of God to pass rash hard judgment against them aâ—… to judg them to be dâ—…ed hypocâ—… vaya-glorious persons the troublers of Israel and the like The Psalmist couÌ„ted it a heinous thing to condemn the generation of Gods children Psal. 73. 15. and they that judg others with unjust and rash judgment may expect to be judged themselves Math. 7. 1. For those whom God doth justifie it is not for men to condemn them except they would be cross coâ—…trary unto God But if God do justifie his servants what need they to bee much troubled though the world do censure condemn them It is the judgment of God that must stand and he will not condemn them but hath already absolved cleared them Which made the Apostle to say with me it is a small thing to be judged of you or of mans judgment 1 Cor 4. 3. and the like comfort doth belong to every faithfull servant of God inasmuch as they are justified by the Lord what ever men may say or judg of them It is God thaâ—… justifieth who is he that condemâ—…th Rom 8. 33. Let us not then content our selves to have men to justifie us For though they excuse us say well think well of us all this is nothing if the Lord do not so also but the contrary Men are apt to think all well if others do judg well of them but especialy if professors of religion and the faithfull do approve of them then they care for no more But these should remember that it is God that justifieth and therfore the judgment of men should not be rested in as touching our spiritual estates before God this being considered withall that a Iudas may be no worse thought of by the true hearted Disciples of Christ then themselves and yet in very truth be no better then a Divel Sometimes the coveteous other wicked wretched sinners may be approved yea applauded of men though they be justly abhorred of God Psal. 10. 3. 49. 18. Content not our selves to be just in our own eyes or to justifie our selves For alas what will this avail us sith it is God that must justifie or else wee shall never be justified indeed whatever wee may conceive of our selves The Pharises were men that justified themselves before men but God knew their hearts and our Saviour tells them that things might be beautifull in the sight of men and yet be abominable in the sight of God Luke 16. 15. But the hâ—…ly Apostle was otherwise minded who would not justifie his own self knowing that he that judged him was the Lord 1 Cor 4. 4. It is our wisdom therfore to seek uÌ„to God in Christ for this benefit for he that is in himself a sinner his maine work lyes with God in heaven to seek at his hands the gracious benefit of remission and justification For who can clear a man but the Judg who can forgive the debt but the creditor The next conclusion or doctrine that these words afford is this That It is by Faith by the grace of believing that men câ—… to bee justified or to be accounted righteous in the sight of God Wee see Abram believed in God and it was imputed to him for righteousness which example is often mentioned by the Apostles to shew that justification is by faith only and not by works Rom 4. 3. 23 24. Gall 3. 6. Jam. 2. 23. and as it was with Abram so is it with all the children of Abram that they are all justified by the same meanes even by faith in Iesus Christ Rom. 4. 5 9 11. 3. 22 30. 10. 4. Gal. 2. 16. 3. 8 9 22. Philip 3. 9. Heb 11. 7. Here it will be needfull to shew how it is that wee are justified by faith For it is so plentifully expressly witnessed in Scripture that justification is by faith that it were gross ignorance or impudence to deny it But in what sence this is to be understood and in what manner this is done there the apprehensions of men do very much vary For some help therfore to the clearing of this point observe these propositions following 1 Faith doth not justifie as it is a work or vertue in us Reas 1 All works of ours are excluded in this business so that faith works are constantly opposed in the matter of justification Rom. 3. 28. Gall 2. 16. and therfore faith must not here be considered as a work of ours for then it must be excluded as all other works must Reas 2 Faith is so considered in our justification as that it may stand with free grace Rom 4. 16. Ephes. 2. 8. therfore it must not be considered as a work of ours because grace works are opposite and can not stand together Rom. 11. 5 6. Reas 3 Wee can not be justified but by that which is exact entire perfect righteousness for God must be just in justifying Rom. 3. 26. but how could he be so if he should justifie us otherwise then by a righteousness which is exact perfect his judgment is according to truth Rom. 2. 2. so that he will not cleare the guilty Exâ—…d 34. 7. Now our faith is imperfect and not so exact perfect as it ought to be Mark 9. 24. Luke 17. 5. 2 Pet. 3. 18. and therfore by a faith as a vertue or work of ours we can not be justified 2 Faâ—… 〈◊〉 not justifie properly as if the very act of believing ipsâ—… credere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were the matter of our righteousness or the very thing by which we stand righteous in the sight of God Reas 1 The righteousness by which we are justified is of faith by faith through faith Phili 3. 9. Rom 3. 30. and therfore it is not our faith it self Reas 2 The righteousness wherby we are justified is not our own Phil. 3. 9. rom 10. 3. But our faith is our own though wrought in us by the Holy-Ghost Therfore we have these expressions in Scripture his own faith thy faith my faith Hab 2. 4. Jam 2. 18. Reas 3 The thing that must justifie us must be a perfect righteousness as was shewed before else how shall God be just in justifying us therby but our faith as was shewed afore is imperfect In this the tenent of the Arminians is more injurious to the Lord then that of the Papists For the Papists hold that truely that God justifies by perfect righteousness only herin is their great errour that they think this perfect righteousness may be found in our selves in our works or our faith c But the Arminians would have God to justifie man without any perfect righteousness at all but to accept his imperfect faith in steed therof Reas 4. Jesus Christ in his obedience is our righteousness Ier 23. 6. 1 Cor 1. 30. 2 Cor 5. 21. rom 5. 19. 10. 4. And therfore to make faith it self
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
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
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
faith was now more confirmed Hee having lately been in some pang of grief through want of children verse 2 3. as the Disciples of Christ are often said to believe upon some new confirmation of their faith though they were believers before Joh 2. 11. 16. 30 31. So Joh 4. 50 53. And another reason considering the time when this is recorded might be this namely To shew that justification is never by the works of the Law but still by faith though a man be adorned enriched with many excellent works for so was Abram afore this time witness his Piety in building Altars calling on the name of the Lord Gen 12. 7 8. 13 4 18. His Religious care in instructing his family those 318 trayned ones or catichised ones as some render the word chap 14. 14. His Charitie Humility that would have no falling out between Lot him and that would condescend farr for peace sake chap 13. 8 9. and would hazard his own liberty life to rescue Lot out of captivity chap 14. 14. his contempt of riches and Care oâ—… the glory of God in refusing the goods of the King of Sodom chap 14. 23. All these were excellent Vertues good works in Abram and yet the Holy-Ghost tells us he was not justified by any of them but by believing Again it is observable that at this time Abram was not Circumcised for that Ordinance was not yet appointed till chap 17. yet now wee see he beleived in the Lord and so is justified to shew unto us that it was not by Circumcision nor any Ceremonies of the Law that he was justified but by faith onely and that he might be the Father of believers even amongst the Geutiles though they be not circumcised and that righteousness might bee imputed to them also as the Apostle argueth Rom 4. 9 10 11. Such weighty reasons there are why Abram at this time is said to believe in the Lord and to be justified therby albeit he were a believer and justified before This being said for the explication of the words wee may first observe from the words this Doctrine That it is by the Word Promises of God concerning salvation by Christ that men are brought to believe or to become true believers Or thus Iustifying saving Faith is wrought by the word of the Gospel as the meanes and instrument therof For God wee see gives forth his gracious Gospel-promises unto Abram the effect of them is this Abram therby believeth in the Lord Other Scriptures do testifie the same Acts 15. 7. Rom 10. 14 15. 17. Ephe 1. 13. Acts 14. 1. Genes 12. 1 1 3 4 5. Therfore is the word called the word of faith Rom 10. 8. because it is by it that faith is wrought Those three thousand in Acts 2 were brought to believe by the word Gospel of God which was preached to them by Peter Regeneration is by the word Jam 1. 18. 1 Pet 1. 23. and the Spirit is also received by the same meanes Gal 3. 2. and therfore faith is by the word also The reason of the consequence is because wheresoever Regeneration is wrought and the Spirit of grace is bestowed there saving faith can net be wanting For the explication of this point it may first of all be demanded What is the Gospel It is the Doctrine of salvation by Christ or of blessedness in Christ that part of the word of God which concerneth Remission of sinns and Life everlasting by Christ Jesus May not faith be wrought by the Law Not by the Law alone for the Law is not of faith Gal 3 12. The Law directly reveals no Christ nor any salvation for sinners but the curse only Gal 3. 10. And inasmuch as faith cannot goe beyond the word therfore by the Law alone there can be no faith to believe any thing farther then the curse Yet nevertheless the Law is of necessary use to prepare the heart for faith For Christ is the end of the Law as the Apostle speakes Rom 10. 4. and if so then the Law is a meanes unto Christ It shewes unto a man his sinn Rom 3. 20. 7. 9 10. and the wrath of God deserved thereby Rom 4. 15. and herupon through the spirit of bondage begets fear dread in the secure heart Exod 20. 18 19. Rom 8. 15. Which things are requisite to the begetting of faith in Christ because without these the sinfull soâ—…l will never believe in nor come to him for righteousness as not feeling its need Joh 5. 40. Rom 10. 3. But what is the work of the Gospel in the begetting of faith First it presents to the sinfull lost soâ—…l Christ the Saviour with the worth fulnes that is in him Joh 3. 16. Acts 13. 38 39. 1 Tim: 1. 15. Secondly it encourageth the poor lost soul to come to Christ to believe on him and to receive him in the promises of Mercy Math 11. 28. Joh 6. 37. 2 Cor 5. 20. Isai 55. 1 2 3. 61. 1 2 3 But many have the word and yet never attain to faith What may be the reason herof What is here said is most true indeed many heard by the Apostles yea by Christ himself and yet were never brought to believe The reason waerof is because the word of it self can not do it without the work of God himself by his spirit Paul of himself is nothing Apollos nothing nor any other minister of the Gospel bút God it is that worketh all 1 Cor 3. 5 6 7. Paul preached to Lidia others but it was the Lord that opened her heart savingly to attend to what was spoken Acts 16. 14. And God as he is bound to none so he sees cause not to give his Grace to all no nor to all that do injoy the meanes that so they to whom his grace is given may see themselves the more indebted for it and that it is not them selves nor the word of it it self that could ever have brought them to believe but that God himself hath done it of his free grace Math 13. 11. Acts 18 27. But if the word be the means of faith what shall become of Infants Idiots deaf people that cannot make use of the means The doctrine speakes only of the ordinary usuall way As for these that are spoken of the Lord can work in them by other meanes either by the sight of the eye as in such as can read or if all outward means faâ—… â—…e can work by his Spirit alone in the heart and soul inwardly If any ask What should be the reason that when God worketh faith he should ordinarily usually do it by his word and not otherwise The answer is That his Wisdom hath so appointed seen meet and therwith wee should rest our selves contented satisfied It is his pleasure to save men by preaching 1 Cor 1. 21.
and to create the fruit of the lips to be peace to the soul Isai 57. 19. Therfore the case of them that want the word of the Gospell must needs be miserable lamentable For there can be no salvation without Christ Acts 4. 12. 1 John 5. 12. nor without faith in Christ John 3. 18 36. Heb 11. 6. and ordinarily there can be no faith without the Gospel but by it Rom 10. 14 17. and therfore where this word is wanting there the people are in a perishing condition Pro 29. 18. and millions of people there are in this condition having none to speak unto them out Starrs trees and the great book of the creatures which is not sufficient for salvation nor for saving faith and therfore such people are without Christ and without God in the world Eph 2. 12. comming into the world know not wherfore and go out of the worâ—…d again and know not whither It were well if there were an heart in us to bewayl the case of such people for their misery might have been ours and our mercies theirs They that have the Gospel have great cause to prize it and to be very thankfull for it as for a great â—…leâ—…sing inasmuch as it is the meanes of faith and so consequently of salvation If wee shall despise it or slight it as the Israelites did Manna or as little children who do but play with their meat and kick it down under their feet it may then be just with God to take it away and that will be a dolefull and most heavy judgment and is often threatned as such See Amos 8. 11. Luke 17. 22. John 12. 35 36. Rev 2. 4. If the word be the means of faith Then it behoovs all them who enjoy the word to take heed they do not live dy without faith For the sin judgment of such will be the more greivoâ—… even much worse then if they never had the Gospel If they had not had the word they should have had no sin in comparison of what now they have but now they have no cloak for their sin John 15. 22. and therfore the judgment condemnation of such people will be so exceeding just dreadfull that the condition of Tyre Sidon and of Sodom Gomorah shall be more tollerable Math 11. 22 23 24. And hee counted it to him for righteousness Hee that is the Lord who was meÌ„tioned before counted that is imputed or reckoned for this word is sometime Englished by one of these words and sometime by another as may appeare by viewing Rom 4. 3 22 23. Gall 3. 6. Iam 2. 23. Iâ—… that is this faith of his this believing in the Lord for righteousness that is unto righteousness that is that by this he might attain righteousness or stand righteous and justified in the sight of God VVhether doth not this text prove that the object of justifying faith is not Christ the promised Messiah or the promise of mercy in Christ but what ever God revealeth and that the act of faith as it justifieth is not of the will in receiving Christ or adhering to Christ but only an assent of the understanding It proveth it not For Abrams faith had respect unto the promised seed in whom all nations should be blessed and so runneth the promise chap 12. 22. 18. this seed must need include the Messiah specially as being the head of all the seed that are blessed and so much is plainly taught in Gall 3. 16. where the seed to whom the promise is made is plainly affirmed to be Christ and if it signifie Christ then doubtless the head not the members only The promise which Abram believed was the Gospel Gal. 3. 8. Now what is the Gospel but the doctrine or glad tidings of salvation by Christ That saying John 8. 56. that Abram rejoyced to sâ—… Christs day doth shew that Christ was the object of Abrams faith Now from the words he counted it to him for righteousness wee have occasion to consider of three things concerning that great article of faith our justificatioÌ„ 1 The Efficient cause therof which is the Lord 2 The Instrumentall cause and that is faith or believing 3 The Formall cause which is accounting reckning or imputing The first of these may be considered in this coÌ„clusion or doctrine That it is the Lord himself that doth justifie or that is the Efficient cause of our justification Rom 3. 30. 8. 30. 33. Gal 3 8. Isai 50. 8. Reason justification is a judiciary act the work of a Iudge pronouncing sentence of absolution upon a man and this appears by this because it is opposed to condemn as Rom 8. 33. Math 12. 37. and so it differs from sanctification which is to make a man really holy by changing his qualityes wheras justification makes only a relative change in a man in respect of state from a state of guiltiness to a state of absolution clearing judicially Now it belongs to God alone to be the Iudg of all the world Gen. 18. 25. Psa. 75. 7. 94. 2. Heb 12. 23. 1 Cor. 4 4. and therfore justificatioÌ„ being the act work of God as a judg doth belong to God only Justification either consists in or conteins in it the forgiveness of sins and not imputing of iniquity Rom 4. 4 5. And therfore inasmuch as God only forgives sin Isai 43. 25. Psal 32. 1 2. 2 cor 5. 19. Mark 2. 7. it must need bee that God only doth justifie Therfore a man can not justifie himself Papists teach that a man by his works may justifie himself with that which they call the second justification and wherin they place the merrit of eternal life But the Scripture makes man passive in his justification and that this work is wrought by God himself and by him only So that what Christ spake of honouring of himself Iohn 8. 54. may well be applyed to the matter in hand that if a man Iustifie himself his Iustification is nothing Hence it followeth that justification once obteyned can not be lost A man once justified shall never loose his justified estate nor fall from it For being the work of God wee may say of it as Solomon saith in another case Eccles. 3. 14. it must be for ever When God hath once justified a man he will say as Pilate of his writing what I have written I have written so may the Lord say whom I have justified I have justified it shall not be recalled according to that Jer. 31. 34. their sinns iniquities I will remember 〈◊〉 〈◊〉 their sinns may be sough for but they shall never be fâ—…nd whom I have once pardoned and forgiven Ier. 50. 20. Iustification is one of those gracious gifts of God which are without repentance Rom. 11. 29. And â—…f God do justifie it must need be a great sâ—… for men to be censorious in judging the servants
our righteousness is injurious to Christ as placing faith in Christs room and so making faith to be our Christ 3 Faith doth justifie only relatively in respect of its object Christ Iesus or instrumentally as the hand that receiveth Christ and his righteousness As a mans hand may be said to feed him because it receiveth the meat or to cloath him because it receiveth his apparell or to inrich him because it receiveth a pearl of great value So a mans faith is said to justifie him because it receiveth Christ the righteousness of Christ And indeed what ever is done by faith in this such like matters of our salvation all is done with referēce to Christ and as faith is the instrument that receiveth Christ and no otherwise And therfore what things are said to be done by faith wee shall find they are still said to be done by Christ For instance wee are justified by faith Rom 3. 28. Gal. 3. 22 24. but wee are justified by Christ Isai 53. 11. Eternall life is by faith Iohn 3. 16 36. but it is by Christ 1 Iohn 5. 11 12. Wee are saved by faith Eph 2. 8. but wee are saved by Christ Iohn 3. 17. Math 1. 21. Wee live by faith Hab 2. 4. Gal. 2. 20. but wee live by Christ Iohn 6. 57. 14. 19. Forgiveness of si◅s is by faith Acts 10. 43. 26. 18. but it is by Christ Acts 13. 38. Ephe 1. 7. In like sort when faith is said to be imputed unto righteousness wee must understand it that Christ his righteousness is imputed But now as faith can do nothing but with reference to Christ so Christ will do nothing in this buisiness of justifying a sinner but by faith But as it is said Acts 3. 16. His name through faith in his name had healed the man that had been lame so it may be said Christ his righteousness through faith in him his righteousness doth justifie the sinner For these grounds are certain cannot be denyed 1 That God doth not justifie any without righteousness but by for a righteousness and such as one as is entire perfect Pro 17. 15. Exod 34. 7. Rom 2. 2. 3. 26. 2 That this perfect righteousness is not to be had in our selves Rom 3. 10. Psal. 143. 2. 3 That this perfect righteousness is in Christ and not elsewhere Jer 23. 6. Isai 45. 24 25. 2 Cor 5. 21. Rom 5. 9 19. 4 That this righteousness of Christ cannot justifie us till it be communicated applyed and so be made ours even as meat doth not feed a man till he take it eat it apparell doth not warm a man till he receive it put it on a pearl though of never so much value doth not enrich a man till he receive it and have it in possession as his own 5 Faith is the hand instrument for receiving of Christ his righteousness Iohn 1. 12. Eph. 3. 17. and by this meanes or in this way wee are justified by faith and not otherwise Therfore in Gal 2. 16 17. wee find that to be justified by faith and to be justified by Christ are Synonymaes that is of the same signification for that which in the one verse is called justification by faith is in the other called justification by Christ But Christ is the object of love of other graces as well as of faith why then should faith justifie in respect of its object any more then love or other graces Because faith is appointed of God in the covenant of grace to this office Iohn 3. 16. Acts 16. 31. which can be said of no other grace And there is good reason why faith should have this office even because faith is that which gives all to Christ to Gods free grace in him for therfore is it of faith that it might be by grace Rom 4. 16. Ephe 2. 8. it being the very propertie ◅s I may say the ingenie of faith to bring nothing of its own for a mans justification but to come naked emptie unto Christ to receive all from him and from Gods free grace in him 4 It is ◅y faith alone that wee are justified Justification is not only by faith at the first but alwayes by faith as long as a man lives So that though a man be furnished with never so many excellent vertues graces duties services c yet it is not by any of them nor all of them but still by faith by faith only that he must be ◅ustified in Gods sight For which purpose this example of Abram is very observable convincing for Abram as was observed before had afore this time done many excellent services in leaving his kindred and country at Gods command in building Altars and calling on the name of the Lord where ever he came in yielding to his inferiour Lot for peace sake in rescuing him out of captivity with the perill or hazard of his own liberty life in his contempt of riches offered to him by the King of Sodom c Yet after all this the Holy-Ghost placeth his justification in none of these things but only in his believing If Abram had had no works then it might have been said he was justified by faith through want of works but sith he abounded with store of excellent works and yet is justified by faith we may conclude that justification is not by faith works much less by works alone but by faith only So Paul tells of himself Phil. 3. 7 8 9. that for time past he did count all things loss for Christ and saith he for the present I do so also and for time to come even when Christ shall come to judgment I then desire to be found in Christ not having my own righteousness but that which is by the faith of Christ Hence it is said wee are justiffied freely by his grace Rom 3. 24. which two words do shew that all works are excluded and so works are expressly excluded that faith alone may be established Rom 3. 28. Galla 2. 16. Ephe. 2. 8. If Justification be by faith then it can not be by works not by any tighteousness of our own either inherent or actuall either inward vertues graces or outward dutyes of obedience the reason is because faith works are opposite in this matter and can not stand together Rom 3. 28. Gal. 2. 16. And the Scripture plainly teacheth that justification by woks is impossible Acts 13. 39. Rom 8 3. They then are greatly deceived that think a man may have the righteousness of justification without faith and that faith is of no use in this matter but only to assure a man of his justification as already past done wheras the truth is justification is not afore faith but by faith viz as by an hand or instrument to receive the righteousness of Christ which righteousness of Christ is the matter that being
believed afore the death resurrectiō of Christ And so if all Gods people be actually justified at the time when Christ suffered rose again then it must follow that though some of them be justified long afore they do believe yet others have believed long afore they were justified And so by this conceit wee shall have severall wayes for the justification of believers or the people of God some without faith a long time afore it others not without faith but long time after it But the Scripture knoweth but one way for the salvation of Gods people whether they lived in the times afore the comming of Christ in the flesh or since and that is by the Lord Jesus Christ and faith in him Acts 15. 11. John 8. 56. The vertue value of his death and obedience being such as that it was su◅ficient for the justification and salvation of all true believers even from the foundation of the world Rev 13. 8. and therfore in the times before his incarnation and passion as well as since As for Rom 4. 25. the meaning therof is no more but this that our justification is purchased and merited by the death resurrection of Christ which it may be yet not actually applyed till such time as we come unto him by believing For the Apostle tells us Rom 5. 19. that as wee are made sinners by the sinn of Adam so wee are made righteous by the obedience of Christ Now how are we made sinners by the sinn of Adam hee purchased or merited for us this lamentable patrim◅ny by his disobedience in eating the forbidden fruit but yet this is never actually applyed to us till such time as wee become actually his children and have a being from him by natural generation In like sort Christ by his obedience hath merited purchased for us this blessed portion of righteousness and life but yet this is not actually applyed to us till such time as we come to have actually a spirituall being in him which is done by spiritual regeneration and by faith which is wrought therin Garments may be fit to cover us prepared for us before we bee clothed with them but that we may be actually clothed with them we must first receive them put them on And one may as well say and as truely when gar◅ents are once prepared made that now he is clothed warmed with them though yet he have never put them on as to say because Christ hath purchased justification for us by his death resurrection that therfore we then were actually justified though yet wee have never believed nor have put him on by faith For the farther clearing wherof let it be observed and minded that as the Father doth accept of the Sonns satisfaction and the Sonn performeth it so both the Father the Sonn do agree upon the way the manner and the time when this satisfaction shall be applyed to the elect to wit when they come to believe on Christ The Sonn did not make satisfaction and purchase justification fo◅ them to be applyed to them whether they believed or no or afore their believing nor did the father so accept it But this was the appointment agreement of them both and their most wise and holy will that it should be applyed to the elect upon their believing So much is taught in John 3. 16. and especially in Joh. 6. 38 39 40. where we read that Christ came down from heaven to do the will of his Father in saving of the ◅ect and that this will was not that any should have li◅ or rig◅ess by Christ without believing no such matter but that ◅soever seeth the Sonn and believeth on him should have ◅ll l◅fe This was the will of the Father and this was that which was performed by the Sonn And therfore that a man should actually be partaker of the justification of life as the Apostle calls it Rom 5. by the Sonn of God afore he see the Sonn believe on him is contrary unto the appointmēt and holy will both of the Father the Sonn If a man be justified in the sight of God when he doth believe and was not so before then it may seem that God is changed This doth not follow at all if we speak of a change in Gods will His work is changed indeed and the state of the creature is changed but no change at all in the will of God because it was the will of God that the creature while in unbelief should be guilty of sin and wrath and when brought unto faith should then bee justified and cleared So that the change is in the creature and not in the will of God When the world was created which before was not God is now a Creator and was not so before yet this change is only in the creature the object of God will but not in God himself nor in his will Yet one m◅ght by this argument as well say that the world was from eternity for fear of making a change in God as say for that reason that justification is from eternity for there is as much change in God in that work of creation as in this of justification It is one thing m◅tare voluntatem to change ones will another thing velle mutationem to will a change of which the former is not in God but the latter so that by one and the same unchangable will he willeth to have the creature for a time in a state of wrath and bondage to sin Satan c and afterward to call him out of that estate to justifie him A Physitian appoints his patient to take one day one kind of medicine the second day another and the third day another here he wills a change in the patient without any change of will in himself Nor is there any change in God though he w◅lls the creature in time of its unbelief to be in a state of guiltiness upon its believing to be be in a state of righteousness God loves his elect before they do believe and therfore they are justified afore Answ This will not follow neither For can not God love with a love of purpose but all the effects of that love must needs be exhibited forthwith Then we must say the elect are sanctified before they believe and gloryfied also for both these are effects fruits of his eternal love And indeed wee may as well say that these are afore faith and from eternity as to say so of justification because all these are fruits of Gods love as well as justification is Yea if justification must be before faith and from eternity because of this eternal love of God how then commeth it to pass that the elect do not believe from eternity For sure it is this calling of the elect drawing them to Christ by faith is a fruit of God everlasting love as well as justification is Jer
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