First of Conviction of Sin.

Quest. WHat is therefore the first work of the Spirit in the conversion & salvation of man?

Answ. To convince of Sin.

Quest. Doth not the Law convince, and shew a man his sin?

Answ. Yes; as an instrument in the hand of the Spirit. Rom: 3.20. But the Spirit doth it as the principal agent by the Law.

Q. Is there not a natural conviction by the light of nature (or the light of natural conscience) and not by the light of the Spirit?

A. Yes; Rom: 2.15. But the conviction of sin here is of a higher nature, it is supernatural, by a supernatural power of the Spirit.

Q. What difference is there between natural and supernatural conviction of sin?

A. 1. Natural conviction by natural conscience is much defiled and corrupted. Titus 1.15. It will show some gross sinns, but it brings not to light those which are most secret, and most dangerous; but super-natural conviction or the Spirit by super|natural conviction dealeth plainly, and discovereth Page  32 the most secret sinns of the soul. 1 Cor: 15.14, 15.

2 Natural conviction is usually dark and weak, without deep affection, because it is a dim light; but super-natural conviction is strong and over-powering and mightily affecting the heart. Acts 2.37. because this is a clear light.

3. Natural conviction if it be sometimes strong and affecting the heart, yet it hurries the soul from God, it made Adam flee into the bushes to hide himself, it sent Saul to the witch, and Judas to the halter. Because natural conscience is but the Ser|jeant of Divine justice, before whose throne it drags the soule, and so workes feare & flight; but super|natural conviction inclines & drawes the soul unto God, and to seek after Christ, because it is the fruit of mercy from a mercifull Redeemer, from a com|forting Spirit.

Quest. Why doth the Spirit undertake this work to convince of sin?

Answ 1. That the Lord Jesus might have all the glory of the conversion of a sinner, which is be|gun in this first act of conviction, for if it were in mans power to convince himself of sin, then the be|gin̄ing of mens conversion (which is conviction) should be attributed unto man, and so Christ should not have all the glory.

2 Because no man can or will see his sin effect|ually untill the Spirit first comes, because without the Spirit men flatter themselves in their evill wayes Page  33Psal: 36.2, 3. Love their own peace, fly from the trouble of sin as from the biting of a Serpent, or a temptation of the divel toward despair, and Sathan seeks by all means to blind mens eyes here Luke 11.21. and allthough sin be the greatest evill, yet a car|nal heart can never see his sin till the Spirit comes.

Quest. If the Spirit only doth, and can convince of Sin, What use are you to make of it?

Answ: 1. That it is no easie matter to be effect|ually convinced, because the eternal Spirit of the Lord Jesus only can do it, and therefore it is impos|sible to any created power.

2. Not to be discouraged though I find a blind mind, and a hard heart, that I cannot be convinced of sin, because the Spirit only is able to do it, and allthough the Word and Spirit hath given many knocks upon my heart, to break it, yet as it is in hard things one knock at last may do it.

3. To go to Christ for this Spirit in prayer, when I find my heart hard; and to believe, that it is one of the most pleasing requests that I can put up unto Christ, to desire his Spirit to convince and humble my heart; all the glory of Christ (in some sort) be|ing raised from this one work of the Spirit, to con|vince & break the heart for sin.

Quest. What is meant here by Sin?

Answ Not only the act of sin, but all the mise|ry that followes upon sin, especially the wrath of God for sin.

Page  34Quest. Why doth that word conviction of sin com|prehend Humiliation for sin?

Answ. Because effectual conviction is here to be understood.

Q. Why doth the Lord Iesus say the Spirit shall convince of sin, without mentioning conviction of the wrath of God, and that misery that followeth on sin?

A 1. Because sin is the greatest evill, and the cause of Gods wrath, and therfore in saying Sin all other misery is included.

2. Because by effectual conviction & humiliati|on the Spirit of God sets on sin upon the soul and makes it ly most heavy upon the heart, & although he makes the sence of wrath heavie, yet the Spirit by that doth but raise up the soul to make it the more fearfull of sin the cause of it. Ier. 2.19.

Q. Why doth the Lord Iesus use convince rather then humble?

A. 1. That he might shew where true humi|liation begins, and that is in conviction.

2. That he might not only shew the work of humiliation, but the manner and way of it, which is not by any blind fears & fleabitings (as it were) as in many reprobates, but by clear light & demon|stration out of the word, over-pouring all reasons and shiftings (which is in the nature of conviction) that their condition is sinfull and miserable.

3. To teach us that not only the great work of humiliation upon the heart is the work of the Spirit Page  35 but that the first and least beginings of it even the very first sight and conviction of sin is his work also, and not our own.

Quest. What is there in sin, of which the Spirit convinceth and humbleth?

Answ. Three things. 1. The exceeding great evill and horrible nature of sin it self.

2. The terrible wrath of God for sin.

3. The pollution of the person that sinneth, that he is wholly possessed with sin, and universally de|filed by sin in every thing be doth and is able to do, and all this because he hath no part in Jesus Christ by Faith.

Quest. What need is there that the Spirit should set forth the exceeding evill of sin?

Answ Because sin is that evill which principally grieves the heart of God, and therefore when the Spirit comes to correct & humble for sin, he makes it to grieve our hearts most, and to be exceeding bitter to the soul. The Divels and reprobates, to whom the Comforter never comes, they feel the terrour of sin, but never feel the evil of sin.

Q. What need is there of conviction of the wrath of God?

A. That the soul of man might be more deep|ly and sensibly humbled for sin the cause of it, for the heart of man being sensual, it cannot so im|mediatly feel sin which is a more spiritual evill, but by means of Gods terrour, (as by the burning of the Page  36 cole) the soul is made more sensible and is smitten with the foulness of sin, so as to cry out Lord what evill have I done.

Quest. What need is there of convincing the soule of its universal pollution by sin?

Answ. Because otherwise the heart would bee lifted up from what litle good it seeth in it self, and never go to Christ for all good.

Quest. What measure of conviction and humili|ation for sin is necessary?

A. So much sight and sense of sin is necessary as may make sin a burthen unsupportable to the soul Psal. 38.2. Math. 11.28.

Q. What necessity is there of such a measure?

A. 1. Because sin and the wrath of God are in themselves the greatest & most unsupportable evills hence the soul must feel them so, or else the Spirit should not let them feel them as they be.

2 Because Christ hath felt sin as a burthen unsup|portable, therefore the soul must feel it so, other|wise it should not feelingly know what mercy Christ hath shewed unto it in bearing sin for it.

3. Deliverance from sin & wrath of God, would not be matter of unspeakable joy, unless sinn was matter of unsupportable burthen.

4. Because such is a mans love of sin, and con|tempt of Christ, that he will never go to Christ to take sin and wrath of God away, while he can bear them quietly without intollerable pressure under it: Page  37 and therefore we see many that having only some cōvictions & light fears & troubles for sin, they can ease themselves by some light confession & praying or by business, or sports, or mirth, hence they live in their sin and must perish for it.

Quest. How much sense and feeling of this un|supportable burthen is needfull?

Ans. Such a measure as makes the soul unpeace|able & restless untill it come to Jesus Christ: Lam. 3.49. For though the Divels and reprobates feel sin as an insupportable burthen, yet it makes not this impression upon them so as to make them rest|less untill they come to Jesus Christ.

Quest. What necessity is there for such unpeace|ablenes and restlesness of heart?

A. 1. Because if a cut finger or an akeing tooth will make men restless till they have ease, if there be any hope of ease, much more those that feel far sorer evills upon them, if there may be any hope of help by Iesus Christ.

2. Because the end of all troubles in the Elect is to bring them to Christ, they must come to him, John 10.16. Hence they must be restless till they find peace in him, and can never be sayd to be humbled if they can find any rest without him: hence that promise, Mat: 11.28. is the first and most ordinary support and ground of comfort to an humbled sinner.

Q. Wherin doth this restlesness appear?

Page  38Answ: 1. In thinking of their evill and misery continually; Their sin is ever before them, as David sayeth Psal 51.

2. In mourning bitterly for the evill they see, as Iosiah did, and that sometimes in such a measure as that they can neither eat or drink, or take delight in any creature, as Paul did Acts 9.

3. In praying and sighing under their burthen, with unutterable groans Rom: 8.

4. In desiring to go to some Minister of God to open their hearts & griefs to him, and to enquire of him what they should do: as they did Acts 2.37 when they heard this they were pricked &

5. In objecting against all promises, & grounds of consolation in regard of their sinns.

6. In wondering when they ly down, and rise up, that they are not consumed, and that they are yet out of hell, considering the greatnes and multi|tude of their sinns.

Quest. Is this restlesness equally in all those whom the Spirit worketh upon?

Answ▪ No; but just like some ships, some are carried with more rough winds, some with more gentle and still winds to the harbour, yet by both the vessell is kept from resting, untill it comes to the harbour; So it is here, some are carried with more rough and boisterous temptations & fears to|ward Jesus Christ, some in a more still and gentle manner unto Christ; Nor is this restlesnes a monk|ish Page  39 and forced unquietness, but a special spirituall and secret push of the Spirit, which puts them dayly forward, either in a more gentle or terrible manner.

Quest. But may not some be thus restless, and yet not know it?

Answ. Yes, and the reason is because usually many judg of this restlesnes only by terrible afright|ments, when as there may be an intellectual sense of sin, or a deep apprehension of sin and wrath in the mind and understanding, which may make the soul restless without such affectionate affrightments As there may be great joy from a deep apprehensi|on of some good, without laughing & dauncing, and as there may be great affrightments without light, as sometimes in a dream, so there may be a great humbling light without affrightments, and violent raging fears.

Q. How may such come to know it that think they never have been thus affected with sin, and yet indeed have been so?

A. Two wayes. 1. If the soul doth esteem Christ considered as a Redeemer from sin & wrath of God, as the greatest good, it is a certain sign that such an one hath ben sensible of sin and wrath of God as the greatest evill, though they should think they were never so, for how else could deliverance from sin and the wrath of God be so precious, if sin and wrath were not most heavy; as (for example) Page  40 how can a man esteem bread & water as a greater good then all the gold and silver in the world, if he was not sensible of a hunger-bitten and thirsty condition before.

2. If any soul hath a part in Christ without sense of sin (as he thinks) at his first conversion, yet he shall find that it was there indeed by his after conversions to God, for Peter and the rest of the disciples, after they were converted, were to be a|gain converted Math: 18.3. Now many gracious christians shall find much sense of sin, and terrour of God affecting them all their life in their humili|ations before God which they neuer felt at first, yet notwithstanding these after-returnings do evident|ly shew what ingredients were in them at first.

Quest. Is not this conviction and humiliation a consequent of faith, and following ones being in Christ?

Answ. There is indeed some kind of conviction and humiliation for sin which followes faith, but in this place Christ expressly speaks of that cōvicti|on & humiliation for sin which is wrought by the Spirit in the soul because it believeth not in Christ, and therefore is before faith is fully wrought.

Quest. How may it appear that conviction of sin is the first work of the Spirit?

Answ: 1. Because none without this can feel their need of Christ and his righteousness, and seek after him before they have him. For the whole need not a Physician, but the sick Math. 9.12.

Page  412. Because otherwise none would be glad of Christ when he is to be given to them. A condem|ned man is only glad of pardon; and they only that were pricked at the heart Acts 2.37. gladly receiv|ed the word of the Gospel. verse 41.

3. Otherwise none would stay with Christ after they had received him As the stony ground sell a|way Math. 13. because it had not depth of earth (or deep humiliation) if sin was never very bitter, a small temptation to sin would make men easily to forsake Jesus Christ.

Quest. What use are you to make of this doctrine viz: conviction of sin?

Answ. I learn hence, that the first work of the Spirit upon the soul, is not that mystical Union which is between Christ & the soul (as some think) Christ doth not first unite himself to the soul, and then it is convinced of sin and humbled for sin, and then believeth in Christ, but the soul is convinced of sin before this union; for if the Spirit first con|vinceth the soul of sin because it believeth not in Christ, and consequently because it hath no part in Christ by any union to him; then the Spirit doth not first unite the soul & Christ together, and after|ward convinceth it of sin. He that is united to Christ is in actuall favour with God, but he that believeth not is out of favour, condemned allready, and the wrath of God abideth on him. Iohn 3.18. Chap 3.36. if therefore the Spirit first convinceth the soul Page  42 of sin because it believeth not in Christ, then be|cause it is out of favour with God, condemned all|ready abiding under the wrath of God, and conse|quently not as yet united to Christ.

Quest. What evill is there in holding this opinion that the soul is united to Christ first before it be con|vinced and humbled for sin?

A. 1. Because by this principle, it is not fit to preach the Law to any of the Elect, to shew them thereby their cursed estate: for if they be united to Christ before any conviction of sin by the Law, their estate is not cursed but blessed, union to Christ being the root of all blessedness.

2. Because by this principle there is no need of preaching the Gospel, to draw the seperated soul from Christ, to unite it to Christ: because before conviction of sin, and therefore much more before conviction of Christs Righteousness in the Gospel, this union is supposed to be wrought.

3. Because by this principle one may be united to Christ, and yet have a heart corrupt and wholly united to sin: because it supposeth such an union to Christ which is before so much as the least sight and sense of sin.

4. Because by this principle the soul is united to Christ before it hath any faith either in the habit or act of it, which is expresly contrary to the Scrip|ture. Ephesi. 3.17. Rom. 11 20. Iohn 3. last. for that passive faith which some say is concurrent to Page  43 our union, is but a meer sound of words: for it is no grace indeed, but only that obediētiall or passive power of the soul to receive the impression of the Spirit upon it as a mud wall doth an arrow or a bowle of water receiveth a ball of gold, which passive power is no grace but is in the most repro|bate heart living.

5 Because by this principle, a man must bee justified, adopted, reconciled to God, not only be|fore faith, but even before he either seeth or feel|eth his sin, or need of Christ: for at that instant a man hath his union to Christ, he hath communion necessarily in all the benefits of Christ, as Justifica|tion, Adoption, Reconciliation, Rom 8.1. 1 John 5.12. But this is contrary to the whole currant of Scripture, which affirms that we are not justified without faith, but by faith; and that not only de|claratively in the Court of our consciences, but in the Court of heaven, and sight of God. Gal. 3.11. Also that we are adopted by faith. Gal. 3.26. and reconciled by faith. Rom: 5.1. Coll. 1.21, 22.

6 By this principle a man may be in a happy and blessed estate (because united to Christ) with|out any Repentance or sorrow for sin, which is a ground of all loosness of life.

Quest. But how can the soul be convinced of sin or humbled for it, unless Christ be there to work both: and therfore it seemes that Christ is first united to the soul before it be convinced of sin?

Page  44Answ. It is true, no man can be convinced of sin unless Christ work it by his Spirit, conviction of sin is a fruit or an effect of the Spirit of Christ: but it doth not therefore follow that it is a fruit of our union by the Spirit unto Christ: it is a fruit of the Spirit acting on the soul as an efficient cause, but not a fruit of the Spirit as uniting the soul to Christ and so inhabiting or dwelling in it; Union it self to Christ is a fruit of the Spirit, but it is no fruit of a former union, so conviction of the Spirit is a fruit of the Spirit, but not a fruit of union. The Spirit like a wise carpenter hews and cuts the soul to make it fit for union, as he doth the beams of an house; but this hewing & cuting and hum|bling the soul is no fruit of union, no more then hewing the rafters of a house are a fruit of union to the main beam.

Quest. If this conviction of sin be the first act of the Spirit, what followeth hence in the second place?

Answ. That the Law is first to be preached to sinners & unconverted persons before the Gospell: For, if the Spirit doth first convince the soul of sin, the Law is first to be preached, by which the apostle sayeth wee come to the knowledg of sin. Rom 3.20 Not that the Law of it self can convince of sin but as it is an instrument in the hand of the spirit there unto; for if the Gospel reveal nothing but Christs righteousness by faith; then it cannot reveal a mans sin & unrighteousness, and therefore the spirit must Page  45 use the Law as a means thereunto, and hence it is that they who are enemies to the preaching of the Law, are great enemies to Jesus Christ his righteous|nes. For by cōviction of a mans own unrighteousnes he comes to feel a need of Christs Righteousness.

Q. What follows from hence, in the third place?

A. That it is very dangerous to shake off trou|ble of conscience for sin, so as to hide it, extenuate it, excuse it, because it is such a sin as quencheth the very first motions of the Spirit, which appear first in conviction and consequently a great enmity a|gainst the Spirit is seen in these.

Quest. What besides followeth hence?

Answ. That all those that look for salvation should first seek for an humble & broken heart to be wrought in them by the spirit in this effectuall conviction of sinn.

Quest. What means may be used that the soule may be thus humbled?

Answ. Four means. 1. Consider Gods exceed|ing great Holiness, and how ill the Lord doth take the least wrong, and how heavily the least sin and what an unsupportable burthen and grief it is to the soul of God. And that appears in 3 things.

1. In that he spared not the Angels that sinned 2 Pet. 2.4. but cast them out of his sight, into everlasting chains of darkness; not because they committed this or that great sin, but because they sinned.

Page  462. In that he cast Adam, and in him all mankind into a state of everlasting death & sin, for the first fault, which seemed but little, in eating the forbid|den fruit. Rom 5.12.

3. In that Jesus Christ himself did bear the un|supportable wrath of God for sin, only imputed to him, not inherent in him.

Second means. Consider the unsupportable wrath of God which lyeth on the soul of every man all|ready for the least sin. John 3.18. & ver. 36. Hee that believeth not the wrath of God abideth on him For the wrath of God in Hel, chiefly consisteth in Two things.

• 1. In the souls departure from God.
• 2. In Gods departing from the soul.

Third means. Consider that no sinner hath any thing to bear up his heart under this unsupportable burthen, for if he hath any comfort, it is from and in the creatures, but they are all but snares & curs|es to him while he remains accursed of God in his sinns. Gal. 3.10.

Fourth means. Consider the eternity of this wrath that neuer shall have end to ly burning in the fire for ever is intollerable, to famish & pine away without God for ever: as a man that Is Page  47 starved to death for want of bread, oh what a mi|sery is it.

5. Consider notwithstanding all this misery & sin, Christ calleth to every weary sinner to come to him. Math. 11.28.

Secondly Conviction of Righteousness.

Quest. Thus much of Conviction of Sinn, what is the Second thing which the Spirit con|vinceth the soul of after it is convinced of sinn?

Answ. Of Righteousness.

Quest What is meant by this word righteousnesse?

Answ. it appeares in four things.

1. As by sin or unrighteousnesse is meant the breach of the law, so by righteousnesse is meant the fulfilling of it.

2. Its not our own fulfilling of the law or a righ|teousness inherent in us, but a righteousness inhe|rent in Christ, a righteousness in him out of us, for it is no argument to proove that we are righteous because Christ is gone to the Father, but it is an argument that he is so.

3. Tis such a righteousness inherent in Christ, as wherby he is righteous for us, and wherby sin|ners convinced of sin becom righteous.

For tis such a righteousness; the manifestation whereof comforts a sinner convinced of sin, which cannot be any other righteousness of Christ then such as whereby he is made righteousness for a Page  48 sinner. 4. Tis such a righteousness as perfectly pleaseth the Father; because it is said I go to the Father, and ye shall see me no more: For if Christ by this righteousness had not perfectly pleased him, either he should never have gone to heaven to the Father, or if he had, he should never haue stayed there, but now he saith I goe to the Father and ye shall see me no more; soe that in one word by righteousness is meant Christs perfect righteousness or fulfilling of the Law to make a sinner righteous before God the Father.

Quest. What is meant by these words because I go to the Father and yee see me no more.

A. The absolute sufficiency and perfection of Christs righteousness is set forth in it.

Quest How doth that appear from hence?

A. Christ being our suerty and undertaking to pay our debt, hence if the debt was not discharged he durst not appeare before the Father, that exacted the full payment, nor could he be able to stand be|fore him in heaven, or if he could, yet he should not have stayed with him but should have come down again to have satisfied for the rest which was due, but now his going to the Father evidently declares that the debt is payd, and therfore we shall never see him any more to satisfy for any one sin of the elect all being sufficiently and perfectly satisfied for.

Q. What is meant by conviction of righteousness?

Page  49A. To have a cleare revelation of Christs righ|teousnes made to be an humble sin̄ers own by faith·

Quest. How doth this appear to be the meaning of conviction of righteousness?

A. Because looke as when the Spirit convinceth of sin he convinceth a man that he is the sinner, and that because he believeth not in Christ, and hath no Christ in him; so when the Spirit convinceth of Christs righteousness by Faith, he lets a sinner see that it is his righteousness by Faith.

Quest. What are you now to doe after God hath convinced you of sin and humbled the soul for it?

Answ. To seeke a part in Christs Righteousness and to see my self righteous by faith in the right|eousness of Christ Jesus.

Quest. May not I stand before God with mine own righteousness by reforming what is amiss, and doing what God requireth for time to come?

Answ. No; for Christ himself could not appeare before God without perfect righteousness, when he undertook for a sinner, nor without satisfaction for all their unrighteousness & sin, much less can I stand before God with mine own polluted righteousness.

Quest. What is the reason that no man can stand before God with his own righteousness?

A. 1. From the nature of Gods holyness which abhors the least sin, or unrighteousness and is never pleased but with perfect righteousness, which all men fall short of.

Page  502. From the sentence of God in his Law, which curseth all that continue not in all that is written in the book of the Law to do it. Gal. 3.10.

Quest. How can Christs righteousness make a sinner righteous?

Answ. In this manner. First. The Lord Jesus performes all the rightousness which the strict justice of God in his Law requireth in a sinner. Gal. 4.4, 5. John 8.29.

2. Hee did all this willingly for a sinner. 1 Pet. 3.18. Rom. 5.6, 17. John. 17.19. For if he had kept all the Law, but not for a sinner, it would have done a sinner no good, but now pay|ing his debt as a suerty for another, it may stand in Law.

3. The Father accepts this for a sinner as if he had done it himselfe. Mat. 3. last. Ephe. 1.6. Otherwise Christ our suerty had not been made a sinners righteousness.

4. God the Father and Christ hereupon, plead the sinnless and spotless condition of a sinner against all accusers. Rom. 8.3. 1 Iohn. 2.1, 2▪ Heb. 7.25, 26. Zach. 3.1, 2, 3, 4, 5.

Quest. What learn you from hence? viz: that Christs righteousness makes a sinner righteous?

Answ. To see the golrious excellency of Christs Righteousness, as also of the Gospel which re|veales it, for the Law reveales how a man may bee righteous, but neither men nor angels, can ever see Page  51 how a sinner could be made righteous, but by the Gospel.

Q. When doth the Spirit reveale this righteousness of Christ to be a sinners?

Answ. Immediatly after it is convinced, and humbled for sin, for so it is said here the next thing after conviction of sin is conviction of righteousness and not before, so that God never reveales Christs righteousness by faith to an unhumbled but an hum|bled sinner.

Quest. How doth the Spirit then reveal Christs righteousness when it is thus humbled?

Answ. 1. It reveales this righteousnes to be his by Faith, if the soul receive it. Rom. 3.24, 25.

2. That it is his by faith having received it. Rom: 5.17. Iohn 1.12.

3. That having received it by Faith God is now fully pacified. Rom. 5.1.

Quest. Why must the soule be thus humbled before it be justifyed by Christs righteousness?

A. 1. Otherwise the soul would not care for Christs righteousness Rom 9.3.31. An unhum|bled sinner cannot but tread the Gospel underfoot.

2. Because if he did care for it, yet an unhumbled sinner will afterward abuse it, and turn Grace into wantonnes. Gal. 2.19.

3. Otherwise an unhumbled sinner would boast of his righteousness. Rom. 4.2.

Quest. Is not a man justified by Christs righte|teousness Page  52 before he believe or be convinced of sin?

Answ. No, for if the time of conviction of righ|teousness be before conviction of sin, then it is while a man is hardened in sin, and unbeliefe; but if the Spirit first convinces a man of sin because he believes not, (and consequently that he is under con|demnation) then the Spirit never convinces a man of Christs Righteousness, (and consequently that he is freed from condemnation) before he believe. John. 3.18. And if the Corinthians were once wicked, (as the Apostle tells them) but now are justi|fied, now are Sanctified, then they were not justi|fied before, viz when they were wicked. 1 Cor. 6.9, 10.

Q. But were we not Justified in Christs Redemption?

Answ. Meritoriously we were, but not actu|ally, the garment of Christs righteousness to justi|fie us, was then made ready but it was not actual|ly put on untill we believe, and allthough the sinns of the elect were then impured to Christ, and layd upon him for satisfaction, yet not for actuall justifi|cation; merited justification and Reconciliation is one thing, actuall justification is another, Christ me|rited our justification, and his righteousnes was the matter of our justification before we believe, but he purposed never to make it actually ours, unless we first believe. Rom. 3.24, 25.

Quest. But are we not said to be justified by faith only declaratively, & in the court of our conscience only?

Page  53Answ. No; but really, for though Faith is not the matter of our justification, yet it is the instru|ment (or instrumentall means of aplying it) and therefore is before it, for if any should be really justified before Faith, then it might be said there is no condemnation to some of them that be out of Christ Jesus who walke not after the spirit, but after the flesh, but that is directly contrary to Rom. 8.1.

Quest. But what evill is there in this opinion to af|firm that justification is before faith.

Answ. The scope of it is that a man may be in an estate of grace & actuall favour with God, and yet live in all maner of sin, without faith, and repen|tance, which is most abominable, for sin can not have dominion over a man while he is under grace. Rom. 6.14.

Quest. But doth not the Gospel belong to sinners as sinners?

Answ. The curse of the Law belongs to sinners as sinners, but not the promises. Gal. 3.10. And if the Gospell belongs to sinners as sinners, then all sinners shall be saved throughout the whole world, the Gospel indeed is offered to the vilest sinner, but the promise of it is actually applyed to none but humbled and believing sinners.

Quest. What followes from this?

Answ. That one reason why some are so long before they see their justification, is because there is some flaw in their humiliation; unsound humi|liation Page  54 unsound peace, little humiliation, little peace in sence of our justification; for though an humbled heart hath many objections against believing, yet when the Spirit comes, he will convince you of righteousness as he did formerly of sin.

2. That sight & sence of sin should not discou|rage any one from believing in Christs righteousnes because to such persons onely Christs Righteosness is revealed by the Spirit.

3. Hence it followeth, that when a sinner is humbled he may then without presumption believe a proud and unhumbled spirit cannot believe, an humbled sinner cannot presume, nor yet believe too soon; presumption is the proper quality of an un|humbled soul, for if now is the time of Christs reveal|ling his righteousnes while the soul is humbled, then it is the time of our aplying of Christs righteousnes without presumption.

4. Hence it followeth, that an humbled sinner should not seek first for sanctification, but justifi|cation, or a clear revelation of Christs righteousnes.

5. Hence it followes the way to keep assurance of our justification is to keep our hearts in an humbled frame, effectually convinced of sin; and therefore hate that doctrine as hell it self which under a colour of advancing the glorious estate of a Christi|an in Christ, would not have him lament, mourn & be humbled for sin; when as Christ dwels with a contrite and broken heart. Isa•. 57.15, 16. Page  55 And those that confess sin under the Gospel (which is therefore no old Testament spirit onely as some ignorantly and perversly upbraid it,) God is righteous to forgive their sin. 1 John. 1.9. And when the Spirit of grace, and supplication, is poured out on men, under the Gospel, then there shall be a great mourning. Zach. 12.10, 11.

Thirdly Conviction of Judgment.

Quest. VVHat is the last comforting act of the Spirit upon the souls of the elect after conviction of righteousness, or free justification by Christs righteousness?

Answ. Conviction of Judgment, or to convince them of judgment, under which is conteined Sancti|fication, and new-obedience flowing from it.

Quest. What is meant by judgment?

Answ. Not mans judgment, but Christs judgment, because tis sayed the Prince of this world (or Satan) is judged, which is onely done by Christ.

Quest. What judgment of Christ is here meant;

Answ. Not his judgment of punishment on the wicked, for Christ speaks of that judgment which is a comfort to the elect, now judgment of punishment is not such a great comfort to them, but it is his judgment of Government whereby Satan the Prince of this world is judged, or sub|dued, and consequently all power in heaven and Page  56 earth is in the hands of Christ to doe for his people, and hence it is sayd, Iohn. 5.22. God the Father judgeth no man, but hath put all judgment into the hand of his Son.

Quest, Is this judgment of government meant of Christs universal government, and of governing the world, or of his speciall government in governing, and ruling in his peoples hearts?

Answ. It is meant of both, yet so as that the generall government of Christ is in respect of the special government of his peoples hearts, for con|sider the world without Christs government of it, so Sathan is God and Ruler and Prince of it, especially in mens hearts, so the Lord Jesus crush|ing this power of Sathan, and destroying this god and prince of this world, he now governeth all things that he may rule especially in mens hearts subduing Sathan▪ and sin.

Quest. But is not by judgment meant sanctifica|tion, and new-obedience following our justification?

Answ. Yes because it is part of Christs judi|ciary and speciall power, to give power against sin, and sathan, unto all fruitful obedience, and thence it is that sanctification is called judgment. Isai. 42.3. till judgment come to victory, But this only is not meant here, but also his uni|versal power of government over all creatures as well as Divels for as by conviction of sin, the Spirit humbles, or therby is wrought humiliation, Page  57 and as by conviction of righteousness, Faith is wrought, so by conviction of Christs universall power of government the soul falls down before Christ, and submits to Christ, and so sanctification is wrought,

Quest. What is meant therfore more particularly by conviction of judgment, or what doth the Spirit cenvince a justified person of, when he convinceth of judgment?

Answ. 3 Things; 1 That the Prince of the world being judged, and conquered by Christ in abolishing all sin by justification, that now Jesus Christ hath therefore all lawfull power of right to rule them as their King.

2. That now they ought therefore to submit to Christ, he being now King as well as Saviour to them. Rom. 14.8, 9.

3. That they also shall submit to him & that their sins shall be subdued by Christ their King. Ro: 6.14.

Quest. Why doth the Spirit thus convince of Judgment in the last place?

Answ. Because the great and last complaint of a person justified by Christs Righteousness is the power of sinn, crying out who shall deliver me from it, and saying what am I the better if my sins are pardoned and not subdued, hence at last the Lord comforts them by revealing him unto them who hath all judgment and power to subdue their sin, and also how they ought and Page  58 shall be subdued to his blessed will.

Quest. What think you then of such as live loos|ly after Faith in their justification?

Answ. Their Faith is but a fancy, and a meer delusion, beaause all that are justified are lastly con|vinced of judgment also.

Quest How may it be known when Christ sets up this judgment of rule in subduing his peoples sins?

Answ. In three degrees. 1. When the soul cannot but yield to Christ. Rom. 6.2. That as the soul when sin reigned was necessarily acted by sin, so now it is necessarily holy when Christ reigns in it. Rom: 5.21.

2. If the soul yields for a time to sin, yet at last it goeth to Christ to take it away. Psal: 119.6, 7. Christ is then set upon his throne of judgment when this honour is put upon him by us to subdue our enemies.

3. If Christ doth not come presently and re|move sin, then the soul sighs under his bondage till Christ comes and takes it away. Rom. 8.23. Rom. 7.24.

Quest Is not their sin great therefore who are justi|fied and thinke that their sins shall never be subdued?

Answ. Yes verily; for this is directly cross to what the Spirit witnesseth, and convinceth of when he comes to comfort, and it is therfore the great sin of many who come to Christ that he would take away their sin, yet do not believe that he will; Page  59 for those that be convinced of righteousness shall be allso convinced of judgment, and that Christ shall reigne to subdue their sinns by some means or other, by little and little, by Ordinances, Temp|tations, Aflictions, frownes, smiles, and by death it self at last.

Quest. Why is so much sin unsubdued left in them which they see they cannot subdue?

Answ. To convince them that this judgment or this power is in the hand of Christ only and not in their own.

Quest. What is the duty therefore of such as are now justified?

Answ. 1 To see that now they ought to live to Christ, and submit to Christ who hath all judg|ment commited to him for their sakes.

2. That they not only ought, but also shall doe so because the Prince of this world is judged, and therefore all righteousness and judgment to subdue sin is in the hand of Christ.

Quest. What are you to learn from all these three things here together, sin, righteousness, and judgment?

Answ. 1. That such as intend the ministry, and would have the Spirit succeed their labours should principally indeavor three things,

• 1. To convince the people of sin & humble them.
• 2. To reveal Christs righteousness in the free offer and promise of his Grace.
• 3. To convince them how they ought to sub|submit Page  60 to Christ, and live to him, all judgment being commited to him.

Secondly To all Christians.

1. If ever you would be comforted seek first to be humbled for sin.

2. Then in the Second place, Seek Christs Righteousness for your Justification.

3. Then in the Last place Walk in all holiness and fruitfull Obedience before God and man.