The Good Old Way, Book · Principle 4 · Member 2
MEMBER II. By faith alone.
WHerein the Catechiſme further acquaints us, how we may be made partakers of Chriſt, and his benefits. The Doctrine is this:
Doct. That a man may partake of Chriſt and his benefits, he muſt not onelyonly have a contrite and humble ſpirit, but he muſt likewiſe be qualified with faith.
But becauſe we have already ſpoken of a contrite and humble ſpirit, take the point in a more brief form; as thus,
That a man may partake of Chriſt and his benefits, he muſt have faith, he muſt believe.
See John 3.14.15. As Moſes lifted up the Serpent in the Wilderneſs, even ſo muſt the Son of man be lifted up, that whoſoever believeth in in him ſhould not periſh, but have eternal life. And Acts 10.43. To him give all the Prophets witneſs, that through his Name, whoſoever believeth in him, ſhould receive remiſſion of ſinnes. And Chapter 13. the 38, and 39 verſes. Be it known unto you, Men, and Brethren, that through this man is Preached unto you the forgiveneſs of ſinnes, and by him, all that believe, are juſtified from all things, from which he could not be juſtified by the Law of Moſes. And ſo Paul and Silas to the Jailor, Acts 16.31. Believe on the Lord Jeſus Chriſt, and th…u ſhalt be ſaved. Not that faith muſt be ſuppoſed to be in our own power, John 3.16. But is the gift of God, Romans 9.33. the Lord requiring no more in the Covenant of grace then he gives.
Now the Reaſons of the Doctrine.
Reaſ. 1. Faith is the condition of the new Covenant, the Covenant of grace; which is evident, as in the places fore-cited, ſo in other places; as Mark 16.15, 16. Go ye into all the world, and preach the Goſpel to every creature, he that believeth ſhall be ſaved, but he that believeth not, ſhall be damned. And John 29.31. Theſe ſayings are written, that ye might believe that Jeſus is the Chriſt, the Sonne of God, and that believing, ye might have Life through his Name.
Reaſ. 2. Faith is the onelyonly Spirituall hand, whereby we receive Chriſt, and his benefits; as John 1.12. As many as received him, to them he gave power to become the ſonnes of God, even to them that believe on his Name. No faith, no receiving of Chriſt, and then no benefit by him. And it is not every faith that will do this, but only that faith which by way of propriety is called the faith of Gods Elect, Titus 1.2 none but the Elect having it, and all the Elect being poſſeſſed of it in this life at one time or other.
Now for the further ſeeing into this Doctrine, we enquire into the things following: Firſt, The kinds and ſorts of faith, that ſo we may find out that faith which will ſerve the turne. Secondly, Wherein the Nature and Eſſence of that faith conſiſteth which will ſerve the turn.
1. Touching the firſt; there be four ſorts of faith. 1. Miraculous: 2. Hiſtorical: 3. Temporary. 4 Juſtifying.
1. A miraculous faith is, when a man believes that ſome extraordinary thing ſhal be affected either by himſelf or others; or that ſome extraordinary thing ſhal come to paſs, for which he hath ſome ſpecial promiſe or revelation. Mat. 17.20. 1 Cor. 13.2. Acts 14.9. Now the commendation of this faith is rather from the ground of it (to wit, the ſpecial promiſe or revelation) then from the gift it ſelf. Of its own nature ſimply, it comes ſhort of receiving and applying Chriſt; as is evident by this reaſon, Becauſe it may be in a Reprobate: See Mat. 7.22, 23. Many will ſay to me in that day, Lord, Lord, have we not propheſied in thy name, and in thy name caſt out Divels, and in thy name done many wonderful works? And then will I profeſs unto them, I never knew you, depart from me ye that work iniquity.
2 The ſecond kind of faith is an Hiſtorical faith, and that is a bare aſſent (and no more) to the truth of the Scriptures; a believing that the Scriptures are true, without reſting on them, or affecting of them. Now that this faith is too ſhort to the purpoſe aforeſaid, is plain, becauſe it is to be found in the very divels themſelves, Jam. 2.19 The Divels believe and tremble.
The third kind of faith is a Temporary faith: Now this kind of faith goes beyond the Hiſtorical in two degrees: Firſt, In that with knowledge and aſſent is joined ſuch a profeſſion of the truth as carries a ſhew and form of Godlineſs, as we may ſee in Simon Magus, Act. 8.13. Then Simon himſelf believed alſo, and when he was baptiſed, he continued with Philip, &c. 2. A kind of rejoycing and glorying in that knowledg, aſſent, and profeſſion: as Mat. 13.20, 21. He that receiveth the ſeed into ſtony places, the ſame is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himſelf, but dureth for a while. And John 5.35. our Saviour ſpeaking to the Jews of John the Baptiſt. He was a burning and a ſhining light, and ye were willing for a ſeaſon to rejoice in his light. But this faith being not a well rooted faith, at the length it vaniſheth away and comes to nothing, and therefore called a Temporary faith; and being not well rooted, it is too ſhort likewiſe for the buſineſs aforeſaid, is not able in a found and kindly way to receive Chriſt.
4. The fourth kind of faith is a Juſtifying faith: ſo called becauſe it apprehends that which doth juſtifie, to wit, Chriſt. It is likewiſe called a Sanctifying faith, becauſe it purifieth the heart, Acts 15.9. Purifying their hearts by faith: and ſo a ſaving faith, becauſe the end of it is ſalvation, 1 Peter 1.9 Receiving the end of your faith, even the ſalvation of your ſouls. Now this faith, as it hath many effects beyond the other kinds of faith, ſo likewiſe it comprehends them all; as the Hiſtorical, and Temporary, why ſo the miraculous faith; for he that hath Juſtifying faith, if ſo be he had any extraordinary revelation or ſpecial promiſe made unto him, hee could as well lay hold upon them as upon that Revelation and thoſe Promiſes he doth lay hold upon. And if you ask me what this juſtifying faith is? I anſwer, It is that grace of Gods Spirit, whereby a man of a contrite and humble ſpirit is enabled to receive Chriſt and his benefits. Not but that this faith hath other effects, and a larger extent; but yet this is a principal effect of it. Thus we have found out the faith that will ſerve the turne.
We come now in the ſecond place to enquire wherein the nature and Eſſence of this faith conſiſteth?
Anſw. In four acts of the ſoul, the former two being acts of the Underſtanding, the latter two being acts of the Will.
1. The firſt act is this, to wit, a knowing of Chriſt aright, and that which the Goſpel reveals to mankind concerning him.
As firſt, I muſt know that Chriſt is an All ſufficient Saviour.
2. I muſt know that he and all his merits are offered by the Lord to me, as well as to any other. Mark 16.15
3. I muſt know that Chriſt is ſo offered to me, as I am commanded to believe that he and his merits belong to me. Mat. 11.28
4. I muſt know how and upon what terms Chriſt is offered unto me, not only as my Saviour to free me from Gods wrath, and to bring me to heaven; but likewiſe as my Lord and King, to rule and govern me, and I unfainedly and heartily to ſerve and obey him; he being only a Saviour to ſuch, and unto all ſuch: as Heb. 5.9. being made perfect, he became (to wit Chriſt) the Author of eternall ſalvation unto all them that obey him.
This knowledg of Chriſt or the Goſpel, is the firſt thing wherein the nature and eſſence of juſtifying faith conſiſteth; it being an excellent grace, and ever having knowledg concurring to the being of it; and hence it is, that ſometimes this faith is called the knowledg of Chriſt, as Iſai 53.11. By his knowledg (that is, by faith in him) ſhall my righteous ſervant juſtifie many; and John 17.3. This is life eternall, that they might know thee the only true God, and Jeſus Chriſt whom thou haſt ſent.
The ſecond act of the ſoul, wherein the nature and eſſence of this faith conſiſteth, is the aſſent and credit that the mind giveth unto all aforeſaid, as to an undoubted truth; to wit, that Chriſt is indeed an all-ſufficient Saviour, and that God offereth him unto me, commanding me to receive him, and that in this gracious offer he meaneth as he ſaith, and that he and all his merits belong to me, if I will receive him upon thoſe terms the Lord offereth him on. In reſpect of this ſecond propertie, faith is called a beleeving of God, as Rom. 4.3. Abraham beleeved God, and 1 John 5.10. He that beleeveth not God, hath made him a liar. See Exod. 14.32.
The third act of the ſoul, wherein the nature and eſſence of this faith conſiſteth, is the conſent that the will giveth to this bleſſed offer of Chriſt in the Goſpel, not only for the undoubted truth, but for the incomparable goodneſſe, and excellency of it; as when the contrite and humble ſoul ſaith not onelyonly, this is a faithfull ſaying, but likewiſe worthy of all acceptation, that Chriſt Jeſus came into the world to ſave ſinners: And ſuppoſe the beleever (through the ſenſe he hath of his own unworthineſſe) find much reluctancy and doubting, to hinder this act of faith; why yet his ſoul unfainedly deſireth, and longeth to receive Chriſt upon the termes aforeſaid: In reſpect of this propertie, faith is called an hungring and thirſting after Chriſt; as Matth. 5.6. Bleſſed are they that do hunger and thirſt after righteouſneſs; to wit, after Chriſt and his righteouſneſſe: And Rev. 21.6. I will give unto him that is a thirſt, of the fountain of the water of life freely.
The fourth act of the ſoul wherein the nature, and eſſence of this faith conſiſteth, is a reſting and relying upon Chriſt and him alone for the obtaining of Gods favour, and eternall life. And indeed this is of all other the chief act of the ſoul in true faith, and that wherein the being and eſſence of it doth briefly conſiſt: In reſpect of this property it is called a beleeving in or on Chriſt, or a truſting in Chriſt, or a receiving of Chriſt; as John 3.16.18. Epheſ. 1.12, 13. John 1.12. Theſe ſeveral phraſes implying one and the ſame thing. Thus we ſee now wherein the nature and eſſence of juſtifying faith conſiſteth.
But the things following we muſt be put in mind of.
1. That there are ſeveral degrees of faith, the ſeveral acts aforeſaid, being (in thoſe that are qualified with this grace) in ſome more diſtinct and ſtrong, in others more dim and weak; I mean, the former knowledg, aſſent, conſent and receiving: Yet the weakeſt faith being a true faith ſerving the turn to the purpoſe aforeſaid.
2. That in one and the ſame party, the ſeveral acts aforeſaid are ſometimes more ſtrong, and ſometimes more weak.
And 3. That ſome of the acts of faith may be ſtrong, and ſome of them weak in one and the ſame partie, and at one and the ſame time.
Object But may ſome men ſay, Is not this likewiſe an act of juſtifying faith to be aſſured; or auſſrance of Gods favour, and that Chriſt and his benefits are mine?
Anſw. Firſt, Although this aſſurance be attainable, and ſome do attain unto it in this life, to wit, in proceſs of time, after many Trials, and Combats, after many experiences of Gods love, after the practice of holy duties long continued in, and conſtantly ſtuck unto (for otherwiſe ordinarily it is not attained unto) why yet there be many, that (no queſtion) have a true and right faith, that do not attain unto it in this life, I mean to this aſſurance.
Secondly, This aſſurance is not an act of juſtifying faith, as it juſtifieth; but an act of faith following juſtification, or an act of experience in one already juſtified by faith, or a fruit of faith; it being not properly of the nature and eſſence of juſtifying faith. The doctrine being thus opened, we come to the Uſes.
Ʋſe 1 To inform us touching the miſerable condition of divers men and women for the preſent, all ſuch as are not qualified with this faith; no juſtifying faith, no Chriſt; no Chriſt, no ſalvation; and if no ſalvation, what but damnation? Now divers men and women, may it not be concluded of them, that they are altogether deſtitute this way?
As firſt, all ſuch as are groſly ignorant; faith being a wiſe grace of Gods ſpirit, and preſuppoſing knowledg in ſome meaſure.
2. All prophane perſons, a juſtifying faith being a ſanctifying faith.
3. All ſuch whoſe hearts are not ſhivered and broken in ſome meaſure, in the ſight and ſenſe of their naturall miſerie; contrition and humiliation (ever in thoſe of years) being the uſher to this faith. And the miſery of ſuch is the greater, becauſe either they make no reckoning of this grace, or preſume they have it alreadie, when alas there is no ſuch matter; or think it is impoſſible to attaine unto, or if they ſhould go about it, that it would coſt them too much pains, or bring upon them too much damage, or trouble, by forgoing their ſinfull pleaſures, and profits, or expoſing them to dangers and perſecutions; or elſe think it is ſo eaſie a thing to get, as they may obtain it when they will, and ſo put off the ſeeking of it untill their death beds: well, we ſee all ſuch as are deſtitute of this grace to be for the preſent in a wofull condition: no meaſure of this grace, no benefit by Chriſt; and then woe and alas.
Ʋſe 2 For trial and examination, whether we be qualified with this grace or no, ſeeing it is of ſuch neceſſity as that without it we cannot partake of Chriſt and his Benefits. To this purpoſe, 2 Cor. 13.5. Examine your ſelves whether you be in the faith (that is, whether a true faith be in you or no) prove your owne ſelves; know you not your own ſelves, how that Jeſus Chriſt is in you, except ye be Reprobates? Now if we ſay we have a Juſtifying faith.
Firſt, How came we by it? How was it wrought in us? Did it come by hearing of the word? Rom. 10.17. Faith cometh by hearing, and hearing by the word of God. Hath the Law been thy School-maſter to bring thee to Chriſt? Gal. 3.24. Hath the miniſtry of the Law effectually diſcovered thy ſins and miſerable condition unto thee, and ſo thy heart became contrite and broken? Before Chriſt came into thy heart, did John the Baptiſt come preparing his way? Mark 1.2. This is the ordinary way whereby the Lord brings his Elect to faith; before the Goſpel work it inſtrumentally, the Law prepares unto it.
2. Thou that ſayeſt thou haſt faith, how haſt thou held it? Hath it not been with doubtings and fears, as the father of the poſſeſſed child; Mark 9.24. Lord, I believe, help thou mine unbelief. It is true indeed, that doubting is not of the nature of faith, but juſt contrary unto it; yet there is no faith altogether without doubting, although it cannot be denyed but as faith growes, ſo doubting is expelled. Many will ſay, they never doubted, they thank God: but that ſuch perſons never had faith, I need not doubt to affirm.
2. Weigh we the effects and fruits of this Grace.
1. It will make a man or a woman earneſtly to deſire after the word: Job 23.12. I eſteemed the words of his mouth more then my neceſſary food; And 1 Pet. 2.2. As new born babes deſire the ſincere milk of the word, that ye may grow thereby. Amos 8.12. the Believer is deſcribed to be ſuch an one as runs to and fro to ſeek the word of the Lord, when there is a ſcarcity of it. Such as in the ordinary courſe are indifferent whether they hear the word or no, have an indifferent faith; I mean none, no true faith: and there be abundance of ſuch perſons, like to the Faction in Corinth, that gloried they were neither followers of Paul, nor of Apollo, nor of Cephas, but of Chriſt only. They would ſeem ſo to depend upon Chriſt, that they cared for never a Preacher of them all, nor regarded to partake of their Miniſtry: And ſo many men and women at this day, that hope (they ſay) to be ſaved by Chriſt, and yet care not in the leaſt for the Miniſtry of the word; but this hope of theirs, is but a vain hope.
2. A ſecond fruit of this faith, it is plentiful in Prayers and Supplications; ſo we read of Paul in the ſwadling bands of Converſion, Acts 9.11. Behold he prayeth. And David, Pſal. 86.3. I cry unto thee daily: nay, Pſal. 55.17. Evening, and Morning, and at noon will I pray, and cry aloud: And one ſpecial thing Believers pray for is an encreaſe of this grace, Luke 17.5. O Lord encreaſe our faith: So the Apoſtles praied. And Mark 9.24. the father of the poſſeſſed child cryed out, Lord I believe, help thou mine unbelief. There is a great difference betwixt the praying of ſuch as have this grace, and ſuch as have it not. Such as have not this grace, praying eſpecially for temporal things; and if for Spiritual things, in a lip, cold, careleſſe and carnal way: but the Believer eſpecially for Spiritual things, as before, and from the heart, earneſtly, as Galat. 4.6. Becauſe ye are ſons, God hath ſent fortht he Spirit of his Son onto your hearts, crying, Abba father, Epheſ. 6.18.
3. The third effect and fruit of this faith is, Sins Mortification in ſome meaſure, 1 Joh. 5.4, 5. This grace purifies the heart, as Acts 15.9, And this effect of faith is thus grounded.
1. Becauſe it applieth all that Chriſt did, and ſuffered, particularly to a man, and perſwadeth his ſoul, that out of his love to him, and care to keep him from periſhing everlaſtingly, he endured all that he did endure; as Galat. 2.20. Who loved me, and gave himſelf for me: and hence the Believer cannot but love Chriſt again, and manifeſt the ſame by ſetting himſelf againſt that which he knowes Chriſt hates, to wit, ſin. 1 John 4.19. 2 Cor. 5.14, 15.
2. The ſecond ground is, Becauſe this Grace unites a man to Chriſt, Joh. 15.5. brings Chriſt into the ſoul; now if Chriſt be in the ſoul, ſin muſt needs be weakening and decaying: Many pretend faith, but where is the abatement of corruption? See Malach. 4.2. But unto you that fear my name ſhall the Sun of righteouſneſs ariſe with healing in his wings: This Sun did never ariſe and ſhine upon any heart but it brought an healing vertue with it.
The fourth effect of faith, A high eſteem of the godly, be they never ſo poor; and a mean eſteem of the wicked, be they never ſo rich: ſo the Pſalmiſt ſets forth the Believer, Pſal. 15.4. In whoſe eyes a vile perſon is contemned (ſuppoſe they be never ſo rich and wealthy) but he honoureth them that fear the Lord, be they never ſo mean and poor. Now many in the ordinary courſe, who are they familiar with but the wicked? and whom do they oppoſe but the godly, and for Godlineſs ſake? Such are far from having any meaſure of this grace.
5. The fifth effect and fruit of this faith is, A fear to offend God in any thing. Prov. 28.14. Happy is the man that feareth alway; to wit, to offend God: the true Believer is this man. And Pſal. 130.4. There is forgiveneſs with thee (ſaith the true Believer to God) that thou mayeſt be feared. The contrite and broken hearted ſinner doth no ſooner believe his ſins to be pardonable through the rich mercy of God in Chriſt, but he fears to offend God in the leaſt thing he knowes to be ſin; and therefore tell ſuch a party that unbelief is a ſin, and that he offends by doubting of Gods mercy in Chriſt; Oh how doth he bewail his unbelief, and earneſtly ſtrive after faith.
6. And laſtly, Although the true Believer may ſometimes doubt whether he hath faith or no, yet he would not part with that faith of his which he ſo queſtions upon any termes, for any thing; and upon deliberation he would not change Eſtates with any Natural man, no not with the beſt Civilliſt: neither would he be in the ſame eſtate he was ſometimes, for all the world. Thus much for the ſecond Uſe, wherein we have examined the juſtifying Faith.
Ʋſe 2. To exhort every man and woman to labour for this Faith, ſeeing without it we cannot partake of Chriſt and his Benefits. Many Inducements and Provocations might be thought of this way. As
Firſt, If we weigh the glory they give to God who do believe: John 3.33. He that hath received his teſtimony, hath ſet to his Seal, that God is true. Rom. 4.20. The Apoſtle ſpeaking of Abraham, ſaith, He ſtaggered not at the promiſe of God through unbelief; but was ſtrong in faith giving glory to God.
2. If we weigh the diſhonour and injury they do to God who do not believe: as 1 Joh. 5.10. He that believeth not God, hath made him a liar, becauſe he believeth not the Record that God gave of his Son: and this is the Record, that God hath given to us eternal life, and this life is in his Son.
3 If we weigh that it is ſuch a qualification as every man hath not: 2 Theſſ. 3.2. All men have not faith: Nay, ſuch a qualification as but a few have, Iſai. 53.1. Who hath believed our report?
4 If we confider the cloud of examples this way, to wit, of Believers (although but a few comparatively) and what they obtained by faith, Heb. 11.1. &c.
5 If we conſider, that without this grace we cannot pleaſe God in any thing we do; for ſo the Spirit of God acquaints us, Heb. 11.6. Without faith it is impoſſible to pleaſe God.
6 God commands us to believe 1 John 3.23 This is his commandment, that we ſhould believe on the name of his Son Jeſus Chriſt. And Matth. 11.28. Come unto me all ye that labour and are heavy laden; this coming is the motion of the will, to wit, believing.
7. If we weigh the inducement in the Doctrine, otherwiſe we cannot partake of Chriſt and his benefits; which if we do not, wo be unto us, Joh. 3.36. He that believeth on the Son hath everlaſting life, and he that believeth not the Son, ſhall not ſee life, but the wrath of God abideth on him.
Object. But may ſome man ſay, What need all this adoe? is it ſo hard a thing to believe in Chriſt? I thank God I never found it ſo.
Anſ. The Reaſon is, becauſe thy conſcience was never throughly awakened with a diſtinet ſight of thy ſins, and Gods Juſtice purſuing thee for the ſame, thou thinking thou doſt believe in Chriſt all this while, and alas, thy faith being nothing elſe but preſumption; but when thy conſcience comes to be a wakened and to roar in thy face, thou wilt find it the moſt difficult thing in all the world to look beyond the cloud of Juſtice, to believe in Gods mercy, and to reſt on Chriſt for Juſtification and Salvation. Thus far touching the ſecond Member of the fourth Principle.
Now we come to the third Member of the ſame.