The Humbled Sinner, Chapter 7
CHAP. VII. How it may appeare, that to believe in the Lord Jeſus Chriſt is the only way to be ſaved.
BEfore I give you the Arguments or Reaſons to evince this, I muſt premiſe ſome particulars, viz.
Firſt, That beleeving, or faith, may be conſidered four wayes; either,
1. Abſolutely, as a ſimple habit, or quality of grace, apt to change the unbelievingneſſe of the heart, and to ſend forth the acts of truſting and acceptance. 3. Premiſes.Thus faith is not the only way of ſalvation, partly becauſe other habits are required as well as faith, and partly becauſe there is not in faith, (abſolutely conſidered) any meritorious dignity (of it ſelf) to challenge ſalvation. We ſay that a Ring is worth a hundred pound, not abſolutely conſidered, not that the gold which makes the Ring, amounts to that value, but in reſpect of the Diamond ſet in that Ring; ſo faith is a grace of wonderful price (much more precious then gold) Not ſo much in reſpect of it ſelf, as if it did by its own natural dignity cauſe our Juſtification, and ſalvation, but in reſpect of Chriſt, whoſe perſon it takes, and on whoſe righteouſneſſe it doth rely; ſo though this be true, we are juſtified by faith, yet this is as true, we are not juſtified for faith, but for Christ, on whom faith doth truſt.
2. Actually, (that is) for the very act of beleeving: Arminius, and Birtius, and ſome of that cut, do ſay, That not the righteouſneſſe of Christ is that which juſtifieth, but the act of beleeving on it, is that which is imputed in our Juſtification. A righteouſneſſe of Chriſt they do grant, but 'tis the act of our beleeving on this, which (by divine acceptation or favour) is imputed for righteou…neſſe; but this is a rotten opinion.
Becauſe firſt, it makes void the righteouſneſſe of Chriſ…: by his blood we are juſtified, Rom. 5. 9. By his obedience are we made righteous, verſe 19. If this doth juſtifie us, then faith as an act doth not, unleſſe we will be doubly juſtified.
Secondly, no works of ours, before or after grace, do juſtifie us, but the act of faith is one of theſe. E…go,
3. Correlatively (that is) with relation to Chriſt and his righteouſneſſe, and in this reſpect faith is the onelyonly way: one ſaith well, faith doth not juſtifie as an action, but as a paſſion; his Bucer.meaning is this, not faith apprehending, but the thing apprehended by faith doth juſtifie: It is true, I muſt by faith apprehend Chriſt if I will be ſaved; but it is not the apprehenſion which ſaves, but he who is apprehended is the cauſe of my ſalvation. If I were like to be drowned in the water, I muſt put forth my hand to him, who ſtands and reacheth out his hand unto me; yet it is not the meer putting forth of my hand which ſaves me from drowning, but his hand which is laid hold on by mine, which draws me forth, and ſo I am preſerved, both muſt meet, but the cauſe is in him.
4. Inſtrumentally, or in reſpect of office; you know well how to diſtinguiſh 'twixt actions a man doth as a man, and actions which a man doth as an officer: If a man be condemned, and ready for execution, and one comes from the King with the meſſage of pardon, the delivering of this meſſage is an act of his employment and office, not of his abſolute nature as a man only. Thus it is with faith, it ſends out ſome actions, as an abſolute grace, and it performes others as a grace in office, as an inſtrument deſigned and deputed; It juſtifies us in this latter reſpect; not that it is the matter or cauſe which cleares all for us with God, but becauſe it is the inſtrument, laying hold on him who doth this for us: As the hand is ſaid to cloath the body, not that the hand is any cloathing (for a man doth not weare his hand) but becauſe it is the inſtrument to put on our cloathing: or as the cup is ſaid to quench our thirſt, not that the mettal of the cup can go down and ſatisfie that natural appetite, but becauſe it holds that wine or liquor which doth quench; ſo doth faith juſtifie a ſinner, not as the object, not as the cauſe, but as the inſtrument (that is) as the hand of the ſoule, laying hold on the Robes of Chriſts righteouſneſſe, putting on that garment of his, and as an inſtrument, receiving, and holding, and bringing to the ſoul that precious blood of Chriſt, which onelyonly can (immediately) ſatisfie God, and appeaſe a thirſty conſcience.
2. Againe we muſt diſtinguiſh of the manner and peculiar habitudes, or reſpect of things unto ſalvation; ſome things A twofold reference of things.have a reference to ſalvation by way of proper cauſality, which have in them a meritorious reaſon, for the proper dignity of which a perſon is juſtified and ſaved; And in this reſpect we ſay, that beleeving in Jeſus Chriſt is the only method, and way of ſalvation. Not that faith can (from its own worth) diſpute and challenge from God, but becauſe Jeſus Chriſt, (who is the object of faith) hath as a cauſe merited our pardon, juſtification and ſalvation.
Other things have a reference by way of order; As ſuppoſe a man were to be Knighted by the King, to obtaine this Knighthood, he muſt come to the Court, and ſtoop down on his knee, and ſo receive that honour; This acceſſe to the Court, and humbling on his knee, is not a matter of merit or cauſe, but only of order and condition: In this latter reſpect, we deny not but good works look towards ſ…lvation, and are required thereto. Not as any cauſe (Chriſt only is the cauſe) but as conditions, and orderly ſteps, and wayes, which we muſt tread, if we will be ſaved, via ad regnum, non cauſa regnandi.Bernard.
When we ſay, that beleeving in Chriſt Jeſus is the onelyonly way to be ſaved; you muſt not underſtand it ſo, as if no other grace were required from a man but faith only, but thus, There is no other grace which layes hold on Chriſt (who is the cauſe of ſalvation) but faith only: As it was with the father of the Prodigal, when he met his ſonne, falling down on his knees, he preſently forgave him: but before he brought him into his houſe, he did cloath him with other garments: So doth God our Father, upon our humbling and believing, freely confer on us remiſſion of ſins for his Chriſts ſake; yet before he brings us to heaven, he doth inveſt our ſouls with the ſingular graces of his holy Spirit; yea, though juſtification be not ſanctification, yet where God doth the one, he ever beſtowes and works the other. Therefore I pray you remember to diſtinguiſh 'twixt theſe two, juſtification, and ſanctification. The perſon juſtified and to be ſaved. Though this be moſt true, that there is no other meritorious cauſe of our juſtification and ſalvation, but only Chriſt; and there is no other inſtrument to lay hold on this, but faith, yet this is as true, that the perſon juſtified, and to be ſaved, hath more graces in him beſides his faith; though there be not a co-operation of faith, and other graces, to justifie; yet there is a co-exiſtance of faith and other graces, in the perſon juſtified. Thou muſt have a good heart as well as a good Chriſt, and an holy life, as well as a precious faith, or elſe thou ſhalt never come to heaven. You know that in the body of man, there be Eyes to ſee, and Eares to hear, and Hands to take, and Feet to go, of all theſe which are in the body, yet no members are deputed to ſee, but the eyes, nevertheleſſe the eye muſt not ſay of the eares, I have no need of thee, nor the hand to the foot, I have no need of thee: it is granted, that no member ſees but the eye, eates but the mouth, walks but the feet, layes hold on but the hands. Their offices are ſingular, yet their con-corporation is neceſſary. So, no grace but faith, pitcheth on Chriſt, layes hold on him as the cauſe of ſalvation, yet there is need of other graces in the perſon to be ſaved. There muſt be love, and repentance, and godly ſorrow, and true fear, and lively hope, and patience, and zeal, &c. The eſtate is changed, only by the blood of Chriſt, but if we will be ſaved, the perſon muſt alſo be changed by the Spirit of Christ.
SECT. I.
THeſe things being thus premiſed. I ſhall now give you ſome arguments, by which the truth of the aſſertion ſhall appear.
Firſt, there is no other way to be ſaved, but this (viz.) to believe on Jeſus Chriſt. Ergo, it is the only way. Three things I take as granted Hypotheſes.
Firſt, that there is a Salvation for a ſinner.
Secondly, that there is a way tending thereto, as a meritorious 5. Arguments.cauſe of it.
Thirdly, that every man is a ſinner, for all have ſinned, and come ſhort of the glory of God, Rom. 3. 22.
Now then, know that there are but two wayes of life, according Two wayes of life.to which there is a double Covenant. Firſt, one Legal. Secondly, the other Evangelical. The Legal Covenant is, do this and live; the Evangelical Covenant is, believe and live. The Legal Covenant grounds ſalvation in our own perſons, and the Evangelical, in the righteouſneſſe of another perſon. And theſe Covenants are oppoſite, that one cannot conſiſt with the other. For (and mark this) though the Law and the Goſpel may, and do, and ſhall conſiſt, as the Law is a word of rule for obedience, yet they cannot poſſibly conſiſt, is the Covenant of juſtification, and ſalvation: (that is) whoſoever will ſtand to the Covenant of works, to be juſtified by it, he rejects the Covenant of grace, and ſo Econtra.
Well then, this being true, that our life is to be had by the Covenant of Works, or of Grace, I will briefly ſhew unto you that we ſinners can never be juſtified and ſaved, by the Legal Covenant, which if I clear, then it will be evident, that our ſalvation is only by faith in Jeſus Chriſt.
Thus then, all the poſſibility to be juſtified and ſaved by the Legall Covenant, ariſeth from one of theſe grounds (viz) either becauſe,
That there is a fulneſſe and exactneſſe in inherent holineſſe. 3. Things.That there is a dignity and efficacy in actual obedience, which they call good works. That there is a latitude, or ſufficiency of duty, to fulfil the Law, which may be conceived to be in a regenerate perſon; but none of theſe can juſtifie and ſave; Ergo,
For the firſt, viz inherent holineſſe, this holineſſe is that 1. Inherent holineſſe.which is wrought in our whole ſoul, by the Spirit of God, whereby, of wicked he makes us good, and of unholy, he makes us holy; and according to the ſeverall degrees of it is the perſon leſſe or more holy. Now this we ſay, that though the juſtified perſon hath this infuſed inherent holineſſe: Yet this is not that which Cannot juſtifie and ſave.can juſtifie him before God, (that is) for the dignity of which he can ſtand ſo before the judgement of God, as to be pronounced juſt and righteous, and ſo acquitted, which I prove thus.
1. That can never be the cauſe of our juſtification, which is defective and imperfect, and leaves yet the perſon in ſome meaſure ſinful. I 4. Reaſons of it.cannot in the Court of Juſtice, be pronounced perfectly juſt, for that righteouſneſſe which is imperfectly just, no more then he can in a ſtrict court be reputed to make full ſatisfaction, who hath not paid halfe his debt, or to be throughly well, who is ſcarſe able to walk three turnes in the Chamber: But that holineſs which is in us, inherent holineſſe, is very imperfect, (I ſpeak of that which is in us here on earth) it is not adequate, or parallel to the whole will of God, which requires perfection of degrees, as well as of parts.
That it is imperfect, is as cleare as day.
Firſt, it is at combate with ſin. Ergo, it is not perfect: the argument is good, for whiles one contrary is mixed with the other, there is ſtill imperfection; Sinne and Grace are contrary, and conflictings ſhew imperfection, as victory notes perfection.
Secondly, that which may be encreaſed, is not perfect, but our inherent holineſſe may receive more encreaſe: Hence thoſe many exhortations to perfect holineſs, 2 Cor. 7 1. and to labor after perfection, 2 Cor. 1. 3.
Thirdly, all the parts of holineſſe are imperfect. Faith is not ſo clear an eye, nor Hope ſo fixed an Anchor, nor Love ſo pure a ſtreame, but that each of them need additions of degrees, of ſtrength, of help: the Moon when it draweth into neareſt conjunction with the Sun, and is filled with the longeſt beames of communicated light, it hath yet her ſpots, which like ſo many reproaches ſtick in the heart of her; ſo is it with the holieſt perſon on earth, with the largeſt meaſures of inherent graces, he hath yet great meaſures of ſinne, which like ſo many ſpots, do blemiſh and diſable the ſoul to ſtand perfectly pure and juſt before the eyes of God.
That righteouſneſſe by which we are juſtified is manifeſted without the Law. See Rom. 3. 21. and what that righteouſneſſe is, he expreſſeth in ver. 22. even the righteouſneſſe of God which is by faith of Jeſus Christ unto all, and upon all them that believe. But inherent righteouſneſſe is not manifeſted without the Law? Why? becauſe the Law commands this inherent righteouſneſſe, (viz.) To love the Lord our God with all our hearts, &c.
That cannot be the cauſe of our juſtification and ſalvation, upon which the conſcience dares not to reſt in the ſecret agonies of conflict, or in the eminent houres of death: when the ſoul is to enter conflict with the wrath of God, being wounded with the ſenſe of ſinne, and cited as it were before the tribunal of Gods holy and ſtrict juſtice, dares it then to put it ſelf ſeriouſly, and in good earneſt upon its own holineſſe, to make its peace, to be its propitiation, to ſatisfie the trials and demands of Gods juſtice? One Chemnitius.well obſerveth of the Papiſts, that when they are to diſpute with men, they will plead for inherent holineſſe, but when they are to contend with God, they will flie only to Chriſt: tutiſſimum eſt, ſaid Bellarmine. It was no ill meditation, that of Anſelme, Conſcientia mea meruit damnationem, & Paenitentia mea non ſufficit ad Anſelme.ſatisfactionem, ſed certum eſt, quod miſerecordia tua ſuperat omnem offenſionem (that is) O Lord my conſcience tells me, I have deſerved damnation, all the repentance that I have or can perform, comes ſhort of ſatisfaction, but thy mercy (even thy mercy only) can pardon, and ſo exceed all my tranſgreſſions.
The moſt holy perſons do every day ſin, and need daily pardon, and daily mercy; how then can we be juſtified or ſaved, for the merit or dignity of any holineſſe in our ſelves? How ridiculous were it, that he ſhould think himſelf to ſtand in great favour and acceptation before his Prince, for the ſingularity of his continued vertues and performances, who every day breaks out into ſuch acts, which need the Kings gracious mercy and pardon?
There is no dignity or meritorious efficacy in actual holineſſe, or 2. Actual holineſs or good works cannot juſtifie. 2. Reaſons of it.in good works, by reaſon whereof we can be juſtified and ſaved.
I know this fields is very large, I will not expatiate, but ſpeak in a word of it, with a proper reſpect to the thing in hand, I prove the thing thus.
1. No man (ſince Adams fall) can performe works, in that perfection which the Law of God requires, under the paine of eternal damnation. The perfection of good works (according to the ſtrict exigence of the Law, conſiſts eſpecially in two things.
1. One is, that a man be able to performe them with all of his heart, and with a plenary love, without the intervening, or ſliping in of any evil inclination, or motion which abates that due and required intenſion, or in any meaſure ſprinkleth or tainteth them with any defilement.
2. Another is, that a man is to perform good works in that manner, with a perpetual and conſtant ten our or courſe all his life. Thoſe two are the ingredients of perfection, as appears by that of Chriſt, Thou ſhalt love the Lord, &c. And that of Paul, He is curſed that doth not continue in all that is written, &c. Gal. 3. 10. Theſe are the conditions of works legally good, and which muſt juſtifie a man, if he will be juſtified according to the legal Covenant. But who can performe ſuch perfect and good works? Adam might have done them, and Chriſt did; but what one ſinner can? who can ſay, my heart is cleane, and that we do not in many things offend all? Paul cries out, I am carnal, but the Law is ſpiritual: The good that he would do, he could not do, and the evil which he would not do, that did he do. Good Lord! how often are we at a loſſe in our moſt retired meditations, and how our hearts lie flat on earth▪ when our eyes look towards heaven in prayer? For one good work that we do, how many bad which we ſhould not do? like boyes, for one faire line, twenty with blots and blurs; or like the Archers, whereas they hit the mark once, they miſſe it a hundred times: Let us but caſt the accounts of our ill works with the good, and we ſhall finde with ſhame and ſorrow, that our good works are not equal with our bad in number, nor ſo ſtrong in dignity to wipe out the bad; but the bad, as they are more for number, ſo their cry of gilt is more meritorious, to caſt both our perſons and all our works before the judgement ſeat of God, then the good to ingratiate or merit for us.
2. What proportion 'twixt our works, and 'twixt our pardon and ſalvation? If Jacob be leſſe then the leaſt of outward benefits, Good God! how far more unworthy are we of the ſpiritual, yea of the Eternal? When we have done all, we have not done more then duty, and that can never be merit, which is but duty; nay, when we have done all we can, we have not done our duty, we are but unprofitable ſervants, and that which failes of duty, comes ſhort of dignity or merit.
It is true, that God commands, accepts, delights in, will graciouſly reward good works; what, for their own ſake? No, for his mercies ſake he will ſave the man whoſe heart is holy, and whoſe life is fruitful; What, for the works ſake? No, but for his Chriſts ſake.
It cannot be denied, but that there is ſome relation 'twixt good works and ſalvation, as between the meanes and the end; but there is not that relation as 'twixt an efficient cauſe, and an effect; for the efficient cauſe of our ſalvation is only Gods grace and favour; Nor, as 'twixt a meritorious cauſe and the reward, for the meritorious cauſe of our ſalvation, is only the obedience of Jeſus Chriſt; Nor, as 'twixt an apprehenſive cauſe, (may I uſe ſuch an improper ſpeech) for that only is faith, the inſtrument of our ſalvation, &c.
There is not in regenerate men ſuch an adequation or full 3. Noe ability to keep the whole Law wholly.anſwerableneſſe of duty, as to keep and fulfil the Law, as it is the Covenant of life and ſalvation.
There are divers Arguments to cleare this, I will touch one or two.3. Reaſons.
1. Imperfect actions do not fulfil a perfect Rule, no more then a ſhort line anſwers a long copy, or a line partly crooked doth that which is ſtreight: But the duties which regenerate men perform▪ are imperfect actions, for as much as they flow from an imperfect agent, viz. from the ſoul of a Chriſtian, which is partly ſpiritual, and partly carnal not wholly ſpiritual, nor wholy carnal; even from this doth the Apoſtle conclude the impoſſibility (for us) to fulfil the Law, Rom. 8. 3. viz. from the weakneſs or infirmity of the fleſh (that is) of the old man not yet fully purged and changed.
2. If any man could perfectly fulfil the Law, then ſome man had no need of Chriſt, either to be his Redeemer, or to be his Interceſſor; for a Redeemer and Interceſſour is, in caſe of tranſgreſſion and failing, and ſo Chriſt ſhould be to a regenerate perſon, at leaſt an idle and fruitleſſe interceſſour; for as much as it doth appertaine to his interceſſion, to pacifie, and reconcile, and ingratiate: but what uſe of this, where all things and ſervices are juſt already, as they ſhould be without any animadvertency of the Law againſt them? But Chriſt is an Interceſſor even for the Saints. He makes interceſſion for us, ſaith Paul, Rom. 8. and Saint John implies that an Advocate is for a ſinner, only for him, 1 John 2. 1. If any man ſinne, we have an Advocate, &c. If for a ſinner only, then for a tranſgreſſor of the Law, and if for a tranſgreſſor of the Law, then not for one who doth perfectly fulfil it.
3. If the juſt muſt live by faith, Then he cannot perfectly fulfil the Law; for then he might live by his works, but the juſt ſhall live by his faith, Gal. 3. 11. That no man is juſtified by the Law in the ſight of God, it is evident, for the juſt ſhall live by faith; Mark the place (ſhall live by faith) If it comes to the matter of life and death, then farewel works, Curſed is every one that doth not continue in all that is written to do them; If he will ſave his life, he muſt get him faith to fly to mercy and Chriſt: yea, and mark of whom he ſpeaks this, It is not of a perſon unconverted, but it is of the juſt, even the juſt muſt live by his faith, (that is) By Christ, on which faith doth reſt, not by his own merits, works, obedience.
Now, put all this together, there are but two ways to ſave a man, either by faith in Chriſt, or elſe by the obſervance of the Law, But none can obſerve the Law, ſo as to be juſtified by it; Becauſe, 1. His holineſſe is ſhort. 2. His works ineffectual. 3. His performances unanſwerable, Ergo, to beleeve in Chriſt is the only way.
Every mouth is ſtopped (by the Law) and all the world is to become gilty before God, Therefore by the Deeds of the Law, there ſhall no fleſh be juſtified in his ſight, for by the Law is the knowledge of ſin, Rom. 3. 19, 20. Suppoſe a man had many great debts, and ſeveral poore friends, and he ſeeks to one of them, good ſir be bound for me, alas ſaith he, all my eſtate will not reach or extend to ſatisfie half of what thou oweſt; Then he goes to another; Sir be you pleaſed to engage your ſelf; Alas, ſaith he, I am ſo poore that the Creditor will not take my word; Even thus it is when a man will runne to ſomething in himſelf, to juſtifie him before God; alas, ſaith holineſſe, I am not able enough, and ſaith good works, God may finde reaſon enough to diſcard us: Therefore, ſaith Faith, To Chriſt, To Chriſt, None but Chriſt.
SECT. II.
SEcondly, All that can juſtifie and ſave a man, is only to be found in Chriſt, as in the meritorious cauſe, Ergo, the only way to be ſaved, is to be beleeve in Jeſus Chriſt. Hence is Chriſt called, Heb. 2. 10. The Chaptaine of our ſalvation, Heb. 5. 18. The Author of eternal ſalvation.
There be two things, which if a man had, he ſhould be ſaved, one is the forgiveneſſe of his ſinnes. Ergo, ſaith David, Pſ. 32. 1. Bleſſed is the man whoſe tranſgreſſion is forgiven, whoſe ſin is covered, ver. 2. Bleſſed is the man unto whom the Lord imputeth not iniquity.
Another is, the poſſeſſion of a moſt compleat righteouſneſſe, by which he might ſtand and appeare perfectly juſt before the judgement ſeat of God; ſo that if divine juſtice ſhould look on it, with the exacteſt eye, yet it were every way unſpotted and full. Now theſe two are to be found only in Chriſt, and by him,
Firſt, Remiſſion of ſinnes. It is the purchaſe of his blood onelyonly, and therefore often in Scripture aſſigned thereto. Thou canſt not with all thy teares wipe off (meritoriouſly) the leaſt of thy ſinnes, nor with all thy grace, buy out the pardon of thy preſent failings. All Remiſſion is by blood, by the only blood of Chriſt.
Secondly, the righteouſneſſe which juſtifies and ſaves us, is only in Chriſt, He is made righteouſneſſe to us, 1 Cor. 1. 30. and Rom. 5. 19. As by one mans diſobedience, many were made ſinners; ſo by the obedience of one, ſhall many be made righteous; ſee verſe 21. Grace reignes through righteouſneſſe unto eternal life by Jeſus Chriſt our Lord.
I know that this Point of imputed righteouſneſſe, is the great quarrel 'twixt us and the Church of Rome, I ſhall therefore reſerve the handling of it to the Uſes, where I may more fitly clear our doctrine.
Now put things together, Whatſoever will ſave us, is in Chriſt, And faith is the only grace to conjoyne us with Chriſt, and therefore, To believe in Jeſus Chriſt is the only way to ſaved.
SECT. III.
THirdly, Salvation is by grace only, Eph. 2. 5. Rom. 11. 6. And it is a free gift, Rom. 5. 15. The free gift, the grace of God, and the gift of grace, which is by one man Jeſus Chriſt, hath abounded unto many, and v. 16. the free gift is of many offences to juſtification, and v. 18. the free gift came upon all men to justification of life. Now if it be ſo, then here's roome for beleeving; For Faith brings nothing of its own, but receives all as gift from God. It is the receiving grace, Lord give me thy Son, Lord give me the pardon of my ſinnes, Lord give me a righteouſneſſe, Lord give me eternal life, all theſe things are gifts, and faith only receives theſe gifts, Ergo.
SECT. IV.
FOurthly, Salvation is only conferr'd in ſuch a way, whereby God only may have the glory of it. Though God doth beſtow great matters on us for our good, yet all the end of them is for his own glory. To commend the riches of his grace and mercy, Epheſ. 2. 7, 8. ſo v. 9. Not of works, leaſt any man ſhould boaſt; (that is) he ſhould vaunt, and ſay, I have got heaven by my own merits, I have my wages for my labour, and my happineſſe for my penny.
Now the way of beleeving is the only way of acknowledgeing a God, and of emptying of our proud imaginations; whatſoever faith hath, it hath taken the ſame out of a gracious hand; All is almes which comes to faith, and it will confeſſe, I have nothing, and am nothing; but what I have received, and what I expect, I expect it for his ſake who promiſeth it, not for my ſake who receives it, and thus faith puts all the glory on God.
SECT. V.
FIfthly, neither would our ſalvation be ſure, nor our comfort ſure, if we were to be ſaved any other way then by believing in Jeſus Chriſt.
Salvation would not be ſure, becauſe, Firſt, our happineſſe would be no more ſure, now being in our own hands, out of Chriſts, then was Adams, left to himſelf.
Secondly, we would never be ſure of ſalvation by any thing againſt which God might take juſt exception.
No ſure comfort, becauſe conſcience troubled with the ſence of ſin, could never be pacified with imperfections and ſins. That which will not ſatisfie God, can never pacifie conſcience. But ſaith the Apoſtle, Rom. 5. 1. Being juſtified by faith, we have peace with God: faith findes one who was delivered for our offences, who pacified God to the utmoſt, who was without ſpot, whoſe righteouſneſſe is full, imputed to us, accepted for us, and ſo hereupon doth graciouſly quiet and ſtill the heart.
We muſt diſtinguiſh 'twixt the root and fountaine and ground of our comfort, and between the teſtimonies of our intereſt in the root of our comfort; only Jeſus Chriſt is the ground of a Chriſtians comfort, and therefore ſaith Paul, God forbid that I ſhould rejoyce in any thing, but in the croſſe of Chriſt. If at any time we behold holineſſe, or any part of it in our hearts, we take comfort in it, not as the ground, but as in the teſtimony, becauſe it doth manifeſt our intereſt in him, who is our comfort, our peace, our joy, our ſalvation, our all in all.
Thus much for the Explication and confirmation of this great aſſertion, viz. That to beleeve in Jeſus Chriſt is the only way of ſalvation. Now I deſcend to the uſeful Application of all to our ſelves.