The Saints Sufferings and Sinners Sorrows, Part 42 – Part 70
Of Sinne.
That is, want of faith in Chriſt, the ſigne of all ſinne, for we can expect no diſcharge without it. All ſinne in one ſinne is convinced of the Law, we are guilty in Adam, and of this ſinne wee are guilty in the Goſpel. The ſinnes of the Law are ſtrong enough to condemne us, but this firme brings in our great condemnation, Ioh. 3.19. the Law is not that light that containes life in it, that light is Chriſt, Ioh. 1.14. He came into the world both as the light and life of it, and yet men loved darkeneſſe more than light, not onelyonly becauſe their deeds were morrally evill, but becauſe they eſteemed not to have them mended by this new principle of faith in Chriſt. Infidels come not to the light of the Goſpel, becauſe that does moſt convince them of ſinne. The Law is more ſparing than the Goſpel, for it chargeth man no further than of originall and actuall ſinne. But the Goſpel extends to his wants of ſuch faith, righteouſneſſe and holineſſe as the Law leaves at liberty. It commands us faith in God, and is ſilent of faith in Chriſt. It bids us bee righteous, but not in another. It bids us be holy, but that is from our owne vertues, and not ſpirituall graces.
The Spirits light is too ſtrong for weake eyes to looke upon it. It blunts and blindes him to thinke his deeds ſo ill, as God does not approve the beſt of them. It is ſtrange to him to beleeve, that without faith in Chriſt, nothing that is done by him is accepted of God. He conceives better of himſelfe, and truſts that his good meanings, and vertuous actions are not ſo out of requeſt with GOD, but he ſhall gaine ſome favour and friendſhip at Gods hands, to be eſteemed of better then of the worſt and moſt wicked man. Hee muſt therefore know that if the Goſpel prove him guiltie of the want of faith, no ſinne is ſpared or pardoned any more to him than the lewdeſt liver in the world. Hee muſt therefore learne to love the truth of the Goſpel, and come to the light thereof, that his deeds may be made manifeſt, that they are wrought in God and the power of his Spirit, and not in or by any of his good diſpoſitions.
Let us in the holy feare of God looke to our lives, and never applaud our ſelves by our owne vertues. The whole world is guilty of a ſinne it hath no ſenſe or feeling of, and even the beſt are in worſt caſe: let thē come to triall, and by a conviction more than legall, ſee what the Goſpel reproveth, let them thus reaſon with themſelves; It is too groſſe and ſottiſh to ſay I am a ſinner, I am worſe, I am an Infidell and wrapped up in the worlds condemnation. It is high time for my ſoule to bee dealt withall, and that by a more powerfull cauſe than the morrall Law or mine owne conſcience: I muſt to the Goſpel and conviction of Gods Spirit, and never reſt till I finde the Spirit preſent and come home to my heart.
I ſhall afterwards intreat of all the heads of this firſt conviction. I will firſt open the ſinne: ſecondly, who are guilty of it. Thirdly, how they muſt be dealt withall. Fourthly, by whom. Fiftly, in what manner. The ſame methode ſhall be obſerved in both the other convictions, that by the inſtance in my Text of the Iewes diſobedience and judgement, we may learne to tremble and feare to live either without Evangelicall faith, Evangelicall righteouſneſſe, or Evangelicall judgement.
Three things in the Goſpel inſeparably lincked together: He that beleeves in Chriſt, hath righteouſneſſe imputed; and hee that hath righteouſneſſe imputed, hath holineſſe infuſed to reject Satan and his ſervice, and receive the true judgement of the Spirit to bee at his command and Kingly government. I ſhall wiſh every head propounded, may have it's uſe and application.
Ʋſe 1. Let the want of faith in Chriſt, and righteouſneſſe from him, and an holy ſubjection to Gods Spirit, more perplex us than all earthly wants. Let ſuch eſpecially as are profane thinke of it, who beſide the burden of the Law groſly abuſed, have the Goſpel to beat home their condemnation, and beare them downe headlong to hell for contempt of great ſalvation tendred them in their ſinnes. But eſpecially let the more morall men marke themſelves, & if they were as forward as Paul to know none, or little evill by themſelves, yet to thinke they are not ſo juſtified: but the Goſpel can bring upon them a greater condemnation than the Law, and challenge them for more than ever was dreamed of by their owne account and reckoning by the Law. Laſtly, let carnall Goſpellers deſcend and ſee their preſumption, that will bee ſure of faith without conviction. They ſuppoſe it is ſoone gotten and loſt, and that to play at faſt and looſe with God, is no danger. They will have faith when they liſt, and eaſie convictions leade them any wayes. It is time for them to learne a better leſſon, and to bee ſoundly laſhed from our Text, that the convictions of Gods Spirit are no eaſie and morall perſwaſions fitted to our inclination, but ſound convictions taking from us all excuſes, be they never ſo witty, and laying us low before God to be dealt withall at his pleaſure.
Vſe 2. Theſe wants are common as well as dangerous; thouſands dye and are never ſenſible of any hurt this way. The world is to be dealt withall to take notice that theſe wants are the greateſt poverty of it.
Ʋſe 3. It is pitty the danger being ſo great and ſo common, but that Miniſters ſhould faithfully preach and convince theſe ſinnes before all others. Sinnes of the Law light more clearely upon mens conſciences, but theſe ſinnes finde conſcience not onelyonly aſleepe, but liveleſſe, as never ſtirring in any thoughts that ſuch evils lie at the doore, more to watch vsus with damnation than any other.
Vſe 4. There is no preaching or meanes effectuall but that is accompanied by the Spirit. There is a difference between Preachers, as there is betweene an Infant and Gyant, drawing the ſame Bow. Yet the Arrow of a Gyant ſhot againſt the ſtone wall, pierceth not, but reboundeth backe againe with the greater violence. So the moſt happy and dextrous Preacher, flocked after for his gifts, may ſhoot as unprofitably as a weaker Teacher; his arrowes and errands to the ſoule ſpeed no better for the hardneſſe of it, than if hee had never loſt his labour, or ſpent his ſtrength in vaine upon ſo ſtubborne ſpirits. Chriſt and all his Apoſtles were reſiſted by the unbeleeving Iewes: their ſtiffe neckes would never bend to the yoake of the Goſpel, or uncircumciſed hearts beleeve it.
Ʋſe. 5. Muſt bee for true triall and examination of our ſelves, whether the Spirit be come and hath convinced us to give over all oppoſition, and yeeld to live by a new principle, reſt upon a new righteouſneſſe, and be ruled by a new Law. I ſhall give the tryall in my further ſearch unto this Conviction. Luthers three Schoole maſters have helped me in theſe thoughts. Afflictions and accuſations have ſet prayer on worke, and both have put forth Meditations. Humble repentance, ſaid that worthy Chancellour of Paris, is the firſt ſtaire of the Ladder of Contemplation. I will not complaine of my wrongs, yet if they had never beene, thou mightſt never have had my thoughts ſo legible. I thanke God, I never found the hands of Authority ſo ready to ſmite, as evill tongues to accuſe.
1 Pet. 4.17.18. What ſhall be the end of them that obey not the Goſpel of God? Where ſhall the ungodly and ſinner appeare?
The great ſinne and endleſſe ſorrow of Gods houſhold Enemies.
HAving diſcharged my ſelfe of the firſt part, concerning the ſharpe and ſtrict government of Gods Familie, I come to the ſharpeſt and ſevereſt of his judgements upon their enemies. Peter inſtanceth in the Iewes, for to them he writes both his Epiſtles, and in both hee aimes at three things; 1 the conſolation of beleevers; 2 the deſtruction and juſt puniſhment of their enemies. 3 the future promiſes made to the Nation of the Iewes at the comming of Chriſt. Beleevers had ſtrong trials when S. Peter writ his Epiſtles, and even their owne Nation was worſt to their profeſſion. This Nation Chriſt threatens with an end, and Saint Peter now applies it, and by the accompliſhment of ſignes, gives aſſurance that it is now at hand. Iudgements are begun at his owne houſe and familie, and therefore will end ſuddenly upon their enemies. This was the yeare when Nero made Bone-fires of the bodies of Chriſtians, and to extinguiſh the ignominie of his owne ſetting Rome on fire, fireth Chriſtians as Faggots, and makes their flames to give light the whole night. This is the fiery tryall beleevers are told of, verſe 12. and deſerves to begin the firſt perſecution. It ſhall not be long before it bring an end upon the Iewes and their Nation, for obſtinacy and cruelty to their brethren. It is ſuppoſed Saint Peter and Saint Paul ſuffered in this firſt fiery tryall.
Their ſinne and diſobedience.
They are taxed in this Text for the violation both of Law and Goſpel, neither Iuſtice nor Mercy affect them. They diſobey the Goſpell, and againſt the Law they are found guilty both of impiety and uncharitableneſſe. They are caſt in both Courts. In the Court of Iuſtice they are here arraigned for ungodly perſons under the charge of the firſt Table, and ſinners and unrighteous under the charge of the ſecond Table. In the Court of Mercy, they are branded with the Goſpel, as a rule diſobeyed, and a remedy deſpiſed. Iuſtice might be pacified by Mercy, and the Law taken off by the Goſpel: but theſe faithleſſe and feareleſſe wretches care neither for rule nor remedie. They neither are mindfull of that which is againſt them in the Law, or might doe them good in the Goſpel.
Of the Goſpel ſinnes.
To diſobey the Goſpell is by Saint Iohn, Chap. 16.8. ſummoned up in three particulars; Firſt, in the want of faith. Secondly, in the want of righteouſneſſe. Thirdly, in the want of holineſſe. The diſobedient Iewes found no want of faith in Chriſt. They ſuppoſed they were full of righteouſneſſe in themſelves, and that they wanted no ſpirit of grace to diſplace Satan in his government, and ſet up the government of Chriſt in their hearts. I will from the inſtance and example in large my ſelfe in laying to the charge of the whole world this Goſpell-ſinne here applyed to the Iewes, and by way of warrantable explication follow St. Iohn as a Commentary upon Saint Peter.
Three Goſpel Controverſies.
Iohn 16.8. And when he is come, Hee will convince the world of ſinne, and of righteouſneſſe, and of judgement. Here lie three great Controverſies betweene God and the whole world. Firſt, what that ſinne is which the world counts no ſin. Secondly, what that righteouſneſſe is wch in the eſteem of the world is no righteouſneſſe. Thirdly, what that judgment is that the world reputes for no judgement. There is a Law from God, and conſcience in man, that tels the world of many ſinnes that it yeelds unto, that gives information of righteouſneſſe applauded in the vertues and actions of men; and it takes from both a forme of judgement and government, that for it owne ſafety it allowes and likes well of: but alas, in theſe three there is neither Law nor conſcience to informe us; nay, to both they duplicate page duplicate page are ridiculous, conceiving nothing reaſonable in all theſe, but that which is morall and naturall to our condition in the ſtate of innocency, and remainders therof in our corrupted natures. Adam in Paradiſe was not apprehenſive of theſe diſputes, neither were ſuch doctrines agreeable to his inſight. Theſe are for new creatures, conquered and convinced by Gods Spirit.
The unknowne Sinne.
All the world is ignorant of faith, and would ſo periſh but for the Goſpel. It was not the Law (the Iewes ſo much inſiſted upon) yt could reach or reſolve their reaſon in diſcovery of this ſecret; and becauſe they would know no more than Moſes Law, they periſhed in this ſinne. This finne is expounded to be want of faith in Chriſt, verſe 9. It is either the root or ſigne of all other ſinnes. He that wants faith in Chriſt is diſcharged of no ſinne. Convince him of this, and convince him of all.
How great a ſinne it is?
Want of faith in Chriſt is of all ſinnes the greateſt. it denies the mercy of God, and makes a man the murtherer of himſelfe. It tals for Iuſtice, and refuſeth a pardon. It convinceth of ſin, and rejects the remedy. It caſts a man into the jawes of death, and cares not for helpe or hand that ſhould pull him out. Moſes Law is not without puniſhment, but this without eſcape. If the Goſpel deny us merciemercy, our miſery is irrecoverable.
The neglect.
Heb. 2.2, 3. The Law of Moſes in every tranſgreſſion and diſobedience, is repayed with recompence and reward. All the benefite is that an eſcape is granted from the rigour of this Iuſtice: but if we neglect the great ſalvation of the Goſpell, we have no way to avoyd vengeance and wrath to come. Loſe the opportunity of the Goſpel, and all is loſt. Wee may recover the loſſes of the Law, but if we looke not to the Goſpel, our caſe will bee deſperate.
The Contempt.
There is no merciemercy, Heb. 10.28. to the deſpiſer of Moſes Law; and yet ver. 29. there is ſorer puniſhment to him that deſpiteth the Spirit of grace, ſpeaking in the Goſpel. No mercy is the hight of miſery, and yet Moſes Law cannot be ſtrained ſo high, as to deny all mercy. It may inflict death, but the Goſpel may take off the eternall puniſhment thereof: but alas, if the Goſpell be abuſed, and mercy duplicate page duplicate page duplicate page duplicate page denyed, what Law ſhall remove that curſe, and bee able to releaſe the ſinner?
Evangelicall Apoſtacy.
We are all fallen in the firſt man, and are for our Apoſtacy to be loathed and left of God without pittie: But the Lord dealt not ſo with us for our ſinnes. He had mercy upon us, in the Mediatour, and made him a meanes to reconcile us againe, and bring us into favour: but reade with trembling (all Apoſtataes frō the Goſpell) and ſee with horrour your dreadfull, doome, Heb. 10.38. If any draw backe, my ſoule ſhall have no pleaſure in him. Woe unto us if ſuch words had beene uttered againſt us for our Apoſtacy in Adam. The Lord never ſet his ſoule againſt us, but even with it pittied us and pardoned us graciouſly: but now to Apoſtatize and forſake his mercy, his very heart riſeth againſt us, and we are moſt loathſome and abominable in his eyes. Hee abhorres for ever to caſt a favourable looke upon us, or once to vouchſafe us acceptation againe. Chriſtian Apoſtataes are the worſt of men, and ſhall have wages with the greateſt vengeance. Matth. 12.31, 32. Blaſphemie againſt the Goſpell cannot be forgiven: All legall blaſphemie is pardonable, the Father pardoneth it againſt himſelfe, the Sonne will remit it for his part: but if it proceed to touch the Spirit, it paſſeth all mediation. I will not bee peremptory, and yet I preſume never any man committed this ſinne againſt the Law. I conceive it onelyonly to be a Goſpel-ſinne that will admit of no pardon in the rejection of mercy. The Iewes committed this ſinne in the Scribes and Phariſees, and I feare all this rabble here condemned in Peter, were not farre from it, having had the Goſpell ſo long continued, and ſo violently and wilfully oppoſed. It is enough that I have touched it as the height of diſobedience againſt the Goſpell, and have wiſhed men to take warning of this woe and wickedneſſe.
Evangelicall deſpaire.
The preparation of the Law, is to bring the ſinner to deſpaire in himſelfe and all worldly helpe, and ſo is a meanes to bring him to Chriſt: but Evangelicall deſpaire of mercy after the meanes of the Goſpell offered and contemned, is deadly and dangerous, and few ever went out of it. Men lie long under the ſenſe of their owne miſery without comfort: but they may with confidence wait and expect to the laſt, and reſt in hope they ſhall not alwayes bee denyed their ſuites and ſupplications. OnelyOnly deſperate contemners of the Goſpell when they fall into ſome extraordinary judgement of God, and the horror of their owne conſciences, are little better than Devils, waiting for the damnation and utter perdition of their ſoules. Satan will be ſure to perſwade men firſt that God will not puniſh, and then that GOD will not pardon.
The world is guilty of this ſinne.
Want of faith in Chriſt is as common as it is dangerous; for Saint Iohn ſtickes not to charge all the world with it, and truely either in the penalty or the ſinne, wee may judge no mā exempted. Where the Goſpel is not preached, it is the puniſhment of their firſt rebellion. God is not tyed to give faith to any, or to affoord him his Goſpell. Theſe mercies are tranſcendent, and of no mutuall right betweene God and his creature. The Goſpell was preached in Paradiſe, but Adam had no Covenant that it ſhould be hereditary, and follow him and all his poſterity. The Law was intailed, but the Goſpell is the free bleſſing of Almighty God.
Want of faith, the penalty and puniſhment of all Mankinde.
Faith in a Mediatour, and faith in God, are of a large difference. The Law in commanding, threatning promiſing, is to be beleeved, and the want of this faith brought Adam into ſinne, and it is the roote of all ſin, and deſerver of all judgement. What GOD commands, that the creature muſt beleeve to be his duty; what he threatneth he muſt in faith and feare yeeld unto, and what he promiſeth, hee muſt likewiſe with the ſame faith imbrace. Now this faith is an affection or rather a piece of Gods Image, framing the affectiōs in a conformable power to all Gods cōmands, cōminations & promiſes: but Evangelicall faith is no part or piece of the created image of God: but a new principle put into the ſoule in place of originall righteouſneſſe to bring forth actuall obedience, both in the inward and outward man. The want of this faith (as I ſaid before) is not the root of all ſinne, for where there is no Goſpel, the want of this faith will never bee imputed for a ſinne. The want of that other, is truely and indeed the root of all ſinne, and originall of all puniſhment. Not to beleeve in God was the ſinne of Adam and all his poſterity. But want of beleeving in Chriſt, is not of the ſame extent. It is a ſigne that no ſin is diſcharged, & we may ſafely ſay, it is the deſert of all men, for the want of the firſt faith to be deprived of this. Negative Infidelity condemnes no man for ſin; take away the meanes of Conviction, and the ſinne ceaſeth. Non poſitis medijs, &c. Deny men the Goſpel, and free them of the Goſpel-ſinnes: but poſitive Infidelitie is a ſin, and where God affords his Goſpel hee lookes for obedience, and condemnes the contrary.
Want of faith the ſinne of the Church.
To want faith where the Goſpel is preached, is an hainous and horrible ſinne; better ſuch men had never heard it, than that the ſound of it ſhould paſſe away without ſenſe and ſanctification. This is that, that truely makes the world guilty. Legall ſinne may binde us to the penalty, and want of faith in God may puniſh us with want of faith in Chriſt: But want of faith in Chriſt, in Chriſtians and Profeſſors of the Goſpel, is a guilt above all guiltineſſe.
The worlds conviction by the Goſpel.
Ioh. 15.22.24. The Iewes had been without the ſinne of the Goſpel, if by the Goſpel Chriſt had not convinced them. This Cōviction takes away every cloake from ſinne, and leaves no covering to caſt over a ſinner, Ioh. 9.41. If the Iewes had remained in their blindneſſe without the Goſpel, they had in compariſon beene without ſinne: but ſaying wee ſee better than thou canſt teach us, therefore Chriſt concludes againſt them that their ſinne remaineth, that is, their ſinne againſt the Goſpel. But here comes in the great doubt and difficulty, what power have men to be convinced by the Goſpel, and how is God righteous in theſe Goſpel-puniſhments? I ſhall anſwer as followeth.
Mans capacitie of Conviction.
That man is capable of Evangelicall Conviction is by no man to bee denyed. Wee are not ſtockes and ſtones under the words of reproofe. We have underſtandings and wils, and by the ſame created underſtanding, I apprehend the Law, by the ſame I apprehend the Goſpel, and by the ſame will, I obey the one and the other: but theſe powers are too remote to remove the doubt, wee muſt not ſpeake of faculties, but their obedientiall and conformable power to the Lawes given them by their Creatour.
Mans conformity to Conviction.
God having made man the free beginner of his owne …ctions, beſides the facultie of will and underſtanding, gave man originall righteouſneſſe, to further him in the production of actuall obedience, that if he pleaſed, hee might in all things conforme himſelfe to his Creators commands. If God had done no more for Adam than made him reaſonable and free, hee had wanted the obedientiall power, and had beene unable to conforme himſelfe to the commands, comminations and promiſes of the Law; Therefore God to perfect his worke, added a further helpe needfull for obedience, in placing in man his owne Image, and printing upon his ſoule a perfect patterne of all that hee was to follow, and to imitate his Creator in. Having loſt this Image, yet there ſtill remained ſufficient for conviction and condemnation: But we are now to try whether this will teach the Goſpel, of the law no queſtion is made.
Of power to beleeve in Chriſt by creation.
Many learned and godly Divines have aſſerted and aſſured us, that Adam in his innocency had power to beleeve in Chriſt. Of the capacitie no man doubteth: but that will not ſolve the difficultie; for all the queſtion lyeth upon the obedientiall and conformable power of Adam. This hee had not to the Law without originall righteouſneſſe, and I beleeve we ſhall be puzled to find it in Adam without a new principle in the place of his firſt righteouſneſſe, being expulſed by ſinne. Without faith it ſelfe, I feare no man can conforme himſelfe to the Goſpel; not that faith which was a part of Gods Image by creation: but that faith which is the principle of the life and obedience of the new man. Such a principle as never came within the kenne or cogniſance of Adam, upon the beſt day of his creation and perfection. I will preſſe but three arguments, and leave them to the anſwer of thoſe that are wedded to this opinion.
The principle of life and Religion.
No power is obedientiall and conformable to GOD without a principall, as well as inſtrumentall cauſes. The faculty is ſubſervient to the principall cauſe. It may livide from it, but without it … cannot doe well. Man had reaſon and will to know and obey God, and to both was added by the Almighty, his owne Image duplicate page duplicate page or originall righteouſneſſe, that both reaſon might bee directed, and the will ordered to obey and ſerve him. Man had power to ſeparate his underſtanding from true knowledge, and his will from a holy and righteous impreſſion of Gods Image in ſpeciall upon it. He might refuſe to doe well, but to attaine that end without ſuch grace it was utterly impoſſible. The like muſt be underſtood of man in his lapſed eſtate, hee is not deprived of will and underſtanding: yet ſuch faculties are not ſufficient without faith infuſed, that may as a principle helpe us to action and pleaſing of God. Not faith in God, for that turnes the minde to legall obedience: but faith in Chriſt, which ſerves us to obey Evangelically: contrary principles cannot produce the ſame effect, or bring to the ſame end; we cannot by the ſame faith live in Chriſt, and live in our ſelves.
Contrariety of commands.
There is no obedientiall power that can yeeld at the ſame time to doe contrary things. The Law commands us to doe and live, the Goſpel to beleeve and live. He that muſt conforme to the one, cannot by the ſame power immediately conforme to the other. Whiles Adam ſtands bound to the Law for life, hee cannot ſtand bound to the Goſpel for the ſame. It is impoſſible for any man to have power (in beleeving his duty is) to bee ſaved by his workes, and at the ſame time to bee ſaved by faith. It were a ſtrange ſubjection to command the creature to live by his deeds, and then at the ſame time to croſſe it, and ſay, not ſo, but by the ſame power, Beleeve and thou ſhalt be ſaued. Such teaching we may ſuſpect, and ſeeke for better ſatisfaction by ſome more reaſonable, faire and even reſolution; for in truth this is rather ſubverſion than ſubjection of will and power.
A power needleſſe and needfull.
Adam in the eſtate of innocency, had no need of faith in Chriſt, and then …e give him power to beleeve in him: Man fallen, hath need and neceſſary uſe both of power and faith, and then hee hath loſt both. Poore creature, God abounds in goodneſſe, when thou haſt no neede of his helpe, and forſakes thee in the extremity and greateſt neceſſity. Are theſe the waies of Gods wiſedome, to be laviſh of power where man hath no need, and to leave him where his helpe is of uſe: no certainely, God does nothing in vaine, but gives man what is uſefull, and reſerves himſelfe to give more when, where, and to whom he pleaſeth.
A power to beleeve in Chriſt by Redemption.
Faith is the free gift of God. It was neceſſary by creation that man ſhould not want the ſanctified affection of faith to beleeve in the Creatour. It was debitum naturae, Natures debt to ingage God to make his creature holy and righteous: but now it is of grace to give him the new principle of life to fetch from Chriſt both righteouſneſſe and holineſſe for the whole man. Heere is nothing hereditary or naturall, the Goſpel is free when, where, & to whom to beſtow it. It was given in Par…diſe to all the ſonnes of men, yet deſcended not by propagation from fathers to children. Adam might have propagated originall righteouſneſſe, as well as originall …inne. But be neither propagates Evangelicall faith, or the want of it to his poſterity. It is perſonall both in the habite and privation. No man is ſaved but by his owne faith, or condemned but by his owne infidelity. The want of faith in Chriſt is every mans proper ſinne, and can be imputed to none without the Goſpel. Wee make it the Churches ſinne, and not of all the world.
Gods preparation and donation of faith.
Leaving the power of Mans innocency, and vniverſall freedome to beleeve legally or Evangellically, wee fall into the ſafe way, and ſay, that whereſoe… the Goſpel is preached, God gives or is prepared to give faith in Chriſt. Hee mockes no man, but is ſerious in the ſalvation of every ſoule, to which the Goſpel is ſent. Every hearer in the Church is zealouſly perſwaded to repent. The Miniſters minde and Gods meet in his holy ordinances, and the Word is earneſtly ſpoken to every eare. God himſelfe goes with his meſſage from ſeate to ſeate, and from man to man, with true and hearty deſire of his converſion; yet notwithſtanding he gives not equall grace to all, as ſhall appeare in our diſtribution thereof.
The donation of faith.
Act. 13.48. As many as were ordained to eternal life, beloved. To the Elect hee gives faith. He is not onelyonly prepared to preach unto them his Goſpell, but hee prepares their hearts to receive it. He gives unto his choſen ones, the bleſſed Goſpel of peace and reconciliation, and hee gives them faith to beleeve it. We have all the ſame capacity: but not the ſame conformitie. Our powers are alike in underſtanding and will: but that obedientiall and filiall ſubjection to God and his Goſpel is peculiar to ſome.
God is prepared to give faith to all that heare his Goſpel.
Matth. 23.37. I would, yee would not. It is the will of God by the Goſpel that all ſhould be gathered unto him. Mans will reſiſteth Gods will, and makes that Goſpel of none effect that ſhould be effectuall unto all. God may adde further grace and give men hearts to receive as freely, as his Goſpell is offered unto them: but ſuch grace is a royall prerogative, and reſerved for ſome of many. All are beholding to God, but ſome finde and feele the very riches of his grace, and are never able to be thankefull enough, that they above others ſhould receive ſo much.
Of the righteouſneſſe of God.
To require performance, and give no power, is as unequall in the command to al, as it is in the gift to ſome. To ſeeke where hee ſowes not, and to reape without labour is unreaſonable, if not unrighteous. Man never had power to obey, and therefore a heavy and harſh command is impoſed upon him.
Mans power to obey the Goſpel
There is never a man but is guilty of that power that God hath given him, and does leſſe than he is inabled by his owne freedome. There is no man, but he may frequent the meanes, and come to the place of Gods worſhip. Secondly, being come, hee hath eares to heare. Thirdly, he hath an underſtanding to know the logicke and language of the holy Ghoſt. Fourthly, by that knowledge to come to an hiſtoricall faith. Fiftly, to affect, reverence and regard both Miniſters and meſſage. Sixtly, to bring forth ſome fruits. Seventhly, to attend and wait daily for the regenerating Spirit, that may convert and turne him truely unto God. This power man uſeth not, and is juſtly condemned for the abuſe of it.
Want of faith in Chriſt ſimply no ſinne.
If condemnation were abſolutely and originally from faith, a power were neceſſary to beleeve: but in divers caſes faith is found to be no ſinne in the want of it. Adam in the eſtate of innocency, had no faith in Chriſt as a Mediatour, and was blameleſſe, becauſe no Law injoyned it. Secondly, men that need this faith and yet want the Goſpell to convince them, are guiltleſſe of the ſinne, though in ſome ſenſe they may bee ſaid to bee guilty of the puniſhment. Every curſe and want of favour being due to every ſonne of Adam. It therefore remaineth that they onelyonly are to be taxed that have the Goſpell.
Sinnes of the Goſpell are aggravations of the Law.
It muſt bee preſuppoſed that a man is guilty of ſinne and death before the Goſpell charge him with a greater meaſure of evill, and make him worſe both in ſinnes and ſorrowes. It is not the want of faith barely that turnes a man into hell; for finde payment in thy ſelfe, and ſatisfaction to the Law, and God will challenge thee no further: but that is impoſſible, and therefore the Law caſts the firſt ſtone at thee, and beares thee over with the blow of death; then comes the Goſpel and buries thee under that ſtone without all hope of mercy. A man is blind and rejects a cure: his wilfulneſſe hath made him the worſe and more worthy of greater woes: ſo the Goſpell tenders thee a pardon, thou contemnes it, and for contempt deſerves the ſorer puniſhment. It is not therefore neceſſary for God to give every man power to be…eeve, but it is neceſſary for every man to be carefull he abuſe not the power he hath, and ſo double his terments and puniſhments in …e…l.