sinne and their works dead their Will is not free then to any spirituall work death depriues not onely of action but facultie They are said to serue sinne if their will be in a full bondage they are not free all that are not freed by Christ remaine in spirituall bondage to sinne they must be in him whom he freeth and that is by a true faith they are gouerned by the prouidence to some workes that are good for their matter but in them they are intrinsecally guilty they haue no will to obey honour the Lord therein they proceed not from an inward frame of goodnesse and conformitie of heart to Gods law their will is worse then their deed they receiue the Gospell but not with an honest heart purely for it selfe but with corrupt respect They forbeare some sins but not for loue of God and that they haue chosen Gods law whereof sin is a violation their will is not turned against it out of any inherent holines contrary to it but as contemned by light of the minde as reprochfull for one that professeth true religion or some way daungerous as appeares by their partialitie in the law Iam. 2.4 The true beleeuer is by the spirit of Ghrist in part truely and for euer freed in his will from the spirituall bondage and seruitude of corruption and his libertie is brought forward by degrees The change is by a supernaturall worke as if a stone which a hundred times forced vpward falls downe againe should haue a new inclination put into it the change were aboue nature But now the inclination is naturall so in this worke of God in taking away the stonie heart and giuing the will a new inclination the diuine power hauing made this alteration by infusion of grace and holinesse into it the action of it in willing to belieue to be iustified to be healed in nature of the sinfulnesse perceiued to be quickened vnto good workes to doe them more spiritually is naturall and free by reason of the godly nature Search your selfe according to this difference in minde conscience and will and be a true witnesse of the worke of God in you Obiection VII I find such corruption in my minde conscience and Will especially that I feare I am vnder the dominion of sinne not onely hauing damnable matter in me from which Gods children be not free but damning for sinne reignes vnto death Answere First If you desire healing of your nature grone in desire to grace perceiue your fowlenesse vnto a lothing of your selfe feare not sinne hath not dominion ouer you True grace and sense of sinne may be together in a true beleeuer who by new light perceiueth what is sinne by renewed selfe-loue more impartially iudge themselues and their doings by spirituall life feel that which they that are blind dead in whom self loue is fully corrupted neither see nor feel Prou. 30.2.3 Rom. 7.24 That wee see abhorre confesse lament as our exceeding miserie sinne dwelling working in vs hindering the good wee would corrupting our best workes carrying vs to hated euill That we earnestly desire deliuerance frō this bondage That we may do Gods will in earth as it is done in heauen No measure that is ioyned with imperfection satisfieth vs but we contend further that we indeuour our selues to get more grace and the exercise of it apply our hearts to fulfill Gods statutes bid battell to all vices purge our selues imbrace crosses as meanes of mortification and profit in holinesse loue a wise reprouer beare malicious reproofes and that we rest not in aliuelesse conformity in the externall action to Gods law it is of the grace of God giuen vs in Christ Iesus Rom. 7.14.15.24 Phil. 3.13.14 1 Chro. 28.7.9 Hos. 6.3 Psal. 119.101 1 Ioh. 3.3 Heb 12.7.10.11 Prou. 25.12 2 Sam. 26.10.12 Psal. 119.93 For sinnes past 1. That we voluntarily remember them to afflict our selues taking greife and shame for offending of God 2. That we willingly beare the punishment of them loathing our selues for our deeds that were not good hold our selues wholly damnable open not our mouth in defence or extenuation but confesse our selues vile to Gods glory with indignation at our follie and brutishnesse 3. that by rememberance of our seruice of such hatefull and now hated sinnes wee keepe our selues from our iniquitie and prouoke our selues to the study of innocencie that we are carried to labour in Gods worke with greater impulsion of loue considering Christs loue dying for vs Gods loue giuing him for vs and forgiuing so great debt 4. that we are humble modest in opinion and speech of our selues whatsoeuer graces we haue receiued that considering our change by the grace of God we bee humane compassionate toward sinners louing to make them iust waiting for their repentance deuouring indignities from them in hope and desire that they which are such as we were may be such as we are by the grace of God louingly and gladly receiuing them repenting is of grace Esay 54.6.7 Ezech. 16.63 Leu. 26.42 2 Sam. 15.26 Mich. 7.9 Iob. 42.6 Psal. 73.22 Psal. 18.23 1. Pet. 4.2.3 1 Cor. 15.9.10 2. Cor. 5.14 Eph. 3.8 2 Tim. 2.24.25 Tit. 3.3 It is a token that is pacified is moued in his bowels towards vs as his deare children Ier. 31.20 will meete vs with tokens of peace and loue Luk. 15.20.23 and defend vs as now deliuered from our sinnes not being that wee were being that we were not Luk. 7.44 and iustifie the ioy of good men in our returning from death to life Luk. 15.31 Secondly Where sinne reigns the man is but flesh merely carnall Gen. 6.3 Ioh. 3.6 distitute of the spirit Iud. v. 19. in the full power of sinne Rom. 7.5 wholly replenished with it as it were buried in it If the Spirit of Christ be in you it freeth you from the law and force of sinne and the hurt of death You are not in the flesh but in the Spirit for the Spirit of Christ dwelleth in you Rom. 8.2 9. Though you haue and shew forth much more corruption in affection and manners then many other christians doe yet the new man liueth in you as a babe 1 Cor. 3.1 infirme and feeble to keepe the olde man vnder and to bring forth the actions of a christian And because of the seede of God in you though in comparison of stronger christians you may bee counted carnall yet compared with meere carnall men you are spirituall you are not wholly carried by the desires of the flesh as they but contrary lusts striue in you to destroy one another Galath 5. verse 5.17 The perfectest Christian in this life compared with the spiritualnesse of Gods Law may well pronounce himselfe carnall Neither nature nor action is fully conformable to it but though there bee much in him contrary to the Law yet the roote of the matter is in him Iob 19.28 You should say why doe wee persecute him seeing the roote of the matter is in him Where
a man to euery good worke the branch brings not forth but in the vine without Christ or not being in him we can doe nothing Ioh. 15.4.5 The worke cannot be better then the nature whence it proceeds an euill tree cannot bring forth good fruit The work may be materially good but euill by abuse productions of the flesh by some peruerse affection vnto ends not right in the sight of God they be dead workes not onely as they proceed from a person spiritually dead a stranger from the life of God but as they tend to the condemnation of the worker though farre more tolerable then those sinnes that are such for their matter and kinde Sixtly Vnbeleefe holds a man vnder great misery First Vnder the rigor of the law without mercie to the pardon of the least omission or defect Secondly Vnder irritation of the law the more it reueales sinne the more corrupt nature lusts and striues to doe it Rom. 7.5.8 Thirdly vnder the coaction of the law he is in bondage vnto feare of the threatnings of it and withheld from the euill which he loueth as a dogge tyed vp from biting or a foxe chained vp from prey yet retaine their disposition Fourthly Vnder the malediction of the law there is no curse but hee may feare it in his blessings in his crosses he hath euill of good and euill of euill all turnes to his hurt It shutts out thee good of most excellent meanes Heb. 4.2 makes Christ with all his vertue vnprofitable to him who by his absolute power can doe whatsoeuer hee will yet concerning his ordinate power is made impotent in a sort to great works by the vnbeleefe of men Mar. 6.5 Seuenthly Vnbeleefe increaseth a mans misery liuing vnder the Gospell it shall be required of him according to that which is cōmitted to him iudgement is to the Iew first for abusing his preferment in the offer of saluation by Christ. This is condemnation that light is come into the world and men loued darknesse rather then light Ioh. 3.19 Christ is to the ruine of many in Israel Luk. 2.34 They haue a double damnation one from the law wherein Christ found them another from the Gospell in which deliuerance was offered and they refused it they that stumble at this stone are broken and they vpon whom it falls are all ground to powder A malefactor dieth iustly by the law but if he haue offer of the kings pardon and refuse it he is twise guilty of his owne death the iudgement beginnes here in spirituall plagues Rom. 11.8.9 Ioh 12.39 and is fulfilled in hell in a more greiuous damnation then that of Sodome and Gomorrha Resolue therefore speedily to obey the Gospel consent to God commanding you to receiue his sonne promising mercy in him to euery one that beleeues on him dispute not against his faithfull and true sayings listen not to the deuill and your carnall wisedome muttering and obiecting thus Obiection I. Who am I what is my worthinesse that I should conceiue of God that he so respected me as to giue his sonne and with him so great happinesse for me I dare not beleeue it Answere First The opening of the sealed Booke the bare fore-knowledge of things to come found no man liuing or dead worthy of it but onely Christ whom then shall so great loue find worthy of it in himselfe 2. It commends the free grace of God that he was so farre from making the respect of our worthinesse to turne his minde toward vs that when we were of no strength meere enemies sinners and vngodly he prouided the merit of his sonne for vs his loue is set before the gift of his sonne Ioh. 3.16 To declare the freenesse of the benefit we bring nothing bring nothing but our needinesse emptinesse nothingnesse are onely receiuers of Christ with his blessing and of faith also whereby to receiue him It is of faith that it might be of grace Rom. 4.16 Herein hath God manifested and made certaine his loue 1 Ioh. 4.9 That I may be setled in conscience that being in my selfe vnworthy I am counted worthy I must turne away mine eyes from my selfe and behold Christ Iesus alone on whose worthinesse the fulfilling of the promises depends he that imbraceth him and the promise of mercy in him is said to be worthy as he that reiects the offer of God so gracious is said to be vnworthy Math. 22.8 First The holy seruants of God confessing their owne vnworthinesse haue yet beleeued and humbly claimed Gods promise with this reason thou hast told this goodnesse to thy seruant thou art God and thy words be true Gen. 32.9 10 11.2 Sam. 7.18.28 praying him to performe it for his owne sake Dan. 9.19 who for his owne sake puts away our iniquities Esa. 43.25 Obiection II. The presumption of a bidden guest sitting downe at the wedding feast without a wedding garment was found and fearefully punished Considering my nothingnesse and withall my great sinfulnesse I feare to meddle humility seemes to with-hold me Answere It is not presumption but humilitie to yeeld to Gods will and a meet thing to accept the gracious offer of his sonne vnto life approue and yeeld to what God pronounceth to please him giue your selfe liberty to iudge in his worke what is meet consider the correction of Peter refusing in modestie his Lords offer to wash his feet Ioh. 13.6.8.9 There is a carnall humilitie that may spoile a man of his soule Col. 2.13.23 We be fittest for Gods mercy when lothing our selues in our fowlenesse we aspire vnto his grace which hee giues to the humble 1. Pet. 5.5.6 Secondly Great things beseeme a great God we are to consider not what we are in our selues meet to receiue but what is meet for him to giue whose counsell determines to this and that man as his pleasure is who works herein for the praise of his glorious grace that makes all for himselfe Lord of all free to place his grace where he will none giues him first Rom. 11.35 Thirdly He suffers his elect to fall into great sins which he orders to his and their glory 1. In giuing them notice of them with feeling whether strange terror consternation accompanie it or they passe in the birth more easly yet they goe before many ciuill men into the kingdome of heauen Math. 21.31 disposing them therby vnto his calling vnto fellowship with Christ 2. and makes them called to doe more with impulsion of loue for much forgiuen Luk. 7.47 3. To stand as patternes of Gods abounding grace to preuent their diffidence who desire Gods mercy and grace yet distrust by the number and greatnesse of their sinnes Forthly Number or greatnesse of sinnes are not barres in all to shut out Gods mercies in Christ either for forgiuenesse or healing of nature they may be resembled by the Sea in which Gods great workes are seene which slowes to the couering not onely of sands but rocks
but not with pure intention but to make himselfe sure of the kingdome as the young mans conscience witnessed all these haue I kept when for right manner and end he had kept none of them Thirdly The peace it hath cōtinueth not When God enterrupteth his presumption opening his conscience to notice his working of iniquitie in the midst of laughter the heart is sorrowfull and like Balteshar at the fight of a hand writing vpon the wall he is filled with terror and his false confidence destroied there shall be only feare to make them vnderstand the hearing Esa. 28.19 First The quietnesse of a true beleeuers conscience is caused by resting on Christ to the sprinkling of it with his blood as the blood of attonement for all his sinnes so particularly for those that doe specially lye vpon the conscience both for present peace with God and safety from wrath for euer hereafter through Christs aduocation and intercession appearing in heauen for him It is also strengthed by experience of Gods good will Rom. 5.4 Psal. 41.11 12. and by euidence of sanctification in the dying of the root of all sinnes by degrees lessening the force and fruits of sinne in the life of the spirit gouerning the soul by exercise of holy graces planted in it to bring glory to the name of God by good workes and labours of loue Heb. 13.18 1 Ioh. 3.19 with faith of Christian liberty and particularly of freedome from the rigor of the law that God accepts in Christ a begun obedience though it be imperfect Secondly For effects it works comfort in God reioycing in him because of the attonement Rom. 5.11 free enterance into his presence with our lawful suits Heb. 10.22 with a holy shame for sinnes though forgiuen Ezech. 16.63 witnessing the loue of Christ to vs it holds to his word to liue no more to our selues but to him it hath the authoritie of God in such respect that it cannot in any knowne law cast it out with despising the commandement giuen to vs though in lesser matters therfore makes vs striue against sinne and maintaine a close fight with it and not onely holds vs to trauaile of soule for inward mortification but to hold on in good duties when wee suffer euill for the Lords sake It encourageth in wel-doing not onely for matter but for intention against imputations of hypocrisie and vanitie Iob. 27.4.5.6 2 Cor. 1.12 The peace it giues keeps the minde and heart in Christ Iesus Phil. 4.7 Thirdly For continuance it is a neuer failing feast it may be interrupted by desertion temptation falls but it remaines in cause and returnes at length 2 Sam. 23.9 The troubled conscience of the vnbeleeuer or vaine beleeuer and the troubled conscience of a true though not perfect beleeuer are differenced in cause measure and effects First The vaine beleeuers trouble is of the spirit of bondage causing feare and disquietnesse Rom. 8.15 He is amazed at his owne brutishnesse rebuked for sin whereof the conscience is witnesse by apprehension onely of misery following it Prou. 5.12.13.14 Secondly For measure the conscience of an vnbeleeuer accuseth too sorely hiding away the Gospell and so without hope greife wholly possesseth the hart without strife against it as sinfull vrgeth not to faith and repentance truely hee affects deliuerance and sometimes complaines of God for the greatnesse of his punishment as they doe in hell with indignation gnashing their teeth despairing vtterly as Iudas For the spirit hauing opened their conscience to see their sins and Gods wrath with sense of guiltienesse leaues them in terrors and mooues them not to go to Christ. So through their own corruptiō they bring forth desperate sorrow a fearefull effect of their desperate sinning who answere such as exhort them to repentance There is no hope I haue loued strangers and them will I follow Ier. 2.25 to whom God may iustly say this shall ye haue at my hands yee shall lye down in sorrow Esa. 50.11 Thirdly it makes a man shunne God as Adam vpon his fall as the deuils did Christ as their tormentor it makes a man flee the stroke of the word in a sincere ministerie it hates the light Ioh. 3.20 as Ahab said of Michaiah whom he confessed a prophet of the Lord I hate him as Herod did Iohn First The troubled conscience of the true beleeuer is from the Spirit of grace sanctifying the conscience vnto some rightnesse in performing this function in accusing and disquieting to his good though not without some mixture of the flesh it troubles for sinne as of enmitie against God offensiue to him and causing wrath whereby the sinner is detestable to himselfe doing things so vnworthy He cannot liue vnder Gods displeasure Secondly for measure this vnquietnesse is not full because hee is not without some measure of faith in Christ to the purging of his conscience from guiltinesse and filthines of sinne though it may be he seeth no faith in his owne heart His conscience telleth him hee ought to beleeue because of Gods commandemēt he valueth faith highly and seekes it of God constantly with mourning for his vnbeleefe he calles vpon his heart to trust in God as not without hope though languishing not without loue whereby hee cleaues to God seeking his fauour and the light of his countenance specially be he in prosperity or aduersity Thirdly for effects it makes the beleeuer to beare punishment vpon him whether from God Lament 3.28 29. putting his mouth in the dust hee opens not his mouth against God Ezech. 16.63 It maketh him to feare sin to come and suffers him not to continue in knowne sinnes it workes him to readinesse to forgiue men because hee needes pardon and seekes it He welcomes the ministerie wounding and healing and striueth to remember God in his waies promising with purpose of heart to sing ioyfully of Gods righteousnesse when he opens his mouth Or from men of which after whether from law and iustice or from wrong dealing Thirdly the will of an vnbeleeuer of which a worke is specially good or bad and so accounted of God is not made free from spirituall bondage a man is counted good or euill of his will It is the comfort of a strong christian that he findes the worke of God in his will for delight to doe that which God requires with present and working will not altogether ineffectuall The new heart is peculiar to them whom God hath receiued in Christ. Ezech. 36.26 To haue the stonie heart taken away and to receiue a heart of flesh Godly desires are peculiar to godly men who are carried by Gods Spirit which they alledge to him as his owne worke who giues to will Nehemiah 1.11 Esay 20.8 graciously hearing and fulfilling them Psal. 10.17 Prou. 10.24 It qualifieth a worke vnto acceptation and reward that it was not onely done but willed 1 Cor. 9.17 2 Cor. 8.10 Men not in Christ by a true faith are said to be dead in