Iustification came afterward in time But this opinion of Iustification from Eternity takes away or denyes that ever there was any state of sin and theupon all humiliation for such a state is closely taken away also and made needless For why should a man lay to heart his misery by reason of such a state and lament it bewayl it be greived for it if there never was any such state but that he was in a justified estate from eternity 2 Then we were guilty of sin condemnation from Eternity and this much more because Iustification is from a guilty condemned estate and the terminus a qno must needs be before the terminus ad quem the state from which must needs be a◅ere the state to which 3 Then Iustification is the same with Election or Predestination which in Scripture are made distinct benefits Rom 8. 29 30. 4 Then Iustification is without respect to the merits obedience of Christ the reason is because the eternall actions of God as Election Predestination are not for Christs righteousness obedience but Christ himself is the fruit of our Election If from eternity we be in a justified estate then we may say as Gal 2. last that Christ dyed in vayn for what need was there of any atonement to be made by the righteousness death of Christ when by this opinion wee were in a justified estate before 5 Then we may say wee are gloryfied from eternity the reason is because Gloryfication doth immediatly follow Iustification Rom 8. 39. Titus 3. 7. Now to say we are gloryfied from eternity is to excuse Hymeneus Phyletus in that they said the resurection was past already 2 tim 2. 17 18. So many great absurdities are in it to say that wee are Iustified from eternitie Reas 10 If wee be Iustified by faith then not before faith If Abram believed therupon was accoūted
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
Faith C Change none in God though he wills a change in the creature page 20. Christ the object of faith p. 6 29 30. How he dyed rose again for our justification p. 18 19 20. Consideration of his fâ—…lness freeness of grace a means for the begetting of faith page 24. Comfort to believers p. 33. How it commeth to pass that believers do not allwayes feel the comfort of a justified estate page 34 35. how attained p. 36. F Faith the object of it as it justifieth page 6 29 30. doth not justifie as a work or vertue in us p. 9. Is not the very matter or thingly which we stand just p. 9 10. doth justifie only in respect of its object Christ p. 10. doth all with reference to Christ ibid. Why Love other graces do not justifie as well as faith Christ being the object of them also p. 11. faith only doth justifie p. 12. no actuall justification afore it p. 13 14 15. wee are not justified by it declaritively only page 16. should be laboured for six means wherby p. 21 to 26. the misery of a soul without it p. 22. means for the tryall of it p. 26 etindâ—… Faith a supernatural grace 27. the humbled soul the subject of it p. 28. of the fruits of it page 30 31. Forgivness of sinns the dreadfulness of being without it p. 3 31. the happiness of being forgiven page 32 33. G Gospel what page 2. the meanes of faith p. 4. what is its work in the begetting of faith page 4. Grace justificatioÌ„ is of Gods free grace page 43. yea though we be not justified without Christs satisfaction p. 41 42. H Humbled soul the subject of faith p. 28. See sorrow for sin I â—…tation the form of justification pag 36. the meaning of that saying faith is imputed for righteousâ—…ss p. 37. Of Christs righteousness to us p. 38 42. of our sins to Christ p. 39. and how this can stand with justice p. 41. imputed righteousness to be sought p. 44. Justice how to impute the sins of one to another can stand therewith p. 41. how Justice Mercy do accord in justificatioÌ„ salvation by Christ p. 40 41. Justification the work of God p. 6 7. can never be lost p. 7. is by faith p. 9 10. by faith only 12. no actual justificatioÌ„ afore faith ten reasons p. 13 c objections for justification afore faith answered p. 16 to 22. absurdities of justification from eternity 14 15. purchased by Christ though not applyed afore faith p. 18 19. the blessedness of a justified estate and the contrary p. 31 to 33. how free when it is not without Christs satisfaction P. 41. L Law alone can not beget faith yet is necessary to prepare for faith p. 3. Love of God eternal yet justificatioÌ„ other fruits of it exhibited in time 20 21. M Mercy in our salvation though it bee not without the satisfaction of Christ pag 41 42. Ministry of the word a means of faith page 27. See word P Promises of God the consideration of them a mâ—…n for the begeâ—…ting of faith 23. Punishment of our sins laid on Christ how this can stand with justice 40 41. R Righteousness of Christ impuâ—…ed is both active passive p. 42. wee are not as righteous as Christ though his righteousness be imputed to us page 42. wee should not content our selves with righteousness inherent but seek for imputed also p. 44. Comfort against the imperfection of our own righteousness page 44. S Sorrow for sin where it is not there is no faith 28. the sufferings of Christ for our sins a means of godly sorrow p. 43. U Ungodly how God justifies them 16. W Word the means of faith p. 3 4 27. why many have it yet never attain 〈◊〉 faith page 4. their case lamentableÌ„ that want it p. 5. what to be thought of Infants Idiots deaf persons that can not hear the Word page 4. Errata In page 1. line 20. for variens read very p 2. l. 2â—… 28. for â—…s r. this l. 24. for the r. this p. 15. l. 9 for theupon r. therupon p. 16. l. 19 for only that r. only to know that p. 25. l. 18. for were r. was p. 26. l. 1. for deals r. dealt p. 29. l. 22. for therâ—… r. here FINIS Quest Answ Quest 2 Answ. Quest 3 Answ Quest 4 Answ. Doâ—…r 〈◊〉 Quest 〈◊〉 Answ Quest 〈◊〉 Answ Quest 3 Answ. Quest 4 Answ Quest 5 Answ Quest 6 Answ Use 1 Use 2 Use 3 Quest Answ Doct Reas Reas 2 Use 1 Use 2 Use 3 Use 4 Use 5 Use 6 Doctr Propos. 1 Propos. 2 Propos 3 Quest Answ Propos. 4 Use 1 Use 2 Object 1 Answ Object 2 Answ Object 3 Answ Object 4 Answ Object 5 Answ Object 6 Answ Use 3 Quest Answ Use 4 Object Answ Use 5 Quest Answ Quest Answ Quest Answ Doctr Mr. Forbes Quest 1 Answ Quest 2 Answ Quest 3 Answ Quest 4 Answ Quest 5 Answ Quest 6 Answ Use 1 Use 2 Use 3 Use 4 Use 5
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
never sinned 2 Faith is said to be imputed Rom 4. 5 9 22 23 24. And how is that meant when faith is said to be imputed There are two wayes how that is understood First of all when faith it self is said to be imputed that is to be imputed reckoned to us as our own though it be not our own any otherwise then as the gift and work of God in us according as it is said to be the gift of God Phil. 1. 29. Ephe. 2. 8. and that no man can come to Christ that is believe in him except he be drawn by the father Ioh. 6. 44. But yet when God hath given faith he then imputes and reckons this faith as ours though himself have wrought it in us And this may seem to be needfull to the end that Christ his righteousness which by faith we possess may be our own and imputed reckned to us as our own For though Christ righteousness be a perfect righteousness and we possess it by faith yet how can it be accounted ours unless faith it self the meanes of possessing it bee counted ours but when faith is accounted ours then the righteousness of Christ possessed by faith is accounted ours also If we take the imputing of faith in this sence then when faith is said to be imputed or counted for righteousness that particle for must not be so understood as if faith it self were in the room and steed of righteousness for it hath been shewed â—…fore that such an apprehention will not stand or agree with truth But the word for doth here only note why or wherfore as if it were rendered faith is impuâ—…a unto righteousness that is to say to the end we may attain unto righteousness And in another-place the same preposition is 〈◊〉 〈◊〉 twice in one veâ—… Rom 10. 10. with the heart man believeth unto righteousness with the mouth confession is made unto salvation and so it might be here Rom 4. faith is imputed unto righteousness This exposition of the phrase when faith is said to be accouÌ„ted or imputed for righteousness is given by some very godly judicious and I mention it as worthy consideration But that sense of the word which is more usually given and wherin I should rest is when faith is taken relatively for its object which is Christ his righteousness and so these words faith is accounted for righteousness have this meaning that Christ and his righteousness are so accounted For as hath been shewed afore it is not unusuall that faith should be taken in this sense namely for its object Christ Jesus That which in one verse is called faith in another is called Christ Gal. 2. 16 17. so likewise Gal. 3. 23 25. of which sense more hath been spoken afore 3 There is yet another expression in this matter of imputation and that is the imputing of righteousness which phrase is used Rom 4. 6 11. So then for the form manner of justification there is the not imputing of sinn and the imputing of righteousness and the imputing of faith unto righteousness But for farther opening of this point of Imputation sundry questions may be proposed viz 1 VVhat is that righteousness which God doth impute unto us for our justification It is the righteousness of Jesus Christ our Redeemer Mediatour that which was wrought by him in his own person this righteousness of his is imputed unto us by God and the imputation of it is the formal cause of our justification That this righteousness of Christ is imputed to us such reasons as these may make manifest 1 If righteousness be imputed as the text plainly expressly affirms that it is Rom 4. 6 1â—… then it must either bee our own righteousness that is so imputed or else the righteousness of some other But our own righteousness it can not bee for wee being all sinners have none such of our own as can justifie us Rom 3. 10. Psal. 143. 2. Isai 64 6. And besides this righteousness is said to be imputed without works Rom 4. 6. that is without our own works so that the righteousness of our own works is not imputed It must then be the righteousness of another Now that other can be none else but Christ alone Any other whose righteousness may be imputed for justification besides Christ can not be imagined 2 The text is plain that we are justified by Christ his righteousness Jer 23. 6. Isai 45. 24 25. Rom 5. 9 19 1 Cor 1. 30. And if so then his righteousness is imputed to us because there is no other way how it can be coÌ„municated to us but by imputation And yet communicated it must be else how shall wee be justified by it Riches Pearls of great value can make no man rich till they be applyed and become his own and so it is in this case 3 As we are made sinners by the sin of Adam so are we made righteous by the righteousness of Christ Rom 5. 19. 1 Cor 15. 22. But we are made sinners by the sin of Adam by imputation for the guilt and punishment of that sinn can no otherwise be made ours And therfore we are made righteous by the righteousness of Christ by imputation 4 Look how Christ was made a sinner by our sinn so are wee made righteous by his righteousness 2 Cor 5. 21. Now how was Christ made a sinner by our sinn not inherently as if there were any sin inherent in him either in his heart or life the Scripture is express against that Heb 4. 15. 1 Pet 2. 22. for he knew no sinn in that sence 2 Cor 5. 21. It were a most wicked thing to imagine any such matter of him And therfore it remayneth that he was made a sinner by imputation only he was made sinn for us 2 Cor 5. 21. the Lord hath laid on him the iniquity of us all Isai 53. 6. But now this also may be questioned by some Whether our sinns were imputed to Christ and whether he bare any punishment due to us for our sinns There are sundry reasons that may clear this also 1 It may be cleared by all those Scriptures where it is said that Christ suffered and dyed for our sinns Rom 4. 25. 5. 6 8. 1 Cor 15. 3. 1 Pet 3. 18. Isai 53. 5 8. Heb 2. 9. Christ did not dy wâ—…out a cause Gal. 2. last for our sinns were the cause And if our sinns were the cause of his death and that he dyed for them then they were imputed to him so that when he suffered and dyed he bare the punishment of our sinns 2 Christ is said to bear our sinns 1 Pet. 2. 24. Isai 53. 11 12. Now to hear them doth imply that he bare the punishmeÌ„t of them and that they were imputed to him for that end For wheras some do think that to bear our sinns doth signifie no more but that hee bare them away from us without bearing