Sermon

*Genesis 15:6.* And he believed in the LORD, and he counted it to him for righteousness.

In the former verses of this chapter, is contained a renewing of the Lord's promise to Abram concerning his seed: in this verse is contained the effect and fruit of that promise, how Abram thereupon believed in the Lord; and then the benefit that accrued 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,

Quest. 1. What is meant by Abram's believing in the LORD?

Answ. Hereby is meant, not only that he 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 affirms that he did, for the devils do so believe, and yet are far from being justified (James 2:19). But hereby is meant moreover that he also relied upon God that had promised by an act of affiance, reliance, or dependance upon him: so much the various words may import, which are not barely he believed the Lord, but he believed in the Lord, or on the Lord. Besides, believing is an act of the heart (Romans 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 promises; as it is said (Isaiah 26:3), "You will keep him in peace, whose mind is stayed on you, because he trusts in you." The heart faints when a man believes not (Genesis 45:26), and is fixed or fastened when a man believes in the Lord (Psalm 112:7, 8). This that is said here of Abram's believing, is expounded by the Apostle (Romans 4:18, 19, 20, 21) by hope above hope, and by not staggering at the promise through unbelief.

Quest. 2. What means this word, He counted it to him for righteousness?

Answ. It is as much as to say, the Lord imputed this faith of Abram for righteousness in God's sight; so it notes that he was justified not by works, but by this his faith; and so the Apostle expounds these words (Romans 4:2, 3, 4, 5).

Quest. 3. Did Abram never believe before now? and was he never justified before this time?

Answ. Yes, doubtless long before this time: for it was by faith that he 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 (Hebrews 11:8), which was before this time. He also had heard many promises of God to him and his seed before now, both in chapter 12:2, 3, 7 and chapter 13:14, which doubtless he did believe.

Quest. 4. Why then is this mentioned now, as if he had not been a justified believer before?

Answ. One cause thereof may be, because his faith was now more confirmed, he 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 (John 2:11 and John 16:30, 31; so John 4:50, 53).

And another reason (considering the time when this is recorded) might be this, namely, to show that justification is never by the works of the law, but still by faith, though a man be adorned and enriched with many excellent works; for so was Abram before this time: witness his piety in building altars, and calling on the name of the Lord (Genesis 12:7, 8 and Genesis 13:4, 18), his religious care in instructing his family, those 318 trained ones, or catechized ones, as some render the word (chapter 14:14), his charity and humility that would have no falling out between Lot and him, and that would condescend far for peace sake (chapter 13:8, 9), and would hazard his own liberty and life to rescue Lot out of captivity (chapter 14:14), his contempt of riches, and care of the glory of God, in refusing the goods of the King of Sodom (chapter 14:23). All these were excellent virtues and 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 chapter 17, and yet now we see he believed in the Lord, and so is justified; to show to us that it was not by circumcision, nor any ceremonies of the law that he was justified, but by faith only; and that he might be the father of believers even among the Gentiles, though they be not circumcised, and that righteousness might be imputed to them also, as the Apostle argues (Romans 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 thereby, albeit he were a believer and justified before.

This being said for the explication of the words, we may first observe from the words this doctrine,

Doctr. 1. That it is by the word and promises of God concerning salvation by Christ, that men are brought to believe, or to become true believers.

Or thus, justifying and saving faith is wrought by the word of the Gospel, as the means and instrument thereof. For God we see gives forth his gracious Gospel-promises to Abram, and the effect of them is this, Abram thereby believes in the Lord. Other Scriptures do testify the same: Acts 15:7; Romans 10:14, 15, 17; Ephesians 1:13; Acts 14:1; Genesis 12:1, 2, 3, 4, 5. Therefore is the word called the word of faith (Romans 10:8), because it is by it that faith is wrought. Those three thousand in Acts 2 were brought to believe by the word and Gospel of God which was preached to them by Peter. Regeneration is by the word (James 1:18; 1 Peter 1:23), and the Spirit is also received by the same means (Galatians 3:2), and therefore faith is by the word also. The reason of the consequence is, because wherever regeneration is wrought, and the Spirit of grace is bestowed, there saving faith cannot be wanting.

Quest. 1. For the explication of this point, it may first of all be demanded, What is the Gospel?

Answ. It is the doctrine of salvation by Christ, or of blessedness in Christ, that part of the word of God, which concerns remission of sins, and life everlasting by Christ Jesus.

Quest. 2. May not faith be wrought by the law?

Answ: Not by the Law alone; for the Law is not of faith (Galatians 3:12). The Law directly reveals no Christ, not any salvation for sinners, but the curse only (Galatians 3:10). And inasmuch as faith cannot go beyond the word, therefore by the Law alone there can be no faith to believe any thing farther than 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 speaks (Romans 10:4), and if so, then the Law is a means to Christ. It shows to a man his sin (Romans 3:20 & 7:9, 10) and the wrath of God deserved thereby (Romans 4:15), and hereupon through the spirit of bondage, begets fear and dread in the secure heart (Exodus 20:18, 19; Romans 8:15). Which things are requisite to the begetting of faith in Christ, because without these the sinful soul will never believe in, nor come to him for righteousness, as not feeling its need (John 5:40; Romans 10:3).

Quest: 3 But what is the work of the Gospel in the begetting of faith?

Answ: First it presents to the sinful and lost soul, Christ the Savior, with the worth and fullness that is in him (John 3:16; Acts 13:38, 39; 1 Timothy 1:15). Secondly it encourages the poor lost soul to come to Christ, to believe on him, and to receive him in the promises of mercy (Matthew 11:28; John 6:37; 2 Corinthians 5:20; Isaiah 55:1, 2, 3 & 61:1, 2, 3).

Quest: 4 But many have the word, and yet never attain to faith, what may be the reason hereof?

Answ: What is here said, is most true indeed: many heard by the Apostles, yes by Christ himself, and yet were never brought to believe. The reason whereof is, because the word of itself 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, but God it is that works all (1 Corinthians 3:5, 6, 7). Paul preached to Lydia and 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 enjoy the means, that so they to whom his grace is given, may see themselves the more indebted for it; and that it is not themselves, nor the word of itself, that could ever have brought them to believe, but that God himself has done it of his free grace (Matthew 13:11; Acts 18:27).

Quest: 5 But if the word be the means of faith, what shall become of infants, idiots, and deaf people that cannot make use of the means?

Answ: The doctrine speaks only of the ordinary and usual way. As for these that are spoken of, the Lord can work in [illegible] by other means, either by the sight of the eye, as in such as can read; [illegible] if all outward means fail, he can work by his Spirit alone in the heart and soul inwardly.

Quest: 6 If any ask, what should be the reason that when God works faith, he should ordinarily and usually do it by his word, and not otherwise?

Answ: The answer is, that his wisdom has so appointed and seen meet, and therewith we should rest ourselves contented and satisfied. It is his pleasure to save men by preaching (1 Corinthians 1:21), and to create the fruit of the lips to be peace to the soul (Isaiah 57:19).

Use 1 Therefore, the case of them that want the word of the Gospel must needs be miserable and lamentable. For there can be no salvation without Christ (Acts 4:12; 1 John 5:12), nor without faith in Christ (John 3:18, 36; Hebrews 11:6), and ordinarily there can be no faith without the Gospel, but by it (Romans 10:14, 17), and therefore where this word is wanting, there the people are in a perishing condition (Proverbs 29:18). And millions of people there are in this condition, having none to speak to them but stars, and trees, and the great book of the creatures, which is not sufficient for salvation, nor for saving faith; and therefore such people are without Christ, and without God in the world (Ephesians 2:12), coming into the world and know not therefore, and go out of the world again and know not whither. It were well if there were a heart in us to bewail the case of such people; for their misery might have been ours, and our mercies theirs.

Use 2 They that have the Gospel, have great cause to prize it, and to be very thankful for it, as for a great blessing, inasmuch as it is the means of faith, and so consequently of salvation. If we shall despise it or slight it as the Israelites did manna, or as little children who do but play with their meat, and kick it down under their feet, it may then be just with God to take it away, and that will be a doleful and most heavy judgment; and is often threatened as such. See Amos 8:11; Luke 17:22; John 12:35, 36; Revelation 2:4.

Use 3 If the word be the means of faith, then it behooves all them who enjoy the word, to take heed they do not live and die without faith; for the sin and judgment of such will be the more grievous; even much worse than if they never had the Gospel. If they had not had the word, they should have had no sin, in comparison of what now they have; but now they have no cloak for their sin (John 15:22), and therefore the judgment and condemnation of such people will be so exceeding just and dreadful, that the condition of Tyre and Sidon, and of Sodom and Gomorrah shall be more tolerable (Matthew 11:22, 23, 24).

And he counted it to him for righteousness.] He, that is the Lord, who was mentioned before; counted, that is, imputed, or reckoned, for this word is sometime Englished by one of these words, and sometime by another, as may appear by viewing Romans 4:3, 22, 23; Galatians 3:6; James 2:23. It, that is, this faith of his, this believing in the Lord; for righteousness, that is to righteousness; that is, that by this he might attain righteousness, or stand righteous and justified in the sight of God.

Quest. Whether does not this text prove that the object of justifying faith is not Christ the promised Messiah, or the promise of mercy in Christ; but whatever God reveals? And that the act of faith as it justifies, is not of the will in receiving Christ, or adhering to Christ, but only an assent of the understanding?

Answ: It proves it not; for Abram's faith had respect to the promised seed, in whom all nations should be blessed; and so runs the promise (Genesis 12 & 22:18). This seed must need include the Messiah specially, as being the head of all the seed that are blessed; and so much is plainly taught in (Galatians 3:16), where the seed to whom the promise is made, is plainly affirmed to be Christ: and if it signifies Christ, then doubtless the head, and not the members only. The promise which Abram believed was the Gospel (Galatians 3:8). Now what is the Gospel, but the doctrine or glad tidings of salvation by Christ? That saying (John 8:56), that Abram rejoiced to see Christ's day, does show that Christ was the object of Abram's faith.

Now from the words, he counted it to him for righteousness, we have occasion to consider of three things concerning that great article of faith, our justification. 1 The efficient cause thereof; which is the Lord. 2 The instrumental cause, and that is faith, or believing. 3 The formal cause, which is accounting, reckoning, or imputing.

The first of these may be considered in this conclusion or doctrine.

Doct: That it is the Lord himself that does justify: or that is the efficient cause of our justification (Romans 3:30 & 8:30, 33; Galatians 3:8; Isaiah 50:8).

Reason: Justification is a judiciary act, the work of a Judge pronouncing sentence of absolution upon a man; and this appears by this, because it is opposed to condemn, as (Romans 8:33; Matthew 12:37); and so it differs from sanctification, which is to make a man really holy by changing his qualities, whereas justification makes only a relative change in a man in respect of state, from a state of guiltiness to a state of absolution and clearing judicially. Now it belongs to God alone to be the Judge of all the world (Genesis 18:25; Psalm 75:7 & 94:2; Hebrews 12:23; 1 Corinthians 4:4); and therefore justification being the act and work of God as a Judge, does belong to God only.

Reason 2: Justification either consists in, or contains in it, the forgiveness of sins, and not imputing of iniquity (Romans 4:4, 5). And therefore inasmuch as God only forgives sin (Isaiah 43:25; Psalm 32:1, 2; 2 Corinthians 5:19; Mark 2:7), it must needs be that God only does justify.

Use 1: Therefore a man cannot justify himself. Papists teach that a man by his works may justify himself with that which they call the second justification, and wherein they place the merit of eternal life. But the Scripture makes man passive in his justification, and that this work is wrought by God himself, and by him only. So that what Christ spoke of honoring of himself (John 8:54) may well be applied to the matter in hand, that if a man justify himself, his justification is nothing.

Use 2: Hence it follows, that justification once obtained, cannot be lost. A man once justified shall never lose his justified estate, nor fall from it. For being the work of God, we may say of it as Solomon says in another case (Ecclesiastes 3:14), it must be for ever. When God has once justified a man, he will say as Pilate of his writing, what I have written, I have written; so may the Lord say, whom I have justified, I have justified, and it shall not be recalled; according to that (Jeremiah 31:34), their sins and iniquities I will remember no more: their sins may be sought for, but they shall never be found whom I have once pardoned, and forgiven (Jeremiah 50:20). Justification is one of those gracious gifts of God, which are without repentance (Romans 11:29).

Use 3: And if God does justify, it must needs be a great sin for men to be censorious in judging the servants of God, and to pass rash and hard judgment against them; as to judge them to be damned hypocrites, vainglorious persons, the troublers of Israel, and the like. The Psalmist counted it a heinous thing, to condemn the generation of [illegible] children (Psalm 73:15); and they that judge others with unjust and rash judgment, may expect to be judged themselves (Matthew 7:1). For those whom God does justify, it is not for men to condemn them, except they would be cross and contrary to God.

Use 4: But if God does justify his servants, what need they to be much troubled, though the world does censure and condemn them? It is the judgment of God that must stand; and he will not condemn them, but has already absolved and cleared them. Which made the Apostle to say, with me it is a small thing to be judged of you, or of man's judgment (1 Corinthians 4:3); and the like comfort does belong to every faithful servant of God, inasmuch as they are justified by the Lord, whatever men may say or judge of them. It is God that justifies, who is he that condemns? (Romans 8:33).

Use 5: Let us not then content ourselves to have men to justify us: for though they excuse us, say well and think well of us, all this is nothing if the Lord does not so also, but the contrary. Men are apt to think all well if others do judge well of them; but especially if professors of religion, and the faithful do approve of them, then they care for no more. But these should remember that it is God that justifies, and therefore the judgment of men should not be rested in, as touching our spiritual estates before God; this being considered withal, that a Judas may be no worse thought of by the true-hearted Disciples of Christ, than themselves, and yet in very truth be no better than a Devil. Sometimes the covetous, and other wicked and wretched sinners, may be approved, yes and applauded of men, though they be justly abhorred of God (Psalm 10:3 & 49:18).

Use 6 Content not ourselves, to be just in our own eyes, or to justify ourselves; for alas what will this avail us, since it is God that must justify, or else we shall never be justified indeed, whatever we may conceive of ourselves. The Pharisees were men that justified themselves before men, but God knew their hearts; and our Savior tells them that things might be beautiful in the sight of men, and yet be abominable in the sight of God (Luke 16:15). But the holy Apostle was otherwise minded, who would not justify his own self, knowing that he that judged him was the Lord (1 Corinthians 4:4). It is our wisdom therefore to seek to God in Christ for this benefit; for he that is in himself a sinner, his main work lies with God in heaven, to seek at his hands the gracious benefit of remission, and justification. For who can clear a man but the Judge? who can forgive the debt but the creditor?

The next conclusion, or doctrine that these words afford is this,

Doctr: That, it is by faith, by the grace of believing, that men come to be justified, or to be accounted righteous in the sight of God.

We see Abram believed in God, and it was imputed to him for righteousness: which example is often mentioned by the Apostles, to show that justification is by faith only, and not by works (Romans 4:3, 23, 24; Galatians 3:6; James 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 means, even by faith in Jesus Christ (Romans 4:5, 9, 11; Romans 3:22, 30; Romans 10:4; Galatians 2:16; Galatians 3:8, 9, 22; Philippians 3:9; Hebrews 11:7).

Here it will be needful to show how it is that we are justified by faith; for it is so plentifully and expressly witnessed in Scripture that justification is by faith, that it were gross ignorance or impudence to deny it. But in what sense this is to be understood, and in what manner this is done, there the apprehensions of men do very much vary. For some help therefore to the clearing of this point, observe these propositions following.

Propos. 1 1 Faith does not justify as it is a work or virtue in us.

Reas: 1 All works of ours are excluded in this business, so that faith and works are constantly opposed in the matter of justification (Romans 3:28; Galatians 2:16), and therefore 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 (Romans 4:16; Ephesians 2:8); therefore it must not be considered as a work of ours, because grace and works are opposite, and cannot stand together (Romans 11:5, 6). Reas: 3 We cannot be justified but by that which is exact, entire, and perfect righteousness; for God must be just in justifying (Romans 3:26), but how could he be so, if he should justify us otherwise than by a righteousness which is exact and perfect? His judgment is according to truth (Romans 2:2), so that he will not clear the guilty (Exodus 34:7). Now our faith is imperfect, and not so exact and perfect as it ought to be (Mark 9:24; Luke 17:5; 2 Peter 3:18), and therefore by faith as a virtue, or work of ours, we cannot be justified.

Propos. 2 2 Faith does not justify properly, as if the very act of believing, ipsum credere, [illegible] 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 (Philippians 3:9; Romans 3:30), and therefore it is not our faith itself. Reas: 2 The righteousness whereby we are justified is not our own (Philippians 3:9; Romans 10:3), but our faith is our own, though wrought in us by the Holy Ghost; therefore we have these expressions in Scripture, his own faith, your faith, my faith (Habakkuk 2:4; James 2:18). Reas: 3 The thing that must justify us, must be a perfect righteousness, as was showed before; else how shall God be just in justifying us thereby? But our faith as was showed afore is imperfect. In this the tenet of the Arminians is more injurious to the Lord, than that of the Papists; for the Papists hold, and that truly, that God justifies by perfect righteousness; only herein is their great error, that they think this perfect righteousness may be found in ourselves, in our works, or our faith, etc. But the Arminians would have God to justify man without any perfect righteousness at all, but to accept his imperfect faith in stead thereof. Reas: 4 Jesus Christ in his obedience is our righteousness (Jeremiah 23:6; 1 Corinthians 1:30; 2 Corinthians 5:21; Romans 5:19; Romans 10:4), and therefore to make faith itself our righteousness is injurious to Christ, as placing faith in Christ's room, and so making [illegible] to be our Christ.

Propos. 3 Faith does justify only relatively, in respect of its object Christ Jesus, or instrumentally as the hand that receives Christ and his righteousness. As a man's hand may be said to feed him, because it receives the meat, or to clothe him, because it receives his apparel, or to enrich him, because it receives a pearl of great value. So a man's faith is said to justify him, because it receives Christ, and the righteousness of Christ. And indeed whatever is done by faith in this and such like matters of our salvation, all is done with reference to Christ, and as faith is the instrument that receives Christ, and no otherwise. And therefore what things are said to be done by faith, we shall find they are still said to be done by Christ. For instance, we are justified by faith (Romans 3:28; Galatians 3:22, 24), but we are justified by Christ (Isaiah 53:11). Eternal life is by faith (John 3:16, 36), but it is by Christ (1 John 5:11, 12). We are saved by faith (Ephesians 2:8), but we are saved by Christ (John 3:17; Matthew 1:21). We live by faith (Habakkuk 2:4; Galatians 2:20), but we live by Christ (John 6:57; John 14:19). Forgiveness of sins is by faith (Acts 10:43; Acts 26:18), but it is by Christ (Acts 13:38; Ephesians 1:7). In like sort when faith is said to be imputed to righteousness, we must understand it that Christ and his righteousness is imputed.

But now, as faith can do nothing but with reference to Christ, so Christ will do nothing in this business 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 and his righteousness, through faith in him and his righteousness does justify the sinner. For these grounds are certain and cannot be denied: 1 That God does not justify any without righteousness, but by and for a righteousness, and such an one as is entire and perfect (Proverbs 17:15; Exodus 34:7; Romans 2:2; 3:26). 2 That this perfect righteousness is not to be had in ourselves (Romans 3:10; Psalms 143:2). 3 That this perfect righteousness is in Christ, and not elsewhere (Jeremiah 23:6; Isaiah 45:24, 25; 2 Corinthians 5:21; Romans 5:9, 19). 4 That this righteousness of Christ cannot justify us, till it be communicated and applied, and so be made ours; even as meat does not feed a man, till he take it and eat it, apparel does not warm a man till he receive it and put it on, a pearl though of never so much value, does not enrich a man till he receive it, and have it in possession as his own. 5 Faith is the hand and instrument for receiving of Christ and his righteousness (John 1:12; Ephesians 3:17), and by this means or in this way we are justified by faith, and not otherwise. Therefore in (Galatians 2:16, 17) we find that to be justified by faith, and to be justified by Christ are synonyms, 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.

Quest: But Christ is the object of love and of other graces, as well as of faith; why then should faith justify in respect of its object, any more than love or other graces?

Answ: Because faith is appointed of God in the covenant of grace to this office (John 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, and to God's free grace in him, for therefore is it of faith, that it might be by grace (Romans 4:16; Ephesians 2:8), it being the very property, and (as I may say) the ingenie of faith, to bring nothing of its own for a man's justification, but to come naked and empty to Christ, to receive all from him, and from God's free grace in him.

4 Propos. 4 It is by faith alone that we are justified. Justification is not only by faith at the first, but always by faith, as long as a man lives. So that though a man be furnished with never so many excellent virtues, graces, duties, services, etc.: yet it is not by any of them, nor all of them, but still by faith and by faith only, that he must be justified in God's sight. For which purpose this example of Abram is very observable and convincing; for Abram (as was observed before) had afore this time done many excellent services, in leaving his kindred and country at God's command, in building altars, and calling on the name of the Lord where ever he came, in yielding to his inferior Lot for peace sake, in rescuing him out of captivity, with the peril or hazard of his own liberty and life, in his contempt of riches offered to him by the King of Sodom, etc.: yet after all this the Holy Ghost places 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 since he abounded with store of excellent works, and yet is justified by faith, we may conclude that justification is not by faith and works, much less by works alone, but by faith only. So Paul tells of himself (Philippians 3:7, 8, 9) that for time past he did count all things loss for Christ, and says 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, we are justified freely by his grace (Romans 3:24), which two words do show that all works are excluded: and so works are expressly excluded, that faith alone may be established (Romans 3:28; Galatians 2:16; Ephesians 2:8).

Use 1 If justification be by faith, then it cannot be by works, nor by any righteousness of our own, either inherent, or actual, either inward virtues and graces, or outward duties of obedience, the reason is, because faith and works are opposite in this matter, and cannot stand together (Romans 3:28; Galatians 2:16). And the Scripture plainly teaches that justification by works is impossible (Acts 13:39; Romans 8:3).

Use 2 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 and done; whereas the truth is, justification is not afore faith, but by faith, namely as by a hand or instrument to receive the righteousness of Christ, which righteousness of Christ, is the matter that being received does justify, and faith the hand to receive it. That there is no actual justification of a man afore faith whether from eternity, or otherwise, may be further cleared by these reasons:

Reas: 1 Justification is after vocation, or effectual calling, for whom he called, them he justified (Romans 8:30), and if so, then it is after faith, because faith is wrought in vocation, as being the answer of the soul to the call of God, calling the soul to come to God in Christ, whereunto when the soul does answer and come, (as it always does when the calling is savingly effectual) this answer, this coming is faith (Jeremiah 3:22), faith being wrought in calling, and calling being before justification, it must needs be that faith is before justification.

Reason 2: Faith has the same place in justification as the Israelites looking on the brazen serpent had in their healing (John 3:14, 15). Now they were not first healed, and then must look up to the serpent and see what it was that had healed them; but first they must look up to the serpent, and so thereby be healed (Numbers 21:7, 8, 9), to teach that we must first look up to Christ by the eye of a lively faith, and then and thereby be justified from our sins. And accordingly the Prophet tells us that in the Lord there is righteousness, and strength, whereby we may be justified and saved; but we are bidden to look to him, and then we shall be justified and saved thereby (Isaiah 45:22, 24, 25).

Reason 3: If a man be justified before faith, then a man may be in a state of justification and in a state of condemnation both at once; for before a man have faith, he is in a state of condemnation, and the wrath of God abides on him (John 3:18, 36). But these two states are so opposite and contrary, that it is not possible that a man should be in both at once.

Reason 4: Before a man be a believer, the Spirit of God witnesses to a man that he is not justified, but the contrary; for at that time it convinces the soul to be in a state of bondage, and thereupon fills it with fear (Romans 8:15). Now if a man were justified before, this fear were needless, this bondage were unjust, and this witness of the Spirit not true, which were horrible to think.

Reason 5: If a man be not justified by faith, but before it, and that faith does only declare and assure to a man that he is justified already, then a man may as well be said to be justified by any other grace as by faith, and so there will be no difference between faith and any other grace in this matter of justification. The reason is, because other graces may declare a man to be justified, as signs and fruits: all the graces of sanctification do that. But the Apostle makes a great difference between faith and other graces in this matter, teaching that we are not justified by any of them, but are justified by faith. The question was not whether good duties commanded in the Law did declare a man to be justified, for that the Apostle would never have denied, but here was the question, whether they did actually justify a man as instruments of his justification, and this the Apostle does constantly deny, and yet everywhere ascribes this office to faith.

Reason 6: The Scripture expressly witnesses of believers, that there was a time when they were in a state of wrath and condemnation, without Christ, and without God in the world, in the same state that others were that should never inherit the kingdom of heaven, not a people, not beloved, not having obtained mercy, and many the like (Ephesians 2:1, 2, 3, 12; 1 Corinthians 6:9, 10, 11; Romans 9:25, 26; 1 Peter 2:10). Now how all this should be, and yet at this very time they be in a state of justification also, is altogether inconceivable and impossible.

Reason 7: All that are justified do doubtless please God, but without faith it is impossible to please him (Hebrews 11:6), and therefore without faith it is impossible to be justified.

Reason 8: Justification is a benefit afforded only to them that are in Christ (Romans 8:1; 1 John 5:12). But no man is in Christ without faith, but by faith (Ephesians 3:17; Romans 11:20, 23); they that were without faith, were without Christ also (Ephesians 2:12). And therefore no man is actually justified without faith.

Reason 9: To say that we are justified from eternity has many great absurdities, or inconveniences in it, and therefore it may not be admitted. For, first, then the people of God never were in a state of sin; for to be in a state of sin, and to be justified from sin, are contrary. But certain it is, the time was when the Elect were in a state of sin, of misery, of curse, as the Scriptures do abundantly testify (Ezekiel 16:2, 3, 4, etc.; Romans 7:4, 5, etc.; Romans 6:17, 18; Titus 3:3), and by verses 4, 5, 6, 7 of that chapter 3 of the Epistle to Titus, it appears that justification came afterward in time. But this opinion of justification from eternity takes away, or denies that ever there was any state of sin; and thereupon all humiliation for such a state is closely taken away also, and made needless; for why should a man lay to heart his misery by reason of such a state, and lament it, bewail it, be grieved for it, if there never was any such state, but that he was in a justified estate from eternity? Second, then we were guilty of sin and condemnation from eternity: and this much more, because justification is from a guilty and condemned estate: and the terminus a quo must needs be before the terminus ad quem, the state from which must needs be before the state to which. Third, then justification is the same with election or predestination, which in Scripture are made distinct benefits (Romans 8:29, 30). Fourth, then justification is without respect to the merits and obedience of Christ; the reason is, because the eternal actions of God, as election and predestination, are not for Christ's righteousness and obedience, but Christ himself is the fruit of our election. If from eternity we be in a justified estate, then we may say (as Galatians 2, last verse) that Christ died in vain; for what need was there of any atonement to be made by the righteousness and death of Christ, when by this opinion we were in a justified estate before? Fifth, then we may say we are glorified from eternity; the reason is, because glorification does immediately follow justification (Romans 8:39; Titus 3:7). Now to say we are glorified from eternity, is to excuse Hymenaeus and Philetus, in that they said the resurrection was past already (2 Timothy 2:17, 18). So many and great absurdities are in it, to say that we are justified from eternity.

Reason 10: If we be justified by faith, then not before faith; if Abram believed, and thereupon was accounted righteous, then neither was he, nor can any other be accounted righteous before believing: but the former of these is abundantly testified in the Scriptures of truth (Romans 3:22, 28, 30; Romans 4:2, 3, 22, 23; Galatians 2:16), and therefore the latter is true also.

Objection 1: We may be justified before faith, and yet be said to be justified by faith, namely, declaratively, faith declaring and assuring to us that we are justified before; we are said to be justified by faith, because we know by faith, that we are justified.

Answ: This cannot be the meaning of that saying we are justified by faith: For, 1 then we may in that sense be said to be justified by any other grace as well as by faith, yes by works of grace as well as by faith, because these are evidences of our justification: witness 1 John 2:3,4,29. & 3:7,10,14. James 2:14. &c. For example, by love to the brethren, we know we are translated from death to life, and so are justified; shall any man now say that we are justified by love to the brethren? That were directly to contradict the Scripture, which says we are not justified by works. And yet if to be justified, mean no more but to know we are justified, then we may say indeed that we are justified by works, which the Apostle does so plainly and largely gainsay. And therefore to be justified by faith has a farther meaning, than only that we are justified.

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 know that the world was created by the word of God (Hebrews 11:3). And by the like reason we might say that we are elected by faith; for by faith we may understand and know our election. The sum is, though by faith we know our election, and the creation, yet it were an improper speech, and such as the Scripture never uses, to say we are elected by faith, or that the world was created by faith: and in like sort, it were an improper speech, and such as the Scripture would never have used, to say we are justified by faith, if no more had been meant hereby, but only the knowledge of our justification.

Object. 2 God justifies the ungodly (Romans 4:5), and therefore such as have not faith.

Answ: That does not follow. 1 Because that very text says these ungodly ones did believe, and that their faith was counted for righteousness. 2 This exposition of the word ungodly, whom God justifies, to expound it of unbelievers, is directly contrary to the Scriptures, which say that God justifies those that do believe and have faith (Romans 3:26,28,30; Acts 13:39), and none others (John 3:18). 3 The ungodly one in this text, is one that has not fulfilled the righteousness of the law; and so to justify the ungodly, is no more but to justify without the works of the law or not by works, which may be, and yet not without faith.

4 If we shall extend the word further, then we must not take that saying in sensu composito, but in sensu diviso, that is, not that he is now when God justifies him, so ungodly as to be without faith, but that he was so heretofore, though now God has given him more grace. As when it is said, the lame man shall leap as a hart, and the dumb sing, the blind see, and the deaf hear (Isaiah 35:6; Luke 7:22), no man must hereupon imagine, that they did these things while they so remained; for that was utterly impossible, that a lame man should leap as a hart while he remained lame, or a dumb man sing while he still remained dumb; and so of the rest: but the meaning is, they that were once lame, dumb, deaf, should afterwards be enabled to leap, sing, see, and hear; these acts should be performed by such as had been such as is mentioned, though now they were not such. We may as well conclude from these texts, that blind men may see, while they continue blind, and so of the rest, as to conclude from the text in hand, that an ungodly man, an unbeliever is justified of God, while he is an ungodly man, an unbeliever. When some rich man marries a poor beggar, we say he married one that had scarce rags to her back; but the meaning is not, that he married her in her rags, but bestowed on her fitting apparel, 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 justifies them.

Object. 3 In believing we do not believe an untruth, but a truth, and therefore it is a truth that we are justified before we do believe.

Answ: It is true indeed, that a man must be justified before he can rightly believe himself to be justified, but not before he believe on Christ for justification, or to righteousness. A man cannot rightly believe that he is justified, before he be justified, for then he should therein believe a falsehood: nor can he be justified before he do believe on Christ for justification. The Scripture speaks little of a man's believing himself to be justified, but much of believing on Christ that he might be justified (Galatians 2:16; Romans 10:20). Now to believe on Christ, is not an assurance or persuasion of being justified already, but is that act of the soul, of the will especially, whereby a man comes to Christ, receives Christ, relies on Christ, chooses 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 persuasion of being justified already, but not before; according to that (Ephesians 1:13), after you believed, you were sealed with that holy spirit of promise. To believe a man's self to be in a good and justified estate, before he have received Christ by faith, what is it, but the vain presumption and carnal confidence of poor deluded souls? As if a woman should persuade herself of title and interest to a wealthy man's estate, and yet was never married to him. Therefore before a man can believe aright that he is justified, he must first be united and married to Christ, by believing on him, and then and thereby he shall be justified indeed, and so he may safely believe his justification.

Object. 4 All God's people were justified when Christ made satisfaction for their sins by his death and resurrection (Romans 4:25), he was raised again for our justification, now this was above 1600 years ago, and therefore long before our believing.

Answ: It is true, the death & resurrection 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 believed afore the death & resurrection of Christ. And so, if all God's people be actually justified at the time when Christ suffered & rose again, then it must follow, that though some of them be justified long afore they do believe, yet others have believed long afore they were justified. And so by this conceit, we shall have severall wayes for the justification of believers, or the people of God, some without faith & a long time afore it, & others not without faith, but long time after it. But the Scripture knoweth but one way for the salvation of God's people, whether they lived in the times afore the comming of Christ in the flesh, or since, and that is by the Lord Jesus Christ, and faith in him (Acts 15:11, John 8:56). The vertue & value of his death and obedience being such, as that it was sufficient for the justification and salvation of all true believers, even from the foundation of the world (Revelation 13:8), and therefore in the times before his incarnation and passion as well as since.

As for Romans 4:25, the meaning thereof is no more but this, that our justification is purchased and merited by the death & resurrection of Christ, which it may be, & yet not actually applyed till such time as we come to him by believing. For the Apostle tells us (Romans 5:19) that as we are made sinners, by the sin of Adam, so we are made righteous by the obedience of Christ. Now how are we made sinners by the sin of Adam? He purchased or merited for us this lamentable patrimony by his disobedience in eating the forbidden fruit, but yet this is never actually applyed to us till such time as we become actually his children, and have a being from him by natural generation. In like sort, Christ by his obedience has merited & purchased for us this blessed portion of righteousness and life; but yet this is not actually applyed to us till such time as we come to have actually a spirituall being in him, which is done by spiritual regeneration, and by faith which is wrought therein. Garments may be fit to cover us & prepared for us, before we bee clothed with them: but that we may be actually clothed with them, we must first receive them & put them on. And one may as well say, and as truely, when garments are once prepared & made, that now he is clothed & warmed with them, though yet he have never put them on, as to say, because Christ has purchased justification for us, by his death & resurrection, that therefore we then were actually justified, though yet we have never believed, nor have put him on by faith.

For the farther clearing whereof, let it be observed and minded, that as the Father does accept of the Son's satisfaction, and the Son performeth it, so both the Father & the Son do agree upon the way, the manner, and the time, when this satisfaction shall be applyed to the elect, to wit, when they come to believe on Christ. The Son did not make satisfaction, and purchase justification for them to be applyed to them whether they believed or no, or afore their believing; nor did the Father so accept it. But this was the appointment & agreement of them both, and their most wise and holy will, that it should be applyed to the elect upon their believing. So much is taught in John 3:16, and especially in John 6:38,39,40, where we read that Christ came down from heaven to do the will of his Father in saving of the elect; and that this will was (not that any should have life or righteousness by Christ without believing, no such matter, but) that whoever seeth the Son, and believeth on him, should have eternall life: this was the will of the Father, and this was that which was performed by the Son. And therefore that a man should actually be partaker of the justification of life (as the Apostle calls it, Romans 5) by the Son of God, afore he see the Son & believe on him, is contrary to the appointment and holy will both of the Father & the Son.

Object: 5 If a man be justified in the sight of God when he does believe and was not so before, then it may seem that God is changed?

Answ: This does not follow at all, if we speak of a change in God's will. His work is changed indeed, and the state of the creature is changed, but no change at all in the will of God, because it was the will of God that the creature while in unbelief should be guilty of sin and wrath; and when brought to faith, should then bee justified and cleared: so that the change is in the creature, and not in the will of God. When the world was created, which before was not, God is now a Creator, and was not so before, yet this change is only in the creature the object of God's will, but not in God himself, nor in his will. Yet one might by this argument as well say that the world was from eternity, for fear of making a change in God, as say for that reason, that justification is from eternity: for there is as much change in God in that work of creation, as in this of justification. It is one thing mutare voluntatem, to change ones will, another thing velle mutationem, to will a change: of which the former is not in God, but the latter; so that by one and the same unchangable will, he willeth to have the creature for a time in a state of wrath, and bondage to sin & Satan &c: and afterward to call him out of that estate & to justifie him. A physician appoints his patient to take one day one kind of medicine, the second day another, and the third day another; here he wills a change in the patient without any change of will in himself. Nor is there any change in God, though he wills the creature in time of its unbelief to be in a state of guiltiness, & upon its believing to be in a state of righteousness.

Object: 6 God loves his elect before they do believe, and therefore they are justified afore. Answ: This will not follow neither:

For, can not God love with a love of purpose, but all the effects of that love must needs be exhibited forthwith? Then we must say the elect are sanctified before they believe, and glorified also, for both these are effects and fruits of his eternal love. And indeed we may as well say that these are afore faith, and from eternity, as to say so of justification, because all these are fruits of God's love as well as justification is. Yes, if justification must be before faith, and from eternity, because of this eternal love of God, how then comes it to pass that the elect do not believe from eternity? For sure it is, this calling of the elect and drawing them to Christ by faith, is a fruit of God's everlasting love, as well as justification is (Jeremiah 31:3). But if notwithstanding this love of God we can yield there is a time when the elect do not believe, but are without faith, we may as well yield there is a time when they are not justified; for this love of the Lord would prove the eternity of the one as well as of the other, both being streams from the same fountain, and fruits from the same root: and yet both in time, and one of them a qualification of the other. Even as God loves his elect afore he gives Christ, (for out of that love he gave Christ, John 3:16; 1 John 4:9,10.) and yet when Christ is given, he does then bestow further fruits of his love; so out of his love he draws the soul to Christ by faith (Jeremiah 31:3), and then makes that effect of his love a qualification for a new and farther effect of his love in justification; even as justification a qualification for glorification (Romans 8:30).

Use 3: If justification be by faith, then it is needful for every soul to labor in the use of means for the attaining of this grace, because it is by this that we must be justified if ever we be justified. Oh let men consider what a blessed thing it is to be justified, and to have sin pardoned (Psalm 32:1,2), and what a woeful misery it is to remain under the guilt of sin, to lie and die therein (John 8:24). And the way and means to have it otherwise, to escape this misery and attain this blessedness, is this faith in the Lord Jesus Christ. All moral virtues will not suffice without this; no nor all gifts of grace, and holy duties of obedience that are possible to be found where this faith is wanting. Abram had many excellent virtues, and chosen service to God and to men, and yet he is not justified by any of them, but by faith only. Without this faith it is impossible to please God (Hebrews 11:6), or to escape his wrath and everlasting condemnation (John 3:18,36; Mark 16:16). What though there be righteousness and merit enough in Christ? Yet this will not justify us without faith. If a rich man would bestow some precious pearl that is worth thousands and thousands of pounds, this is enough indeed to make a beggar or broken-bankrupt rich, but yet not till he do receive it. Even so in this case; it is not through want of merit and righteousness in Christ, but through want of faith in their own hearts, that many thousand sinners do perish everlastingly.

Quest: By what means may this faith be attained?

1 Answ: It is good to be well informed of the misery of a man without faith, how such an one for the present lies under the wrath and displeasure of God (John 3:36; Hebrews 11:6), how he is uncapable of mercy (Matthew 13, last; Hebrews 3, last), how the means of grace will never do him good, as long as he remains in that condition (Hebrews 4:2), and that so continuing, his damnation is certain and unavoidable (John 3:18; Mark 16:16). If these things were well considered and thought on, it might by the blessing of God awaken secure and unbelieving sinners out of their sinful security.

2 It is needful for a man to be convinced that naturally he wants faith (John 16:8; John 3:27), as the Apostle confesses (Romans 7:18), in me, that is in my flesh there dwells no good thing. Until a man be convinced of this, he will never seek for faith; for who will seek for that, whereof he feels not any want. Nor will God give faith till men see and feel their want and need of it (Luke 1:53). It is not God's manner to give grace to them that feel no want of grace; but where he has a purpose to bestow it, there he first convinces the soul of its want. It is needful also to be convinced of a man's want of power to believe of himself: else, if a man bring a faith of his own making, this is not faith of a right stamp, for that is a faith of the operation of God (Colossians 2:12). Therefore the soul must be convinced of that (John 6:44), and have the experimental feeling of it in himself, that he cannot come to Christ by believing except he be drawn; and therefore must feelingly cry out, Draw me that I may run after you (Canticles 1:4). Yes, and farther, a man must be convinced of his great and deep unworthiness that ever God should work faith in him, or give the grace of believing to such a wretch, and this in regard of his many and great sins, in regard of his slighting of Christ, and grace many a time when it has been offered, in regard that there are thousands others in whom God may glorify his rich grace, and let him die without any part or portion therein. When a man comes to this, then if God work faith in him, he will be very thankful, and give God the glory of it; and God loves to dispense all his favors in such a way, as may be for the glory of his free grace (Ephesians 1:6).

3 A third means for the begetting of faith, is a right and serious consideration of God's promises. God has made many great and precious promises in his word, and the pondering and musing on them, is one special means for the begetting and strengthening of this grace (Acts 15:7 and Romans 10:17). It is by the promises that we are made partakers of the divine nature (2 Peter 1:4). It is a great mistake in some poor souls, to think that the promises are of no use, but only to comfort them that are believers already, yes and such as know themselves so to be; and therefore these as long as they discern not faith in themselves, they dare meddle with no promises, but lay them aside and let them lie by, as things that do not concern them, but only concern others; whereas one use of the promises is for the begetting of faith. And therefore when we cannot bring hope and faith to the promise, we must go to the promise for them. Therefore you that are full of doubting and fears, do you seriously consider the promise, weigh it, think much on it, pray over it, that God would give you a heart to believe; and if it will not be at the first, think again, weigh it again, pray again, etc.: and by much viewing and gazing on it, God may work faith in you, though you had none before, as by much beholding the glory of the Lord in the glass of the Gospel, we are changed into the same image (2 Corinthians 3:18). This may well be meant by that hiding of the treasure (Matthew 13:44, 45), namely that he hides the promises of mercy in the Gospel, in the bottom of his heart and soul, by serious meditation and consideration of them. Particularly, it is good to consider the large extent of these promises, how they are general, excluding none but such as by unbelief do exclude themselves, as these texts do witness (John 3:16; Revelation 22:17; Isaiah 55:1). So that no man may say, I know not whether I be elected, whether God purpose any good to me, etc.: for the promise is general and indefinite to whoever will receive it by faith. The freeness also of the promise should be considered (Isaiah 55:1): without money, without price. What can be more free than gift? That we may have mercy, if we will receive it. God was not sought to 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 unworthiness, as not daring to believe on Christ, unless it were more holy, sanctified, etc.: if a King make love to a poor milk-maid, and offer himself to her, it is not for her to refuse and put off the motion till she be a Queen, for if she match with him he will make her a Queen though he do not find her one.

4 It is useful in this case to think much and consider seriously of him that makes the promise; his name and blessed attributes (Isaiah 50:10), as his power, infinitely able to do whatever we need (Romans 4:21; 2 Timothy 1:12; Matthew 9:28; Psalm 115:3). So his truth and faithfulness, that never did nor can deceive, nor fail to perform whatever he promises (Hebrews 6:18 and 11:11). So his grace and mercy, his wisdom and goodness, yes his very justice itself, might be helpful in this case; for being just he will not require satisfaction twice, and once he has received satisfaction in the sufferings and obedience of Christ. To consider these attributes of God might be very useful and helpful in this case, as it is said (Psalm 34:5), they looked to him and were lightened. But 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, unworthiness, and look not sufficiently at God.

5 A serious consideration of him through whom all the promises are accomplished, and made good, might be also helpful in this matter; and that is the Lord Jesus, who is the mediator of that better Covenant, established upon better promises than the old covenant was (Hebrews 8:6). Now in him there is, 1 all fullness (Colossians 1:19), so that whatever we want it is fully to be had in him. In him is wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30). In him is life (John 14:6, 19), wisdom (Colossians 2:3), righteousness (Jeremiah 23:6), peace ([illegible] 2:4), the Spirit of grace and holiness above measure (John 3:34 and 1:16), favor with God (Matthew 3:17; Colossians 1:13), power to conquer all the enemies of our salvation, as being King of kings, Lord of lords (1 Timothy 6:15), able to succor in all temptations (Hebrews 2:18), mighty to save (Isaiah 63:1), God having laid help upon him, has laid help upon one that is mighty (Psalm 89:19), and able to save to the uttermost all that come to God by him (Hebrews 7:25). 2 And as there is in him all this fullness, so there is in him as much freeness and readiness, to communicate of this his fullness to them that 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 helped; and his heart is still the same; so that he has not lost his mercy by receiving glory, but is still a merciful high Priest on the behalf of poor sinners (Hebrews 2:17). So that such as come to him, he will in no wise cast them away (John 6:37). Therefore let us look to him (Isaiah 45:22), and seriously consider this Apostle and high Priest of our profession (Hebrews 3:1), and as long as we so do, we shall do well; but if we turn the eye of our mind from him, then we fall and sink through unbelief: even as it was with Peter, who as long as he kept his eye 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 eye, then he began to sink (Matthew 14:30).

6 Lastly, it is good to consider that to believe is not only lawful, 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? dare I, says the soul, apprehend the promise and receive Christ? may I do it? which is as if one should say, may I obey the commandment of God? may I do the will of God? which ought not to be a question. And sure it is, God would gladly have you to believe, if it might be after him; (I speak of his revealed will in his word) else, what means that protesting, that he delights not in the death of a sinner (Ezekiel 33:11), that beseeching men to be reconciled to God (2 Corinthians 5:20), that commanding men to believe (1 John 3:23), commending and rewarding such as do (Matthew 15:28), threatening and punishing the contrary (Mark 16:16; John 3:18,19,36; Hebrews 3, last). And therefore whereas the poor soul says, dare I believe? we might rather marvel how men dare refuse; for this is to put horrible indignity upon God, as if he meant not as he says, but deals deceitfully and falsely with poor sinners. It is to make God a liar (1 John 5:10), as if the God of truth and faithfulness had nothing to do, but to dissemble and to deceive poor souls; which should be an abhorring to our thoughts to imagine. Consider then that obedience is better than complement; yes, better than sacrifice; and faith is a singular kind of obedience (Romans 1:7). If therefore the question be, what shall I do to be saved, the answer from the Lord is, believe in the Lord Jesus Christ, and you shall be saved (Acts 16:30,31). And if the question be, but how may I do to believe? the answer is, cry mightily to God, the giver of faith, that he would bless these and such like means for the working of this precious and needful grace.

Use 4 If justification be by faith, then it is needful for every soul to examine 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 cannot be justified, nor have any well-grounded assurance of eternal life. See but that one scripture (John 3:18,36): he that believes has everlasting life; he that believes not shall not see life, but is condemned already, and the wrath of God abides on him, and then tell me whether it be not needful for men to try whether they have this faith or not. For which duty we have also a plain commandment (2 Corinthians 13:5): examine yourselves, whether you be in the faith or no.

Object: What needs this? For are we not all believers in Christ? we sure are not infidels?

Answ: 1 The heart is deceitful (Jeremiah 17:9), so that many think themselves better than they are (Revelation 3:17; Galatians 6:3; Proverbs 30:12). 2 It is most certain all have not faith, but many a one lives and dies utterly destitute of this precious grace (2 Thessalonians 3:2; Deuteronomy 32:20). 3 Yes, many that enjoy the Gospel, live under the means, and hear many a sermon, yet many of these live and die without faith (Hebrews 4:2; John 12:37,38). And therefore let it not seem a needless thing to examine ourselves whether we 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 signs and marks, whereby the want of this grace may be known: which are such as these.

1 From the general nature of faith, which is a supernatural work of God (Matthew 16:17; John 6:44; Ephesians 1:19; Colossians 2:12). And therefore let a man have nothing, but what he has by nature, and it is most certain he has no faith; there is so much atheism, unbelief, distrust, carnal confidence, etc. in the natural and corrupt heart of man, that though he may presume, and though he may despair, yet while he has no more but what he has by nature, it is certain he neither does nor can believe. Yes, 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 (Romans 2:14), yet there are no seeds left at all for evangelical faith; but this must be wrought and created by the supernatural and almighty power of God. Which shows the faith of many to be vain and nothing but a mere conceit, because they have nothing in them but mere 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 believing; that we may say their faith is too easily gotten to be aught worth.

2 A second sign may be taken from the means of working faith, which is the ministry of the word, by ministers sent of God for that purpose; so much is plainly taught in (Romans 10:14,15,17; Acts 15:7; 2 Corinthians 3:5). And therefore where there is faith, there can not but be a high prizing of the word, and of the ministers thereof, as the instrumental cause and 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 days the Lord usually begets faith. For the former of these see (Psalms 119:93) and (Jeremiah 15:16): I will never forget your precepts, by them you have quickened me; they are the joy and rejoicing of my heart. And for the latter see (Romans 10:15; Galatians 4:15): How beautiful are the feet of such men? They would have pulled out their eyes, if it had been possible to have given Paul. What shall then be thought of them that lightly esteem the word of God? To hear it, or not to hear it, 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 wandering 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 have 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 means thereof? And what may be thought of them that despise the ministers of the Gospel? Who are so far from counting their feet beautiful, 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 counted believers, by whom the faithful ministers of Christ are despised 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 and wretchedness, of its inability to help itself, and of its utter unworthiness to receive any help or mercy from God, and therefore mourning in the sense thereof. Such as these are the men that are invited to come to Christ (Matthew 11:28), that is, to believe on him; and such as these it is whom he came to seek and to save (Luke 19:10), but did not come to call others (Matthew 9:13). And therefore 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 (Romans 10:3). And for this cause, our Savior tells them (John 5:40): you will not come to me, that you 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 father's house (Luke 15). And that without this humble and lowly frame, men can not believe is plain from that of our Savior (John 5:44): how can you believe, who seek honor one of another, and seek not the honor that comes 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 self-denial, our Savior tells us they will not, no, 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, and unworthiness in the sight of God, and bitterly mourning in the sight and sense thereof, and lamenting after Christ? Till men be brought to this in some measure of truth, there can not be any saving faith. Till the fallow ground of a proud and hard heart be broken up, men do but sow among thorns (Jeremiah 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 has not been removed by the work of God's Spirit in conviction, contrition, and humiliation (Matthew 13:5,6,20,21). And from this it is that so many professors do so fearfully fall away; that one becomes a mere worldling, another falls to profaneness and loose living, another turns opinionist, drinking in the poison of some pernicious tenet; all this apostasy 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 and stoniness of their hearts was never taken away. Oh therefore all you that are professors of the Gospel, and think you do believe, examine well yourselves 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 trial.

4 A fourth trial may be taken from the object of faith; and there is to be considered the object of faith quoe justificat, and quae justificat, which does justifie, and as it does justifie. In the former respect, the object of faith is the whole word of God (Acts 24:14). What God can speak, it can and does believe, when it knows it to be spoken of God. Which discovers the faith of many to be unsound, because though they say they believe the promises, yet they believe not the commandments, for then they would obey them, and assent to them with their whole hearts; nor do they believe the threatenings, for then they durst not so securely continue in sin, but would surely tremble and be afraid because of them; as (Psalm 119:120; Isaiah 66:2, 5). Holy David did believe the commandments (Psalm 119:66), and so did blessed Paul, confessing the Law to be holy, and the commandment to be holy, just and good, and such as he delighted in (Romans 7:12, 22). As for them that can not endure to be ruled by the Law and the commandments of it, nor to be awed by its threatenings, 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. He 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 does justifie and save (Acts 16:31; John 3:16, 36). Therefore 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 Peter 2:6, 7), the chiefest of ten thousands (Canticles 5:10), a pearl and treasure, worthy to be bought with the sale of all that ever a man has (Matthew 13:44, 46), and that all other things are but loss and dung in comparison of this Christ and his righteousness (Philippians 3:7, 8, 9). Therefore where the soul scarce ever thinks of Christ, or does not much esteem him and prize him, or not so esteem him as to count health, wealth, friends, liberty, life itself, and all a man's own righteousness, and whatever can be named among 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 and fruits: such as are humility, purity, love, weanedness from the world, and the like. First for humility, a soul that is lifted up with high conceits of itself is destitute of faith, for such a frame, and true faith are quite contrary and inconsistent (Habakkuk 2:4); therefore the text says, 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 (Psalm 131:1, 2; Ephesians 3:8; 1 Timothy 1:15; 1 Corinthians 15:9; Matthew 8:8; Matthew 15:27). For purity, faith does fetch such virtue from the blood and spirit of Christ, and the promise, as does so purify the heart (Acts 15:9; Acts 26:18), that it can not allow of any sin, but unfeignedly hates it all (Romans 7:15), and loves holiness (Psalm 119:5, 97). And for weanedness from the world, the example of Moses is notable, who by his faith refused all the pleasures, profits, and preferments of Pharaoh's Court: preferring the society of the saints, and the very rebuke of Christ before them all (Hebrews 11:25, 26). And therefore 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 Samuel 30:6; Habakkuk 3:17, 18), and taught so much the more to draw near to God at such times (Psalm 56:3; Psalm 109:4).

Lastly, this faith does so work by love (Galatians 5:6) — and love we know is the fulfilling of the Law (Romans 13:10) — that where there is this faith, there can not but be obedience to all the will of God (Hebrews 11:8, etc.), and the more faith the more obedience, and the more good works; whereas a faith that has not works is dead, and no better than the faith of devils (James 2:19, 20).

If now upon examination and trial, a man shall find himself without faith, oh then let such an one bewail his condition, and seek to God for this precious faith, in the use of such means as were mentioned in the precedent use. But if it shall be found upon due and serious search to be otherwise, then let such a man be unfeignedly thankful and comfortable, and that shall be the next use.

Use 5 For if justification be by faith, then they that truly believe can never be sufficiently thankful, inasmuch as now they are counted just and righteous in the sight of God. Consider either the contrary to this justified estate, or the thing itself, and we shall see there is in it marvellous great cause to be thankful and rejoice.

For the former; let these particulars be minded:

1 That it is among the greatest of miseries, when a man shall be without the forgiveness of his sins. So much is manifest by the lamentations of the godly, who have greatly lamented this thing (Psalm 90:8; Job 7:20, 21). As also by the imprecations against the wicked, against whom it is wished as the greatest evil, that their sins might not be covered, nor blotted out (Nehemiah 4:5; Psalm 109:14). The comminations also of God do show the same; for it is threatened and denounced against men as one of the sorest of evils, that their sins shall lie down with them in the dust, that they shall die in their sins, and that the Lord will never forget their wicked works (Job 20:11; John 8:24; Amos 8:7). And lastly, when the Apostle reckons up the inconveniences and mischiefs that must unavoidably follow, if Christ be not risen from the dead, he names this as one of the worst, that then we are yet in our sins: If Christ be not risen says he, then is our preaching vain, and your faith vain, yes and you are yet in your sins (1 Corinthians 15:14, 17). All which do clearly show, that it is a doleful and dreadful condition to be without the pardon and forgiveness of sins.

As doleful and dreadful as it is, yet till a man attain this benefit of justification, all his sins do remain in God's sight as fresh and clear, as the very day when they were first committed: therefore they are said to be written with a pen of iron, and the point of a diamond (Jeremiah 17:1), to be sowed up as in a bag and sealed (Job 14:17), that they might not be out of the way, or hard to find. And our Savior speaking of such as then were, (many of them at least) dead and gone, says, (not they were, but) they are thieves and robbers (John 10:8), intimating that the guilt of those sins did cleave to them, fresh in the sight of God to that day. So Judas is a traitor to this day, Cain a murderer to this day, and all unbelieving sinners, unjustified persons, whether alive or dead, the guilt of all their sins does remain upon them to this day.

And if so, then though conscience may be asleep and benumbed for a time, yet the time will come when it will awake, to the galling, and vexing and tormenting of the guilty soul, with most dreadful terrors and horrors. Hence we read of Cain crying out in the anguish of his soul, my sin is greater than I can bear (Genesis 4:13), and of Judas crying out, I have sinned in betraying innocent blood, and in despair going to the halter to let out his wretched soul (Matthew 27:4,5). Yes, and Joseph's brethren apprehending themselves in some danger in Egypt, have this doleful ditty in their mouths, we are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear; and therefore is this evil come upon us (Genesis 42:21). So that if sin be unpardoned, though conscience for the present may be asleep and quiet; yet a time will come when this sleepy lion will awake and roar.

And this is certain, that if the guilt of sin remain, the punishment thereof can not always be avoided, though it may be forborne or withheld for a time. For the Lord is a just God, and will by no means clear the guilty (Exodus 34:7), but tribulation and anguish, indignation and wrath, shall one day take hold of every one that does evil, on the Jew first and also on the Gentiles (Romans 2:8,9). Sin makes a man indebted to God's justice, and considering what God is, how his wrath is a consuming fire (Hebrews 12, last), it must needs therefore be a fearful thing to fall into the hands of this living God (Hebrews 10:31). For how can a man's heart endure, or his hands be strong in the day that God shall deal with him (Ezekiel 22:14)? Who can dwell with that devouring fire? who can stand with those everlasting burnings (Isaiah 33:14)?

Such a doleful thing it is to have sin unpardoned, and to be unjustified.

But on the other side, see what happiness it is to have sin remitted, and the person justified. 1 It is acknowledged by David, Hezekiah, and others as a point of great blessedness (Psalms 32:1,2; Isaiah 38:17; Psalms 85:2). 2 It is also promised as a special blessing of the new covenant, that God will therein forgive the iniquities of his people, and remember their sins no more (Jeremiah 31:34). 3 The godly have earnestly sought it at God's hands by prayer, which they would not have done, had it not been in their esteem a great blessing (Hosea 14:2; Psalms 25:18; Psalms 51:1,2,9). 4 It is such a blessing as that if it be once granted, it shall never be recalled, but shall abide for ever; sins, once pardoned are so cast into the depth of the sea (Micah 7:19), that they can never be found any more (Jeremiah 50:20), nor will God call them to remembrance again (Jeremiah 31:34). 5 It is such a complete and perfect blessing, that God does not only pardon some of the sins of his people, but even all their sins and trespasses whatever (1 John 1:7; Colossians 2:13; Psalms 51:7; Isaiah 1:18). 6 And on this ground they are bidden be of good comfort (Matthew 9:2), and the Prophets must speak comfortably to them, because their iniquity was pardoned (Isaiah 40:1,2). 7 It is such a blessing, that it shall undoubtedly be followed with eternal life and glory (Titus 3:7; Romans 8:30), which may be one reason, why it is called justification of life (Romans 5:18).

All which things considered, both the misery of being still under the guilt of sin, as unpardoned, and the happiness of a justified estate, they therefore that have title to such a great blessing as justification is, have cause for ever to be comforted, to be thankful to God for so great a blessing. And all this is the portion of true believers; for they are the men to whom the Lord does not impute sin, but righteousness, and whom he justifies freely by his grace in Jesus Christ; so that as righteousness was imputed to Abram, even so it is and shall be to all that are believers, who are the children of Abram, righteousness shall be imputed to them also (Romans 4:5,11,23,24; Galatians 3:7,9; Romans 3:22,25,26,30; Acts 10:43; Acts 13:39).

Know therefore all you that are true believers in Christ, that your sins are pardoned, and your persons justified and accepted in Christ Jesus: God is now reconciled to you through his dear Son, and your sins shall never be laid to your charge, for you are justified and cleared in God's sight, and therefore be glad in the Lord, and rejoice you just and justified persons, and shout for joy all you that are upright in heart (Psalms 32:11).

Quest But what needs much to be said for the comforting of believers? will not they be forward of themselves to take the comfort of their justification?

Answ: Many indeed that are destitute of faith are forward enough, and too much to apply comfort to themselves, when it does not belong to them, as currs in the house are ready to snatch at the children's bread, and run away with it as if it were a portion for them: as Haman, when the King but spake of the man whom the King delighted to honor, presently applied the speech to himself, thinking whom will the King honor rather than my self (Esther 6:6). But they that are believers indeed, have many times need to be comforted concerning their justification; and therefore the Lord speaks so earnestly to his Prophets (Isaiah 40:1,2): Comfort you, comfort you my people, and say to Jerusalem that her iniquity is pardoned, intimating thereby, that his people have sometimes need, yes much need to be comforted concerning the pardon of their sins and their justification. For though they be believers, and their sins pardoned, and their persons justified in Christ, yet sometimes they can scarce believe themselves to be so happy; as Job, though he had called and God had answered him, yet would scarcely believe that God had hearkened to his voice (Job 9:16). And David, though Nathan had told him that the Lord had put away his sin, and that he should not die (2 Samuel 12), yet he is not so quickly persuaded and so easily satisfied touching this point, but that after this he still prays and cries for pardon (Psalm 51), as if he had never heard those words of the Prophet.

And as the children of God have many times need to be comforted touching this point, so the ministry of the word is a means of God's ordaining for the comforting of them (Isaiah 57:29; 1 Thessalonians 3:2; Isaiah 40:1,2); and therefore to comfort them concerning their justification, must not be looked at as a needless labor.

Quest: If God do give them faith, and thereby do justify them and pardon their sins, why do they not know it? And how comes it to pass that they are pardoned and justified in heaven, and not in their own consciences also?

Answ: This comes to pass; 1 To shew that not only faith and forgiveness, but even comfort itself, is the free gift of God, and depends not necessarily and infallibly so on faith, repentance, etc.: but that these may be, and yet there be little comfort and joy, at least for a time. And therefore it is that God is called the God of comfort (2 Corinthians 1:3), and his Spirit the Comforter (John 14 and 15 and 16), and God is said to be he that speaks peace to his people (Psalm 85:8), all to shew that peace and comfort and joy are blessings, the dispensing whereof the Lord has reserved in his own hand. According to that (Job 34:29): when he gives quietness, who can make trouble? and when he hides his face, who can behold him. 2 It thus comes to pass, that the godly may feel the smart and bitterness of sin the more, and so be more deeply humbled in sense thereof. 3 That they may be more watchful afterward. If David likes his broken bones, and his roaring all the day long, etc.: then let him be bold to be tampering with sin again. But by this means God keeps his children from turning again to folly, they know what it has cost them before, and they will no more buy the pleasure of it so dear. 4 That they may learn to be the more pitiful to others in the like distresses; as Christ must suffer and be tempted, that he might succour them that are tempted (Hebrews 2:17,18). 5 That they might afterwards more heartily and cheerfully praise and laud the Lord; as they that have been in deep afflictions and are delivered out of the same (Psalm 107). 6 Lastly this comes to pass through the difficulty and supernatural way of believing. Natural conscience expects justification by works, and therefore has much ado to close with mercy in a way of free grace. Faith is not like other graces and duties, which have some (though obscure) footsteps in the natural dictates of conscience, as to worship God, love God, etc. (Romans 2:14); but faith is wholly supernatural (Matthew 16:17), so that Adam in his innocency knew not this way of believing in, and trusting to the righteousness of a Redeemer and mediator. As Christ, the object of faith is only by divine revelation, no counsel of men or Angels could ever have devised such a way of justification, so faith itself as the organ and instrument to apply [illegible] righteousness, is not by human light, but wholly from above. And faith being thus supernatural, it is therefore the more difficult, not only to be attained, but also to be discerned.

Quest: How then may faith and justification be known, that one may have the comfort of the same?

Answ: It is good for a man to examine himself by the trials before mentioned, from the principal efficient, the instrumental means, the object, the subject, and the effects of faith. But withal it is needful to pray for the illumination of God's Spirit, which is able to clear up our faith and our justification by faith; but without this it will never be satisfyingly discerned and known. For it is the Spirit that sheds abroad the love of God into our hearts (Romans 5:5), witnesses that we are the children of God (Romans 8:16), seals believers to the day of redemption (Ephesians 1:13 and 4:30), and enables us to know the things that are freely given us of God (1 Corinthians 2:12).

Two things concerning justification have been spoken to already, namely the chief author or efficient of it, which is the Lord, and the instrumental cause or means of it which is faith.

In the next place, we are to consider of the third and last particular here expressed, and that is the form or manner of it, and that is by imputing, accounting, or reckoning; He counted it to him for righteousness. From where the Doctrine is,

Doctr: That, As justification is from God as the Author of it, and by faith as the instrument or means of it, so for the form or manner of it, it is by accounting, reckoning, or imputing.

I name these three English words, as our English tongue uses them all, though they all import the same thing, one and the same word in the original being sometimes englished by one of them, and sometimes by another.

Now for the further opening of this point, it is to be observed that there are three things which are said to be imputed or not imputed in this matter of justification; Sin, Faith, and Righteousness.

First of all sin, and of this the Scripture phrase is negative, that sin is not imputed, when a man is justified. This expression of the not imputing of sin is found in such scriptures as these (Romans 4:8, Psalm 32:2, 2 Corinthians 5:19), in which places the Holy Ghost speaks of justification. In like sort is the word used (2 Samuel 19:19), and in that of Paul (2 Timothy 4:16), where he prays that their sin that forsook him in his appearing before the Emperor might not be laid to their charge, or not imputed to them; for it is the same word that is often rendered imputed, in Romans 4. So this phrase imports that when the soul is justified, his sin is not accounted, imputed or reckoned to him at all in the sight of God, but he stands clear before him as if he had never sinned.

2 Faith is said to be imputed (Romans 4:5,9,22,23,24). And how is that meant, when faith is said to be imputed? There are two ways how that is understood: first of all, when faith itself is said to be imputed, that is, to be imputed and reckoned to us as our own, though it be not our own any otherwise than as the gift and work of God in us, according as it is said to be the gift of God (Philippians 1:29, Ephesians 2:8), and that no man can come to Christ (that is believe in him) except he be drawn by the Father (John 6:44). But yet when God has given faith, he then imputes and reckons this faith as ours, though himself have wrought it in us. And this may seem to be needful, to the end that Christ and his righteousness which by faith we possess, may be our own and imputed and reckoned to us as our own. For though Christ's righteousness be a perfect righteousness, and we possess it by faith, yet how can it be accounted ours, unless faith itself the means of possessing it, be 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 sense, then when faith is said to be imputed, or counted for righteousness, that particle [for] must not be so understood as if faith itself were in the room and stead of righteousness; for it has been showed before, that such an apprehension will not stand or agree with truth. But the word [for] does here only note why, or therefore, as if it were rendered faith is imputed, to righteousness, that is to say, to the end we may attain to righteousness; and in another place the same preposition is rendered to, twice in one verse (Romans 10:10): with the heart man believes to righteousness, with the mouth confession is made to salvation: and so it might be here (Romans 4): faith is imputed to righteousness. This exposition of the phrase when faith is said to be accounted or imputed for righteousness, is given by some very godly and judicious, and I mention it as worthy consideration.

But that sense of the word which is more usually given, and wherein I should rest, is when faith is taken relatively for its object, which is Christ and his righteousness; and so these words faith is accounted for righteousness, have this meaning, that Christ and his righteousness are so accounted. For as has been showed before, it is not unusual 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 (Galatians 2:16,17); so likewise (Galatians 3:23,25), of which sense more has been spoken before.

3 There is yet another expression in this matter of imputation, and that is the imputing of righteousness; which phrase is used (Romans 4:6,11).

So then for the form and manner of justification there is the not imputing of sin, and the imputing of righteousness, and the imputing of faith to righteousness.

But for further opening of this point of imputation, sundry questions may be proposed, namely:

Quest. 1 What is that righteousness which God does impute to us for our justification?

Answ: It is the righteousness of Jesus Christ, our Redeemer and Mediator, that which was wrought by him in his own person; this righteousness of his is imputed to 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 and expressly affirms that it is, Romans 4:6,11), then it must either be our own righteousness that is so imputed, or else the righteousness of some other. But our own righteousness it cannot be; for we being all sinners have none such of our own as can justify us (Romans 3:10, Psalm 14:3, Isaiah 64:6). And besides, this righteousness is said to be imputed without works (Romans 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, cannot be imagined.

2 The text is plain that we are justified by Christ and his righteousness (Jeremiah 23:6, Isaiah 45:24,25, Romans 5:9,19, 1 Corinthians 1:30). And if so, then his righteousness is imputed to us, because there is no other way how it can be communicated to us but by imputation. And yet communicated it must be, else how shall we be justified by it? Riches, pearls of great value, can make no man rich, till they be applied 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 (Romans 5:19, 1 Corinthians 15:22). But we are made sinners by the sin of Adam by imputation; for the guilt and punishment of that sin can no otherwise be made ours: and therefore we are made righteous by the righteousness of Christ by imputation.

Look how Christ was made a sinner by our sin, so are we made righteous by his righteousness (2 Corinthians 5:21). Now how was Christ made a sinner by our sin? Not inherently, as if there were any sin inherent in him, either in his heart or life; the Scripture is express against that (Hebrews 4:15; 1 Peter 2:22), for he knew no sin, in that sense (2 Corinthians 5:21). It were a most wicked thing to imagine any such matter of him. And therefore it remains that he was made a sinner by imputation only; he was made sin for us (2 Corinthians 5:21), the Lord has laid on him the iniquity of us all (Isaiah 53:6).

Quest. 2: But now this also may be questioned by some, whether our sins were imputed to Christ, and whether he bore any punishment due to us for our sins?

Answ. 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 died for our sins (Romans 4:25; Romans 5:6, 8; 1 Corinthians 15:3; 1 Peter 3:18; Isaiah 53:5, 8; Hebrews 2:9). Christ did not die without a cause (Galatians 2, last verse), for our sins were the cause. And if our sins were the cause of his death, and that he died for them, then they were imputed to him, so that when he suffered and died, he bore the punishment of our sins.

2. Christ is said to bear our sins (1 Peter 2:24; Isaiah 53:11, 12). Now to bear them does imply that he bore the punishment of them, and that they were imputed to him for that end. For whereas some do think that to bear our sins does signify no more but that he bore them away from us, without bearing himself any punishment deserved by them, it is manifest that the phrase of bearing sin, or bearing iniquity, can have no such meaning, but that it signifies to bear the punishment deserved by sin: as where it is said of such and such offenders, that they shall bear their iniquity (Leviticus 20:17; Leviticus 5:1), that every one shall bear his own burden (Galatians 6:5; Galatians 5:10), and that the son shall not bear the iniquity of the father, nor the father the iniquity of the son (Ezekiel 18:20). Can any man imagine that here to bear iniquity should signify to bear it away from himself or from another? If any could so do, there were no evil in such a bearing, but that were a lawful, yes, a commendable and blessed bearing of another man's sin; but the text speaks of bearing iniquity in another sense, wherein no man shall bear the iniquity of another, but every man bear his own burden, his own sin; that is, the punishment of his sin. Therefore inasmuch as the Lord Jesus bore our sins, he bore the punishment due by them, they being imputed to him for that end.

3. Christ was made a curse for us (Galatians 3:13), and this implies that he bore the punishment of sin for us; for to be made a curse or to be cursed is always used in that sense (Matthew 25:41; 2 Peter 2:14; Galatians 3:10).

4. Christ was a ransom or a price of redemption for us (Matthew 20:28; 1 Timothy 2:6; 1 Corinthians 6:20), and this does imply that the punishment of our sins was laid upon him.

5. Christ was a sacrifice for us, or for our sins (Hebrews 9:26, 28; Hebrews 10:12; John 1:29; Matthew 26:28), and inasmuch as all the sins of the people were put and laid upon the sacrifice (Leviticus 16:15, 16, 17; Leviticus 16:21, 22; Leviticus 10:17), therefore this implies and teaches that all our sins were imputed to Christ, and the punishment of them laid upon him.

6. What can be more plain than what is written in Isaiah 53:6 and 2 Corinthians 5:21: he was made sin for us, God has laid on him the iniquity of us all?

Quest. 3: But how can this stand with justice, that our sins should be imputed to Christ, and he be punished for them? Can it stand with justice that one should be punished for another's sin, and the innocent for the guilty?

Answ. Yes, there is no injustice at all in it, that the surety be responsible for the debt, as in Philemon 18, Paul becoming surety for Onesimus, says to Philemon, put that on my account, let it be imputed to me, let me answer and pay it. Now Christ was our surety (Hebrews 7:22). More particularly thus: it is no ways unjust that one be punished for the sin of another, when the things here following do all concur: 1. When all that are concerned in it are willing and do consent. 2. When there is a near relation and union between the offender and the sufferer.

3. When the sufferer has free dominion over that from which he parts in his sufferings for another. 4. When he has power to break through and overcome all his sufferings, and to reassume his former condition again. 5. When this way is not to the dishonor of any, but for the greater honor and glory of all. And so it is in all the particulars when the Lord Jesus did suffer for us.

Quest. 4: But if God does not grant forgiveness, atonement, righteousness, without the punishment of our sins laid on Christ, and suffered by him, where then is there any grace or mercy in our salvation? For it seems God does not save us without satisfaction to himself?

Answ. Yet there is much grace and mercy in our salvation notwithstanding what is here said: for, 1. It is mercy to us, though it be merited by Christ. 2. It was great grace and mercy to accept of satisfaction from another; for the rigor of the Law would not allow of this, but exacts satisfaction from the sinner himself in his own person. And therefore there was in it great grace to us, that God by his sovereign power would in this point dispense with the rigor of the Law. 3. It was yet a point of further grace, and mercy, that he himself would find out this remedy, this way of salvation by another. For we ourselves could never have found out such another, nor could any other creature have found it out for us. So that though justice be satisfied, and punishment be suffered, yet our salvation is of free grace and mercy notwithstanding, justice and mercy most sweetly concurring in our salvation by Christ Jesus.

Quest. 5: If then the righteousness of Christ be imputed to us, what was that righteousness of Christ that is imputed?

Answ: Such a righteousness as man now owes to yield and perform to God: and that is two-fold. 1 Passive, in a way of suffering penalty or punishment for his transgression: this every sinner does owe to God by the sentence of his just law, which requires that the sinner be accursed and suffer death for his sin (Galatians 3:10; Romans 6:23). 2 A sinner owes obedience de novo; and is still bound to obey the law, though he must, and when he has satisfied for former breaches. It stands not with reason that paying the penalty threatened for transgression, he should thereby become lawless, or free from thenceforth from the debt and duty of obedience which the law requires. And this being the righteousness that a sinner owes, this therefore is the righteousness which Christ performed for us, and which is imputed to us for our justification, even both his active and passive obedience. Therefore it is said that he fulfilled all righteousness (Matthew 3:15), even all that the law requires of fallen man, whether it be suffering or doing: both which seem to be comprehended in that one saying (Philippians 2:8), that Christ humbled himself and became obedient even to death, the death of the cross; which place implies that there is an obedience which falls short of death, and an obedience in suffering death, and that Christ for our sakes and in our stead performed both. In which respect also it is that he is said to be the end of the law for righteousness (Romans 10:4). Now the end of the law is perfect righteousness, in doing what is commanded, and in suffering punishment in case of sin and transgression; and so Christ being the end of the law, has therefore performed both these things for us, which the law requires of sinners, namely to do what it commanded, and to suffer what is due for sin.

Quest: 6 If this righteousness be imputed to us, does it not then follow that we are as righteous as Christ? And that every believer is a redeemer and savior of others? For Christ was so.

Answ: This will not follow at all; and the reasons are: 1 Because the sin of Adam is imputed to all the sons of Adam, and yet every son of Adam is not a cause and fountain of sin to all others, as Adam was: and so we may say in the case in hand. 2 The virtue that is in the head is communicated to all the members, and yet it does not follow that every member is hereby made a head, to communicate virtue to all the other members, as the head does: so here. 3 Though Christ's righteousness be sufficient for all the elect universally, and for every one in particular, yet when it is applied it is not applied to every particular person of them, as it is a price for all, but as it is a price sufficient for himself.

Use 1 It behooves 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 and a mock of this doctrine, calling imputed righteousness a putative righteousness, a new no justice; and some others that in profession otherwise are far from popery, yet cannot yield that there is any imputing of our sins to Christ, or of Christ's righteousness to us. Against all which conceits, let that be minded and considered which has 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 than nine or ten times in that one chapter of Romans 4, though it be rendered sometimes reckoned, sometimes accounted, and sometimes imputed.

Use 2 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 to 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 reckoned not of grace but of debt: but now when righteousness is accounted by faith, and is imputed to believers without works, this does exceedingly set forth the riches and freeness of God's grace (Romans 4:4, 15); and therefore it is of faith, that it might be by grace (Romans 4:16).

Use 3 And in as much as our sins were imputed to Christ, and the punishment of them imposed upon him, therefore the godly have in this respect great cause to be deeply affected with sin, and to grieve for it. For it was not Judas, nor all the malicious Jews, no nor Herod, nor Pilate, nor all the rest of the wicked world that could have brought Christ to his painful passion and death, no nor have so much as touched the least hair of his head, had not the sins of God's people been imputed to him and laid upon him; but he was bruised for our iniquities: for the transgression of God's people was he smitten (Isaiah 53:5, 8). So that our sins were the cause of his sufferings; which consideration should be a means and motive for the awaking of our hearts with godly sorrow, as it is written (Zechariah 12:10), they shall look on him whom they have pierced; and they shall mourn therefore with bitter mourning, as a man for his only son, and for the loss of his first born. They that do deny that when the Lord Jesus suffered, he bore the punishment of our sins, do not a little hinder the exercise of repentance and godly sorrow for sin, in all those in whom this opinion takes place, there being no one consideration more effectual and available for stirring up the exercise of this grace, than this that we are speaking of, that our sins were the cause of Christ's sufferings, the thought whereof should exceedingly break and melt our hearts.

Use 4 And if righteousness be imputed to believers, for their justification, oh then how may this comfort and stay the hearts of all poor penitent believers, and mourning souls, who can see much sin 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, abhorring themselves, looking and lamenting after Christ. Be not dismayed, all you that are such, but be it spoken to the stay and 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 to him for righteousness; do you then believe in the Lord Jesus Christ, and righteousness shall be imputed to you also, and thereby you shall be justified, though you have no inherent righteousness of your own, that can any thing avail for this purpose.

Use 5 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 ourselves with any inherent righteousness of our own, whether inward virtues, or outward performances, and think to be justified in the sight of God? No, no, all righteousness of ours is but as filthy rags (Isaiah 64:6). There is no man living that can be justified before God by that means, or in such a way (Psalm 143:2). It is the Lord Jesus who is our righteousness (Jeremiah 23:6), and he it is who is made to us wisdom, righteousness, and redemption (1 Corinthians 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 dung, as they were to the Apostle Paul (Philippians 3:7-9). 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 to themselves, and compass themselves about with their own sparks, but in the end do lie down in sorrow (Isaiah 50:11). Therefore let all that fear God, yes 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 be added to them (Matthew 6:33). Yea let them hunger and thirst after righteousness, for such are blessed and shall be filled (Matthew 5:6).

FINIS.