other reason but because it is commanded and called to accept of it this puts an end unto all doubts all feares all discouragements and the soule answers as those Ier. 3.22 Behold we come for thou art the Lord our God As a man in great want of bread one comes and freely offers him bread to preserve his life the man takes it if you aske him Why doe you take it you are a poore fellow unworthy of it never did yet one houres work for it he answers T is true I am unworthy but yet because it is offered to me to preserve life I gladly take it the man doth not promise absolutely to me that this bread is mine and shall feed me but he tels me if I doe receive it it shall certainly be mine to feed me and this is the main ground of his receiving of it Just so it is in Faith Aske an humbled sinner Why doe you beleeve Why doe you take Christ as your owne Hath the Lord said absolutely that he is yours No saith the soule but the Lord freely offers himselfe unto me who am undone without him and saith if I doe receive him he shall be for ever mine to give life to me and therefore I thankfully accept of him this is the ground of Faith The Scripture sets out this in a lively similitude of a great Supper to which many were invited what was the ground of their comming to it Behold all things are ready if you come and eate they are not yours if you doe not come but if you come at my call and invitation then all things shall be yours And hence it is that they that came not were excluded they that came were received with welcome I know t is a question of some difficulty among some viz. Whether an absolute testimony of actuall favour and justification be not the first ground of Faith They that make Faith to be an absolute assurance of Gods favour must of necessity maintain this assertion and then these things will follow 1. That a Christian must be justified before he beleeve for the cause of Faith must goe before Faith This proposition Thou art justified reconciled is according to this assertion the cause of faith for no proposition can therefore be true because we are perswaded that it is true but it must be first true before I am perswaded of it the wall is not white because my eye sees it so but it must first be white and then I see it so Now to make actuall justification before faith is crosse to the whole current of Scripture We beleeve that we might be justified Gal. 2.16 we are not justified that we might beleeve We passe from death to life by faith Iohn 5.24 we are not in a state of life before faith When the Lord Iesus saw their faith Mat. 9.2 he then said Be of good comfort thy sinnes are forgiven thee The Word saith He that beleeveth not is condemned already Iohn 3.18 and therefore unlesse the Spirits witnesse be crosse to the Word it doth not say to one that beleeveth not that he is absolved already To be justified by faith and to be justified by Christs righteousnesse is all one in the Scriptures phrase and meaning Gal. 2.16 17. Add therefore we may as well say that we are justified before and without Christ as before and without faith And indeed this doctrine of being justified by faith and by this meanes to have remission of sinnes the Apostle Peter affirms to be the doctrine of all the Prophets Acts 10.43 To him give all the Prophets witnesse that whosoever beleeve in him shall receive remission of sinnes not that they had remission of sinnes before they did beleeve I know not any one Protestant Writer that maintaines our justification before and without faith except learned Chamier who not knowing how to avoid the blow of Bellarmines horned argument that if Faith be an assurance of our actuall justification then we are first justified before we beleeve he affirmes we are justified before faith and therefore that when the Scripture saith we are justified by faith the reason of that saith he is not because our faith doth efficere justificationem i. e. is a cause meaning instrumentall of our justification but because efficitur in justificato i. e. is wrought in a justified person but if that be the reason of the phrase we may affirme our justification to be as well by love and sanctification and holy obedience as by faith because these are wrought in a justified person also Then no mans ministry nor the doctrine delivered by the faithful Ministers of Christ froÌ„ out of the Scriptures can be any ground of faith for before faith no Minister of Christ can say to any man in particular or any men in generall that they are already justified and reconciled and therefore beleeve it but to deny that doctrine which is opened out of the Scriptures by the Ministers of Christ to be the ground of Faith is expresly crosse to the testimony of Scriptures and the end of the Ministery and of the messengers of Christ who have the keyes of office given to them that what they bind on earth is bound in heaven what they loose on earth is loosed in heaven whose sins they remit they are forgiven whose sins they retain they are retained Mat. 16.16 Ioh. 20.23 Most excellent for this purpose is the Apostles dispute Rom. 10. You need not go up to heaven nor down to hell to fetch Christ himselfe to tell you whether you shall be justified and saved ver 6 7. For the word is nigh them verse 8. that opens Christs heart unto thy heart But what word might some say is this Is it not the internall word of the Spirit onely The Apostle answers It is that word which we preach hereby you shall know whether you shall live or no but what is that word Paul preached is it not an absolute testimony that all your sins are already pardoned by Christ and therefore beleeve it No but If thou beleevest with thine heart that God raised up Christ from the dead thou shalt be saved vers 9.11 12. What can be more full yet consider tâ—at one place more Iohn 17.20 I pray for all them that shall beleeve on me through their word What is the ground or meanes of beleeving in Christ It is said here expresly Their word Is it not the word of Christ rather then the word of the Apostles and of their successors in the doctrine they delivered is it their word Truly that which thâ—y delivered was the word of Christ and that which is opened from their doctrine in the Scriptures is the word of Christ yet as they open it and apply it so t is their word and this Word is the ground by which all that Christ prayes for doe beleeve in Christ the bare Word I grant cannot perswade without the Spirit yet the Spirit will not give ground to Faith without the Word but as
by it so upon it will build the souls of all the elect who are built upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner-stone Eph. 2.20 How can they beleeve without a Preacher Rom. 10.14 3. Then when wicked men and reprobates are commanded to beleeve as they are commanded Iohn 3.19 Luk. 14.17 Iohn 6.38 Heb. 4.2 they are commanded to beleeve a lye viz. that their sinnes are pardoned and they actually justified for if this testimony be the ground of faith then when they are commanded to beleeve they are commanded to be perswaded of this testimony But the sinnes of wicked men especially Reprobates are not nor never shall be forgiven and therefore this cannot be the ground of Faith 4. Then the Spirit of adoption which witnesseth that God is our Father and that we are his sonnes reconciled to him goes before faith but the Apostle expresly denyes this Ye are the children of God by faith Gal. 3.26 And because ye are sonnes he hath sent unto you the spirit of sonnes crying Abba Father Gal. 4.6 5. If such a testimony should be the first ground of faith then no man should beleeve but he that hath such a testimony antecedent to his faith but this is crosse to the Scripture Esay 50.10 He that sits in darknesse and sees no light let him stay himselfe upon his God When Ionah is cast out of Gods sight to his owne feeling yet he is bound to look againe unto the Temple 6. This absolute testimony is either the testimony of the Word or of the Spirit Not of the Word as is proved If of the Spirit then let it be considered whether that can be the testimony of the Spirit which is not according to the Word nay contâ—ary to the Word for the Word to say none are justified before faith for the Spirit to testifie some are justified before faith If it be said that the Spirit doth not witnesse these to any man before and without faith but yet it is without respect unto or shewing a man his faith for those that exclude Sanctification from being any evidence they meane Faith as well as any other renewed work of holines and so exclude that also then I say the testimony of the Spirit which of it selfe is exceeding cleare is an obscure and dark testimony because it cleares up the praedicate of this Proposition thou beleever art justified it witnesseth to a man thou art justified but cleares not up the subject of it viz. thou beleever it makes a man beleeve a testimony without understanding the full meaning of it for the Spirit testifying to any man thou art justified his meaning is thou beleever art justified and I doe beseech the God and Father of all lights that his poore people may be led into the truth in this particular for want of establishment here you little think how many delusions you may fall into about your spirituall condition I remember that when Satan came to overthrow the Faith of Christ in his second temptation Mat. 4.6 he brought a promise out of the Scriptures to him because he saw hee held close to them verse 4. and by this promise sought to lead him into temptation how so observe the text and see if it was not by hiding part of the meaning of the promise from him and in speciall that very condition required in the person to whom the promise is made for he tells him that if he cast himselfe downe headlong the Lord hath not only said it but writ it He shall give his Angells charge over him to keep him from dashing his foot against a stone whereas if you consult with the place whence it is cited viz. Psalme 91.11 The condition is set downe in all thy wayes which hee purposely hides from our Saviour as much as in him lay Oh take heed therefore of receiving any testimony from Word or Spirit without the meaning of it without knowing the person thus and thus qualified to whom it belongs otherwise Satan will hurry you headlong to a world of delusions and you shall find the word of God appointed to direct you through your mis-application of it the word of Satan to deceive and damne you doe not think that this is building faith upon works but to beleeve that they that believe in Christ are justified reconciled and saved is building faith upon Gods promise yea and his free promise too for saith the Apostle It is of faith that it might be of grace Rom. 4.16 It is believing to have the end by the meanes not the end without the mean of Faith It is true we may see Gods favour and love to us in the cause as well as in the effects of sanctification but what is that cause the meritorious cause is Christs righteousnesse and the instrumentall cause of applying this is our Faith so that as we are justified by faith so seeing this we may say assuredly with Paul Being justified by faith wee have peace with God Rom. 5.1 It is true we cannot see our justification by saith nor the work of Faith without the shining of the Spirit into our hearts but the question is not whether the Spirit helps us to see our justified estate but by what meanes by what Proposition in the word wee come to see it which we say is not by any such absolute testimony thou art justified already and therefore believe but if thou believe and come to Christ here is then pardon of sinne peace with God yea all the blessings of Christ ready for thee which God intends to give and never to take away if thou thankfully receive what God freely offers and as it were layes downe at thy feet The call of Christ therefore is the ground by which wee first believe and that you may be confirmed farther herein doe but consider the glory and excellency of this ground It is a constant ground of faith for if you come to Christ because you have assurance or because you feel such and such graces and heavenly impressions of Gods Spirit in you you may then many a day and yeare keep at a distance from Christ and live without Christ for the feeling of graces and assurance of favour are not constant but this call is alway sounding in thine yeares oh come not only because thou feelest holinesse in thee but come because poore hungry empty naked lost blind cursed forsaken full of sin there is not one moment of the day of grace but the Lord beseecheth thee to receive his grace 2 Cor. 6.1 2 3. this is an open door to Christ at all times an open harbour to put in at in all storms a heart-breaking word oh thou tossed with tempests and not comforted come unto me and thou shalt find rest to thy soule Many aske how should I come to Christ seeing that I have no promise belonging to me what have dogges to doe with childrens bread be it so yet Gods call command beseechings to come in
think the Lord pardons your sinnes because you have been lesse sinners then others or if you think the Lord will not pardon your sinnes because you are greater sinners then any else you sin exceedingly against the riches of Gods grace in this point What is the meane by which the Father doth thus justifie T is for the satisfaction or by the price of the redemption of Christ Rom. 3.25 Rom. 5.10 Eph. 1.7 for Mercy would but Justice could not forgive without satisfaction for the wrong done Hence Christ satisfies that Grace and mercy might have their full scope of forgiving So that neither works before conversion which are but glistering sins Rom. 1.18 nor works of grace in us after conversion can be causes of our Justification for Abraham when he was justified and sanctified yet had not whereof to boast but beleeved in him that justified the ungodly Rom. 4.5 And the Apostle Paul saith expresly We that believe have beleeved that we might be justified Gal. 2.16 t is therefore the price of Christs redemption which doth procure our justification But understand this aright for this price is not applyed to each particular man as the common price redeeming all for then every Beleever should be accounted a saviour and redeemer of all but as the price of those soules in particular to whom it is specially intended and particularly applyed Christs righteousnesse is sufficient to justifie all to whom it is imputed but it is no further imputed then to the attaining the end of imputation viz. to justifie and save me in particular not to make me a head of the Church or a common Saviour it argues a man weakly principled that denies the necessity of Christs satisfaction to our Justification because forsooth every Beleever should then be a Redeemer By Satisfaction I understand the whole obedience of Christ unto the very death which is both active and passive by which we are justified Heb. 10.10 Phil. 2.8 that righteousnesse of Christ wrought in his satisfaction is imputed which satisfies the Law and divine Justice Gal. 4.1 2 3 4. which is both active and passive the very reason why the Law requires perfect obedience of us which we cannot possibly bring before God is that wee might seek for it in Christ that fulfilled all righteousnesse and therefore he is called the end of the Law for righteousnesse Rom. 10.3 4. And it is strange that any should deny Justification by Christs active obedience upon this ground viz. because that by the works of the Law which satisfy the Law shall no sinner be justified and yet withall say that we are justified by that which satisfies the Law This righteousnesse of Christ is not that of the God-head for then what need was there for Christ to doe or suffer but that which was wrought in the Man-hood And hence it is finite in it selfe though infinite in value in that it was the righteousnesse of such a person This righteousnesse of God-man may be considered two wayes First absolutely in it selfe Secondly respectively as done for us 1. Christs absolute righteousnesse is not imputed to us viz. as he is Mediatour Head of the Church having the Spirit without measure which is next to infinite c. for though these things are applyed for our good yet they are not imputed as our righteousnesse and therefore the objection vanisheth which saith we cannot be justified by Christs righteousnesse because it is of such infinite perfection 2. The respective or dispensative righteousnesse which some call justitia fidejussoria is that whereby Christ is just for us in fulfilling the Law in bearing Gods Image we once had and have now lost by sin and thus we are truly said to be as righteous as Christ by imputation because hee kept the Law for us and here observe that the question is not whether all that Christ did and had is imputed to us as our righteousnesse but whether all that he did pro nobis for us as a surety in fulfilling the Law be not for substance our righteousnesse and therefore to think that we are not justifyed by Christs righteousnesse because then we are justifyed by his working of miracles preaching of Sermons which women are not regularly capable of is but to cast blocks before the blind so that though Christ doth not bestow his personall wisdome and justice upon another yet what hinders but that that which Christ doth by his wisdome and righteousnesse for another the same should stand good for him for whom it is done for thus it is in sundry cases among men Christs essentiall righteousnesse infinite wisdome fulnesse of spirit without measure c. is not imputed to us yet these have conspired together to doe that for us and suffer that for us by which we come to bee accounted righteous before God hee shall be called the Lord our righteousnesse Ier. 23.6 This righteousnesse therefore imputed to us justifies us Rom. 5.18 we are said to be made the righteousnesse of God in him not the righteousnesse of God whereby he is just but whereby we are just opposed to the righteousnesse of man which is called our owne righteousnesse Rom. 10.3 Rom. 1.17 Not righteousnesse from him as the Papists dreame but righteousnesse in him nor remission by Christ only but righteousnesse in Christ this imputed justifies as sin imputed condemnes Who are the persons the Lord doth justifie They are beleevers we are justifyed by faith Rom. 5. or for Christs righteousnesse apprehended by faith Phil. 3.9 it is by faith not as a work of grace but as by an instrument appointed of God for this end Christ did not dye that our sins should be actually and immediately pardoned but mediately by Faith Iohn 3.16 Iohn 17.20 and the Lord in wisdome hath appointed this as the only means of applying righteousnes because this above all other graces cast down all the righteousnesse of man in point of justification and so all cause of boasting and advanceth grace and mercy only Rom. 3.27 Rom. 4.16 Rom. 4.5 Rom. 9.30 31 32. the faithfull account themselves ungodly in the businesse of justification and thence it is said that Abraham though a godly man in himselfe yet beleeved in him that justifies the ungodly he only is righteous whom God pronounceth and saith is righteous Now Faith above all other graces beleeves the word and a Beleever saith I beleeve I am righteous before God not because I feele it so in my selfe but because God saith I am so in his Son so that you are not justified before you beleeve nor then only when you have performed many holy duties but at the first instant of your closing with Christ you are then to see it and by Faith to admire Gods rich grace for it What is the extent of this sentencâ— The description saith that Christs satisfaction thus applyed the Father doth two things 1. He absolves them from all guilt and condemnation of sin so that in this sense
off Iohn Baptists head you that can be content to heare him gladly and doe many things but he must not touch your Herodias and make a divorce there but suffer him to come in the spirit and power of Eliah nay of Christ Iesus to beat downe your mountaines fill up your vallies make your crooked rough waies smooth that you may see the glory of the Lord Jesus without which he shall be ever hid from you Cry you faithfull servants of the Lord that All flesh is grasse and all the glory of man of sin of world is a withering flower that the Lord Jesus may be revealed ever fresh and sweet and precious in the eyes of the Saints The evidence of this truth in the generall put blessed and learned Pemble upon another way for when he perceived as himselfe confesseth that it is the generall doctrine of all Orthodox Divines viz. that actuall faith is never wrought in the soule till beside the supernaturall illumination of the mind the will be also first freed in part from its naturall perversenesse God making all men of unwilling willing hereupon he concludes that this is done by the spirit of Sanctification and one supernaturall quality of holines universally infused in all the powers of the soul at once so that the Spirit instantly first sanctifies us puts life in us then it acts in sorrow for and detestation of sin and so we come actually to beleeve And because he fore-saw the blow viz. that in this way Christians are sanctified before they be justified he answers Yes we are justified declaratively after this Others who follow him answer more roundly viz. that we are sanctified before we are really and actually justified herein differ from him Now when it is objected against this viz. that our vocation is that which goes before our justification sanctification being part of glorification following after Rom. 8.30 Hereupon some others treading in his steps affirme that vocation is the same with sanctification and not comprehended under glorification Others perceiving the evill of this errour viz. to place sanctification before justification good fruits before a good tree they doe therefore deny any saving worke whether of vocation or sanctification before justification And hence on the other extream they doe place a Christians justification before his faith in vocation or holinesse in his sanctification so that by this last opinion a Christian is not justified by faith which was Pauls phrase but rather as he said wittily and wisely faithed by his justification Before I come to cleare the truth in these spirituall mysteries let this onely be remembred viz. That Sanctification which Pemble calls out spirituall life may be taken two wayes 1. Largely 2. Strictly 1. Largely for any awakenings of conscience or acts of the Spirit of life and so t is true we are quickned by these acts and so in a large sense sanctified first 2. Strictly for those habits of the life of holinesse which are opposite to the body of death in us and that we are not first sanctified before we are justified in this sense we shall manifest by and by Onely let me begin to shew the errour of the last opinion first viz. 1. That a Christian is not first justified before faith or vocation may appeare thus 1. It is professedly crosse to the whole current of Scripture which saith We are justified by faith and therefore not before faith and to say that the meaning of such phrases is that we are justifyed declaratively by faith or to our sense and feeling in foro conscientiae is a meere device for our justification is opposed to the state of unrighteousnesse condemnation going before which condemnation is not onely declarative and in the court of Conscience but reall and in the court of Heaven For so saith the Scripture expresly Iohn 3.18 He that beleeveth not is condemned already and verse 36. The wrath of God abideth on him and Gal. 3.22 The Scripture which is the sentence in Gods Court hath concluded all under sinne Hence a second Argument ariseth 2. If a man be justified before faith then an actuall unbeleever is subject to no condemnation but this is expresly crosse to the letter of the Text He that beleeves not is condemned already Iohn 3.18 and the wrath of God doth lye upon him The subjects of non-condemnation are those that be in Christ by faith Rom. 8.1 not out of Christ by unbelief Rom. 11.20 There is indeed a merited justification by Christs death and a virtuall or exemplary justification in Christs resurrection as in our Head and Surety and both these were before not onely our faith but our very being but to say that we are therefore actually justified before faith because our justification was merited before we had faith gives as just a ground of affirming that wee are actually sanctified whiles we are in the state of nature unsanctified Eph. 2.1 because our sanctification was merited by Christ before we had any being in him We must indeed be first made good trees by faith in Christs righteousnesse before we can bring forth any good fruits of holinesse God makes us not good trees without being in Christ by faith no more then we are bad trees in contracting Adams guilt without our being first in him God gives us first his Sonne offered in the Gospel and received by faith and then gives us all other things with him he doth not justifie us without giving us his Son but having first given him gives us this also 2. That sanctification doth not goe before justification may appeare thus 1. If guilt of Adams sinne goe before originall pollution Rom. 5.12 then imputation of Christs righteousnesse before renewed sanctification 2. To place sanctification before justification is quite crosse to the Apostles practise which is our patterne who first sought to be found in Christ Phil. 3.9 in the work of union not having his owne righteousnesse in the work of justification which in order followes that that he may then know him in the power of his death and resurrection in sanctification here comes in sanctification if by any meanes he might attain to the resurrection of the dead in glorification the last of all 3. This is quite crosse to the Apostles doctrine which makes justification the cause of sanctification and therefore must needs goe before it Rom. 5. as sin goes before spirituall and eternall death so righteousnesse goes before spirituall life in sanctification and eternall life in glory the Lord holds forth Christ in the Gospel first as our propitiation Rom. 3.24 and then it comes dying to sinne and living to God in sanctification chap. 6.1 Holinesse is the end of our actuall reconciliation Col. 1.21 22. 4. If sanctification goe before justification by faith then a Christians communion with Christ goes before his union to him by faith but our union is the foundation of communion and it is impossible there should be communion without some precedent
saved Now to beleeve with the heart as it doth not exclude assent so it necessarily includes the acts of the will and affections in relying upon him and comming to him And hence when Peter had made that confession Acts 16.16 Christ tells him Thou art Peter i. e. a stone resting upon the rock as some good Interpreters expound it and therefore Peters faith did not exclude these principall acts of resting on Christ cleaving to Christ but did include and suppose them 2. Some run into another extreame and make faith nothing else but a perswasion or assurance that Christ dyed for me in particular or that he is mine That which moves some thus to think is the universall redemption by the death of Christ they know no ground or bottome for faith but this Proposition Christ dyed for thee and hence make Redemption universall And hence the Arminians boast so much of their Quod unusquisque tenetur credere c. But 1. This is a false bottome for Christ hath not dyed for all because he hath not prayed for all Iohn 17. 2. T is a sandy bottome and foundation which when a Christian rests upon it shakes under him when the soule shall think though Christ hath dyed for me yet no more for me then for Iudas or thousands of reprobates now in hell Indeed after faith a Christian is bound to beleeve it as Paul did Gal 2.20 1 Cor. 15.1 2. I conceive therefore those holy men of ours who have described Faith by Assurance have not so much aymed at a description of what Faith is in it selfe as it possesseth us with Christ but of what degree and extent it may be and should be in us they describe it therefore by the most eminent act of it in full assurance and therefore consult with the Authors of this description and enquire of them Is there no doubting mixt with faith Yes say they mans doubtings sometimes are even unto a kind of despaire but then say they it should not be thus The Papists commend doubtings and deny assurance place faith in a generall assent our champions that were to wrastle with them maintained it to be a particular application and not onely a generall assent and that with a ful assurance of perswasion which being the most eminent act of faith excludes not other inferiour acts of it which as they are before it so may possesse the soule with Christ without it Although withall it is certaine that there is no true faith but it hath some assurance of which afterward Let me now come to the explication of the description given where note these five things 1. The efficient cause of Faith it is a work of the Spirit 2. The subject or matter in which it is seated viz. the soule of an humble sinner 3. The forme of it viz. the comming of the whole soule to Christ. 4. The end of it viz. for Christ and all his benefits 5. The speciall ground and means of it viz. the Call of Christ in his Word 1. The efficient cause of Faith Faith is a gracious work of the Spirit of Christ the Spirit therefore is the efficient cause or principall workman of faith the Spirit doth not beleeve but causeth us to beleeve t is not principium quod the principle which doth beleeve but principium quo the principle by which we doe the soules of all the elect especially when humbled are of all other things most unable to beleeve nay look as before compunction and humiliation Satan held the soule captive chiefly by its lusts and sinnes so now when the Lord hath burnt those cords and broken those chaines all the powers of darknesse strengthen themselves and keep the soule under mightily by unbeliefe What doe you tell me of mercy saith the soule t is mercy which I have continually resisted desperately despised why doe you perswade me to beleeve Alas I cannot t is true all that which you say is true if I could beleeve but I cannot see Christ I cannot come at Christ I seek him in the meanes but he forsakes me there and I am left of God desolate and here beloved the soule had not formerly so many excuses for its sinne as now it hath clouds of objections against beleeving the Spirit therefore takes fast hold of the soules of all the elect drawes them unto Christ and therefore it is called the spirit of faith 2 Cor. 4.13 and that by an omnipotent and irresistable power Esay 53.1 Who hath beleeved and to whom is the arme of the Lord revealed that the soule must and shall beleeve now Compell them to come in saith the Lord of the Supper Luke 14.23 This the Arminians will not beleeve for say they the Question is not Whether we are enabled to beleeve by grace but Wheâ—her it be after this manner and by this meanes viz. modo irresistibile Consider therefore these Reasons to cleare this point 1. Whence doth our call and comming to Christ arise but from Gods immoveable and unchangeable purpose the Lord therefore must either alter his purpose or prevail with the soule to beleeve and over-power the heart thereunto 2. Is not Christ Jesus bound by office promise to his Father to bring in all his lost scattered sheep that so the Father and he may be glorified in them Iohn 10.16 Other sheep I have those I must bring home and they shall heare my voice You that complaine you cannot beleeve nay that you have no heart to beleeve the Lord must fetch you in and you shall heare the Bride-groomes voice with joy 3. Is not the act of beleeving wrought by a creating power Eph. 1.9 Eph. 2.10 Esay 57.18 19. I create the fruit of the lips peace peace to him that is near and a far off and is not a creating voice irresistible though there be nothing for it to work upon so though you have no ability heart head or strength to beleeve yet the Lord will create the fruit of the lips of Gods messengers Peace Peace 4. Doth not the Lord let in that infinite and surpassing sweetnesse of grace when he works the soule to beleeve standing in extreame need of that grace that it cannot but come and cleave to it Psal. 63.2 3. I long to see thee saith David for thy loving kindnesse is better then life is it possible for a man not to cleave to his life much more to that which is better then life the light is so cleare it cannot but see and wonder at grace the good is so sweet it cannot but tast and accept what God so freely offers and therefore the poor Canaanitish woman Mat. 15. could not be driven away though Christ bid her in a manner be gone but she made all the objections against her arguments for her as usually faith doth when under this stroake of the Spirit The violent take the Kingdome of heaven by force the Spirit puts a necessity upon them and irresistibly overpowers them and this is the cause
there is a subjection arising from the sense of the sweetnesse and exceeding goodnesse of Gods call and promise Psal. 110.2 3. As a woman that is overcome with the words of her loving suitor the man is precious and hence his words are very sweet and overcome her heart to think why should such a one as I be lookt upon by one of such a place it is no presumption now but duty to give her consent so it is here when the Lord is precious and his words oh accept me oh come to me are exceeding sweet and hereupon out of obedience gladly yeelds up it selfe to the Lord takes possession of the Lord this is no more presumption then to sanctifie a Sabbath or to pray or heare the word because the Lords commands are herein very sweet If Repentance accompanies Faith t is no presumption to beleeve Many know they sinne and hence beleeve in Christ trust to Christ and there is an end of their faith but what confession and sorrow for sinne what more love to Christ followes this faith truly none nay their faith is the cause why they have none for they think If I trust to Christ to forgive them he will doe it and there is an end of the businesse Verily this hedge faith this bramble â—aith that catches hold on Christ and pricks and scratches Christ by more impenitency more contempt of him is meere presumption which shall one day be burnt up and destroyed by the fire of Gods jealousie Fie upon that faith that serves onely to keep a man from being tormented before his time Your sins would be your sorrowes but that your faith quiets you But if faith be accompanyed with repentance mourning for sin more esteem of Gods grace in Christ so that nothing breaks thy heart more then the thoughts of Christs unchangeable love to one so vile and this love makes thee love much and love him the more as thy sin increaseth so thou desirest that thy love may increase and now the stream of thy thoughts runne how thou mayst live to him that dyed for thee This was Maries faith who sate at Christs feer weeping washing them with her teares and loving him much because much was forgiven who though shee was accounted a presumptuous woman by Simon and Christ himselfe suffered in his thoughts for suffering of her to come so neare unto him yet the Lord himselfe cleares her herein and justifies her before God and men many a poor beleever thinks if I should beleeve I should but presume and spin a spiders web of Faith out of my owne bowels and hence you shall observe this not beleeving stops up the work of repentance mourning and love and all chearfull obedience in them and on the contrary if they did beleeve it would be with them as themselves think many times if I knew the Lord was mine and my sins pardoned oh how should I then blesse him and love him and wonder at him how would this break my heart before him c. now I say let all the world judg if that which thou thinkest would be presumption be not rebellion because it makes thee worse and stops up the Spirit of grace in thee Whereas that Faith which lets out those blessed springs of sorrow love thankfulnesse humblenesse c. what can it bee else but such a saving faith as is wrought by the Spirit because it lets in the Spirit more abundantly into a dry and desolate heart 2. The subject or matter of Faith This is the second thing in the description of Faith the soule of an humbled sinner is the subject or matter of Faith I doe not meane the matter out of which Faith is wrought for there is nothing in man out of which the Spirit begets it but that wherein Faith is seated I meane also the habit of Faith not the principle of it for that is out of man in the Lord Jesus who is therefore called our hope as wel as our strength the soule therefore is the subject of Faith called the heart Rom. 10.9 compared with Mat. 6.21 for we cannot goe or come to Christ in this life with our bodies we are here absent from the Lord 2 Cor. 5. but the soule can goe to him the heart can bee with him as the eye can see a 1000 miles off and receive the species or image of the things it sees into it so the soule inlightned by faith can see Christ a farre off it can long for choose and rest upon the Lord of life and receive the lively image of Christs glory in it 2 Cor. 3. ult If Christ were present upon earth the soule not the body onely could truly receive him Christ comes to his elect only by his Spirit and hence our spirits only are fit to receive him and close with him thousands heare Christ outwardly that inwardly are deafe to all Gods calls their spirits see not tast not feel not it is therefore the soule that is the subject of Faith and I say it is an humbled empty soule which is the subject for a full proud nbroken spirit cannot nay will not receive Christ as wee have proved and therefore Luke 14. the servant is commanded to bid the poore halt and blind and lame to come in they would not make excuses as others did they that were stung to death with fiery Serpents were the only men that the brasen Serpent was lifted up for them to look upon and so be healed Iohn 3.14 and therefore the promise doth not run If any man have wisdome let him aske it but if any man want wisdom Iames 1.5 so if any man want light life want peace pardon want Christ and his Spirit let them aske and the Lord will give away with your mony if you come to these waters to buy and take freely If any man would be wise let him be a foole saith the blessed Apostle an empty nothing a soule in a perishing helplesse hopelesse condition is the subject of faith such only feele their need of Christ are glad at the offer of Christ and therefore such only can and will receive Christ and come unto Christ by faith and truly if we had but hearts the consideration of this might be ground of great comfort confidence unto all Gods people whose soules come unto Jesus Christ for that which was in Thomas Iohn 21. is in all men naturally if we could see Christ with our eyes and feel him with our hands and embrace him as Mary did with our arms if we could heare himselfe speake we could then beleeve as they said if he will come from the Crosse so we say if he will come downe from heaven thus unto us we will then beleeve if we want this we fear we may be at last deceived because we want sense and cannot come to close with our eyes and hands the objects of our faith but oh consider this point we are made partakers of Christs life and salvation by him only yet
eternall righteousnesse that never can be lost if the Lord should make thee as perfectly righteous as once Adam was or Angells in heaven are and put on thy royall apparell againe thou wast in danger of losing this and of being stript naked againe but now the Lord hath put your righteousnesse into a safer hand which never shall be lost Heb. 9.12 Dan. 9.24 By this you please God and are more amiable before him then if you had it in your selfe doe not say this is a poore righteousnesse which is thus out of my selfe in another why doe you think righteousnesse in your selfe would be best is it not because hereby you think you shall please God Suppose thou hadst it yet thy righteousnesse should be at the best but mans righteousnes but this is called the righteousnesse of God which cannot but be more pleasing to him then that in thy selfe 2 Cor. 5.20 what is Angelicall righteousnesse to the righteous-of God t is but a glow-worm before the Sunne the smell of Esaus garments the robes of this righteousnesse of the Sonne of God are of sweeter odour then thine can be or ever shall be Eph. 5.1 2. tis said By faith Abel Enoch c. pleased God their persons were sinfull their owne duties were weak yet by faith in this they pleased God thou thinkest when thou goest to Prayer if I had no sinne but perfect holinesse in me surely God would heare me I tell you when you bring this offering of Christs righteousnesse the Lord had rather have that then all you can doe you bring that which pleaseth him more then if you brought your owne For aske thy owne conscience if it be possible for the righteousnesse which is done by thy self to be more pleasing to God then the righteousnesse of the Sonne of God the Lord of Glory himselfe done and perfected for thee 7. By this you glorifie God exceedingly as Abraham beleeved Rom. 4. and gave glory unto God In the Lord shall all the seed of Israel be justified and shall glory Esay 45.25 For 1. By this you glorifie him perfectly in an instant for you continue to doe all that the Law requires that instant you beleeve The Apostle propounds the Question Rom. 3.21 whether a Christian by faith doth make void the Law No saith the Apostle but we establish the Law How is that Paraeus shews three wayes One is this because that perfect righteousnesse which the Law requires of us we performe it in Christ by faith So that in one instant thou continuest to doe all that the Law requires and hence ariseth the impossibility of a true Beleevers apostacie as from one principall cause They that deny satisfaction by Christs doing of the Law because by our own works and doings we cannot be justified before God may as well deny satisfaction by Christs sufferings because by our owne sufferings we cannot be justified our obedience to the Law in way of suffering is as truly the works of the Law as our obedience in way of doing 2. By this you glorifie Gods justice what ever Justice requires to be done or suffered you give it unto God by faith in Christ. 3. By this you glorifie grace and mercy Ephes. 1.7 for by this meanes mercy may over-abound toward you and you may triumph in it as sure and certaine to you What a blessed mysterie is this Doth it not grieve you that you cannot glorifie God in your times and places Behold the way if thou canst not doe it by obedience thou maist by faith and thereby make restitution of all Gods glory lost and stolne from him by thy disobedience to him By this you have peace in your consciences by this Christs blood is sprinkled upon them and that cooles the burning torments of them Rom. 5.1 The commers unto the Leviticall sacrifices and washings types of this offering of Christ could not thereby be perfected and bee without the guilty conscience of sinne none of your duties can pacifie conscience but as they carry you hither to this righteousnesse but the commers to this have no more terrours of conscience for sinne I meane they have no just cause to have any this Rain-bow appearing over your heads is a certaine signe of fair weather and that there shall be no more deluge of wrath to overwhelme thee By this all miseries are removed when thy sinnes are pardoned there is something like death and shame and sicknesse but they are not it 's said Isay 33. ult There shall be none sicke among them why so because they shall be forgiven their iniquities T is no sicknessse in a manner no sorrow no affliction if the venome sting and curse be taken away by pardon of sinne thy sicknesse sorrow losses death it selfe is better now then health joy abundance life you may here see death hell grave swallowed up in victory and now tread upon the necks of them 1 Cor. 15. You may see life in death heaven in the deepest hell glory in shame when thou seest all thy sinnes done away in the blood of Christ Jesus This is the blessednesse of all you poore beleevers and commers to the Lord Jesus what should you doe but beleeve it and rejoyce in it If the wicked that apply this righteousnesse presumptuously say Let us sinne that grace may abound and make no other use of forgivenesse but to run in debt and sinne with a license Why should not you say on the other side Let me beleeve and owne my portion in this righteousnesse that as my sinnes have abounded so my love may abound as my sinnes have been exceeding great so the Lord may be exceeding sweet as my sinnes continue and increase so my thankfulnesse glory in God triumph over death grave sinne through Christ may also increase as you see righteousnesse in Christ for ever yours so you may from thence expect from him such a righteousnesse as may make you righteous also as hee is righteous Tremble thou hard-hearted impenitent wretch that didst never yet come to Christ nor feele thy need of him or prize his blood this is none of thy portion all thy sinnes are yet upon thee and shall one day meet thee in the day of the Lords fierce wrath when he shall appeare as an everlasting burning before thine eyes and thou stand guilty before him as chaffe and stubble SECT 2. Secondly Reconciliation This is the second benefit which in order of nature followes our Justification although sometime in a large sense it is taken for the whole work of Justification strictly taken it followes it Rom. 5.1 Being justified by faith we have peace with God i. e. not onely peace from God in our consciences but peace with God in our reconcilement to him and his favour toward us Being justified we shall be saved from wrath i. e. not onely the outward fruits of wrath but wrath from whence those come Christ is first King of Righteousnesse then King of Peace Heb. 7.2 for is not finne the cause of
a blotted evidence you may have it to day and lose it to morrow and then where is your peace and I doe beleeve the LORD deprives many of his precious SAINTS from the comfort of this evidence either because they looke onely to this and not unto Christ and their Justification by faith Rom. 5.1 or else because there is some secret lust or guile of spirit Psal. 32.1 2. which the Lord by sore and long shakings about their calling and sanctification would first winnow out or because there is a perverse frowardnesse of spirit whereby because they feele not that measure of sanctification which they would do therefore vilifie and so come to deny what indeed they have because they feele a law of sinne in their members leading them away captive will not with Paul take notice of the Law of their mindes whereby that inner man delights in the Law of God and mournes bitterly under the body of death by which they might see with Paul that there is no condemnation to such Rom. 8.1 To conclude what ever is the cause of this crookednesse of judgement I doe beleeve that the generall cause is want of attendance and standing unto the judgement of the Scriptures in this controversie for if this was stood unto men would not produce their own experience viz. that they could never finde any evidence from sanctification but they have met with it in another way by the immediate witnesse of the spirit onely nor would men cry it down because grace being mixt with so much corruption it can hardly be discerned and so will be alway lest in doubts and that the heart is deceitfull and many that have evidenced their estates hereby have been deceived I confesse thus the Popish Doctors argue against assurance of faith from the Scriptures without speciall and extraordinary revâ—lation but what is all this to the purpose if the Scriptures make it an evidence away then with thy corrupt experience shall this be judge or the Scriptures rather what though many judging of themselves by markes and signes have been deceived yet if the Scripture make it an evidence as we have proved then though men thorow their owne weaknesse or wickednesse have been deceived in misapplying promises yet the Scriptures cannot deceive you What though it be difficult to discerne Christs grace in us yet if the Scriptures will have us try our estates by that rule which in it selfe in easie but to our blindnesse and weaknesse difficult many times to see who shall who dares condemn the holy Scriptures which as they shall judge us at last day should judge us now Suppose that divers bookes and many Ministers sometimes give false signes of grace and Gods favour yet doth the Scriptures give any I shall propose one thing to conscience as the conclusion of this discourse Suppose thou wert now lying on thy death-bed comforting thy self in thy elected and justified estate suppose the Spirit of God should now grapple with thy conscience and tell thee if thou art justified then thou art called sanctified 2 Thes. 2.13 14. Is it thus with thee what wilt thou answer if thou sayst thou art not sanctified the word and spirit will beare witnesse then against thee and say then thou art not elected nor justified if thou saist thou knowest not thou lookest not to sanctification or fruits of the spirit they will then reply how then canst thou say that thou art elected or justified for it is a truth as cleare as the Sun and as immovable as heaven and earth None are elected and justified but they are also sanctified and they that are not sanctified are not justified Rom. 8.1 13. And now tell me how can you have peace unlesse you make your faces like slint before the face of Gods eternall truth or heale your consciences by such a plaister as will not stick If therefore the Lord ever made sinne bitter to thee let holinesse be sweet if continuance in sinne hath been an evidence unto thee of thy condemnation Oh let the riches of the grace of Christ in redeeming thee from the lamentable bondage and power of sinne be an evidence to thee of thy salvation Oh blesse God for any little measure of sanctification doe not scorne or secretly despise this spirit of grace as many in this degenerate age begin to doe saying You looke to graces and fruits and marks and signes and a holy frame of heart and sanctification what is your sanctification Oh let it be the more precious to thee mourning that thou hast so little and blessing the God and Father of all grace for what little thou hast wearing it as a bracelet of gold about thy necke knowing hereby that thou art borne of God and that the whole world lyeth in wickednesse and shall perish without this 1 Ioh. 5.18 19. 2. This is your glory beauty this is glorification begun what greater glory then to be like unto God to be like unto God is to be next to God and therefore this is called glory 2 Cor. 3.18 we are changed into the same image from glory to glory Every degree of grace is glory and the perfection of glory in heaven consists chiefly in the perfection of grace what is the worke of some men at this day but to cast reproach upon sanctification our glory 3. This will give you abundance of sweet peace and therefore Heb. 12.11 it is called the quiet fruit of righteousnesse for from whence comes the sore troubles and continuall doubts of Gods favour in many mens consciences Is it not some decay or guile here Psal. 32.1 2. Is it not some boldnesse to sinne that they walke not in feare and therefore not in the consolation of the Holy Ghost Is it not their secret dalliance with some known sinne continued in with secret impenitencie Is it not because they labouâ— with some strong unmortified corruption pride or passions that they are in daily pangs and throwes of conscience for Psal. 32.1 2 3 4. what was the rejoycing of Paul was it not that in all sincerity and simplicity he had his conversation among men 2 Cor. 1.12 What was Hezekiahs peace when dying as he thought was it not this Lord remember I have walked before thee uprightly Isa. 38.2 3. not that this was the ground of their peace for that onely is free grace in Christ but this is the meanes of your peace Ioh. 14.22 23. its a cursed peace which is kept by looking to Christ yet loving thy lust 4. This is that which will make you sit for Gods use 2 Tim. 2.20 21. a filthy uncleane cleane vessell is good for nothing till cleansed God will not delight to glorifie himselfe much by an unsanctified person what is thy wife children friends family the better for thee if thy heart remaine unsanctified 5. A little holinesse is eminently all springing up to eternall life this little spring shall never cease running but it shall fill Heaven it selfe and thy soule in
serve him without fear in holines in all the rules of the first Table and righteousnesse in all duties of the second Table all the dayes of our life that all this should not be out of a spirit of bondage and slavish feare but without feare i. e. Feare of our enemies sin death wrath and so consequently out of love to him that hath delivered us that one would wonder it should ever enter into the heart of any Christian man that hath tasted the love of Christ as to think that there is no use of the Law to one in Christ and that because they are to live the life of love to Christ that therefore they are not to looke to the Law as the rule of their love expresly crosse to the letter of the Text Ioh. 14.15 If yee love me keep my Commandements which Commandements are not onely faith and love to the Saints but love to enemies and spirituall obedience unto the morall Law in a farre different manner and measure then as the Pharisees instructed the people in those dayes as you may see Matth. 5.17 T is true indeed obedience to the Law is not required of us now as it was of Adam it was required of him as a condition antecedent to life but of those that be in Christ it is required onely as a duty consequent to life or as a rule of life that seeing hee hath purchased our lives in redemption and actually given us life in vocation and sanctification we should now live unto him in all thankfull and fruitfull obedience according to his will revealed in the morall Law T is a vaine thing to imagine that our obedience is to have no other rule but the Spirit without any attendance to the Law the Spirit indeed is the efficient cause of our obedience and hence we are said to be led by the Spirit Rom. 8.14 but it is not properly the rule of our obedience but the will of God revealed in his word especially in the Law is the rule the Spirit is the wind that drives us in our obedience the Law is our compasse according to which it steares our course for us the Spirit and the Law the wind and the compasse can stand well together Psal. 143.10 Teach me to doe thy will O God there is Davids rule viz. Gods will revealed thy spirit is good there is Davids minde that enabled him to steare his course according to it the Spirit of life doth free us from the law of sin and of death but not from the holy and pure and good and righteous Law of God Rom. 8.1 2 3. The blood of Christ by the Spirit cleanseth us from dead workes to serve the living God Heb. 9.14 not to serve our owne selves or lusts or wills to doe what wee please the law indeed is not a rule of that by which we are to obey viz. of our faith yet it is the onely rule of what we are to obey we are not to performe acts of obedience now as Adam was to doe viz. by the sole power of inherent grace but we are to live by faith and act by faith for without me you can doe nothing Ioh. 15.5 we are not united to Christ our life by obedience as Adam was to God by it but by faith and therefore as all action in living things comes from union so all our acts of obedience are to come from faith from the Spirit on Christs part and from faith on our part which make our union Noah built by faith Enoch walked with God by faith Iosuah and his Souldiers fought by faith Abraham travelled dwelt in his tents lived and dyed by faith they acted according to the rule but all by the power of faith It is a weak reasoning to imagin a man is not bound to pay his debts because he is to goe unto another for the money Obedience is our debt wee owe to Christ Luk. 17.10 though wee are to goe to Christ poore and weake and feeble to enable us to pay T is true Christ hath kept the law for us and are we therefore free from it as our rule No verily Christ kept the law for satisfaction to justice and so we are not bound to keepe the Law he kept the Law also for imitation to give us a copy and an example of all holinesse and glorifying God in our obedience and thus Christs obedience is so farre from exempting us from the Law as that it ingageth us the more having both rule and example before us 1 Ioh. 2.6 He that saith he abideth in him ought to walke as he walked 1 Pet. 1.14 15 16. T is true the Law is writ in a beleevers heart and if he hath a Law within what need he say some look to the Law without when as our Saviour and David argued quite contrary Psal. 40.7 8. I come I delight to doe thy will it being written of me that I should doe it because thy Law is within my heart this argues that you are not to attend the Law unwillingly as bond-men and slaves but willingly and gladly because the Law even the Law of love is in your hearts 1 Ioh. 5.3 The place alledged by some for this liberty from the Law viz. the Law is not made for a righteous man 1 Tim. 1.9 if well considered fully dasheth this dreame in pieces for there were divers Jewish Preachers of Moses Law and they had a world of scruples and questions about it verse 4. and Paul and others were accounted of as men lesse zealous because they did not sound upon that string so much away saith Paul with those contentions questions for the end of the commandement is not scruples and questions but charity and love i. e. both to God and men out of a pure heart and faith unfained vers 5. and saith he The Law is very good when used lawfully that is for this end and out of these principles vers 8. t is not talking but doing and that out of love which is the end and scope of the Law so that note by the way you may as well abolish love as abolish the Law love being the end and scope of the Law But to proceed The Law is not made saith he for the righteous i. e. for the condemnation of the righteous i. e. of such as out of a pure heart and faith unfeined love God in the first Table love to shew all duties of respect to man in the second Table and therefore they of all other men have no cause to abolish the Law as if it was a bug-beare or a thing that could hurt them but it s made for the comdemnation of the Lawlesse Anomians as the originall word is or if you will Antinomians transgressors of the first command and disobedient transgressours of the second command for ungodly and sinners transgressours of the third command for unholy and prophane transgressours of the fourth command for murderers of fathers and mothers of the fift command for
that he came out of hâ—s Fathers bosome for thee wept for thee bled for thee powred out his life nay his soule to death for thee is now risen for thee gone to heaven for thee sits at Gods right hand and rules all the world for thee makes intercession continually for thee and at the end of the world will come againe for thee who hast loved him here that thou mightest live for ever with him then But is this our life in these evill and luke-warme times How many bee there that beleeve in Christ that they may live as they list If to drink and whore and scoffe and blaspheme if to shake a lock and follow every fond fashion if to crosse and cringe before a piece of wood if to be weary of the Word and outwardly zealous for long prayers if to seek for purity of ordinances in Churches and to maintain impurity in hearts in shops in families if to set our hearts upon Farmes and Merchandizes and so to bee covetous if to set up our owne selves and parts and gifts with a secret disdaine of Gods Ministers if to cry downe learning and set up ignorance if to set up Christ and destroy sanctification and obedience if to be a sect-master of some odde opinions if to cracke the nut of some superlunary and Monkish notions and high-flown speculations if to heare much and do little if to have a name to 〈◊〉 and yet dead at the heart if this be to liâ—e the life of love we have many that live this life the Lord Jesus wants not love if this be to love But oh woe unto you if you thus requite the Lord foolish people and unwise The Lord knowes we may complaine as Paul did Every man minds his owne things and none the things of Iesus Christ none in comparison of that huge number that thinke they are religious enough if they be baptized and say that they beleeve in Jesus Christ verily the time drawes neere wherein the Lord will come for fruits from his Vineyard and if he findes it not assuredly he will not be beholding to us for obedience he can raise his glory out of other people and there carry his Gospel to them who shall bring forth the fruits of it the Lord will shortly lay his axe unto the root of our tree and if wee will not serve the Lord in this good Land in the abundance of peace and mercy we shall serve our enemies in hunger cold and nakednesse if we will not serve him in love we must serve our enemies in feare doe not think that the Lord will bee put off with venerable names and titles shadowes and pictures what is most mens profession at this day but a meer paint which may serve to colour them while they live but will never comfort them unlesse conscience bee asleep when they come to dye Oh â—yâ—e heed of such formality I can never think enough of Davids expression Psal. 119.167 I have kept thy Commandements and I love them exceedingly should he not have said first I have loved thy Commandements and so have kept them Doubtlesse hee did so but he ran here in a holy and most heavenly circle I have kept them and loved them and loved them and kept them if we love Christ we also shall live such a life of love in our measure and his Commandements will be most deare when himselfe is most precious FINIS A TABLE OF the principall Contents A. ADoption what it is pag. 280 The manner thereof 282 B. Beleevers in a blessed condition 251 C. Conviction of sinne wrought in every Beleever 6 What that sin is which the Lord first convinceth of 9 How the Lord doth convince the soule of sinne 23 What measure and degree of conviction God workes in all his 32 Conviction of sin to be first preached 34 96 A sad thing to stand out against conviction 36 Meanes of conviction 39 Compunction immediately followes conviction 45 The Necessity thereof 48 Rules observable about compunction 49 Wherein it doth consist 65 What measure of compunction God workes in the Elect. 84 How and where the Soule should come to Christ. 177 Meanes of enabling the Soule to come to Christ. 239 In what manner we should come to him 248 E. What evill in sinne God most affects the heart withall 89 A three-fold evill of sinne 91 F. Feare of Gods displeasure necessary to conversion and wherein it consists 66 The nature of Faith 156 The efficient cause thereof 163 The subject matter of Faith 173 The Forme thereof 178 The end of Faith 198 The ground and meanes of Faith 215 How to discern Faith from presumption 169 Whether an absolute testimony of actuall favor and justification be not the first ground of Faith 227 G. Glorification what it is 313 Greatnesse of mens sinne in not comming to Christ. 246 H. Humiliation for sinne what it is 125 What need there is of it 126 What meanes the Lord useth to worke this 129 What measure of Humiliation is necessary 138 Wherein to expresse Humiliation 150 I. A Christian is not justified before faith is sought 107 Sanctification does not goe before justification 109 What true justification is 253 Who is it that justifieth and why 256 The meanes whereby the Father justifieth 257 Who are the persons the Lord doth justifie 261 L. Loosening from sinne how wrought in the soule 88 A life of Love requisite in beleevers 328 The life of Love appears in 5. things 338 The Law not to be slighted 334 P. How Christ doth save by his Power 4 Audience of Prayers a speciall priviledge 305 What are those Prayers that Christ will hear 306 Why God heareth Prayers 311 R. A double Resistance of grace in men 100 Regenerate and unregenerate how differenced 194 Reconciliation with God wherein it consists 274 S. What is it to see sinne 43 Sense of Mercy cannot turn a soule to Christ without the Sight of sinne 59 Sorrow for sinne accompanies Conversion wherein it consists 73 Separation from sin wrought in Beleevers 82 What true Sanctification is 289 The benefits thereof 294 V. Union unto Christ goes before Communion with him 101 Whether Vocation doth not goe before Iustification 102 Vocation is not all one with Sanctification 113 The nature of true Vocation 217 The necessity thereof 224 How it is a ground of Faith 225 W. The Whole soul goes to Christ in conversion 183 How to know when the Whole soule comes to Christ. 190 FINIS See the Sincere Convert Quest. Answ. Quest. Ans. Con. 1. Rom. 3. Quest. Answ. What those particular sinnes are which the Lord convinces men of in theiâ— conversioâ—â— â—on 2. â— Con. 3. Answ. Luk. 19 4â— Esay 6.9 How God gives a reall sight of sinnes Hâ—s 4.4 Psal. 51.3 Lam. 3.51 Job 33.16 17. Vse 1. Lam. 2.14 Prov. 1.23 Vse 2. Psal. 36.2 Vse 3. 1. Help 2. Help 3. Help 2 Cor. 5.10 Vse 4. 1 Sam. 25.32 33. Joh. 16.7 Levit. 19.17 Obj. Ans. 1. 2. 3. â—onah 3.5 Answ. 1. Rule 2. Rule 3. Rule 4. Rule 5. Rule 6. Rule 7. Rule 8. Rule Joh. 16.20 Hos. 6.1 2 3. Reas. 1. 2 Cor. 7.10 1 Cor. 5.2 1 Cor. 15.17 Pro. 28.13 Obj. Ans. 1. 2. Cor. 7.1 2. Reas. 2. Mat. 9.21 Jer. 2.31 Luke 14. Luke 15.17 Ram. 5.6 7 8. Col. 3.7 2 Cor. 5.14 Reas. 3. Mat. 9.13 Luk. 4.18 Luk. 15 7. Reas. 4. Quest. Answ. Acts 9.6 Acts 16. Psal. 10.5 Acts 16. Psal. 9.20 Rom. 8.15 Amos 3.8 Luk. 23.40 Judg. 2.1 Jer. 31.18 Hos. 6.1 2. Zach. 12.11 Cap. 13.1 Eccles. 7.26 Psal. 38.1 â— Prov. 18.14 Psal. 32.2 3. Psal. 40.12 Jer. 31.19 Daâ— 9.12 Jer. 3. ult Matth. 10.37 Hos. 6.1 2. Psal. 51.8 2 Chron. 53.11 12. Lam. 3.44 Psal. 39.10 11. Esay 5.8.5 Esay 58.5 Prov. 28.13 Jâ—b 33.15 16 17. Answ. Hos 6.1 Joh. 5.40 Quest. Answ. Jer. 8.11 Quest. Answ. Mat. 10.37 Acts 3.26 Quest. Answ. Luk. 15.7 Esay 33.6 Heb 7.25 Esay 56.8 Vse 1. 1. Cons. Scho. orth Spec. cap. 30 31 32. 2. Cons. 3. Cons. 4. Cons. 5. Cons. Jer. 4.3 4. Vind. grat p. 7 11 13 John 14.3 4 5. Gal. 2.20 Vse 2. Vse 3. Esa. 43.4 Vse 4 Jer. 30.15 Esay 57.16 Answ. Answ. Phil. 3.7 Gal. 2.19 Answ. Rom. 7.9 10 11. Lam 1.16 1 Cor. 11.31 Levit. 10.3 Answ. Vse 1 Vse 2. Quest. Answ. 1. 2. Vse 3. Deut. 6.19 4. Answ. Rom. 10.9 10. Rom. 8.28 Ps. 36.7 Object Answ. 1. 2. 3 Acts 10.43 1 Pet. 1.8 John 6.64.65 Heb. 4.18 19 20. Object Answ. Heb. 11.11 Esay 55.1 2. Mat. 21.28 Psal. 62.5 Psal. 81.12 13. Quest. Answ. Heb. 4.1 Object Answ. Ps. 116.7 Eph. 3.14 18. Object Answ. Ps. 25.11 31.9 Psal. 40.11 12. Hos. 6.1 2 Obj. 1. Answ. Hos. 6.2 3. Rom. 1.17 Rom 8.30 1 Pet. 2.9 2 Thes. 2.14 Joh. 20.31 1 Cor. 1.21 with 26 Joh. 5.29 2 Thess. 2.12 13. Isay 55.1 2. 2 Cor. 5.19 20. Mark 16.15 Luc. 14 17 Vse Joh. 1â— 22 Answ. 1. 2. 3. Act. 2.39 13.47 4. 5. Quest. Answ. Quest. 1 Answ. 2. Answ. 3. Answ. Esay 43.25 4. Answ. 2 Cor. 5.20 5. Answ. 6. Answ. Rom. 4.5 Esa. 4.1 2. Isa. 54.10 1 Cor. 3.22 Isa. 56.5 Mat. 6.31 32. Rom. 8.14 Tit. 3.5 2 Cor. 5.17 Rom. 2.28 2. 1 Pet. 1.14.15.16 Act. 9.31 Mic. 4.5 Deut. 18.18 19. Col. 3.3 Rev. 4.10 11. Prov. 3.17 Quest. Answ.