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
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
that conceit to think there is no danger in opinions whatever a man shall hold for though all opinions be not alike dangerous yet there is none but it hath danger in it especially if it touch the foundation and so much the more danger by how much the less suspected If it were not so why doth the Holy Ghost so â—…ten exhort us command us to beware of being seduced beguiled with errours and with them that teach them Math. 7. 15. 16. 6 12. 24. 4 5. Mark 4. 24. 12. 38. Eph. 4. 14. Phl. 3. 2. Col 2. 8. Heb. 13. 9. 2 〈◊〉 3. 7. â—…ude 3. 〈◊〉 〈◊〉 〈◊〉 1 2. 2 â—…ohn 7 8 10. In which places many more we are bidden to beware of false Prophets and of their doctrine to take heed that no man deceive us to take heed what we hear and that we be not led away with the errour of the wicked and with every wind of doctrine and fall from our owne stodfastness that we contend for the faith and not believe every spirit but try the spirits whether they are of God and many such like All which warnings so frequent and so serious the Lord would not have given but that he knowes erronious opinions are dangerous and we in danger to be beguiled therwith yea and to have our soules to be subverted by them as the Scripture speaketh Acts 15. 24. For which cause also it is that Heresies are reckoned up amongst Adulterers Idolatries Murthers Drunkenness and other damning works of the flesh that exclude men out of heaven Gal. 5. 19 20 21. and are expressly called damnable Heresies and the wayes therof pernicious wayes 2 Pet. 2. 1 2. Where then are they that think it no great matter what opinions a man do hold or what judgment he is of in matters of religion and that no man should be much misliked for such matters which they call conscienâ—…e so long as he is not otherwise culpable in his conversatioÌ„ for scandal in practise such as are murthers whordoms drunkenness theevery the like which is as if one should say there are some works of the flesh which exclude out of heaven and subvert the soul for which a man should not be misliked though he be known to walk in them but may have the repute reward of a right good and honest man notwithstanding Which opinion of the little danger of opinions as in it self it is very erronious so it is one thing that makes way for other errours to be more readily entertained persisted in Satan having by this means perswaded the sonns and daughters of men to believe that errours have not much danger in them hence they are not much afraid of them Wheras if they did stedfastly believe and seriously consider what the Scripture teacheth how that by such things mens souls are subverted and themselves in danger to be excluded out of Gods Kingdom and to be destroyed they would then be more caucious considerate what doctrines they entertain and the more afraid of perishing in errour but through want of this consideration corrupt and pernicious apprehentions do so greatly abound Otherwise how could it be that men should so easily be brought to deny the Sacred Trinity the Godhead of Jesus Christ the Imputation of his righteousness unto justification the Divine authority of the holy Scriptures the immortality of the soul the morality of the Sabbath so making all dayes alike yea to deny not only the fourth Commandement as Papists have done the second but also to deny the whole Law of God to be any Rule of life to a believer holding also that God sees no sin in his children that sin hath God for the authour of it that there is no Election but an universal Redemption by Christ and free will in man and that men regenerate and justified may fall away that there are no Churches ministry or Ordinances of any necessary use in these dayes to some Christians but that men may attain to such attainmeÌ„ts as to have no need therof but may live without them or be above them Not to mention any more of such like tenents which in these dayes do too much abound Dreadfull things you may be sure if they be persisted in and yet too many there be that do believe them and vent them to the extream hazard of their own and others soules And therfore that the godly christian may be the help of Christ be preserved from these all other whether soul-destroying or soul-endangering doctrines let him carefully make use of these few helps 1 Let a man be sure that his profession of religion be in sincerity truth that he may not only have a form of godliness but the truth and power of it and then he shall surely be preserved from destroying errours For though false teachers may deceive many and shew signes wonders for that end yet it is not possible that they should finally deceive the Elect and chosen ones of God Math 24. 24. or will the sheep of Christ harken to the voyce of a stranger but will flee from him John 10. 5 8. and that saying 1 Iohn 2. 29. they went out from us but were not of us and as it sheweth that Apostates in their best times were but hypocrites so it also sheweth that they who are but hypocrites are like enough in the end to become Apostates 2 Stabillity and settledness of mind judgment in the truth is also a means to be preserved from being seduced For it is children that are tossed too and fro carryed about with every wind of doctrine Ephe. 4. 14. wheras if the heart be stablished with grace a man shall not so easily be carryed about with divers and strange doctrines Heb 13. 9. no it is the ignorant and unstable that wrâ—…st the Scriptuâ—…s to their own destruction 2 Pet. 3. 16. When there comes a stream or flood of waters on the earth trees and houses that are rooted and well grounded do stand firm but what ever lyes loose is swept away so the flood of errours may carry away loose and unsetled professors but such as are rooted grounded abide firm and stedfast And especially it is good to be well grounded in principles of Catechism for these points are fundamentall therfore are called the foundation Heb 6. 1 2. And it is not often seen but that they who are led away with erroneous opinions and vain and empty whimseys are very defective even in catechisticall points The voice of errour is who so is simple let him come hâ—…her Pro 9. 16. 3 And as a means of both the former it is very needfull and to be of an humble spirit truely abased in the sight and sence of a mans own weakness and sinfulness and unworthyness for such have a promise of being informed in the truth and wayes of God Ezek 43 10 11. and of direction preservation Psal 25. 9. Babes shall
have truths of God revealed to them which are hid from the wise and prudent Math 11. 25. And the reason is because humble souls are afraid of themselves dare not trust to their own understanding and strength but depend upon God Christ to preserve and teach them in the truth Wheras otheâ—…s trusting on themselves are therfore neer unto a fall even because they are proud and self-confident Pro. 16. 18. 28. 14. 4 It is needfull for to keep a good conscience by walking in obedience to the truth and will of God so far as a man doth know already for to such there is a promise that they shall know what doctrine is of God and what is otherwise John 7. 17. Wheras they that take pleasure in unrighteousness are in danger to be given up to believe lyes and so to be damned 2 Thes. 2. 11 12. and therfore it is said the wise shall understand but none of the wicked shall understand Dan: 12. 10. As there are few errours in opinion bâ—…t they bring forth sins in practise so sins in practise will bring errour in principles through the judgment of the Lord upon men for those their sinns They that were led captive of errours were 〈◊〉 with divers lustâ—… 2 Tim: 3. 6 7. men that will not do what they know it is just if they be left in blindness and not know what to do When a master gives light to his servants and they do no good therewith but abuse it to cards dice drinking drunkenness c it is just if he come and take away the light from them and so they be left in darkness In like sort it is a righteous thing with God to plague the poluted lives consciences of men with giving them up to the darkness delusions of errour Oh let all them tremble at this that have much knowledg in their heads but little power of grace in their hearts to walk accordingly but by the power of unmortified lusts are so carryed away as to sin wickedly against the light of their own knowledg conscieÌ„ce in one kind or in another for besides the great wrath and many stripes that such may expect in another world they may also fear that the Lord may leave them to some pernicious errour or other even in this life and thereby their damnation be the more dreadfull A pure conscience is a good cask or vessell wherin to preserve and keep the mystery of faith 1 Tim: 3. 9. 5 It was desire of noveltie that overthrew our first parents Gen. 3. for they were well if they could have been so content but having an itching desire to know more then God saw meet for them hence they were overthrown And men that have itching ears 〈◊〉 apt to be turned from the truth and to be turned unto fables 2 Tim: 4. 3 4. It argues an ill stomack and a weak unhealthfull constitution of body when a man can not disgest good and wholsom food without curious sauce In like sort it is an ill sign of a distempered soul when the good old way of the doctrine of faith and repentance and the like is not savory to a mans spirit but he must have new notions and quaint unquoth matter or else it will not go down Therfore beware of curiosity The old way is the good way let a man seek that and walk in it and he shall find rest for his soul Jer 6. 16. 6 Let a man beware of his company He that delights to walk talk with them that have the plague it is no marvell if he catch infection Therfore we are bidden to shun the society of corrupt erroneous persons to avoid them and have no familiarity of converse with them Rom 16. 17. 2 Joh. 10. and to cease to hear the instruction that causeth to erre from the words of knowledg Pro. 19. 27. weâ—…k christians should not be admitted to doubtfull disputations least they be staggered Rom 14. 1. and therfore they must not go to them of their own accord and the reason is plain viz because we must avoid temptations as much as lyes in us and therfore not lead our selves into temptation for then it may be just with God to leave us to our selves And therfore it is not safe especially for weak christians to be familiarly conversant with corrupt persoÌ„s or corrupt books which do frequently come abroad in these dayes 7 Lastly It is specially usefull in this case to keep close to the Scriptures and to the means appointed of God for our right understanding of the Scriptures Therfore we are bidden Go to the Law to the Testimony Isai 8. 20. as on the contrary the ignorance of the Scriptures is noted in the Sadducees as a mayn cause of their errour 22. 29. If a mans adversary enemy can perswade him to throw away his weapons he may then conceive hope of prevailing against him with more ease and therfore it is no wonder if Satan in these dayes do breed questions against the Divine authority and necessary profitable use of the Scriptures as heretofore he was wont to do amongst the Papists for he knowes it will bee for his advantage against poor souls if he can by any meanes perswade them to lay aside the sword of the Spirit which is the word of God Ephe. 6. 17. but he that loves his soul must be more wise then to harken to the counsel of Satan herin And for means for the right understanding of the Scripture one is the Church of God and holy coÌ„munion therewith another is the Officers ministers of Christ therin In respect of the former it is said that the Law should go forth of Sâ—…on and the word of the Lord from Ierusalem Isai 2. 3. that is to say from the church And there it was even in the Sanctuary that the Psalmist came to understand that which otherwise was too hard painfull for him Psal. 73. 16 17. For which cause it is that he that hath an ear to hear must hear what the Spirit saith unto the churches Rev 2. And even to the Angels themselves much of the manifold wisdom of God is made known by the church Ephe. 3. 10. If therfore a man hang loose from the love of Church-society and the coÌ„munion of saints therin it is no marvell if such an one be drawn away with errours becaus the Curch is the pillar ground of truth 1 Tim: 3. 15. The Apostle exhorting not to forsake the assembling of our selves together as the manner of some was presently addeth what a dangerous thing it is to sinn willfully after wee have received the knowledg of the truth that is to becom Apostates Heb 10. 25 26. intimating therby that where there is the former there men are in danger of the latter that is to say where the hearts of men draw back from Church-society there they are in danger of Apostacy And for the ministers of Christ in his church
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.
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