their nothing hee may create the fruit of the lips peace and he well vphold Gospell Ministery and the power of both in the midst of the enemies and although they be neuer â—o fâ—râ—â—us yet Mica 2.7 His Spirit shall not be streightned but his Word shall still bee good to such as walke vprightly And of these two Articles seuen Branches so much Q. What is the third Article of the second Part A. That the act of God the Father imput ng rhe merit of the Actiue and Passiue righteousnesse of our Satisfier to a sinfull soule is the true formall and being cause of his Iustification Q This Doctrine of Imputation is somewhat darke to me Rom. 4 6. 2 Cor. 5.17 therefore explane it and first the phrases vsed by the Holy Ghost for somâ—time he speakes of Imputing somewhat sometime of not imputing and againe in one place hee speakes of Imputiâ—g righteousnesse sometime of Imputing Faith to righteousnesse Rom. 4.5 Cleare these termes A. By the terme of not imputing Sinne and not imputing Righteousnesse he intimates in how many respects Châ—ist hath holpen vs to wit both to forgiuenesse in the one being made sinne for vs and to acceptation in the other by clothing vs with his righteousnesse yet so as by both Actiue and Passiue righteousnesse iointly not seueraâ—ly considered Conferre Psalm 32.1 with 2. Cor. 5.17 where both couering sinne and reconciling are made the effects of not imputing sinne By the second phrase we must conceaue one thing to bee meant For its familiar with Paul to vse these two phrases for one thing namely imputation of Faith and of righteousnesse Not that faith can in any sence be our righteousnes but because Christ apprehended by faith is the same thing with Faith it selfe in the Scripture Besides we know faith must euer concurre with imputation in the act of it and therefore the Holy Ghost honors it with the name of being imputed to righteousnesse That Faith must needs so concurre note three things in this worke First God enables the Soule to beleeue on the Lord Iesus by the promise and the spirit thereof Secondly the Soule yeeldeth and consenteth Thirdly God casteth heereby this righteousnesse thus beleeued vpon the Soule and imputes it to pardon and life Faith then alway concurres with imputation the life wherto may be said of iustification which it were blasphemy to ascribe to faith seeing its God that iustifieth but yet Faith is still said to iustify because of her necessary concurrence The which Phrase is tropicall the instrument being put for the principall agent Otherwise in proper speech alas How shall poore faith apprehend in the soule an infinite righteousnesse except we take it thus that God by faith as his owne instrument doth conuey all the obiect of Christ at once into vs And this I would haue the Reader to marke for two causes The first to decide that Question so much demanded whether faith apply Christ in each of his merits particularly or no To which I say that it is the worke of God the Father to proportion the merits of Christ Iesus in particular to the soules need its God the Father who accepts the merit and therfore he onely can proportion it Poor finite faith though it know neuer so much of the particular merit yet cannot do it because the merit is infinite Faith onely hearing the offer of God already reconciled and appeased by this merit to be freely tendred to her receaues this tender as God makes it that is all the Lord Iesus made by God to the soule wisedome righteousnesse and what else soeuer So that whether wee comprehend the thing offred or no it s no materiall if we beleeue the offer to be truly made to vs we receaue it in the kind wherein God bestowes it and in a word when we cannot comprehend it the Lord comprehends vs. So that faith is casting of the soule vpon the offer of Christ from the Father giuing him all at once in all his good things which the Spirit reueales and the more the better yet faith is not in this most to bee admired for particular applying each benefit but for her accepting of what the Lord hath couched in the offer that is whole Christ Secondly I say this answer is to be noted against a Schismaticall opinion of some that hold the Act of Beleeuing to be that which God accepts to iustification A dangerous conceit which makes Christ a meer seruant to faith and vnder the colour of ascribing honour to faith takes away all Christs preeminence For although this opinion exclude not Christ wholly from the reckoning yet in the act of iustifying it onely giues all to the worke of faith And they say As the act of Adams sin condemned him so the act of our faith iustifies vs. But the Paralell is foolish and absurd Adams sin might condemne himselfe and vs but our faith can neither saue ours nor our selues of it selfe that which it saues vs by is the obiect and merit which it apprehends and that by the act of Gods imputing it to vs. Q. You seeme to make imputation an act of Gods free grace but the word is vsed as an act of iustice for Paul saith To him who worketh righteousnesse is imputed by debt A. I answer Paul there opposing Iustification by works and iustification by Faith Rom. 4.4 5 for the more curâ—ant expression vseth one word in both cases but very improperly For it s as if a man should say to his debtor Pay me an hundreth pound and I will impute it as an whole discharge This we know is no proper speech for in such a case its small thanke to him to impute that for which hee is bound to giue acquittance so that imputing properly is gracious For it is such an act of God as comming betweene our beleeuing and his iustifying doth not legally take any discharge of debt from vs but doth graciously impute that which is not ours as if it were ours for the making of vs guiltlesse and accepted Q I conceaue you somewhat better Howbeit I still see that imputation is of such a thing as is our owne really why then not as well of a thing inherent viz. a righteousnesse of our owne as the Papists dreame A. Because these two haue a winde difference viz. to be really made ours and to be from or inherently in vs. The righteousnesse of Christ imputed cannot iustify vs except it be ours how be it it is so not because it comes froÌ„ within vs but because it s cast vpon vs and in a word it s not first in vs and then imputed but first imputed and then made ours Q. But can meere imputation make a thing really ours A. Yea. Nothing can be more reall then imputation The imputing of a man is reall when he imputes an vncertain and vndue payment as if certaine and due and this is good and firme among men 2 Sam. 19.19 23. Dauids not imputing Shemei's rayling
discerning and practice Read therefore and consider Pray for blessing also that this Treatise may returne into your bosomes with double fruit If you profit not how shall strangers In hope whereof I commend your Reading to the Lord and my selfe to your prayers Farewell A necessary Table of direction how to finde any poynt contained in the Treatise The Table of the first part ARtic 1. Touching the integrity of Adams estate p. 1. The Explication of it generally to p. 2. particularly in his body to p. 3. In his soule to p. 4. In his person ibi The vses to p. 7. Artic. 2. Adams fall from his integrity p. 7. The explication of it 1. By the description of it p. 8. 2. The parcels of it ibid. partly circumstances p. 9. partly the causes eyther remote p. 9. or neere p. 10. The vses p. 12. Artic. 3. The misery of Adam fallen both by sinne and punishment p. 15. The explication of it in generall p. 15 16. In particular eyther first sinne and that Originall both guilt p. 17. and staine p. 18. So Actuall p. 20. Or secondly Punishment p. 21. The vses p. 22. Artic. 4. This misery is vniuersally ouerspredde the race of Adam p. 26. The explication of it generall p. 27. particular p. 29. the vses p. 30. Artic. 5. No possibility to manward out of himselfe to escape p. 33. The explication of it ibid. p. 34 The vses ibid. Artic. 6. The Morall Law preached soundly reueales this misery p. 37. The generall explication ibid. The particular First by knowledge of sinne p. 38. and that Actuall p. 40. First by dispersing mists of error p. 41. Secondly by giuing light p. 43. and that in tw particulars First Theâ—selues Secondly Penalties Themselues in fiue respects First Her authority p. 43. Secondly Her Coherence p. 44. Thirdly Her Royalty p. 45. Fourthly Her integrity p. 46. Fiftly Her extent p. 47. Then two Penalties p. 50. Secondly Originall sinne three waies First by termes of Scripture ibid Secondly by Comparison with Actuall p. 51. Thirdly by her properties First Eminency p. 52. Secondly Predominancy p. 53. Thirdly Perpetuity ibid. Fourthly Generality ibid. Fiftly Bondage p. 54. The vses ibid. Secondly by Conuiction of sin and that twofold eyther of iudgement p. 60. that eyther by remoouall of lets p. 61 Or effecting the worke and that many waies p. 63. The vses p. 66. Or else of the whole man p. 68 The explication of it in generall ibid. or specially in three things First the difference p. 70. Secondly the Nature of it the effects and end First Nature ibid. Secondly the effects three First stopping of bad course p. 75. Secondly vnsettling rotten peace p. 76. Thirdly Spirit of Bondage p. 78. The vses p. 79. Then the end p. 81. The vses p. 82. Or the extremities desperation and presumption p. 83. 84. and abuses p. 85. Heere of legall Rebellion The Nature of it vnfolded at large p. 87. The vses p. 92. Then the vse of the whole Doctrine of terror p. 96. Addition The Lord vpholds such as he will saue in this extremity and that by a secret hope p. 98. Explication of it p. 99. 100. The markes of it p. 101. The vses 102. to the end The Contents of the second part ARtic 1. That there is a deliuerance ordained for miserable man out of this thraldome p. 112. The explication of it ibid. the vses p. 113. A further opening p. 114. A further vse p. 116. Artic. 2. The onely meane and meritorious instrument to procure this is Iesus Emanuel p. 120. the Explication p. 120 121. Whereby this is done to wit by a satisfaction where two things First the Qualification of his person First by vnion and vnction Secondly satisfaction it selfe p. 122. the seuen welsprings of Saluation named p. 123. prosecuted after the first Incarnation with the vse p. 123. the second the Godhead with the vse of it 124. the third vnion of flesh with Word and the vse p. 126. the vnction and the vse 226. the fourth the merit and first of Actiue obedience p. 127 the explication of it fully to 130. The fift the Passiue obedience p. 130. the vses of both p. 134. the sixt the conquest with the vse p. 149. the seuenth the application of his merit and by what with the vse p. 153. Artic. 3. The act of God the father not imputing sin c. is the forme of our iustification in it selfe p. 157. the explication of it ibid. the vses p. 162. Artic. 4. The meane of externall dispensing this deliuerance is the offer of grace in the Gospell p. 176. the explication p. 177. the vses p 180. till 187. Artic. 5. That the Lord offring Christ to the soule doth not offer him barely but furnisht with al the benefits of his satisfaction p. 207. the explication and sorts of these benefits p 208. the things to bee considered herein are three First the difference p. 209. Secondly their order p. 211 Thirdly their nature in speciall where of vocation ibid. vnion p. 213. Iustification p. 214. Reconciliation ibid. Adoption p. 215. Redemption ibid. Regeneration p. 216. Sanctification p. 217. Glorification p. 218. The vses p. 219. Article 6. That the Subiect vpon which the Lord bestowes all these good things is his Church p. 223. Explication of sundry Names of the Church p. 224. The vse p. 228. The Adiunct of the Church Communion p. 234. though fouly mis-placed in p. 187. the Explication of it in the qualification and markes of it ibid. and p. 188. the exercise of it First In graces p. 561. Secondly In Ordinances p. 200. Thirdly In Seruices both to bodies p. 203. And soules p. 205 the vse p. 206. Artic. 7. The vse of this whole part viz. that wee beleeue this deliuerance to be our owne p. 234. The Explication of it ibid. whereof two things First the condition of fayth wherein it stands p. 235. Explication of it p. 237. the vses p. 246. Concerning sayth it selfe p. 250. What particulars fayth includes p. 251. the vse of the whole part p. 262. The Contents of the third part ARtic 1. That whoso is in Christ is a new Creature p. 6. the Explication ibid. Foure things considered First the Author p. 8. How he worketh p. 9. Secondly the Instrument p. 10. A question decyded about it viz. How fayth both reconciles and renues p. 11. what acts it performes p. 12. Thirdly the Subiect of it both in particular and generall p. 15. Fourthly the parts p. 16. the vses of the Article at large p. 17. Artic. 2. That the Lord requires that this new Creature thus framed in the soule breake forth into the whole course and conuersation p. 25 The explication ibid. things heerein considerable First the circumstances concerning the persons p. 26. or the conuersation it selfe p. 26. 27. Secondly the substance of conuersation and that in three things First the Graces qualifying it p. 28. Secondly the subiect of it and that in three
by faith in me Note the phrase Iustification is much ascribed to faith As Act. 13.38 Rom. 5.1 Rom. 3.25 but heere sanctification also So Act. 15. Hauing purified their hearts by faith 1. Pet. 1.22 And Saint Peter Hauing purified your harts by faith to the obedience of the Gospell Yea the Apostle Paul Ephes 1.13 seems to make faith to bee the instrument of the spirit sealing the soule After ye had beleeued ye were sealed by the spirit of promise faith attending the Spirit in beleeuing the promise it selfe doth further attend also the seale of it and applies both to the soule The reason is because although the seale is aboue a word yet it 's by a word and with it and not else Q But here it a great scruple how faith should be the apprehender of both these at once viz forgiuenesse of sinne and renuing of the soule For who sees not how wide a difference there is betweene receauing a thing without vs as imputation of righteousnesse and a thing really inherent in our natures as the image of God and renouation A. I grant the point needeth due consideration yet as the Lord shall guide me I will endeauour to answer it And seeing the truth hereof is as cleere in the Scripâ—ure as any one therefore the manner thereof wil the better be found out To this end note that faith being the instrument of the spirit in both the acts of regeneration I meane reconciling and renuing doth of necessity attend the worke of the spirit in both If then it be true which I sayd that the spirit reades a lecture of the Couenant to the Soule according to the whole purpose thereof then needes must faith do likewise euen follow the direction of the spirit in applying them equally to her selfe for faith is as the eye of the handmaid to the Mistres that is do that which the spirit suggesteth and takes all which the Lord offers her euen the Lord Iesus at once and wholly If the spirit say take Christ both for pardon and sanctification lo it takes him for both together of the former there is no doubt Let vs see for the latter Eph. 1.18 the Apostle prayes that the eyes of the mindes being enlightned by faith they might ver 19 20. see the exceeding powerfull and mighty worke of the Lord Iesus in them that beleeue that is whaâ— hee can doe by the power of his death and resurrection So in Eph. 3. end he praies that they might haue Christ dwel in their harts by faith that so they might comprehend his length and depth that is take him as hee is to the soule and haue the knowledge of him that passeth all knowledge beeing filled with his fulnesse So that faith takes the Lord Iesus in his fulnesse that shee might bee compleate in him both for mercy and sanctification So if we looke Ioh. 17. vlt. As thou O Father art in mee and I in thee so thy loue may be in them and I in them Marke Christ is not onely offred to the elect to be for them in pardon but to be in them to dwell to rule to comand to exercise power ouercorruption and for gouernment to bee as a soule in the body to act guide and beare sway in them as the branches in the vine out of which they wither so that the promise offers Christ both for vnion of reconciliation and also Communion and influence of grace In both which she takes him for he is not diuided a pearle is little worth being broken Now then looke how the hand of the Prophet was vpon the Kings in shooâ—ing so is the hand of the Spirit vpon the soule in beleeuing and as the hand of the writer vpon the learner to frame it his way so is the spirit vpon faiths hand And as the wax takes all the whoâ—e print of the seale so doth faith of the promise by the hand of the spirit So that although its certaine that nothing is more vnlike than the things themselues which faith applies in the manner of apllication the one taking a grace onely imputed and resting onely in the act of God casting forgiuenesse vpon the soule without any addition of inherent goodnesse to it the other taking Christ as infused and dwelling in the powers of the soule yet this puts no difference vpon the apprehension of faith seeing with one hand and one act both the Lord offers them the Spirit ioynes them the soule beleeues them The spirit is that which doth order these two benefits and settles them vpon the soule and in the soule but faith with one hand and act doth receiue them according to the seuerall vse and seruice as the spirit pleases to apply them It pleases the law to conveigh a Copy-hold by Court roll and a free hold by other conveyance of writing seale deliuery and possession but the same hand takes the copy and receaues the liuery and season So heere Q. What doth faith in the application of this Gift of Reneuation or the new creature A. Two things It workes the heart to be renued by an argumentation See 2. Cor. 5.14 For the loue of Christ constraineth vs because wee thus iudge c. Marke faith iudges the matter aright and passes a sound verduict vpon it If Christ haue so loued vs how should our soules earne toward him in all conformity to his blessed nature faith is in this as in all other respects a deepe Logician shee argues for God strongly shee brings euidence vnanswerable for him that as a she carries about her the marke of a diuine cause beeing the most Divine worke of God that ever hee did since the Creation above all the gifts of Adam and ayming at a better end so she carryes also strong reason to move the soule to bee like to her workeman and to resemble his holy nature The word constreine vs signifies such an hemming in as of the beast in a Pound or Pinfold that is put into it and câ—nnot get out by any euasion so doth faith controll the heart that it cannot wind out must needs yeeld to bee as hee who hath imputed his righteousnesse to forgiue her that is righteous and holy The very savour and instinct of faith tends to holinesse she serves to abandon nature to set vp holines in the soule As she settles an imputed holinesse to iustifie from Christ so she cannot rest till she her selfe partake it within Such things as are alway lying among sweets cannot chuse but resemble and sauour thereof Faith comes from the divine breath of God and is his gift therefore cannot degenerate but as riuers flow from the sea and runne thither so doth faith come from God and returnes to him shee sins not till shee haue so pleaded for God that she haue drawne the heart to sauor him in his holinesse And secondly by infusion She is the Tunnel of the spirit to convey the renuing of the holy Ghost into the soule As the hand of the workman
soule were knowne by vs and the blood of soules prized and pitied hen the preaching declaring of this righteousnesse Iob 33. would bee the scope of our labours Wee are Ministers or the Law but onely so as seruing the Ministery of reconciliation Let vs mainly looke to this to saue our selues and them that heare vs if wee haue wrought the vse of the last Article of the former part vpon them learne the skill of this second and linne not with God till he say to vs Deliuer him Iob 33.24 Mat. 13.44 Gen. 29.20 I haue receaued a ransome If wee could find this veine and the treasure hid in this field all our worke would bee as Iacobs seuen yeeres for the loue of Rachel sweet and easie For people also secondly Consider yee who haue truly felt that Serpent of the Law sting ye mortally in the other part come apply the remedy in this looke vpon this brazen Serpent and liue and first I say feele the strength secondly take hold of it and make peace for the former know without a promise from God there is no peace vnto yee and promise there can bee none without this satisfaction This is the strength of an offer and a promise it s else as he spake of the Serpent Nehushtan and a piece of brasse As sinne is the strength of the Law so is this price of the blood of Christ the strength of the promise Thou hast to deale with the Father in the point of iustifying thee ponder well then this strength as thou wouldst try the waight of Gold in the ballance If thou canst feele this strenght so farre as to say Esay 27 4. or to heare the Lord say 2 Cor. 1.10 Anger is not in mee I am appeased thou beginst well Anger abides in God without this price and thou art but as the bushes and dry stubble before it Be assured then that no promise speakes to thy soule and to thy heart except it haue this strength of Christ in whom each one is yea Amen Looke vpon a promise if thou need it as it s furnished with this for hence comes all wrath to be turned to loue this will make God willing to offer faithful to performe els not That bottomlesse depth of mercy in thy Iudge enemy cannot be gaged without this bucket by this thou mayst reach it Againe as this is sufficient strength so it is that onely which can redeem thee Let that Mountebanke of Rome who would bring thee to the treasure of Saints merits be odious to thee Say thus Mica 6. What shall I giue the Lord for the sin of my soule My gold or pearles Oyle or wine or the first borne of my body No he hath shewed me the onely way to be his righteousnes He redeemed vs sayth Peter not with pearles but with the precious blood of his Lambe Wilt thou go to the holy ones in earth Alas they were as vile as thou but for this and they haue no more of it then will serue their turnes Wilt thou go to Heauen to Saints and Angels Alas Esay 63. Abraham knowes thee not What then Mat. 25.6 wilt thou go to thy duties performances grace Alas they haue no blood of expiation in them all these will say Satisfaction is not in vs. Where then Surely heere onely If so abandon all cling to this onely And that is the second branch Take hold of this sufficient onely sufficient strength as the Prophet bids thee Iob 9.15 1 Pet. 3.19 Carry it with thee to thy Iudge make supplication to him in this strength Peter calles it the answer of a conscience good in the resurrection of Christ What euer enemy pursue thee at the heeles this is thy refuge that heere thou mightst haue strong consolation in all feares against all enemies Fearest thou the sins of youth or age The Lord Iesus was conceaued in the wombe that the infant elect which neuer saw light might be saued by him youth notwithstanding her disobedience age for all her rebellion might be forgiuen Do thy morall sinnes of murther stealth vncleannes swearing distresse thee This Lord Iesus fulfilled all righteousnes for thee Do thy spirituall wickednesses oppresse thee and the penalties of them an vnbeleeuing secure hard heart by the contempt of the Gospell The Lord Iesus suffred the powring out of his blood to breake the heart of those that pierced him vpon the crosse Art thou poore Thy Satisfier was so Rich He was the Lord of all Are thy sinnes great He dyed for Noahs drunkennesse Lots incest Dauids adultery Small Lo euen thy least vaine word cost him his life-blood 2 Cor. 5. â—1 But perhaps not some sinnes but sinne it selfe and the body of death troubles thee He was made sinne that knew none Oh then whatsoeuer sinne can say yet go on to the throne of grace as Heb. 4.16 and looke to finde mercy in time of need Doth the Deuill the gates of Hell conscience or the iustice of GOD threaten thee They can not saue for sinne if they doe thy conscience hath her answere to God against all And so plead this thy pardon to the Lord. Say thus Oh Father euen thou cuttest off thy plea in giuing this price in accepting it in offring of it to mee I Lord am heere before thee pinched and damned by my sinne if thou do not reckon it vnto mee Oh Lord I put this blessed price betweene me and wrath LORD haue no power to deny it me Euen I if I were left with an orphans estate could not keepe it from him LORD I am fatherlesse my orphans stocke is in thy keeping thou tookest it to bestow it Lord let my soule haue strong consolation in her seeking refuge to thee because this price warrants mee If a debtor be in prison and be bid to come forth he will answer I am heere for debt I cannot but if vrged he will lay hold vpon this Strength Surely some Surety hath payd my debt and then his heart answers I will come out Oh! so let this strength be layd hold on by thee if thou looke for deliuerance In the end of this second part I shall adde somewhat touching faith Meane time let this be as the riuer leading to the Sea Q. But what is the word of Imputation so oft vsed by the Holy Ghost in the matter of Iustification A. I am glad you haue mentiond it in so good season I answer that as this whole righteousnes is the materiall so this act of God the Father is the forme and beeing of a sinners iustification And it s such an act of God as being satisfied takes this righteousnes and reckons it to the needing soule as her owne although not hers to put vpon her an estate of as full and perfect freedome acceptance as if she had neuer sinned or had fully satisfied For looke how he dealt with our Surâ—ty made him sinne for vs thâ—t is imputed it which imputation
gathered some more patience some more knowledge some more loue thanks and zeale that others can repeate Sermons or pray better then thou follow thou after them enuy them not hee that had for them hath for thee I say not equall grace what shall it need if it bee sufficient but I assure thee that none hath gathered more Manna then an Homer full .2 Cor. 8.15 so much thou hast and more they haue not then their Homer of the imputed righteousnes Let this ioy thee in thy defects teach thee to honor that God with more more holines who hath honored thee with the equall Righteousnes of his best Seruants And secondly touching thy feare of holding out I say to thee Proue to thy selfe thy faith in this act of Imputation and that thou hast receaued that from God and then I assure thee that eternall Spirit by which the Lord Iesus offred vp himselfe for his elect the weakest as well as the strongest shall also susteine thee It is the stocke which thou art by Imputation implanted into which holdes thee not thou it looke thou to thy receauing fayth and that shall so enable thee by the vertue of the gift receaued that whatsoeuer thy feares now bee that shall vphold thee eternally and when thou art weakest the power of it shall be most magnified in thee Vse 3 Thirdly this point is vse of Instruction vnto vs teaching vs the excellency of the gift of fayth The first respect And first in respect of the Nature of it Other graces of inherence dwell in the soule and are actiue within and vpon the soule more or lesse as patience sobriety c But the Nature of fayth although it be a Gift put into the soule yet standeth rather in a Passiue receptiuenes then an actiuenes it s rather like to a Begger then a Worker the Begger forsaking his bare wals seeks out for his liuing and takes it into himselfe from without the Worker earnes it from the principle of his owne skill There is no grace appointed to that purpose to which faith is viz. out of her home-emptinesse to looke out and to receaue into her selfe from God the vertue of the Lord Iesus by this imputing of righteousnesse scowring her selfe with water of life from his welspring and with wealth from his treasures Secondly in respect of the constancy of it other Graces while they last doe vs great stead as patience vnder a crosse thanks for blessings but faith alwayes receaâ—â—s this imputation of Christ from the Father aswell to couer and beautify vs all our life as at our first conuersion and carries her influence into each grace both to strengthen keep the life of it and also to couer the wants of it yea the defects of our whole course No grace can supply faith properly but faith supplyeth all them For she letteth into them the vertue of the Lord Iesus imputed by the Father to accept couer and purge them all not to speake of the worke of sanctification of which elsewhere Thirdly in respect of the prerogatiue of it that it s admitted â—o be all in all with God for the soule I may say it is that vpon earth in this militant course which Holinesse shall be in Heauen For its faith onely which maintaines Vnion and thereby communion with God She is as the Lords priuy seale thorow whose hands all grants passe and take effect no one promise can be Yea and Amen without her She receaues from God a right to all mercies ordinances and priuiledges concurres with God in this great woâ—ke of imputing Christs righteousnesse yea and the Lord dares trust her with her prerogatiue It s sayd Salomon set his mother Bathsheba by him sitâ—ing on his Throne for shee was safe and would not pull away but ascribe glory to him and compt hers to rest in his So is faith admitted in a sort to doe all vnder God to iustify to impute to reconcile and the rest because shee is made for the nonce she is loyall and made for the honor of God al that can be thinking her selfe safe when she can set the Crowne vpon his head but abhorring all trechery She is a Grace that excels all which Adam euer had because shee hides all her life hopes and welfare with Christ in God he that steales away her treasure must rob the Lord first who keeps it Whereas Adam in the midst of all his perfection yet could keepe no one parcell of it but lost all at once She can both apply the promise offred in Christ and the imputation of righteousnesse from God the Father both at once and hath in a sort a kind of omnipotence with God and so also makes that which comes from her as prayer hearing Sacraments and the like of the same precious effectuall nature with herselfe Vse 4 Fourthly let it prouoke all that partake this imputation to be thankfull to God for his most wise and gracious prouidence that hath cast their portion so in this life that if there be any defect it should be in things of lesse necessity but for those that are most essentiall he is most large and full in his prouision for them I may say the Lord deales for the soules of his people as for the mindes hee hath so written the Scriptures that if any obscurities remaine they are about things of circumstance which are not so absolutely needfull to be knowne but if they be of weight and essence they are left plaine and euident So heere if he faile vs in any grace it is in some fruits of faith as the grace of thankfulnesse loue and ioy which are to be imperfect in this life and so in knowledge of particular cases or the like none of which though we had them could iustify vs but as for the grace of reconciliation and imputation of perfect righteousnesse which onely can accept vs and pardon vs and couer all our wants this he hath prouided to the full for vs euen in this life to enioy I say in the midst of all imperfection yet the perfection of that which cannot bee wanted hee hath giuen vs. Yea and this hee will haue his people to know although it is the bane of hypocrites Yet it is the cordiall of each poore beleeuer Dogges onely will snap at it to maintaine themselues in a licentious course but the beleeuer will blesse God fot it and bee so farre from laying it in his owne way as a block of Presumption that rather hee will say If the LORD hath so regarded mee as to accompt mee his perfect righteousnesse in the midst of my vnauoydable corruptions of Nature and life Shall I turne his grace into wantonnesse or shall not I keep all wilfull wickednesse from his eyes who hath turned his eye from all my transgressions Fifthly let it bee a ground of Selfe-deniall to Vse 5 vs As wee would obtaine this Righteousnesse of another so let vs bee naked of our selves I remember what
to be difficult as especially the two latter for as I freely grant faith to be the gift God wrought by his Spirit so I would faine know what you meane by those two latter viz. The condition of faith and the relying of the Some vpon the offer of God Expliaine these A. I will endeauor it And for the former as before in the point of Vocation I shewed what I meane by the Condition of faith so briefly I answer it is such a Qualification as God requires of one who may beleeue the promise of reconciliation to belong to him True it is if wee looke at the power of God he could in a moment set a man in state of grace out of the state of corruption but in this wee must looke at his will reuealed and what is most agreeable to the spirit of Bondage The Lord knowes it is no easy thing to beate a man out of himselfe when the sence of his burden lyes vpon him therefore he so prepares him that he shall not deny but that he meanes him well euen when he deserues least And surely it ought not to seeme so strange a point if wee weigh the Scriptures which neuer speake in any other language We read in Zach. 12.10 and 13.1 that when the Lord would set open a fountaine to his Church for sin and transgression he first put into them the Spirit of grace and compassions or Supplications causing them to see him whom they had pierced and mourne bitterly If we see the fulfilling heereof in the Gospell wee shall find that this Spirit of mourning went before faith as a preparatiue Reade Act. 2.37 when those murtherers of CHRIST heard that he was the Lord of life who offred life vnto them by Peter they were pricked in their heart saying Men and Brethren c. Now the Apostle answers Repent and beleeue Read these seuerall conditions of fayth Mat. 5. Blessed are they who thirst they who are poore in spirit they that mourne for theirs is the kingdome they shall be satisfied and Mat. 11.30 Come to me all that are loden and I will ease you What thinke we are not these conditions of a thing as yet wanting to wit of beeing comforted eased and satisfied The like I may say of that Ezek. 36. touching Seeking God I will doe this for them pardon them yet I will be sought for it by them So that its playne that the Lord meaning to bring the soule to beleeue prepares it first Q. What is it which workes these preparations is it any other thing in the world then that which worketh fayth A. No doubtlesse The Spirit of grace accompanying the offer of GOD in the Gospell doth worke both in the soule howbeit by degrees the former at the first and the latter after and that according to the measures of enlightening perswasion which the soule is capable of As wee see in deepe Melancholy and Sorrow that which at the first seemes harsh and cannot be endured yet by degrees the Spirit is glad to embrace In the morning wee see there is more light comming from the Sâ—nne then that which followes the rising of it for it sends more and more light before it rize So here The offer of Christ to the soule and the goodnes oâ— the offrer doth imprint in the soule some steps and prints of it in a more remote degree as to see a possibility of mercy to stay the soule from faynting when yet it is farre from resting in it And as the Spirit addes more light and sauor of it so it workes the heart to the making more toward it if some barre of Satan or corruption let not as by mourning for that sinne which offended such a good GOD although yet I apply not this goodnes and so by desiring it to bee my portion and seeing all other things to be drosse to it and so of the rest The summe is the Lord by these meanes enlarges the heart more and more to thinke that mercy to belong to her which she feeles to be dayly presented in more orient colors and to be the offer of him that needed not to offer it and whereof she feeles more and more need so that as the purpose of God appeares more cleerly to it so the timorous soule makes neerer and neerer to it till it come to rely it selfe at last vpon it And who feeles not the experience of this in himselfe that as light encreases so the soule is bolder to venture and feeles eft one step eft another to be wrought of hope stay good affections of sorrow of desire when yet she dare not iudge such a Iewell as mercy to be her portion And to end this what our sence may conclude in the scattering of darknes by degrees in the aire vpon the approach of light although till the Sunne rise the day is not perfect the like may bee sayd heere in the wanzing of feares more and more by the approach of the promise when yet the day starre of righteousnes is not risen Q. But I obserue that many doubt of this for sundry causes first they obiect Nothing can please GOD without faith now its sure Godly sorrow and desire please God and therefore what need wee seeke a further way when Faith may be said to containe them all How answer you this A. I say this It pleaseth God that these steps toward Faith be wrought in the soule though I deny that they formâ—lly pâ—ease God as acts proceeding therefrom For there are three acts of the Spirit in them that heare The first a meere common worke which hypocrites may haue The second a gracious sauing worke as faith proper to the Elect. The third I take to be a middle worke which as it is not grace formally so neyther is it a common worke but such a worke of the Spirit as stands in order to faith certainly following and this is good in respect of that it produceth to with Grace it selfe which shall not bee hindred but perfited in due time And of this sort are these preparations Now to make these the worke of Faith is inconuenient for although a soule to bee conuerted hath a seed of Grace remotely cast in by the Spirit which shall be perfected yet how absurd were it to say That a man hath that which hee mournes for the want of or which hee desires to haue I say in that respect in which hee mournes and desires it otherwise I doe not doubt but where there is true Faith there may bee a mourning after more It is obiected Faith may be and not discerned I answer For a time it may and in some degree or temptation holding vnder but not in an habited and settled manner of absence Q. What say you to the second doubt This opinion seemes to crosse a truth That conuersion is wrought in an instant A. I deny it not by this assertion for as it is in the wombe that there are some preparations naturall in the fruit to
make it meet for the soule to enter with the quickening power of it and yet that onely is the being of the reasonable creature so these steps wrought in the soule before faith are not faith but the conuersion of the soule to God is in the onely act of faith in which the work of calling is perfected and not afore Q. Dispatch the rest The third doubt is that the worke of the Law is preparatiue enough for the Gospell A. So it is for the doctrine of the Gospell to bee offred to it But note by the way how this obiection grants a legall preparation Why not others also But briefly I answer That it is false for the Law serues not to breake the heart or open and melt it although it doe batter and subdue the fiercenesse of it in generall now the Scripture vrgeth other preparation and humiliation vnto Faith For it is as impossible to mould the broken gobbets of a vessell into a new one without melting as the heart vnder legall terror into a beleeuing one without some dispositions of the Gospell Q. But the last doubt is greatest that this Doctrine fauoureth Popish preparation to our owne conuersion teaching to attaine to grace by somewhat within our selues A. This hath a colour in it and nothing else For who euer ascribed these to any thing in vs Doe wee not acknowledge that the free offer of grace doth make the heart sensible tender and capable of grace as well as stampe the heart with it by faith Both come from the Gospell and so doth all belonging to reconciliation the warp and the woof of the cloth the Alpha and Omega the beginning to preuent and hold on and the finishing of it come from thence Onely one thing I adde It is true that many hearers doe make it a tedious way to themselues through their owne error For they thinke that the Gospell vrgeth these Conditions of Faith as workes of our owne predisposing our selues and so ayme at them that they bringing them to God might take the ware for laying downe the pryce And so when they feele their Selfe-louing affections mooue them to mourne to desire to pray to deny some sinnes and occasions they thinke Faith is not farre off and thereupon for the time none are so hopefull as they But when they feele their hearts neuer the freer or quieter heereby but old slauery to abide still they are at a plunge and so wanze away like shadowes But these men must consider the Lord offers not grace vpon such carnall termes That which the soule should look at in her preparation is not any of her owne welfare and ends by beleeuing as thinking thereby to stop many feares or to get some aduantage to an easie Religion but the glory of GOD simply in the entertayning of his rich grace which shee ought to set vp aboue her owne Saluation I say then that which God aymes at in offring mercy is the magnifying of his attributes of Mercy Iustice Wisedome and the rest which hee will haue more to appeare in mans Redemption then they could in Adamâ— integrity Hee will haue the eternall doores open themselues as hee saith Psal 24. vlt. not that our owne ende forgiuenesse and happinesse but the King of glory might inter in Euen as he ordained our Lord Iesus not to obey and suffer for any ends of his owne but meerely the Fathers to whom he was subiect as we see in Rom. 15.3 And therefore he would haue him lose all glory and empty himselfe that hee might fulfill the ends of him that sent him Phil. 2.4 5. If the Lord required this of his owne Son what shall he doe to vs who stand bound to it And the Apostle neuer speakes of the mystery of the Gospell in any of his Epistles as in that of Ephes 2.7 1 Tim. 1.11 Coloss 1.5 and others but hee presseth this that the Lord aimed at the manifesting of the riches of his glorious grace and of all his attributes in the sauing of a sinner So that when this end of God as much beyond our ends as the sun is aboue the earth is once seene into it carryes the heart more from it owne then Sauls father when hee turned the care for the Asses into the care for his sonne And as Mariners take all the thought how they may row their maine Ship but as for the small Boates they tye them to that to follow the motion thereof alone so if wee could see what the streame of God were in CHRIST and the offer of Saluation it would quite driue vs out of our selues and selfeloues and tye them to his ship to follow it that if the Lord hauing his glory from vs we may also under him obtaine saluation we may be glad and ascribe the glory of his holy way and deuice of Christs pardon and saluation to him alone as 1 Cor. 1.30 that he who boasteth might boast of the Lord. Oh how would this drown all selfeloue in his streame and how should our mournings be after him and our desires for him and our affections toward him preferring him to our owne saluation as Paul did Israels The ignorance of this hath brought in a base and degenerate endeauor in most men to seeke faith and so keepes them alway in their extremities But I forbeare Q. Can you say any more to prooue this that so yee may adde a little touching the things wherein this preparation stands A. It is said by Esay 40.3 4. and Luke 4.3 that Iohn Baptist was sent in all austerity to prepare the people to humiliation sorrow and selfedeniall as that charge implyeth Repent for the Kingdome of Heauen meaning forgiuenesse is at hand Which repenting was not a conuersion to God before remission came but a preparing of the soule by godly sorrow and sensiblenesse of sinne to prize mercy approaching As those words following doe witnesse Euery valley shal be filled and each hill cast downe euery crooked thing made straight and so forth which signifieth nothing else but a preparing of an vntoward heart by humiliation to beleeue the Gospell Like to which is that Plow vp your fallow grounds and sow not among thornes But to leaue proofes that I aime at in a few words is to bring to my Auditors view in two or three lines the summe of many Sermons touching the maner of this Euangelicall preparation And thus conceaue it that where the Lord will worke kindly he will so present the glory of his grace to the soule in distresse that whereas before it was vnder confused despaire now it shall see a creuis of light and an hope a farre off of a possible deliuerance Which hope shall melt and dissolue the heart into a Spirit of mourning and breaking of heart not so much for feare of Hell as for the Lord himselfe See it in Iona 3. compare ver 9. with ver 6.7 8. when hope once began to spring vp secretly Who can tell whether God will repent him of