The Plain Doctrine of the Justification of a Sinner in the Sight of God, Sermon 15
Chriſt the object of juſtifying faith.
THE FIFTEENTH SERMON
ON
Rom. 3.24, 25.
Beeing juſtified freely by his grace, through the redemption that is in Jeſus Chriſt.
Doct. FAith as it juſtifieth, The mercy of God in Chriſt the object of faith.hath eſpecially Jeſus Chriſt, or the mercy of God in Chriſt, for its object. It is expreſly ſaid, that God is the juſtifier of him that beleeveth in Jeſus; i. e. to renounce all other things for Juſtification, and relye only on Jeſus Chriſt, and his righteouſneſs.
Juſtifying faith may be conſidered two ways: 1 According to the general object and action of it, which is to embrace the whole Word of God, Joh. 2.22. it receives the Commandements, beleeves the Threatnings, reſpects the Promiſes, it receives the good things promiſed, it is a guide to all our actions, the fountain of all our obedience, it is alſo exerciſed about all the Attributes, and Works of God; about the Immortality of the Soul, the Reſurrection of the Body, and the laſt Judgement. But in none of theſe ſenſes it doth juſtifie.
2 Juſtifying faith is conſidered according to the eſpecial. and moſt eminent effect of it. Hath Jeſus Chriſt for the object. Acts 16.31. Beleeve on the Lord Jeſus, and thou ſhalt be ſaved, Joh. 11.25. I am the reſurrection and the life, he that beleeveth on me, though he were dead, yet ſhall he live. Joh. 3.16. Whoſoever beleeveth on him ſhall not periſh. Acts 10.43. To him give all the Prophets witneſſe, that through his name, whoſoever beleeveth on him ſhall receive remiſſion of ſins. Righteouſneſſe is ſtill tied to faith in Chriſt, who is ſaid to be the end of the law for righteouſneſſe to every one that beleeveth, Rom. 10.4. and this is that which he commandeth to be preached throughout all Nations, Luke 24.47. and this is that the faith of all the Saints hath in a ſpecial manner reſpected and imbraced. It was Peters faith, Matth. 16.16. and the Eunuchs faith, Act. 8.28. and Martha's faith, Joh. 11.26, 27. Thou art the Christ, the Son of the living God. This is the faith that juſtifieth, and by it the righteouſneſſe of God is unto all, and upon all them that beleeve, Rom. 3.22. and hence it is called the faith of Chriſt, becauſe it apprehendeth Chriſt as its object.
Now I adde, the mercy of God in Chriſt, becauſe faith in this, is all one with faith in Chriſt. So that, 1 Pet. 1.21. it is ſaid, by him (i.e. Chriſt) we beleeve in God that raiſed him from the dead. Chriſt is not the object of faith abſtractly, and nakedly conſidered: but Chriſt with his benefits procured and purchaſed by him, and promiſed by God the Father. The reaſons of this duty are.
Reaſ. 1. Becauſe nothing in the world can make us righteous before God, further than it doth lay hold on ſuch a righteouſneſſe, as is perfect and accepted for us (as ſuch) by God. Nothing will make a poor man rich, further than it doth convey, or impart riches into his poſſeſſion; and all that we can doe by faith to our juſtification, is to receive the righteouſneſſe beſtowed on us, and there is no ſuch perfect righteouſneſſe that is able to cover our ſhame, as Chriſt's is, Revel. 3.17.
2 Becauſe juſtification of Sinners doth mainly imply a freedome, and diſcharge from the curſe and condemnation of the Law, and a way for the full ſatisfaction of it in order to Sinners pardon and diſcharge, and this is to bee found no where but in Chriſt, who is the end of the lam for righteouſneſſe, in his boing made a curſe for us.
3 Unleſſe faith juſtifieth, as it hath a reſpect and relation unto Chriſt as its object, it can have no more to doe with ſatisfaction, than any other grace, as Charity, Temperance, &c. but we know that they being works of the Law avail nothing to our juſtification, Rom. 3.20. but the great property of faith above other graces, is to draw vertue from Chriſt for juſtification, and to exerciſe it ſelf on the free grace and mercy of God exhibited in him.
Obj. But was not Abraham's faith juſtifying, as it beleeved the power of God? Rom. 4.21, 22. He beleeved in God who quickneth the dead, and God that had promiſed was able to perform; therefore it was imputed unto him for righteouſneſſe.
Anſ. It is true, he beleeved the power of God, but that did not juſtifie him: but his beleeving on the promiſed ſeed, Gen. 22.18. He ſaw Christ's day by faith, Joh. 8.56. It is true, the faith of Gods power was a ſtay to him in great temptations he was expoſed unto: ſo it may be to us, but wee cannot be juſtified by that faith which only beleeves the power of God to ſave us.
Vſe 1. It ſerves to refute thoſe that deny faith to have ſuch a relation unto Chriſt in juſtification as hath been ſpoken of. Such as ſay, faith doth juſtifie without reference to Chriſt, whereby the form and life of juſtifyng faith is taken away, Chriſt is robbed of his glory, and the Conſciences of Chriſtians of their comfort and peace.
Vſe 2. It diſcovers the unjuſtified eſtate of thoſe perſons that doe not caſt anchor here, i. e. in Chriſt. A man may have great knowledge, and many gifts, and beleeve too to admiration (as they who had the faith of Miracles in the Primitive times, Matth. 7.22, 23.) and yet be unjuſtified; yea he may beleeve the Articles of Chriſtian religion, ſtudy the Promiſes, and think he doth apply them to himſelf, and yet be unjuſtified. It is the very caſe of the ſeed in the ſtony ground, that received the word with joy, Math. 13.20. Why conſider, what is the word, that even a carnal heart may rejoyce in? it is the word of promiſe, and this word a ſtony heart may receive and apply to himſelf, and abide ſtony ſtil; though Iſrael had tranſgreſſed the Law, and caſt off the thing that was good, yet he would cry, My God we know thee, Hoſ. 8.1, 2, 3. So the Jewes, Joh. 8.39, 41. and thus many catch at Gods mercy, and ſeem to build upon the Promiſe, and yet periſh everlaſtingly.
Obj. But alas, ſhould I not build my ſalvation and juſtification on the promiſes of God, what elſe ſhould I repoſe my conſidence in?
Anſ. Promiſes vvill not juſtifie.The Promiſes alone are not ſufficient to bear the weight of a ſinners juſtification and ſalvation; neither doe they doe any thing further than they doe direct unto, exhibit, and beſtow upon us a ſufficient righteouſneſſe to ſave us; and this muſt be had in a perſon, not in a promiſe, or propoſition. As for example, the Iſraelites bit with the fiery Serpents, were not healed with the promiſe, or the light, but the vertue drawn from the Brazen Serpent, by looking on him. So the promiſe alone will not juſtifie, but only as it diſcovers and exhibits ſuch a perſon, i. e. Chriſt who puts forth, or is cloathed with ſuch a righteouſneſſe, which (being ſeen with the eye of faith) puts the ſinner into a ſtate of juſtification. Neither doe all the Promiſes diſcover or exhibit Chriſt, though they are all exhibited in Chriſt, 1 Tim. 4.8.2 Cor. 1.20. In Chriſt, yea and amen: but without Chriſt, neither yea, nor amen, Rom. 8.32. God gives his Son firſt; then other things. Eph. 1.3. He bleſſeth us with all ſpiritual bleſſings in Chriſt, but we can have none, nor lay claim to any promiſe in the Book of God without him.
Queſt. What comfort is there then for ſuch a man by the promiſes in Jeſus Chriſt?
Anſ. The comfort truly is, that there is an exhibition, and holding forth of Chriſt in them to the vileſt ſinners: and whilſt there is life there is hope to get into Chriſt, and get intereſt in the Promiſes, 1 Joh. 5.11. This is the record that God hath given us life eternal, and it is in his Son. Hence Chriſt is called the Covenant, Iſa. 49.8. becauſe not only his perſon was, and is the main thing in the Covenant, but alſo becauſe all the promiſes in the Covenant are his, and made to him, and in him, and through him only conveyed to beleevers. Thus we ſee what a dangerous thing it is to pitch our faith firſt, on any thing but Chriſt: and thence to expect a juſtified eſtate.
Queſt. How is faith in Jeſus Chriſt known?
Anſ. 1. By the entrance of it, which is ſuch that it ſeparates the ſinner unto Chriſt, as Pſal. 45.11. Forget thy fathers houſe, &c. As it is in perſons marrried, who forget and leave their fathers houſe, and old friends, and ſequeſter themſelves to marriage communion: ſo it is with thoſe that are married to the Lord Jeſus; though they have been intangled in their affections to their old ways, yet by hearkning to the word of Chriſt, they renounce and forget all for Chriſts ſake; then the King takes pleaſure in them.
2 By the progreſſe of it; as they have received Jeſus Chriſt the Lord, ſo they walk in him, Col. 2.6, 7. and are ſubject to him in every thing, Epheſ. 5.24. yea they live by the faith of the Son of God, Gal. 2.20.
Vſe 3. Inſtruction and exhortation, to ſhew and exhort us whither to goe for juſtification. It is unto Chriſt, and the mercy of God in him. Let the main care and deſire of our ſouls be after the perſon, natures, works, and merits of the Lord Jeſus: and thereby ſhall wee bee poſſeſſed of this great benefit of juſtification through him. Neither is my meaning that we ſhould ſeek to come unto him any other way than by the Word and Promiſes; for if we doe, we can never come to him, but meet with Satan as an Angel of light in ſome Enthuſiaſm. But wee muſt bee acquainted with the Promiſes, yea ſuch as doe carry and exhibit Chriſt unto us, and therein cloſe with Chriſt before wee can claim the promiſes of pardon, or of the Spirit; or of any grace or glory.
Mot. 1. Conſider Chriſt as he ſtands in relation to the Father; he is 1 No other than the Son of his love, Col. 1.13. the Fathers love is infinite to him, and therefore he hath given all things into his hands for our juſtification and ſalvation, Joh. 3.35. whatever fruit, or teſtimony of the love of God, the ſoul ſtands in need of, he may be ſure to have it from Chriſt.
2 The Father hath ſealed him, Joh. 6.27. hee hath not only deſigned him, but ſigned and ſealed him a Commiſſion to be a Mediator: hath ſet his ſtamp upon him, his expreſs Image: in ſo much that hee hath the fathers broad Seal, to bee our propitiation; and it can be had no where elſe.
3 Hee is the fathers Annointed, who received the Spirit without meaſure; qualifying and furniſhing of him, with all ſuch ſufficiencies as were requiſite to his Mediators office; and this unction was with the Holy Ghoſt and Power, Act. 10.38. i.e. with power to do whatever his office required to be done.
Mot. 2 Conſider Chriſt in his perſon, as hee is Immanuel, God in our nature: as being man hee is fit to be a propitiatory ſacrifice; and being God is able to vanquiſh all his ſufferings, and to give infinite vertue and value to them. Being man he is fleſh of our fleſh, and bone of our bone; and hath a feeling of our infirmities: and being God, hee is able to apply all his ſufferings unto us: that a poor beleever may call him Ithiel and Ucal, Prov. 30.1. God with mee, and the ſtrong one.
2 As hee is a middle Perſon, a Mediatour betwixt God and man, 1 Tim. 2.5, 6. Heb. 8.6. A Mediatour of a better Covenant, eſtabliſhed on better promiſes; he is a daies-man between God and ſinful man: and one fit to deal with both parties at Variance. And therefore wee need not complain as Job doth, Job 9.32, 33. Hee is not a man, as I am, that I ſhould anſwer him, and wee ſhould come together in Judgement, neither is there any daies man (or umpire) between us, that may lay his hand upon us both. Yea, but Jobs redeemer was a fit redeemer and umpire that could lay his hand upon God, and take up all matters with him, and lay his hand upon the ſinner, and bring him to God again.
3 Conſider Chriſt in all his fulneſs and freeneſs to Communicate that fulneſs of his. His fulneſs, Col. 1.19. it pleaſed the Father that in him all fulneſs ſhould dwell. See alſo, 1 Cor. 1.30. Heb. 7.25. how free hee is to communicate his fulneſs. Heb. 2.17. Hee is a merciful and faithful High Prieſt in things pertaining unto God to make attonement, &c. Joh. 7.37, 38. hee makes ſolemn Proclamation of mercy to all commers; and promiſes the Spirit of grace unto them.
4 Conſider Chriſt as juſt and a juſtified perſon, and ſo fitted to purchaſe and procure our juſtification. Truely, if he had not been juſtified, hee could not have juſtified us. 1 Tim. 3.16. hee is ſaid to bee juſtified in the Spirit, i. e. juſtified by his divine nature, whereby hee raiſed up himſelf from the dead. As at his death hee was condemned by all ſorts; ſo at his reſurrection hee was abſolved and juſtified from the ſins of his Elect, imputed unto him; and from all the accuſations of the world, who looked upon him as a grievous malefactour. So that his righteouſneſs, both perſonal and publike appeared before all the world; and that God the Father, was well pleaſed with him, and in him, with all that ſhall beleeve on him.
Mot. 3. Conſider the pretious excellency of the grace of Faith. Which appears,
1 In that it is an uniting grace. It tyes and unites the ſoul to Chriſt, and to God in Chriſt. Other graces make the ſoul to bee like to Chriſt, but faith makes the ſoul to bee one with him, Eph. 3.17. thy Love, Patience, Humility, Heavenly-mindedneſs, make thee very like to Jeſus Chriſt; but faith makes thee to bee one with him: as a member with the head: and that is a greater and better condition (for ought I can conceive) than the ſtate of the Elect Angels. Though they are confirmed in glory by Chriſt, yet they are not ſo united to Chriſt as a Beleever is. They are the children of God by Creation, but Beleevers by Adoption: being united to the natural Son of God.
2 This is the grace that aſſures us of our eternal Election, Act. 13.48. Tit. 1.1. wee may thence moſt certainly conclude, that our Names are written in the book of life. Gods Council concerning our everlaſting eſtate lies hidden in the boſome of God, till ſuch time as hee commends his love to us in his Son Jeſus: by working faith in our hearts; this is the Coppy of Gods eternal decree, and hath written upon it [concordat cum originali] it agrees with the Original. This is the very meaning of this grace, that God hath ſet his heart upon thy ſoul.
Now what ever God gives elſe; as Honour, Riches, or Excellent ſpiritual gifts, (without faith) brings but little comfort: and a man may be a reprobate for all theſe things which fall alike to the juſt and unjuſt.
3 Faith in Chriſt poſſeſſeth us of him, and that no other grace will do. Eph. 3.17. Heb. 11.1. And hence it is the firſt quieting-grace to the ſoul. Iſa. 30.15. Thus ſaith the Lord, in returning, and reſt, yee ſhall bee ſaved, in quietneſs and confidence ſhall bee your ſtrength. Heb. 4.1, 3. there is a Promiſe made of entering into Gods Reſt, and wee enter into it by Faith, wee who have beleeved are entered: woe have this true Sabbath, whereof the unbeleeving Jews had but the type: wee have the true Canaan typified by the other: this is the very Harbour of a toſſed and weather-beaten ſoul, As Mr. Burroughs well expreſſeth it. Faith is the firſt grace that deſcries land, when the ſoul is in the tempeſt and ſtorm of a troubled Conſcience.
Oh Beloved! this is the excellency of faith, that it not only diſcovers Land (for wee may bee caſt away for all that) but it carries us ſafe into the harbour; for that is our entrance into our Reſt, the landing of the wearied ſoul on Chriſt, its reſt, Mat. 11.28.
Queſt. But how ſhould I get faith in Chriſt?
Direct. 1 Be very careful to ſtudy the knowledge of Chriſt. Yee may bee ſure, you cannot beleeve on him, whom you do not know. This is that which is commended by Chriſt himſelf, as that wherein life eternal doth conſiſt, Joh. 17.3. and Paul (who was rapt into the third heavens) prefers this before any other knowledge, Phil. 3.8. hee calls it the over-exceeding and ſuper-excellent knowledge of Chriſt. This is that which acquaints the ſoul with a Phyſitian, a Redeemer, a Saviour, a Propitiation, and whatever God requires for ſatisfaction; or man deſires, or can deſire for perfection.
Tell a wounded ſpirit, that is full of horror of Conſcience, all the moſt profound and tranſcendent notions, in the whole circle of Learning: they will not a jot refreſh him, or bring him the nearer to heavenly joys. Let him bee acquainted with all the motions of heaven, they cannot bring him to heaven: With all the ſecrets of nature, they cannot bring him out of the dreggs of nature; nor make him a Childe of Grace. This is ſufficiently experienced in the Heathen Philoſophers: who for all their great knowledge were ignorant of God, witneſſe the learned Athenians, among whom the true God was but an unknown God, Act. 17.23. and the reaſon was, becauſe their knowledge was not joyned with the knowledge of Chriſt; There is no other knowledge will juſtify but that, and therefore to ſeek juſtification, or quieting to a troubled ſoul by any other, is but to spend our mony for that which is not bread, Iſa. 55. or to go to buy bread with braſs mony, ſuch as is not current coyn in Heaven. Nay, other knowledge is ſo far from bringing peace to a diſquieted ſpirit, that it brings with it tormenting and vexation of ſpirit. Eccl. 1.18. Hee that increaſeth knowledge, increaſeth ſorrow, other knowledge may, and will puff up. 1 Cor. 8.1, 2. but this will humble: humble us in our own apprehenſions, but really exalt us. Prov. 4, 8. Exalt her, and ſhee will exalt thee. Other Divine knowledge will build well, but the knowledge of Chriſt laies the foundation, 1 Cor. 3.11. this muſt needs have great ſubſtance and ſtrength that bears up all the weight and bulk of the whole Chriſtian edifice: and let mee ſpeak from my heart to all Students that hear this, that unleſs your main care bee to get this knowledge, you do but build Babels and Caſtles in the air: And oh that many would make this their great ſtudy, if they did, there would not be ſo many new waies to heaven, and falſe lights as there are, 2 Pet. 3.18, 19.
Direct. 2. Make this thy great heart deſign in comming to hear the word Preached, for to get faith: ſeeing it comes by hearing. Reſolve upon that end, and think with thy ſelf, if thou commeſt with any by-ends, the ſearcher of hearts will meet with thee: if thou haſt an Idol in thy heart, thou ſhalt bee anſwered according unto it. Ezek. 14.7. How many come with their Idols? Some to get other knowledge, and not of Chriſt; Some to judge the Miniſter, and to carp at the truths delivered: Some to ſee, and to bee ſeen: and others out of meer formality and cuſtome. But alas! where are they that ſtir up themſelves, to lay hold on Chriſt? Iſa. 64.7.
Direct. 3. Remember to follow the example of the Bereans, and in ſearching the Scriptures, be much in ſtudying the promiſes. Act. 10.43. Act. 13 38, 39. Think it not enough that you are Children of the Covenant, as the Jews were, Act. 3.25. but yee muſt become alſo the children of the promiſe; for they only are accounted for the ſeed, Rom. 9.8.
Direct. 4. Bee very watchful that carnal Objections and Cavils againſt Chriſt, or his heavenly Myſteries or Doctrine, ariſe not in your hearts without checking of them, and ſtrugling againſt them. Thou mayeſt as eaſily empty the Ocean with a Cockle ſhell, as meaſure the myſtery of godlineſs with carnal Reaſon. Do not caſt off any truth of Chriſt, becauſe you can ſee no reaſon for it, or cannot underſtand how this or that ſhould bee. Prov. 3.5. Truſt in the Lord, and lean not on thine own underſtanding. Luther hath ſuch a ſpeech, That mans corrupt reaſon is a terrible enemy to faith; and this is the reaſon why many great Scholars are left of God; And ſo our Saviour ſaith, I thank thee O Father, &c. Matth. 11.25. Nicodemus will ſay, How can theſe things bee? Joh. 13.6. and the Philoſophers will ſay of Paul (when hee goeth to Preach theſe things) what will this Babler ſay? Oh! but remember, God will confound the wiſdome of this World: thou ſhouldeſt rather ſay with Agur, when thou heareſt the Doctrin of Chriſt, ſurely, I am more brutiſh than any man, when hee heard of Ithiel and Ʋcal, I have neither Wiſdome nor Knowledge of the moſt holy; being an humble teachable heart to the word preached. Pro. 8.4, 5. and if any man among you ſeem to bee wiſe, let him become a fool, that hee may bee wiſe, 1 Cor. 3.18. Prov. 9.4, 5.
Direct. 5. Look at it as an extream vileneſſe in thine heart, and wily working of Satan, when Chriſt is preached, and the grace of God in Chriſt, if thou canſt go away from the word preached, with an unbeleeving, unmoved heart. Obſerve for this two or three places, Joh. 8.26.31. Chriſt had been preaching of the Father, and of himſelf, and his own death, his miſſion, and Commiſſion, and pleaſing of the Father, and verſ. 30. the text ſaith, when hee ſpake thoſe words, many beleeved on him; the Spirit takes ſpecial notice, what words they were, that wrought upon the hearers, i.e. Chriſts unſpeakable conjunction with the Father, the Sufferings and Croſs of Chriſt, his holy Life and Death; they ſtood out long, but now they yielded. So 2 Cor. 4.4-6. If our Gospel bee hid, &c. in whom the God of this World hath blinded the eies of them that beleeve not, &c. that is, all the beauty of God the Father, that ſhines in the face of Jeſus Chriſt, his Wiſdome, Juſtice, Mercy, Truth, &c. are hid from them: Satan blinds them, and their own naughty hearts, and there is alſo a dreadful judgement of God in it.
Direct. 6. Labour for Self-denial, for wee muſt renounce all confidence in the fleſh. Priviledges, Duties, righteouſneſſe of our own, Phil. 3.3.9.10. the righteouſneſſe of Faith excludes all this; this is our betaking of our ſelves to the wings of Chriſt, Matth. 23.37. i.e. wholly to bee under the covert of them: as chickens under the wings of a Hen in a ſtorm.
Uſe 4. It is a great comfort to you that beleeve in the Lord Jeſus; you are in the right way to the Father, Joh. 14.6. you are in a moſt bleſſed eſtate, Eph. 1.16. Jam. 2.5. the world looks at you as poorly provided for, but you have abundance, you are rich in faith, and rich in Chriſt, partakers of his unſearchable riches, Eph. 3.8. 1 Cor. 1.5.
Vſe 5. It ſerves to teach beleevers a main duty that moſt concerns them to practiſe, i. e. to go on in a juſtified eſtate by faith in the Lord Jeſus, or imbracing the mercy of God in Chriſt; and that becauſe,
1 They have the main principle in them to maintain a juſtified eſtate; which others want, viz. juſtifying faith. Gal. 2.6. Though the well of living waters bee very deep, beleevers have wherewithall to draw out of it. They have a price in their hands to get wiſdome, Chriſt is neer, Eph. 2.13. he is neer who iuſtifieth, Iſa. 50.8. Iſa. 46.13.
2 The benefit of juſtification ſhould be maintained conſtantly in a Chriſtians heart, and that lively, and (as far as may bee) without interruption; and though our juſtification bee in it ſelf unchangeable, yet it is changeable in the diverſe effects of it; Our peace and comfort is often ebbing and flowing, and ſubject to darknings; as with David, when hee ſaith, I am caſt out of the ſight of God, Pſal. 31.22. and cryed, his bones were broken, and that hee lay in the deep: and therefore that wee may maintain our peace, its worth our while, to take pains in preventing our decaies, and declinings. It is eaſier to preſerve peace and joy, than to recover it out of an afflicted and dark condition: as its eaſier to maintain health and ſtrength, than to fetch it at deaths door, eaſier to keep the fire burning, than to blow it up out of the ſparks and embers almoſt extinct: Therefore they are no ſmall difficulties that they are brought unto, who let their peace and comforts decline, and be almoſt extinguiſhed, before they renew them.
3 Wee muſt bee much in the exerciſe of our faith on Chriſt for juſtification. Faith is not onelyonly the breeder, and bringer forth of our joy and comfort: but it is the nurſe and foſter-mother of them; cheriſhing and feeding of them till wee come to a full and perfect age in Chriſt, Jud. 20. Col. 2.1, 2. Phil. 1.25. All fruits the neerer they come to ripeneſs, the ſweeter they bee: and ſo is the fruit of faith, ſweeter in the ear, than in the blade. If a juſtified eſtate bee ſweet at the firſt; it muſt needs bee much ſweeter, as the ſtrength of faith, and ſpiritual acquaintance with God increaſeth. Faith thus exerciſed, doth theſe things. 1 It conveies the thing that is deſired or ſought. Hence in the Scripture, it is ſo often made the inſtrument of Gods conveyance of all his bleſſings to us, Heb. 11.11. and Gal. 3.14. the promiſe of the Spirit is received through faith. Remarkable is Chriſts ſaying to the Centurion, Go thy way, and as thou haſt beleeved, ſo be it done unto thee, Mat. 8.13. whatever faith laies hold on, it make it its own. 2 Though the comfort of things beleeved, and of a juſtified eſtate in particular, bee ſometimes delayed; yet it ſupports the heart with patience to wait for it; which made Hanna quiet, that ſhee looked no more ſad, 1 Sam. 1.10, 18. and this made Abraham rejoyce in the aſſured expectation of the promiſed ſeed. 3 Faith exerciſed makes the ſoul quick-ſighted in apprehending the fulneſſe and ſatisfaction in the grace deſired, and expected. It ſets the ſoul, as Moſes upon mount N…bo to ſee the glory of the promiſed land: It ſhews, the many manſions, the Crown of glory, the immortal inheritance, the kingdome that ſhall not bee ſhaken, a far off, before wee come into poſſeſſion. So Abraham and Sarah ſaw the things promiſed, Heb. 11.13. and was perſwaded of them, imbraced and injoyed them (in a great meaſure) as things preſent.
4 Exerciſe of faith in Chriſt, and apprehending Juſtification thereby, is the fundamental work of faith, and all other works of faith do depend upon it.
It is very obſervable in the Old Teſtament, that when the Lord would ſtrengthen the faith of his people, to beleeve any particular bleſſings, hee gave them a promiſe of the Meſſiah. So when hee made promiſes of deliverance of Ahaz, and his people, hee granted this ſign, Behold a Virgin ſhall conceive, Iſa. 7.14. So when hee promiſed the reſtauration of his people out of Captivity, hee promiſes Chriſt, and Juſtification by him: Behold, I raiſe up to the ſeed of Jacob a righteous branch, and in his daies, Judah ſhall be ſaved, and Iſrael ſhall dwell ſafely, and this is the Name whereby hee ſhall bee called, Jehovah our righteouſneſs; and this is laid for a ground for the peoples faith to work upon, to cauſe them to beleeve their return out of Captivity. So would wee have our faith ſet on work to act lively in any particular duty, or occaſion? would wee exerciſe it in word, Prayer, Sacraments? the way is to go to the fountain. Mal. 3.1, 5. Zach. 6.12, 13. Behold, the man whoſe name is the branch, hee ſhall grow up out of his place, and hee ſhall build the Temple of the Lord. Would wee ſet any graces on work, as love to God or Man? Faith muſt work with, or rather exerciſe it ſelf in it, and ſet it on work. Gal. 5.6. Would we reſiſt temptation? Faith quencheth all the fiery darts of Satan, Eph. 6.16. and makes us ſtrong in the Lord, and the power of his might. In a word, whatever our eſtate, occaſion, or buſineſſe is; Faith in Chriſt, and in Juſtification by him, muſt bee ſet on work: and it is like the powring waters on the roots, that will make all grow and bee fruitful.
Queſt. How may we improve our faith in Christ for the continuance of our Juſtification?
Anſw. Beware of thoſe things that hinder the exerciſe of faith in Chriſt: ſuch as theſe.
1 Unbrokenneſs of heart, Mark. 8.17. Act. 19.9. hardneſſe of heart, hinders faith: often altogether, alwaies in part, as far as it doth prevail. It is with ones faith in this caſe, as with a benummed hand or foot, that cannot work, or walk, for the preſent; Thence then if you will have your faith to work, get your heart into a tender and lowly frame, Pſal. 77.2.
2 Immoderate Aggravation of ſin is another let, and contrary to the former. Thus it is ſome-times with broken-hearted Sinners: they ſee their ſins, and their multitude, and hainouſneſſe; and then they plead their great unworthineſs, and pore continually upon their corruptions, ſo much as to put away Chriſt, and the promiſe, and the grace of God from them: and then it is impoſſible to beleeve on Chriſt, or to get peace or comfort of a juſtified eſtate.
Hee that rakes in a kennel, doth in vain complain of the vile ſavour: So it is with thoſe beleevers, who are too much contemplating on, and aggravating their corruptions. It is true, there muſt bee Humiliation to make us hunger after Chriſt, and receive him on his own terms: but to labour ſo for Humiliation, as to knock off our hands from Chriſt, is a great evil, Iſa. 45.22. you muſt look on your ſins, but withall look on Chriſt: Look on your wounds, but alſo on the braſen Serpent: Complain with Jonah that yee are in the belly of Hell, yet look towards the Holy Temple, i.e. Chriſt, Jon. 2.4. Look unto him who came to ſeek and to ſave that which was loſt, Matth. 18.6. That came to bind up the broken hearted, Iſa. 61.1, 2. that inviteth the heavy laden, Matth. 11.28.
3 The leaſt allowance or hankering after any known ſin: this makes it impoſſible to beleeve. How can yee beleeve, &c? Joh. 5.44. One is Proud, and another Covetous, another malicious, another hath an unruly tongue, &c. yet they will complain at fits that they cannot beleeve: truely, no marvail, Gal. 2.17. if while wee hope to bee juſtified by faith, wee our ſelves are found ſinners, is Chriſt therefore the Minister of ſin? far bee it: why, but ſuch kind of ſinners do make Chriſt the Miniſter of Sin.
Beloved, wee come to the Sacraments to get our faith ſtrengthened, but what kinde of faith? it is a holy faith, Jude 20. ſuch as purifies the heart, Act. 15.9. and dare wee bring a dirty or impure faith to bee ſtrengthened, or would wee have that confirmed or ſealed, that will not take the impreſſion of ſalvation? beware of the impreſſion of condemnation.
4 Another let is, immoderate or diſorderly ſeeking our Peace in our Sanctification. I ſay immoderate, 1 When wee ſeek our comfort altogether in our Mortification, or Sanctification, or make it our main ſtay and ſtaff. One builds upon his Love, another in his good works, or duties, and this is the baſis of their peace: but let mee tell you, that theſe fruits are changeable things, often in the wain, and ſometimes inviſible, and what will you do then for peace? beſides, you rob Chriſt by this means of the honour of his Propitiation, of his Sacrifice and whole office of mediation; and is this any other than making Chriſt unprofitable and of none effect? Gal. 5.2, 4.
Beſides, it is prepoſterous and diſorderly, to look for the fruit, before the tree; to look for our graces, before wee look for Chriſt; or look for children, before marriage with Chriſt. Seeing they all flow from our union with Chriſt, if true, and Evangelical, hence they muſt needs bee but baſtard graces that are found before Chriſt, and will give but little comfort of our good and juſtified eſtate.
Direct. 2. Set before you in your meditations the name of the Lord Jeſus, and what is meant by that name, Pſal. 9.10. They that know thy name will put their truſt in thee. The names of Chriſt are of his Perſon, Natures, Offices, Benefits, Attributes; what condition can any poor creature be in, that cannot find ſomething named in Chriſt, for to help him out of it? Cant. 1.3. Thy name is an ointment poured forth: it yeelds a moſt pretious and comfortable ſavour to every one. All the names of Chriſt have great ſweetneſſe in them. I apply it a little to Juſtification: Jeſus a Saviour of ſinners, Matth. 1.21. A Prince of Peace, Iſa. 9.6. Our Paſſeover, 1 Cor. 5.7. The names of Chriſt have promiſes annexed to them, with the ſtrongeſt ingagements the Lord hath ſworn, and Pſal. 110.4. 1 Tim. 1.15.
Beloved, it is another matter than is commonly conceived, to bee contemplating on Chriſt. It is the Angels work; who ſtretch forth their wings over the Mercy Seat, and towards the Mercy Seat ſhall bee the faces of the Cherubims, Exod. 25.20. i.e. they look continually towards the Propitiation, and Peter expounds it, 1 Pet. 1.12. the Angels deſire to pry into the myſtery of Christ. Yea, what is the beatifical viſion, but this, to ſee God? Heb. 12.14. It is a grievous infirmity in us, that this heaven upon earth is no more frequented, or delighted in by us. Moreover, looking upon Jeſus is the beſt means to revive, and draw forth our faith, Heb. 12.1. Looking unto Jeſus the Author and finiſher of our faith: where it is implyed, that the carrying on of our faith, and finiſhing of it, is that viewing of Chriſt by the eye of faith.
Direct. 3. Wee muſt ſtir up our ſelves to beleeve on Chriſt, with reaſons drawn from the Promiſes and Names of Chriſt. Though carnal reaſon bee an enemy to faith, yet ſanctified reaſon is a marvellous ſuccour to faith: when wee ſet our reaſon and diſcourſe to make inferences, and draw heavenly concluſions out of Goſpel promiſes. This cauſed Abraham by Faith to offer up Iſaac, Heb. 11.17, 19. viz. in that hee accounted (or reaſoned, foreign) that God was able to raiſe him from the dead, verſ. 19. hee reaſoned thus, muſt I offer up Iſaac? how then ſhall all the families of the earth bee bleſſed in him? why ſurely, Gods Commandement ſhall not diſanull his promiſes, concerning the Meſſiah. Thus 1 Pet. 4.1. For as much as Chriſt hath ſuffered for us in the fleſh, arm your ſelves with the ſame mind (foreign) or diſcourſe, for hee that hath ſuffered in the fleſh, hath ceaſed from ſin. See the arguing here, if Chriſt hath ſuffered for ſin, and killed ſin; ſo ought we to bee as ready to deſtroy and kill ſin, and ceaſe from it, foraſmuch as Chriſt hath ſuffered in the fleſh, hee hath born our ſins, and they were charged upon him, and hee hath given them their deaths wound: let us arm our ſelves by this incouragement, to go on to the ſame conflict. Learn wee to uſe our Logick this way, and it will arm us for thoſe combates wee meet withall in dealing with ſin or Satan. For although faiths principles are above reaſon, yet it diſcourſes, argumentations and concluſions are guided by reaſon.
Reaſon is an ill Miſtreſs, but a good Hand-maid unto faith: for faith is much ſtrengthened (and the wiſdome of a Chriſtian is exceedingly ſeen in it) by ſuch particular concluſions and conſequences, drawn from the doctrin of Chriſt, nature of God, and the Promiſes, which do overthrow particular carnal reaſonings, cauſing ſecurity, preſumption, fears, doubts, or deſpair: and without doubt this makes greatly for ſecuring the heart, and fortifying our faith and confidence againſt any temptation of Satan; onelyonly let mee adde a Caution or two.
1 That this bee not a ſuddain or tranſient buſineſſe, either too ſoon and raſhly to catch up a Concluſion, that is not in the Premiſes: Or when wee have a right concluſion, too ſuddainly to have done with it, but if you will have good by it, it muſt bee permanent, and abiding on the heart, that it may ſoak into it, and ſtrengthen it againſt any malignant diſtempers, that it is diſturbed and troubled withall. A good plaiſter will not benefit that is on and off immediately; nor a potion work kindly, that is not kept in the ſtomack: therefore ſaith David, Pſal. 119.97, 98. O how I love thy Law, it is my meditation all the day, thou through thy Commandements hast made mee wiſer than mine enemies, for they are ever with mee, and Pſa. 45.1. My heart is inditing (or boiling up) i. e. meditating or inventing a good matter, and this requires time for a good concoction.
2 Take heed of Sophiſtical reaſonings in this caſe, of Paralogiſmes, James 1.22. falſe reaſonings: for by theſe we deceive our ſouls, and couzen our ſelves. If wee have the light of Chriſt by faith, it will diſcover all the deluſions, and deceipts of darkneſs, that Satan ſeeks to involve our reaſonings in. Therefore let us ſtill have an eye to the propoſition of Faith; looking up to the Spirit for aſſiſtance in the improvement of it.
Direct. 4. Indeavour to know that you do truely beleeve on the Lord Jeſus. I know whom I have beleeved, 2 Tim. 1.12. There is beleeving, and knowledge that wee do beleeve truely on Chriſt. Now to know that wee do beleeve, is to know, not ſo much the ſtrength of faith, as the truth of it, how weak ſoever, and true faith is a receiving of whole Chriſt, with the whole heart; & it is oppoſed to a partial or hypocritical receiving of Chriſt; ſuch as is ſpoken of, Jer. 3.10. Pſal. 12.3. therefore its called beleeving with all the heart, Act. 8.37, 38. and hence its called faith unfeigned. Now to know this, wee muſt view our own hearts and conſciences, to ſee if they work thus towards Chriſt.
Now if God hath wrought ſuch a Faith in you, you may ſay with Paul, I know whom I have beleeved; and this knowledge is a reflex act, and may be helped by theſe two Queſtions.
1 Is there nothing of Chriſt my ſoul excepts againſt, or cannot actually cloze withall? as the holineſs of Chriſt, the ſelling all for him, the croſs of Chriſt, &c. 2 Have I no reſervation within my ſelf, where I would bee diſpenſed withall, in any courſes of life, or any ſecret luſts or corruptions; at leſt known or allowed in judgement or practice? Hath my faith ſuch a commanding power, that it will not let mee alone, in commiſſion of ſin, or Omiſſion of duty? then I may conclude, that the faith of Chriſt is wrought in mee; and thence undoubtedly conclude, that I am a juſtified perſon. Becauſe that hee that beleeveth on Chriſt is already juſtified: Now when this is ſoundly concluded, the ſoul may upon daily occaſions put forth and exerciſe his faith in Chriſt, for his ſpiritual and everlaſting comfort.
Direct. 5. When thou wouldeſt exerciſe thy faith at any time, thou muſt not go about it in thine own ſtrength, either of nature, or grace received: but look up for a freſh influence of the Spirit, and his aſſiſtance. For as it is ſure, that no creature can of himſelf look upon natural things, nor act without a renewed and freſh concourſe of Gods common providence: So Grace, though it bee above nature, and ſtronger than it, yet its motion is from the Holy Ghoſt. And this aſſiſtance of the Spirit comes from Chriſt, as the light from the Sun, by an efflux, Joh. 8.12. the power is in Chriſt, though it work on us. Therefore all things are ſaid to be done through Chriſt ſtrengthening of us, Phil. 4.13. Every act of Faith requires a power of Chriſt in a freſh adminiſtration: wher in he fulfils the good pleaſure of his will, and the work of faith with power. 2 Theſſ. 1.11. And this is the meaning of Pauls prayer for the Epheſians, Chap. 3.16, 17. that they might bee ſtrengthened with might by the Spirit, and that Chriſt might dwell in their hearts by faith. And as the Holy Ghoſt muſt aſſiſt the grace of faith before it can act: ſo hee muſt clear up the objects of faith, before faith can work upon them: as the light muſt ſhine upon the braſen Serpent, before the Iſraelite can ſee it. Wherefore the Apoſtle praies earneſtly, that God would give the spirit of wiſdome and revelation, to know the things they beleeved and hoped for, Eph. 1.17, 18. Wherefore, as in all other graces, ſo in faith, God worketh in us, the deed as well as the will, Phil. 2.13. and Jud. 20. building us up in faith is by praying in the Holy Ghost; and wee muſt look up to the Holy Ghoſt by earneſt prayer, to help us, in the whole progreſs of our faith, and every act of faith, till wee receive the end of our faith, the Salvation of our ſouls.