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
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
THE SUMME OF CERTAIN SERMONS UPON Genes 15. 6. VVherin Not only the DOCRINE of JUSTIFICATION by FAITH is Asserted and Cleared And sundry Arguments for IUSTIFICATION before FAITH discussed and Answered But Also The nature and the meanes of Faith with the Imputation of our sins to CHRIST and of Christs Righteousness to us are briefely Explained and Confirmed Preached at Dorchester in New-England by RICHARD MATHER Teacher to the Church there And Now by him Published at the earnest request of sundry well-affected and Godly Christians Printed by Samuel Green at CAMBRIDG in New-England 1652. THE Authors Preface to the Reader Christian Reader WHen these sermons were first preached in the ordinary course of my ministry on going forward on the book of Genesis I had no thoughts at that time that they should ever have been fâ—…rther published in this way that now thoâ—… seest But sundry Godly Christians Brethren having heard them delivered in preaching and thinking they might afterwards also bee usefull for the benefit of themselves and their familyes if they might enjoy them printed which they did very much desire they therefore came to mee with a serious solemn request that I would further and fulfill their earnest desires in this thing Against which motion though I alledged many objections 〈◊〉 they still continued to desire as formerly Wherupon at the last considering with my self that God who hath the hearts of all men in his hands might in mooving their hearts to such a desire have some farther â—…ntent therâ—… for his own glory and the good of some or other of his servants then I at the first did apprehend or could perceive I therupon began to consider further of the motion and having perused revised some brief notes which I had by me of those sermons I imparted to them a Copye therof yet with renuall of my former objections against printing and proposing to their consideration whether it might not be best to satisfie themselves with that writteâ—… copie and to let the printing alone But their desires continued as afore and thence it commes to pass that the sermons are committed to publick view Which I thus aquaint the Reader withall partly as some excuse for my self that I would publish such plain stuff as here is contâ—…ned in such a knowing and Criticall time as this is for the importunity of request hath compelled me thereto and partly that if any sober and honested hearted christian receive any benefit hereâ—…y hee may know to whom he is indebted for the same even chiefly to the Lord as the principall Author of all good and then unto those godly Christians who have been the instruments of bringing these sermons to be publick which had it not been through their importunity had never seen the light in this way I deny not but sundry of the things here treated of viz the grace of Faith Justification by faith and the Imputation of Christs Righteousness unto justification are mayn and principall points of christian religion and such as that the ignorance of them or erroneous apprehentioÌ„s about them can not but be very perilous in which respect it is the more needfull that the people of God should be established in the belief love of the truth concerning such points as these are And for this cause I the rather yeilded to publish what here thou seest being so importuned therunto as I have said if I might by the blessing of Christ afford any little help to the end afore mentioned And so much the rather because Satan that enemy of all truth father of lyes hath endevoured not only of old but of late also to corrupt the mindes of many people touching these things Heretofore and still amongst the popish sort he would perswade to an opinion of justification by works and not by faith only And now when the perniciousness of that Tenent begins to be more generally discerned he labours to undermine the truth another way instilling into the minds of some a conceit that they may be justified not only without their own works but also without the grace of faith And because it would be too gross at the first to cry down all use of faith which the Spirit of God in the holy Scripture doth so abundantly urge extoll and that therfore such a conceit at the first would hardly take amongst them that have any acquaintance with the Scripture therfore the crafty enemy allowes for the time that there may be some use of faith about this matter of justification viz to know or be assured by it of justification preceding and that though we are justified indeed afore faith yet wee did not know it afore but now do know it by faith A palpable perverting of the truth of God plainly and plenteously laid down in his word especially in Pauls epistles wherin you shall never read of knowing by faith that we are justified without faith or before faith Such language is a stranger in Gods book and amongst the oracles of God and far discrepant from the form of wholsom words wherin nothing is more frequent then that we are justified by faith Now to turn this word Wee are justified into this meaning wee know that we are justified in which sence it will be hard to find it so much as once used in any place where justification by faith is spoken of is a manifest metamorphosing of the words of the Holy one and a wresting of the Scripture I fear unto mens own destruction 2 Pet 3. 16. But do you think that Satan will rest here It is rather to be seared if this delusion takes place a while this use of faith which is yet allowed will be denyed also For some are already come to this to deny that there are any gifts or graces at all in the hearts of justified persons Which if it were true then there is no faith in them and if there be no faith then it is not by faith that men do know their justification for how can they know it by that which is not And â—…o as now they deny that men are justified by faith so when where this other delusion takes place to deny all inherent graces there men must hold that justification may not only be but also be known without faith or else not be known at all A lamentable dreadfull issue wherat Satan drives and whereto this opinion tends if God do not in mercy prevent And because this is a time wherin not only these but many other unsound opinions and some of them very pernicious are scattered abroad therfore I hope the godly Reader will bear with me if out of my unseyned desire of his salvation and of the honour of Jesus Christ and his truth I shall here propound some sew helps for a christians preservation in the truth from the prevailing power of errour And let not this be thought a needless buâ—…siness nor let any that loveth his own salvation give way to
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
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
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
sin to all others as Adam was and so we may say in the case in hand 2 The vertue that is in the head is communicated to all the members and yet it doth not follow that every member is hereby made an head to communicate vertue to all the other members as the head doth so here 3 Though Christs righteousness be sufficient for all the elect universally and for every one in particular yet when it is applyed it is not applyed to every particular person of them as it is a price for all but as it is a price sufficient for himself It behooveth then all the children of God to take heed of such spirits as deny the doctrine of Imputation Popish writers have sometimes made a jest a mock of this doctrine calling imputed righteousness a putative righteousness a new no justice and some others that in profession otherwise are farr from popery yet cannot yield that there is any imputing of our sinns to Christ or of Christs righteousness to us Against all which conceits let that be minded and considered which hath here been said for the clearing of these things And to sober minds it should weigh much that the term of imputing righteousness is frequently found in Scripture and the very word imputing no less then nine or ten times in that one chap of Rom 4. though it be englished sometimes reckoned sometimes accounted and somtimes imputed By this we may see the great grace of God in that we having no righteousness of our own and that yet without righteousness we could not be justified he is graciously pleased to impute unto us the righteousness of Christ that by it we might be justified and that faith should be imputed for righteousness Had we had any works of our own that might have sufficed in this matter then indeed the reward might have been reckned not of grace but of debt but now when righteousness is accounted by faith and is imputed to believers without works this doth exceedingly set forth the riches and freeness of Gods grace Rom 4. 4 15. and therfore it is of faith that it might be by grace Rom 4. 16. And in as much as our sinns were imputed to Christ and the punishment of them imposed upon him therfore the godly have in this respect great cause to be deeply affected with sinn and to grieve for it For it was not Judas nor all the malicious Jewes no nor Herod nor Pilate nor all the rest of the wicked world that could have brought Christ to his painfull passion and death no nor have so much as touched the least hayr of his head had not the sins of Gods people been imputed to him and laid upon him but hee was bruised for our iniquities for the transgression of Gods people was hee smitten Isai 53. 5 8. So that our sinns were the cause of his sufferings which consideration should be a means motive for the awaking of our hearts with godly sorrow as it is written Zach 12. 10. they shall look on him wâ—…om they have peirced and they shall mourn therfore with bitter mourning as a man for hâ—…s only son and for the loss of hâ—…s first born They that do deny that when the Lord Jesus suffered he bare the punishment of our sinns do not a little hinder the exercise of repentance and godly sorrow for sinn in all those in whom this opinion takes place there being no one consideration more effectual available for stirring up the exercise of this grace then this that we are speaking of that our sinns were the cause of Christs sufferings the thought wherof should exceedingly break melt our hearts And if righteousness be imputed to believers for their justification oh then how may this comfort stay the hearts of all poor penitent believers and mourning souls who can see much sinn in themselves for which they might justly be condemned but can see nothing in themselves for which they might be justified and hereupon are vile in their own eyes abhoring themselves looking and lamenting after Christ Be not dismayed all you that are such but be it spoken to the stay comfort of your hearts that though you can not be justified by any inherent righteousness of your own yet you may be justified by the imputed righteousness of another Abram we see believed in the Lord and it was imputed unto him for righteousness do you then believe in the Lord Jesus Christ and righteousness shall be imputed unto you also and therby you shall be justified though you have no inherent righteousness of your own that can any thing availe for this purpose Lastly if righteousness be imputed to believers for their justification let us then all learn highly to prize and earnestly to desire this imputed righteousness Shall we now content our selves with any inhereâ—… righteousness of our own whether inward vertues or outward performances and think to be justified in the sight of God no no all righteousness of ours is but as filthy raggs Isai 64. 6. there is no man living that can be justified before God by that means or in such a way Psal. 143. 2. It is the Lord Jesus who is our righteousness Jer 23. 6. and he it is who is made unto us Wisdom Righteousness and Redemption 1 Cor 1. 30. and in comparison of this Lord Jesus Christ and his righteousness which is by faith even the righteousness which is of God by faith all other righteousness all other things in the matter of justification are but loss and to be esteemed as â—…ung as they were unto the Apostle Paul Phil. 3. 7 8 9. And they that neglect this righteousness without them that it might be imputed to them and content themselves with their own righteousness inherent in them or wrought by them shall one day find that they have been miserably deceived and deluded like those that kindle a fire unto themselves and compass themselves about with their own sparks but in the end do ly down in sorrow Isai 50. 11. Wherfore let all that fear God yea all that desire to walk wisely for their own everlasting comfort seek first the Kingdom of God and his righteousness and then all other things shall bee added to them Math 6. 33. Yea let them hunger and thirst after righteousness for such are blessed and shall be filled Math 5. 6. FINIS THE TABLE A ABram adorned with many good works and yet justified only by faith pag 2 12. Attributes of God the consideration of them a means for the bâ—…getting of faith page 24. B Bear iniquity what is ment thereby page 39 40 41. Believing in the Lord is not only to believe the word to be true but also implyes Relyance on God page 1. Farther confirmation of faith called believing p. 2 To believe on Christ and to believe a mans self to be justified differ p. 17 18 To believe on Christ is not only lawfull but commanded p. 9 25. See
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.
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
whether they have this faith or not For which duty we have also a plain commandment 2 Cor 13. 5. Examine your selves whether ye be in the f◅th or no VVhat needs this For are we not all believers in Christ we sure are not Infidels Answ 1 The heart is deceitfull Jer 17. 9. So that many think themselves better then they are Rev 3. 17. Gal. 6. 3. Pro 30. 12. 2 It is most certain all have not faith but many an one lives dyes utterly destitute of this precious grace 2 Thes. 3. 2. Deat 32. 20. 3 Yea many that enjoy the Gospel live under the means and hear many a sermon yet many of these l◅ve dy without faith Heb 4. 2. John 12. 37 33. And therfore let it not seem a needless thing to examine our selves whether wee be in the faith or no You will say If there be any or many that want faith yet you are none of that number Answ Stay a while till you consider some signes marks wherby the want of this grace may bee known which are such as these 1 From the generall nature of faith which is a supernaturall work of God Math 16. 17. Iohn 6. 44. Eph. 1. 19. Col 2. 12. And therfore let a man have nothing but what he hath by nature and it is most certain he hath no faith there is so much Athisme unbelief distrust carnal confidence c in the natural and corrupt heart of man that though he may presume and though he may despair yet while he hath no more but what he hath by nature it is certain he neither doth nor can believe Yea though he may perform some acts of moral obedience to the Law at the least in outward things there being some seeds as it were for such things left in nature Rom 2. 14. yet there are no seeds left at all for Evangelical faith but this must be wrought and created by the supernatural Almighty power of God Which shews the faith of many to be vain and nothing but a meer conceit because they have nothing in them but meer nature nothing that needed any Almighty power for the producing of it their faith is but a faith of their own making they never having found any great difficulty in beleiving that we may say their faith is too easily gotten to be ought worth 2 A second signe may be taken from the means of working faith which is the ministery of the word by ministers sent of God for that purpose so much is plainly taught in Rom 10. 14 15 17. Acts 15. 7. 2 Cor 3. 5. And therfore where there is faith there can not but be an high prizing of the word and of the ministers therof as the instrumental cause means of faith A man can not esteem lightly of the word if he have any faith because by the word his faith was begotten nor lightly esteem of the ministers because by them in these dayes the Lord usually begetteth faith For the former of these see Psal. 119. 93. Jer 15. 16. I will never forget thy Precepts by them thou hast quickned ◅ee they are the joy rejoycing of my heart And for the latter see Rom 10. 15. Gal. 4. 15. How beautifull are the feet of such men they would have pull◅ out their eyes if it had been possible to have given Paul VVhat shall then be thought of them that lightly esteem the word of God To hear it or not to hear ir are much what both alike to them and when they come to the assembly they regard but little how they there behave themselves but take liberty to wandring thoughts and gazing looks or else fall fast asleep it may be by half a dozen at a time If these men have any faith it was begotten by the word and if they have none yet if they ever must haue any it must be begotten by this means And is it possible they should have any faith or any true desire of faith who do no more esteem the meanes therof And what may bee thought of them that despise the ministers of the Gospel who are so farr from counting their feet beautifull that they rather take pleasure to vex them molest them or suffer them almost to starve for want of necessaries It is by the ministers of Christ that men are brought to believe and can they be coūted believers by whom the faithfull ministers of Christ are dispised or lightly esteemed 3 A third evidence against many that they want this grace of faith may be taken from the consideration of the subject in whom this faith is wrought which is none other but a poor lost humbled soul a soul that is convinced of its sinfulness wretchedness of its inability to help it self and of its utter unworthynes to receive any help or mercy from God and therfore mourning in the sease herof Such as these are the men that are invited to come to Christ Math 11. 28. that is to believe on him and such as these it is whom hee came to seek and to save Luke 19. 10. but did not come to call others Math 9. 13. And therfore where this is wanting we can not see that there can be any faith And the reason is plain because till men be brought to this they neither will nor can believe That they will not is evident in the Jews who through want of this that here is spoken of did not submit to the righteousness of God in Christ Jesus Rom 10. 3. and for this cause our Saviour tells them John 5. 40. yee will not c◅e to me that y◅ may have life Till the prodigal had spent all his portion and began to feel himself be in want he never thought of returning to his fathers house Luke 15. And that without this humble lowly frame men can not believe is plain from that of our Saviour John 5. 44. how c◅n ◅ee believe who seek honour one of another an◅ seek not the honour ◅t commeth from God only So that till men be changed from this spirit of pride self-conceitedness and vain glory and be brought to true abasement of spirit and sel◅-denyall our saviour tell us they will not nay they can not believe How shall a man swim as long as he feels the ground with his feet how shall he build his house upon the rock as long as the sand is not by deep digging removed and cast away Luke 6. 48. In like sort how shall a man believe till he be taken off from all his own bottom by a spirit of humiliation being clearly convinced of his own wickedness weakness unworthyness in the sight of God and bitterly mourning in the sight sence therof and lamenting after Christ Till men bee brought to this in some measure of truth there can not be any saving faith Till the fallow ground of a proud hard heart be broken up men do but sow among thorns Jer 4. 3 4. the
faith which they have is but a temporary faith at the best and such as will not continue because the stoniness of the heart hath not been removed by the work of Gods spirit in conviction contrition humiliatioÌ„ Math 13. 5 6 20 21. And from this it is that so many professors do so fearfully fall away that one becomes a meer worldling an other falls to profaneness loose living another turns opinionist drinking in the poyson of some pernicious tenent all this apostacy is because they never were believers in truth for then they should not have fallen away and why were they not believers in truth even from hence because the stoutness stoniness of their hearts was never taken away Oh therfore all you that are professors of the Gospel and think ye do believe examin well your selves upon this point of true humiliation for if there you be not right your faith is not right nor will it hold out and continue in the day of tryall 4 A fourth triall may be taken from the object of faith and there is to be considered the object of faith quae justificat and qua 〈◊〉 which doth justifie and as it doth justifie In the former respect the object of â—…aith is the whole word of God Acts 24. 14. what God can speak it can doth believe when it knowes it â—…o be spoken of God which discovers the faith of many to be 〈◊〉 because though they say they bâ—…lieve the promises yet thâ—…y believe not the commâ—…ndements for then they would obey tâ—…em and assâ—…nt to them with their whole hearts nor do they belâ—…eve the threatning â—…or then they dâ—…rst not so securely continue in sin but would surely tremble be afraid because of them as Psal. 119. 12â—… Isai 66. 2 5. Holy David did 〈◊〉 〈◊〉 Comâ—… 〈◊〉 Psal. 119 66. and so did blessed Paul confessing 〈◊〉 〈◊〉 to be â—…y and the Commandement to be holy just and gâ—… and such as he delighted in Rom 7. 12 22. As for them that can not endure to be ruled by the Law the Commandements of it nor to be awed by its threatnings their faith is not sound as not believing the whole word of God though they pretend a belief of that part which consists of promises In the latter respect the object of faith is Christ only and his righteousness Hee is that blessed promised seed that is chiefly intended in the promise to Abram and which his faith did mainly look at John 8. 56. and is the object of true faith as it doth justifie save Acts 16. 31. Joh. 3. 16 36. Therfore where there is this faith there will be many thoughts of Christ many desires after him many longings for him an high prizing of him to count him precious 1 Pet. 2. 6 7. the cheifest of ten thousands Cant 5. 10. A peaâ—…l treasure worthy to bee bought with the sale of all that ever a man hath Math 13. 44 46. and that all other things are but loss and dung in comparison of this Christ and his righteousness Phil. 3. 7 8 9. Therfore where the soul scarce ever thinks of Christ or doth not much esteem him and prize him or not so esteem him as to coâ—…nt health wealth freinds liberty life it self and all a mans own righteousness and what ever can be named amongst creatures to be all nothing in comparison of this Lord Jesus Christ there we may be well assured that as yet there is not any faith Luke 14. 26. 5 Lastly Such an excellent grace as faith can not be without many excellent effects fruits such as are Humility Purity Love weanedness from the world the like First for Humility a soul that is lifted up with high conceits of its self is destitute of faith for such a frame and true faith are quite contrary inconsistant Hab 2. 4. therfore the text saith the soul of such an one is not upright in him Look at them that have been most eminent in faith as David Paul the Centurion the woman of Canaan and we shall find they have ever been low-thoughted of themselves Psal. 131. 1 2. Eph. 3. 8. 1 Tim: 1. 15. 1 Cor 15. 9. Math 8. 〈◊〉 Math 15. 27. For Purity faith doth fetch such vertue from the blood and spirit of Christ and the proâ—…ise as doth so purifie the heart Acts 15. 9. 26. 18. that it can not allow of any sin but unfainedly hates it all Rom 7. 15. and loves holyness Psal. 119. 5 97. And for weanedness from the world the example of Moses in notable who by his faith refâ—…sed all the pleasures profits and preferments of Pharaohs Court preferring the society of the saints and the very rebuke of Christ before them all Heb 11. 25 26. And therfore it is said that faith is the victory that overcomes the world 1 John 5. 4. So that by it the heart is preserved from being too much discouraged when worldly comforts are wanting 1 Sam 30. 6. Hab 3. 17 18. and taught so much the more to draw neer to God at such times Psal. 56. 3. 109. 4. Lastly this faith doth so work by love Gal. 5. 6. and love wee know is the fulfilling of the Law Rom 13. 10. that where there is this faith there can not but be obedience to all the will of God Heb 11. 8. c and the more faith the more obedience and the more good works wheras a faith that hath not works is dead no better then the saith of Divels Jam 2. 19 20. If now upon examination triall a man shall find himself without faith oh then let such an one bewayl his condition and seek unto God for this precious faith in the use of such meanes as were mentioned in the precedent use But if it shall be found upon dâ—…e and serious 〈◊〉 to be otherwise then let such a man bee unfeynedly thankfull comfortable that shall be the next use For if justification be by faith then they that truely believe can never be sufficiently thankfull inasmuch as now they are counted just righteous in the sight of God Consider either the contrary to this justified estate or the thing it self and wee shall see there is in it marvelloâ—…s great cause to be thankfull and rejoyce For the former let these particulars be minded 1 That it is amongst the greatest of miseryes when a man shall be without the forgivness of his sinns So much is manifest by the lamentations of the godly who have greatly lamented this thing Psal. 90. 8. Job 7. 20 21. As also by the Imprecations against the wicked against whom it is wished as the greatest evill that theâ—…r sinns mighâ—… not be covered nor blotted out Nehe. 4. 5. Psal. 109. 14. The Comâ—…inations also of God do shew the same for it is threatned denounced against men as one of the sorest of evillâ—… that their sinns shall ly down with them in the dust
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