The Orthodox Evangelist, Treatise · Chapter 7

The Orthodox Evangelist · Treatise · Chapter 7

p. 141CHAP. VII. What are the Principal Heads, whereunto the Subſtance of Preparatory Work in the full Extent thereof, may be referred.

IN Anſwer to this Queſtion: Conſider,

1. What Preparatory Work, taken in its Extent, is?

2. What Parts thereof, are wrought by the Miniſtery of the Law?

3. What Parts thereof, are wrought by the Miniſtery of the Goſpel?

4. Some Caſes of Conſcience concerning Preparatory Work.

Preparatory Work, taken in its full Extent, is the whoſe frame of inherent Qualifications; coming between the Reſt of the Soul, in the State of Nature, and Vocation; wrought diſtinctly, and in meaſure, in the Miniſtery both of the Law, and Goſpel; by the common work of the Spirit concurring therewith: whereby, the Soul is put into a next diſpoſition, or Miniſterial Capacity of believing immediately; i. e. Of immediate receiving of the Lord Jeſus Chriſt.

p. 142The Parts of Preparatory Work, wrought by the Miniſtery of the Law, are

1. Conviction of the Holineſs of the Law.

2. Conviction of Sin.

3. Conviction of Guilt.

4. Concluding of the Soul under ſin and guilt.

5. Conviction of the Righteouſneſs of God, in caſe he ſhould puniſh us for our ſins.

6. Inexcuſableneſs.

1. The Conviction of the Holineſs and Spiritualneſs of the Law, is that Work of the Spirit, whereby the Soul is enlightened to ſee the Conformity of the Command unto the Will of God: whether we underſtand by command the Precept concerning the not eating of the Tree of Life, or the Decalogue preſcribed unto man in innocency, as the rule of life, and manners; Therefore called the Moral Law, or any other Commandement of God; Ceremonial, Judicial, or whatſoever: This conviction is called the coming of the Commandement. Rom. 7.9. For I was alive without the Law once, but when the Commandement came, ſin revived, and I dyed: It cauſeth a Doctrinal Approbation thereof. The Law is h ly, and the Commandement holy, and juſt, and good. The Precept is holy, the Curſe is juſt, the Promiſe is good. I conſent unto the Law that it is good.

2. Conviction of Sin, is the conſcience of our tranſgreſſing of this holy Law: Sin is conſidered in reſpect of its nature, the kinds of it, and the dominion of it. Sin is the tranſgreſſion of the Law, 1 John 3.4. The kinds of Sin, are three. Adams ſin, Our firſt Fathers ſin, Iſai. 43.27. Original ſin. 3. Actual ſin; and that by way of Omiſſion, or Commiſſion.

The Actual Sin of Adam was that tranſgreſſion of Adam, yet ſtanding as a publick perſon in eating the forbidden fruit. This actual ſin of Adam, is made ours, by participation, and imputation. By Participation, Adam being p. 143a publick perſon, his Poſterity in a ſeminal reſpect, was contained in his loyns; and ſo, ſinned in him ſinning,Liberi ſunt purs parentū. Adam was not only the Progenitor, but the root of mankind. Rom. 5.12. as Levi is ſaid to have paid tythes in Abraham, Heb. 7.9. By imputation, God imputes the legal guilt thereof unto his whole poſterity, deſcending from him by way of ordinary generation, Rom. 5.18, 19. 1 Cor. 15.22.

Original Sin, (which is the hereditary, and habitual contrariety and enmity of the Nature of man, againſt the whole Will of God) is propagated to the ſoul, by reaſon of the ſin of Adam, the meritorious cauſe thereof: and floweth from thence in an unknown manner, as a puniſhment from the offence; by the Seed of our next parents, as the inſtrumental cauſe.

Actual Sin, is the ſwerving of the act of man either in thought, word, or deed from the Law of God, either by Omiſſion, or Commiſſion.

The Dominion of Sin, is that reigning power of concupiſcence, whence we ſin freely, neceſſarily, continually; and together with its malignity, doth notably appear in the irritation of concupiſcence, by occaſion of the Doctrine of the Law: But ſin taking occaſion by the Commandement, wrought in me all manner of concupiſcence, Rom. 7.8. Hence the Law is ſaid to be the ſtrength of ſin, 1 Cor. 15.56. Becauſe ſin, by occaſion of the reſtraining command, breaketh out the more fiercely. From the not-being of this accidental irritating power of the Law in the ſoul, the Apoſtle denyes the dominion of ſin, Rom. 6.12. as on the contrary from the being thereof in the ſoul, he implicitely infers the dominion of ſin, and compares the dominion of the Law, in reſpect of its occaſional irritation, or provocation of concupiſcence, unto an hard Husband, Rom. 7. beg. In this irritation of ſin by occaſion of the Law, the command is only the occaſion: ſin dwelling in us, is the cauſe. As the ſhining of the Sun is the occaſion, why the dunghil ſendeth forth its filthy ſavour; the corruption thereof, or putrifaction therein, is the cauſe. The prohibition of the Phyſician is the occaſion only, the feaver is the cauſe why the Patient deſires drink.foreign denocat eum qui foreign habetur, tenetur, ſtringitur, aliqua. re, ab foreign & foreign. The higher the dam is, the higher the water ſwelleth: yet the dam is only the occaſion; the abundance and fierceneſs of the water, is the cauſe of the ſwelling of the waves.

3. The Conviction of Guilt is ſuch a conviction of ſin, as doth not only argue the ſinner to have offended, but alſo bindeth over the offender to puniſhment, according to the Law. Guilt is the debt of the offender. Suffering puniſhment p. 145in way of ſatisfaction, is the payment of that debt.Obligatiopeccatoris ad poenam, dicitur relatus. Kek. Theol. lib. 2. cap. 7. The curſe of the Law-giver is the bonds of the offender, keeping the ſinner unto judgement, as the priſoner is kept until the Aſſizes. Thus, the Angels guilty of ſin, are delivered into everlaſting chains of darkneſs, to be reſerved unto the judgement of the great Day. 2 Pet. 2.4. Jude 6. The truth, juſtice, and power of God, do not only reſerve the ſinner in ſafe cuſtody, unto puniſhment in due time; but alſo execute that puniſhment, in the ſeaſon thereof.

4. The concluding the ſoul under ſin, is a judicial diſpenſation; whereby God by the accuſation, conviction, and condemnation of the Law, ſhuts up the ſoul in the priſon of the power, and guilt of ſin: From whence without the mercy of God in Chriſt, there is no eſcape. For God hath concluded, or ſhut them up all in the priſon of unbelief, that he might have mercy upon all, Rom. 11.32. Concluded under ſin, kept under the Law, ſhut up unto the faith, which ſhould afterwards be revealed, Gal. 3.22, 23. To which priſoners, no Law, nor man, (only he, whom God hath given as a Covenant unto his people) can ſay, Come forth, Iſai. 49.9. The Law could not do it, Rom. 8.3. and 3.20. Man is without ſtrength, Rom. 5.6. To this purpoſe you may frequently obſerve in the Scripture the ſoul in this condition compared to a priſoner, ſin unto a priſon, God unto a Judge. See Iſai. 42.7. and 49.8, 9. and 61.1. Luke 4.18. Rom. 11.32. Gal. 3.22, 25.

To juſtifie God, is to acknowledge, 1.God juſt in caſe he ſhould puniſh man for ſin. That God in the Execution of the Curſe, doth the ſinner no wrong.

2. That he doth that which is right, he ſhould do wrong unto himſelf, and (with reverence ſo to ſpeak) be unjuſt, if he ſhould not execute juſtice upon the ſinner, either in himſelf, or in his Surety.

3. That it is his glory, by revealing and impartially executing ſuch a meaſure of wrath, in caſe of tranſgreſſion upon the work of his own hands: to manifeſt the Majeſty of him, who is offended; the goodneſs of the Command, that is tranſgreſſed; the evil of ſin, and the vileneſs of the ſinner.

p. 146Juſtice in God is his conſtant Will, to render unto every one, that which is theirs.

The Juſtice of God,Rhetorf. de Gratia, Exeroit. 2. cap. 3. is conſidered either in reſpect of himſelf, or in reſpect of the reaſonable creature; in order to to himſelf, (whereby he is a neceſſary debtor to himſelf.) It is called eſſential juſtice; in order to the reaſonable creature, (whereby he hath freely made himſelf a debtor unto them) it is called Relative Juſtice.

In the Eſſential Juſtice of God,Vid. Twiſſ. de reprob. lib. 1. digreſſ. 1. Juſtitia condeſcenti…e. is contained that which is called the Juſtice of Condecency, or Comelineſs: which neceſſitates not God to conſtitute any rule of Relative Juſtice betvveen himſelf, and the creature; only in caſe he be pleaſed to conſtitute any, it neceſſitares him ſo to do it, as becometh ſuch an Agent, and as ſerveth beſt unto his end: and which (being done) continueth inviolable, and infallible. The Eſſential Juſtice, Conſtancy, and Truth of God, permitteth not any defect, or alteration concerning the Execution of his Decree: after he had once decreed it, notwithſtanding before the Decree, he was free to have decreed, or not to have decreed that Decree.

Relative, or Moral Juſtice, is an external Work of God, whereby he proceeds with man according to the Law of righteouſneſs, freely conſtituted betvveen him and them: rendring to every one what is due unto them thereby, either by way of recompence, in caſe of obedience; or by way of puniſhment, in caſe of diſobedience.

For our better underſtanding of this Moral Juſtice of God, in reſpect of man: Conſider, 1. That nothing can be due from God to man as of himſelf. 2. That which is due from God to man, is from the free and meer good pleaſure of God.Non enti nihil debetur nam valet argumentū, eſt id cui aliquid d…betur, Ergo eſt. Twiſſ. ubi ſupra. 3. That this good pleaſure, or Will of God, is the Rule of Righteouſneſs. 4. That God proceeding to Execution, according to this Rule of Righteouſneſs conſtituted by his good pleaſure, can do no wrong.

Nothing can be due from God to man as of himſelf; the creature of it ſelf being a meer nothing, and God being all: he cannot become a debtor to the creature, either of good, or evil; otherwiſe then he is pleaſed to make himſelfe a p. 147debtor. Should God be looked at as a neceſſary Debtor unto the creature, it muſt either be to the creature not yet in being, or to the creature in actual being; but he cannot be a Debtor to the creature yet not in being; for to it nothing can be due but Creation, and that ſhould be due unto nothing. Thence it would follow, that God were bound to create every creature that were poſſible to be created, and that alſo from Eternity.

Neither can he be a Debtor to the creature in actual being: to which if he can owe any thing, it muſt either be the continuation of it in its being, or annihilation:In Deo ne que eſt juſtitia commutativa, nedum diſtributiva propriè. Rhetorf. ubi ſupra. If God doth not ovve unto the creature its creation, he cannot owe unto it its continuation: Continuation being nothing elſe, but the continuance of Creation; he that is not bound to give a creature its being for one inſtant, which is done in creation, is much leſs bound to give unto a creature its being for many inſtants, which is included in continuation. Beſides, Were God bound to continue the creature in actual being for one year, by the ſame reaſon he vvere bound to continue them for ever

Neither can he ovve unto the creature in actual being annihilation: for then neither could the godly enjoy Eternal life, nor the vvicked be puniſhed vvith Eternal death; to ovve annihilation is to ovve nothing. The vvorth of the creature in order unto God, is not intrinſecal. For who hath firſt given to him, a d it ſhall be recompenſed unto him again, Rom. 11.35.

2. Whatſoever is due from God to man, is from the meer Will, and good pleaſure of God. Moral Juſtice flovveth from the good pleaſure of God, the Manifeſtation of the Glory of God in a way of juſtice is the end, the permiſſion of ſin is the means: that this ſhould be the means, and that ſhould be the end, is vvholly of the Will of God. The Creation of man is an effect of Gods good pleaſure. That Prohibition of Adam to eat of the forbidden fruit, upon the tranſgreſſion of vvhichwhich followed the death of mankind, vvas an Interdict of Gods free-vvill. The Moral Lavv it ſelf is an effect of Gods good pleaſure: What reaſonable man but p. 148will yeild that the being of the Moral Lavv hath no neceſſary connexion vvth the Being of God. That this Moral Lavv ſhould be a conſtant rule of manners, and that all mans actions ſhould fall vvithin the compaſs of this rule,Quod talis ſit natura illius rei quae eſt peccatum recurrendum ſemper eſt adfont m…dtiſſimum, …ei aeternum bene-placitum. Idem. ibid. Zanch. de Natura Dei. lib. 3. cap. 4. quaeſt. 12. & cap. 5. qu. 3. is from the meer Will of God. That the actions of men, not conformable to this Lavv, ſhould be ſin: that death ſhould be the puniſhment of ſin, that this puniſhment ſhould be ſuffered in our ovvn perſons, or in our Surety, as ſhould ſeem good unto the Lavv-giver: all theſe are the conſtitutions of God, proceeding from him, not by vvay of yeceſſity of nature, but freely, as effects and products of his Eternal good pleaſure.

3. This Good Pleaſure, or Will of God, is the Rule of Righteouſneſs.

The Will of God, is God himſelf vvillng, his Will is the Rule of our vvills, Whoſe Will elſe ſhould be the Rule? The Will of God is the cauſe of all things, the conſtituted Rule of Righteouſneſs therefore being an effect, it muſt needs proceed from the Will of God, othervviſe there ſhould be an effect vvhichwhich vvere not reſolved to the firſt cauſe.

That vvhichwhich is the Fountain of all good, is the Rule of Righteouſneſs: but Gods Will is the Fountain of all good: All Laws vvhichwhich have their beginning in time, as the Lavv of Nature, the Lavv of Nations, the Moral Lavv, all Civil Lavv, vvhether fundamental, or poſitive; that are conformable to the Moral Lavv (as all ought to be) flovv from the Will of God, vvhichwhich is the Eternal Lavv: That vvhichwhich is juſt in it ſelf, is the Rule of Juſtice to all other things, that are juſt. But the Will of God is juſt in it ſelf, becauſe the Will of God, is God himſelf vvilling. God is eſſentially juſt. Either Relative Juſtice is regulated by the Will of God, or the Will of God, as vvilling relative juſtice, is regulated by it: But the Will of God cannot be regulated by any Rule precedaneous unto it; becauſe it vvould thence follovv that he vvere not infinitely juſt.

Hence the Demerit of ſin being according to the Order of Juſtice, (for the demerit of ſin intends nothing elſe, but p. 149that which is due thereto, according to the conſtituted rule of moral righteouſneſs between God and man) and the order of juſtice proceeding from the free good pleaſure of God: it followeth, that the demerit of ſin receiveth its nature, meaſure, and limits from the Will of God: according as he hath revealed himſelf in the Moral Law; ſo that the damned in Hell ſuffer not more nor leſs then they deſerved; yea, had God pleaſed to have inflicted a greater puniſhment for ſin, it had been juſt: as alſo if he had pleaſed to have inflicted a leſſer puniſhment for ſin, it had been juſt. The ſinners demerit is ſuch, whereupon it is free for God to deny mercy, and juſt for him to puniſh ſin: but a ſinner (which hath been intimated formerly) hath not merited, that God ſhould ſhew no mercy; for then it would be unjuſt with God, to pardon ſin. 'Tis an unmoved, and received Propoſition; God doth not will things, becauſe they are juſt; but things are therefore juſt, becauſe God ſo willeth them.

4. God proceeding to execute juſtice according to this rule of righteouſneſs doth no wrong, can do no wrong.Summi boni offenſio mercbatur ſummā poenam h. e. creaturae aeternam deſtructionem. Ʋrſin. Expl. Catech. Part 1. qu. 7. God being an infinite Being, againſt whom ſin is committed; and the perſon ſuffering for ſin being but finite: The Object offended being God; the perſon ſuffering being but a man, the evil of puniſhment cannot exceed the evil of offence. Thus David willing to juſtifie God, mentions the object againſt whom he ſinned, as a reaſon whereupon to infer the juſtice of the puniſhment. Againſt thee, thee only have I ſinned, and done this evil in thy ſight: that thou mighteſt be juſtified when thou ſpeakeſt, and clear when thou judgeſt, Pſal. 51. 4. The offence of the chief good might well deſerve the greateſt puniſhment, that is, the eternal deſtruction of the creature. Chriſt the Surety ſuffering death for all his Elect (amongſt which are children guilty of no actual ſin) it was therefore juſt that thoſe children ſhould dye. Beſides, nothing hinders why thoſe words of David (perſonating Chriſt even in the very hotteſt of his paſſion upon the Croſs, as acknowledging God to be holy) O my God I cry in the day time, and thou heareſt not, but thou art holy: may not be underſtood of the juſtice of the wrath of God, (The curſe p. 150being executed upon him who was made ſin for the Elect ſake,) and not reſtrained only unto the Juſtice of the Promiſe belonging to the Elect for Chriſts ſake.

This appears further from the Office of God, viz. that he is Judg of the World: Is God unrighteous that taketh vengeance? God forbid: for then how ſhould God judg the World? Rom. 3.5, 6. So Abraham; That be far from thee to do after this manner, to ſlay the righteous with the wicked; and that the righteous ſhould be as the wicked, that be far from thee: Shall not the Judg of all the Earth d…right? Gen. 18.25. From the Wiſdom of God, which dictateth this way, and no other, to ſerve beſt to the manifeſtation of the glory of God. Laſtly, From the Nature of God, who is eſſentially juſt, and his Will (as was ſaid before) is the Rule of Juſtice. To grant that God can will Injuſtice as ſuch, is to grant that God can be unjuſt, that is, to grant that God cannot be God.

We cannot acknowledg the Juſtice of God, if we do not acknowledg ſin: The acknowledgment of the righteouſneſs of ſo great an evil of puniſhment as is contained in the Curſe, neceſſarily preſuppoſeth an anſwerable evil of offence in ſin.

We cannot acknowledg Grace, if we do not acknowledg both ſin and Juſtice: Impunity, where puniſhment is not juſt, is but abſtaining from an act of Injuſtice, and no act of Grace: If Damnation were not juſt, the gift of Salvation (in ſome reſpect) were not Grace.

The due acknowledgment of the Juſtice of God, makes the ſufferer more quiet and patient, God the more glorious, ſin more ſinful, ſinners more awful.

Unjuſt therefore (in caſe of puniſhment for ſin) is mans complaint of God in point of Juſtice.

Firſt, Becauſe God puniſheth no man but for ſin. God now having freely bound himſelf to ſuch an order of Juſtice, is relatively juſt neceſſarily: yet this relative Juſtice proceeds to execution by accident, that is, in caſe of ſin. Gods Decree and Juſtice notwithſtanding, if man had not ſinned, he ſhould not have dyed.

Secondly, When God puniſheth for ſin, he delighteth not p. 151in the death of a ſinner, Ezek. 18.23, 32. and 33.11.

Puniſhment here is to be conſidered as it is an execution of Juſtice, but not as it is the deſtruction of the creature: God delights in it as it is the execution of Juſtice, but not as it is the deſtruction of the creature.

Puniſhment is to be looked at as a natural evil, or as a moral good: As it is the deſtruction of the creature, it is a natural evil, i. e. an evil to Nature: as it is the execution of Juſtice, it is a moral good. O Iſrael, thou haſt deſtroyed thy ſelf, but in me is thy help, Hoſea 13.9. The living man afflicted ſhould complain of his ſin, not of his ſuffering.

But we are not hence to infer, that we ought to be content to be damned: To juſtifie God is our duty, but to be contented to be damned is no where commanded; nay if taken without limitation, it is prohibited; becauſe to be contented to be damned, is to be contented to be an Enemy, and to ſin againſt God, and that for ever; the condition of the damned including an everlaſting ſtate of enmity and ſin againſt God.

Paul, Rom. 9.3. wiſheth himſelf, for his brethrens ſake, accurſed from the fruit of the love of Chriſt, not from the love of Chriſt: he vviſheth to be vvithout the viſion and fruition of Chriſt, not to be the Enemy of Chriſt: he vviſheth to periſh not as an Enemy of Chriſt, but as a Saviour to his Brethren: he vviſeth to them his Salvation, but he doth not vviſh unto himſelf their Damnation. The like is to be judged of Moſes requeſt, Exod. 32.32.

6. Inexcuſeableneſs is that effect of the legal Work of the Spirit, vvhence the Soul lying under conviction of the nature of the Command, ſin, guilt, and the Juſtice of God againſt ſinners, notvvithſtanding any former ſhifts, cavils, contradictions, or vvhatſoever elſe, againſt the mutableneſs of our Creraion, Adams ſin, original ſin, actual ſin, or the Juſtice of God, is vvholly left vvithout any excuſe of, or defence for it ſelf; ſo as novv God is juſtified in his ſaying, and overcometh vvhen he judgeth.

Now we know that what things ſoever the Law ſaith, it ſaith to them who are under the Law, that every mouth may be ſtopped, p. 152and all the world may become guilty before God, Rom. 3.19. And he was ſpeechleſs, Matth. 22.12.

The Preparatory Work of the Goſpel may be referred unto theſe Heads.

1. Revelation of Chriſt ſo far as is neceſſary unto ſalvation.

2. Repentance.

3. Loſt Eſtate.

4. Acknowledgement of the Soveraignty of God, and of Chriſt, in ſhewing mercy.

5. Conſideration of the ſpecial Object of Faith, and Arguments moving thereunto.

6. Waiting in the fore-mentioned diſpoſition for the Lord Jeſus in the uſe of means; with Miniſterial, and preparatory hope, under the [If you believe] of the Goſpel.

The Revelation of Chriſt, is the hiſtorical propounding, and illumination of the ſoul, with the propounded Doctrine of the Goſpel; i. e. the Doctrine of grace: namely, Election, Vocation, Juſtification, Adoption, Sanctification, Glorification in Jeſus Chriſt: who hath freely, abſolutely, and infallibly procured for us all things, that pertain unto life, and godlineſs. The Sum whereof is, That God the Father, Son, and Holy Ghoſt, hath ſent forth Jeſus Chriſt, Godman, into the world, to ſeek and ſave ſinners; commanded every one that heareth this glad tidings, to believe in him whom he hath ſent; and promiſed that whoſoever believeth in him ſhall be ſaved.

The Goſpel is called a Revelation, becauſe it being a Truth exceeding the Nature of the creature, the Power of Reaſon, and Doctrine of the firſt Covenant: man could no way attain unto it, but by Divine Revelation.

Truth is either Natural,Veritas Naturalis Ethica. L…galis. Evat gelica which is laid up in the creature: or Moral, to be gathered by rational inferences from the light of nature, and help of right reaſon: or Legal, contained in the Law: or Evangelical, revealed only in the Goſpel.

p. 153The creature repreſenteth God unto us, as a Creatour, Governour, and Lord: The Law as the Creatour of man after his own Image, and giving unto him a Covenant of Works unto Eternal life: The Goſpel beyond theſe holds forth the mercy of God in Jeſus Chriſt.

No Salvation can be expected where the Goſpel is not preached; For there is none other name under Heaven, foreign. Repreſentat Deum ut Creatorem gubernatorem & Dominū omnium, ſed n…n ut Conſervatorem. Spanh. reſp. ad foreign.given amongſt men, by which we muſt be ſaved, Acts 4.12. Neither the Book of the creature, nor the Power of reaſon, nor the firſt Covenant, preach Chriſt.

Repentance is two-fold. Preparatory, or Legal, going before faith: Mark 1.15. Heb. 6.1. Or ſaving, which followeth faith, Luke 7.38.

Preparatory, or legal repentance, is a common work of the Spirit; wrought by the Miniſtery both of the Law, and Goſpel, ſuper-adding unto what was wrought by the meer Doctrine of the Law, a further diſcovery unto, and affecting of the ſoul with the ſenſe of its utter preſent-periſhing condition under, and fear of the future aggravated puniſhment for ſin: whereby the diſtreſſed ſinner, inwardly feeling the into lerable bitterneſs, and heavy load thereof, addeth unto outward unrebukableneſs according unto the Law, an external conformity unto the Goſpel.

It is called Legal, not ſo much in reſpect of the means, whereby it is wrought; ſcil. the Law; for it is wrought not only by the Law, but alſo by the Goſpel: but in reſpect of the ſtate wherein the perſon is, in whom it is wrought, notwithſtanding preparatory repentance: namely, under the Law, and not under grace. Under this Work of preparatory Repentance, the ſoul is troubled for ſin. Sick of ſin, Contritio non ſalutaris, Salutaris. Ʋrſin. Cat.Matth. 9.12. Conſeſſeth its ſin, Matth. 27.4. Vomits it up, 2 Pet. 2.22. Abſtains from the external Commiſſion of it. Eſcapes the pollution of the world, 2 Pet. 2.20. Reformeth its converſation, ſo as not to omit any external known duty commanded, Matth. 19.20. Nor to walk in the practiſe of any external known ſin forbidden either in Law, or Goſpel, Phil. 3.6.

Notwithſtanding Preparatory Repentance worketh not p. 154any change of the heart, yet there are in it, and accompanying of it, certain inward workings, that do diſpoſe to a change. Ignorance is taken away by illumination; pleaſure in ſin, is abated by ſorrow for ſin, that is, trouble of conſcience: Boldneſs in ſinning is abated by the fear of puniſhment: whence followeth a kind of abating the contumacy of the will, like a ſtone that is broken, though it yet remains a ſtone. Conceitedneſs in our own ſtrength, is diminiſhed by the ſenſe of our loſt condition Falſe confidence by the conviction of the righteouſneſs of Jeſus Chriſt. Miniſterial, and preparatory hope of the change of the heart by grace, is increaſed by our reſtleſneſs in our preſent condition, and occaſioning an application of our ſelves to the obtaining of mercy in the uſe of means.

Loſtneſs is a principal part of Preparatory Work,A loſt Eſtate. whereby the ſoul beſides the Work of the Law, is further made ſenſible of its periſhing condition, by the common work of the Goſpel. So revealing Jeſus Chriſt to be believed in, as withall, convincing the ſoul of the loſs of its own righteouſneſs, the want of the righteouſneſs of Jeſus Chriſt, together with its inability and enmity to believe, repent, do, or deſire any good: whereby, the ſoul is yet more meetly diſpoſed, for the wayting for, receiving of, and magnifying of received merey.

Loſtneſs is either taken for the periſhing condition of the ſoul, or for the ſenſibleneſs of this periſhing condition: as it is in this place.

If loſtneſs be taken for the periſhing condition of the ſoul, ſo all are loſt by reaſon of ſin, whether they are ſenſible, or inſenſible of it. The reprobate totally, and finally: In this ſence Judas is called the Son of perdition, John 17.12. That is one juſtly deſigned to everlaſting perdition, or deſtruction:foreign. Genetivus notat finem. Piſcat. in loc, i. e. Electos ſibi datos a patre qui peri erant non minus quam reprobi per peccatum. Piſcat. in Luc. 19.10. Anal. & Mat. 18.11. Schol. Spanh. probat foreign i. e. oves perditas domus Iſrael ad quas Chriſtus miſſus eſt, eſſe Electos. Exercit. de gratiâ, Annot. in Sect. 18.Luke 19:10Matt 18:11 as they uſed to ſay, a Son of death. So Antichriſt is called the Son of perdition, 2 Theſ. 2, 3. The Beaſt is ſaid to go into perdition, Revel. 17.8. Thus all that periſh under the light of the Goſpel, are ſaid to be loſt, 2 Cor. 4.3. If our Goſpel be hid, it is hid to them that are loſt.

The Elect are totally, but not finally loſt: Totally in reſpect p. 155of their ſin, and periſhing condition for ſin; We were by nature the children of wrath even as others, Epheſ. 2.3. But not finally, in reſpect of Gods gracious purpoſe to them, and their relation to him in the everlaſting Covenant; therefore called loſt ſheep, Mat. 15.24. whom Chriſt is ſent to ſeek and ſave, Mat. 18.11. Luke 19.10. That Chriſt in theſe places by by his loſt ſheep underſtandeth his Elect, appears in that they are of thoſe little ones, concerning whom it is the Will of the Father that not one of them ſhould periſh, Mat. 18.14. Sons of Abraham, Luke 19.9. not according to the fleſh, but according to the promiſe made unto him, that he ſhould be the Father of all them that beleeve, Rom. 4.11. So is that woman called a daughter of Abraham, Luke 13.16. ſuch who upon his effectual call know his voyce, and follow him, but they know not the voyce of ſtrangers, John 10.3, 4, 5. Chriſt calleth his Elect, yet in their natural and loſt eſtate, his ſheep, John 10.16. Other ſheep I have, who are not of this fold; ſpeaking of the Gentiles yet not brought unto the fold of the Catholike Church: His people, Acts 18.10. Children of God, John 11.52. Senſibleneſs of our periſhing condition or loſt eſtate, preſuppoſeth three things (as it is with a loſt man.) Firſt, That we are out of our way. 2. That we know not how to find our way again. 3. That we perceive both. The two former are manifeſt: the third, namely, that Jeſus Chriſt doth in ſome meaſure make the Soul ſenſible of its loſt eſtate before he findeth it, appeareth thus.

Ephraim (i. e. the ten Tribes) being in Exile, at length confeſſing and lamenting his rebellion, ſtubbornneſs, and the juſtneſs of the Chaſtiſement of the Aſſyrian Captivity, ſeeth the neceſſity of Converſion; hereupon maketh his moan and prayer to God, Turn thou me, and I ſhall be turned, Jer. 31.18. which evidently implyeth a foregoing ſenſibleneſs that he could not turn, that is, convert himſelf.

The Jews in the Captivity of Babylon (a figure of the captivity of ſin) as they were abundantly ſenſible of their inability to deliver themſelves out of Babylen before God returned their Captivity, ſo were they ſenſible of the great Truth figured thereby, namely, their periſhing condition under the p. 156captivity of ſin, before God doth put into them the ſpirit o life, Ezek. 37.11.

Thoſe ſinners, over whoſe repentance there is joy in Heaven, are ſuch ſinners, who before they repented, felt a need of repentance, Luke 15.7. The other ninety nine; and that one, cannot be oppoſed in reſpect of the ſimple neceſſity of repentance, (for that was the condition of them all, they were all without it, and ſo all needed it,) but in reſpect of the ſenſibleneſs of the need of repentance: ſo only, that one needed it, but the ninety nine are ſaid to need no repentance, that is, not to be ſenſible of their need of it. The like we have Mat. 9.13. I came not to call the righteous, but ſinners to repentance. The oppoſition is not between them as they were ſimply ſinners, for ſo they were alike; but as they were ſuch ſinners, that is, as whole and ſick ſinners. So alſo John 9.39. where Chriſt oppoſeth the blind that were ſenſible of their blindneſs, unto the Phariſees who were blind, but thought they did ſee: The oppoſition is not between blind and blind, but between ſuch blind as ſaw, and ſuch blind as did not ſee their blindneſs.Filius ſenior typum gerit Phariſaeorum & Scribarū. Aretius in loc. Per filium alterum ſignificantur Scribae & Phariſaei: omniſ que ad…o juſtitiarij quiſibi juſti videbantur per bona ſua opera. Piſcat. in Luk. 15.Luke 15

The younger ſon, who is a type of the ordinary way of Gods bringing home Souls unto Chriſt, is not only in a loſt condition, which was common to the elder ſon with him, but is alſo ſenſible of his loſt condition, before he is found; Luke 15.24. This thy ſon was dead, and is alive again; he was loſt, and is found: And verſ. 32. For this thy brother was dead, and is alive; and was loſt, and is found. He was loſt, that is, he was ſenſible of his loſt eſtate. For, 1. He felt his periſhing condition for want of bread, that is, for want of Chriſt the living bread, John 6.51. as alſo, that for him to be ſupplyed with this bread, was in his Fathers, not in his own power, verſ. 18. Secondly, Becauſe the oppoſition between the elder and the younger brother, is not in reſpect of their loſt eſtate, abſolutely conſidered, in which regard they were both alike; but in reſpect of the ſenſibleneſs of their loſt eſtate, in regard of which they were unlike; the younger being ſenſible of his condition, the elder not, but thinking himſelf to be well. Under this Work of the Spirit we are like p. 157the loſt groat, the loſt ſheep; and the loſt ſon. Like the loſt groat, in reſpect of our impotency to return, being lifeleſs creatures: Like the loſt ſheep, in reſpect of our indſpoſition to return, being wandering creatures: Like the loſt ſon, in reſpect of our oppoſition to return, and ſenſibleneſs of all, being reaſonable and corrupt creatures.

Inſenſibleneſs of our loſt eſtate, cannot conſiſt with that trouble of ſpirit that the Scripture evidently holdeth forth in Preparatory Work. Sin unſeen grieveth not: That which the eye ſeeth not, the heart rueth not. If as ſoon as our ſin is ſeen, we can help our ſelves, either our grief will be none, or much leſs then Gods ordinary diſpenſation in preparatory Work admits: Thou haſt found the life of thine own hand, therefore thou waſt not grieved, Iſai. 57.10.

Inſenſibleneſs of our loſt eſtate cannot conſiſt with that thirſt, hunger, nor with thoſe ſighs, groans, tears, prayers, which the Scriptures manifeſt to be in thoſe, that under Preparatory Work, mourn, and ſeek, and wait in the uſe of Means, until they obtain mercy. We cannot ſigh for that we feel not want of: We need not ſigh for that which is in our own power to help our ſelves with.

This through ſenſibleneſs of our loſt eſtate, is wrought in us by the common Work of the Spirit, in the Miniſtry of the Goſpel; which, together with its revealing the grace of our Lord Jeſus Chriſt in coming into the world to ſave ſiners, convinceth us of our indiſpoſition and oppoſition, inability and enmity to come unto him. When he is come, he ſhall convince the world of ſin, becauſe they beleeve not on me, John 16.7, 9. No man can come unto me, except it be given him of my Father, John 6.65. Except the Father which hath ſent me draw him, verſ. 44. And ye will not come to me, that you may have life, John 5.41. Whereby, finding that we who are deſervedly cut off by the Law, are alſo become morally impotent, inſufficent, and averſe, to the undeſerved, free, and only tender of Salvation by the Goſpel: that we, who have willfully pulled upon our ſelves juſt miſery, do maliciouſly reject free mercy: that we, who were loſt before-by the Law, are loſt again by the Goſpel: the Soul now feels all hope without p. 158out Chriſt, to be taken away all tenders of grace; to be occaſions, convictions, aggravations of unbelief, and impenitence: and hereupon perceiveth, and yeilds it ſelf, to be doubly loſt, utterly loſt: and out of meaſure vile. So, as in this condition, the Command to believe, with the Promiſes of grace; fall heavier upon the ſoul, then the Command and Promiſe of the firſt Covenant: in that Goſpel doth exceed the Law.

Our diſobedience to the Goſpel, ſo far exceeds in evil, our diſobedience to the Law, as the Goſpel tranſcends the Law.

The Soveraignty of God in this particular,The Soveraignty of God. is his abſolute free Power to ſhew, or not to ſhew mercy unto man, according to his own good pleaſure.

Gods making himſelf a Debtor unto his Elect, is the effect of his good pleaſure. Rom. 9.18. We know not that we are of the number of his Elect, unto whom he hath made himſelf a Debtor, until we do believe.

Our perſonal, and practical Acknowledgement, That God hath power to deal with us according to his good pleaſure, is a part of our humiliation.

The Object of Faith,Of the Object of Faith, with Arguments moving to believe. is the Doctrine of the Goſpel; the Sum whereof is, That Jeſus Chriſt came into the world to ſave ſinners, 1 Tim. 1.15.

Arguments moving to believe, are,

The Command to believe, 1 John 3.23. And this is the Commandement that we ſhould believe in the Name of his Son Jeſus Chriſt.

God's invitation of repenting ſinners to believe; for which end, he in Jeſus Chriſt, by the Miniſtery, ſtandeth at the door of our hearts, knocking there for entrance, Revel. 3.20. Woeth us, John 3.29. Beſeecheth us, 2 Cor. 5.20. The honour that is given to God by believing, Rom. 4.20. Our duty to believe, 1 John 3.20. The good of believing, He that believeth on the Son hath Everlaſting life, John 3.36. The evil of not believing, He that believeh not ſhall be damned, Mark 16.15. The Efficacy of the Goſpel to work that faith in us which it commands from us, therefore called the p. 159Miniſtration of the Spirit, 2 Cor. 3.8. Becauſe the Spirit concurreth with the Diſpenſation of the Goſpel to work faith in our hearts. Laſtly, The Promiſe made to them that do believe, Mark 16.15.

In this way we are to meditate of God, Look upon me, and be ye ſaved all the Ends of the Earth, Iſai. 45.22. I ſail, Behold me, behold me, Iſai. 65.1. As Moſes lifted up the Serpent in the wilderneſs, even ſo muſt the Son of man be lifted up: that whoſoever believe in him ſhould not periſh, but have Everlaſting life, John 3.14, 15.

Wayting for the Lord Jeſus in the uſe of means,Of waiting in the forementioned diſpoſition for the Lord Jeſus Chriſt. with preparatory hope, is our ſeeking after him in the wayes which he hath inſtituted in his Word for that end; until we find him ſuch as are hearing of the Word, Reading, Meditation, Conferring, Praying, &c.

Seeking for Chriſt, is either without faith, in which condition we ſeek not Chriſt for himſelf, but for our ſelves: We ſeek rather the benefits of Chriſt, then Chriſt: we ſeek our ſelves, not Chriſt, John 7.34, 36. and Chapter 8.21. Or with faith; ſo only believers ſeek Chriſt, and that for himſelf.

Though they that have not faith, cannot ſeek Chriſt as they ought, but their very prayer is ſin; yet it is their duty to pray, and to ſeek after Chriſt. Pſal. 79.6. Jer. 10.25. Pour out thy fury upon the Heathen, that know thee not: and upon the Families that call not on thy Name. If the not calling upon the Name of God, be a ſin; then to call upon the Name of God, is a duty. Peter calls upon Simon Magus, though an unbeliever, to pray: Repent therefore of this thy wickedneſs; and pray God, if perhaps the thought of thine heart, may be forgiven thee, Acts. 8.22. The Phariſee (a Type of ſinners eſtabliſhing their own righteouſneſs,) The Publican (a Type of ſinners, ſenſible of their ſin, and want of the righteouſneſs of Jeſus Chriſt) both go to the Temple to pray, Luke 18.10. The Prophet perſonates Ephraim yet unconverted, praying unto God to turn him, Jer. 31.18.

The Elects ſeeking God, is the effect of Gods ſeeking them. Our ſeeking before faith, is the effect of the common work of the Spirit: our ſeeking after faith, is the effect p. 160of the ſaving work of the Spirit.Invenitur Deus à non quaerentibus nempe ante inventionem prius ſiquidem quam nos quaeramus, Deus nos quaerit, Paraeus. in Rom. 10. dub. 16.Rom 10 I am found of thoſe that ſought me not, Rom. 10.20. Namely, before his finding of us. And thou ſhalt be called ſought out, Iſai. 62.12. God ſeeks us before we ſeek him.

In this ſoul-thirſty diſpoſition after Chriſt, whileſt we ſo reſtleſly deſire, as yet we find we cannot ſincerely deſire: ſo ſeek, as yet we cannot ſeek: ſo pray, as yet we cannot pray: The Lord Jeſus in his ſet time to have mercy, finds us; and having found us by his Spirit, is found of us by the act of faith: When the poor and needy ſeek water, and there is none; and their tongue faileth for thirſt: I the Lord will hear them, I the God of Iſrael will not forſake them, Iſai. 41.17. God converts Ephraim whileſt he is praying for converſion, Jer. 31.18, 19. The Publican finds mercy whileſt he is praying for mercy, Luke 18.13, 14.

Queſt. 1. Is a diſtinct Experience of the ſeveral Heads of Preparatory Work, neceſſary according to Gods ordinary Diſpenſation unto converſion?

Anſ. No: yet the more diſtinctneſs, the better: and ſome diſtinctneſs in reſpect of ſome of the principal parts thereof, according to the ordinary Diſpenſation of God, ſeemeth neceſſary: as namely, the conviction of the ſinfulneſs of ſin, the conviction of the guilt of ſin; i. e. that it juſtly binds over the ſinner unto puniſhment, impoſſibility of ſalvation by the Law, revelation of the object of faith: i. e. God the Father, Son, and Holy Ghoſt, and Jeſus Chriſt, God-man in one Perſon, ſet forth to be a Mediatour according to the Goſpel of frec-grace. Some ſenſe of our loſt eſtate, looking up unto Jeſus Chriſt, not only as come to ſeek and ſave them that are loſt, but alſo as able to ſeek and to ſave, waiting upon him in a broken-hearted, and diligent uſe of means, until we be made partakers of his free ſaving grace.

Queſt. 2. What meaſure of Preparatory Work is neceſſary to converſion?

Anſ. As the greateſt meaſure hath no neceſſary connexion with ſalvation, ſo the leaſt meaſure puts the ſoul into a preparatory capacity, or Miniſterial next-diſpoſition to the p. 161receiving of Chriſt. So that in reſpect of the Order of Gods Diſpenſation, ſuch a ſoul being called to believe, is not now to object againſt its believing. The defect of ſuch a meaſure of humiliation: but (together with its due attending to, and belping on any kindly work of a further degree of humiliation) it is to apply it ſelf in a principal manner, immediately to believe.

There is not the like degree of humiliation in all thoſe that are converted:Humiliationis gradus nō eſt idem in omnibus illis qui convertuntur; alii enim gravi… rem ſentiunt perturbatione n, alii vero leviorem: ſed omnes qui verè convert nt…r, verè etiam humiliantur. Ames. for ſome feel a greater meaſure of trouble, others a leſſer. But all that are truly converted are truly humbled.

Queſt. 3. Whether may it not come to paſs, through want of light, either in the Miniſtery, or our ſelves, or want of due obſervation of Gods manner of working with the ſoul, or of due care to keep the manner of his working in mind: that a ſoul, which hath in its meaſure been made partaker of preparatory work, and ſincerely converted, may yet be unable, diſtinctly to call to mind its former experiences of ſome principal part of preparatory work?

Anſ. Yes. But then theſe three things will follow.

Firſt, Such a ſoul aſſents to, and cloſeth with the ſubſtance of the Doctrine of preparatory work, being made known unto it.

Secondly, Such a ſoul aſſents to, accepts of, and walks in the practiſe of the humbling Doctrine of the Goſpel, concerning a Believer. The holy Chriſt-exalting, and ſoul-humbling Doctrine of the Goſpel, virtually containeth, and evidently preſuppoſeth the Spirit of Preparatory Work. The Spirit of Dependance and Repentance from falls and wandrings, which ſtraying condition is called the loſt condition of a believer, Pſal. 119.176. doth in effect include the conviction of the loſt eſtate of an unbeliever: inability without recovering grace to riſe from ſin to obedience here; being like our inability without converting grace: to riſe from death to life there. That is called humiliation; this humility. In the Work of humiliation which is before faith, the ſoul ſeeth that as it is nothing, ſo it can do nothing without Chriſt. Poverty of ſpirit in the regenerate, Matth. 5.3. p. 162hath its proportion to poverty of ſpirit in the irregenerate, Luke 4.18. Revel. 3.17.

Thirdly, Such a ſoul muſt expect unſetlings, and as it were an after-bondage, before it cometh to be ſetled, and attain aſſurance of its ſalvation. Whereby God doth two things.

1. Take off the Soul from its carnal confidences: for the leſs meaſure of experience of a loſt eſtate before faith, the greater meaſure of carnal confidence, and leſs meaſure of ſenſible dependance upon Chriſt after faith, until this cure.

2. God hereby provideth further for his own glory, by cauſing the ſoul to magnifie the Law, to condemn ſin, judge it ſelf, and exalt grace in ſuch a degree, as a kindly preparatory work diſpoſed to. Aſſurance of ſalvation preſuppoſeth, and the want of a kindly preparatory work, until now eclipſed.

Many darken,A Caution concerning fixing Converſion to ſuch a time. if not hide from themſelves their experience of a preparatory work, by unwarrantably fixing their converſion to ſuch a time: Whence notwithſtanding upon juſt examination, they cannot deny the ſubſtance of preparatory work to have been; and the effects of ſaving grace to be in their ſouls; yet, they owning no work for preparatory work which was not wrought before; nor any work for converting work, which hath not been wrought ſince ſuch a time: they cauſe much unſetledneſs, and uncomfortableneſs unto themſelves.

'Tis the duty of all that live under the Goſpel to be converted unto God, and it is the duty of all that are converted to know they are converted; but we are no where commanded, to know the time of our converſion. If upon better light then formerly, we cannot find that to be converſion, nor conſequently that we were converted at that time which we were wont to reckon from: yet, if we find the works of God fore-going, and accompanying converſion; to have been,Pemble, Of the nature & properties of grace and f…th. and to be in our fouls; it is our duty to bleſs God, that we are converted, and not groundleſly to afflict our ſelves about the time of our converſion.

To tell (ſaith Maſter Pemble) the month, day, or hour, p. 163wherein they were converted; is in moſt converts impoſſible in all, of exceeding difficult obſervation: though I deny not (ſaith he) but the time may be in ſome, of ſenſible mark.