SOME HELPES TO FAITH Shewing the Necessitie grounds kinds degrees signes of it Clearing diuerse doubts answering obiections made by the Soule in temptation By IOHN WILSON Preacher of Gods word in Gilford PHILIP 1.25.26 For your furtherance and ioy of faith that you may more abundantly reioyce in Iesus Christ. LONDON Printed by I. L. for Robert Mylbourne and are to be sold at his Shop at the great South doore of Pauls 1625. TO THE TRVELY NOBLE LADY THE LADY LETTICE Countesse of Leicester Mercie and Grace in this life Saluation with eternall glory in the World to come Good Madam VNthankfulnesse is a great defiler of conscience both as it is a great sinne against iustice and as it prouokes wrath whereby such persons are deliuered vp to vile affections And though thankefulnesse cannot stay in the instrument but goeth by it to the author yet it is due to such by whose hands God conueyes his benefits It hath pleased that blessed God to stirre vp your Ladiship for my good first in calling mee to be a Minister to your Honourable familie how weake soeuer yet not without some fruit by his blessing whose power is seene in weakenesse where how I was cared for my conscience doth witnesse secondly in your opportunity preferring publike good so were your words giuing me a free and comfortable entrance into this charge wherein I now labour according to my measure And from that time I haue beene followed with kindnesse from that house but that specially refresheth mee to remember that for the worke of my Ministerie your Honour willed mee to count you as my mother I am bold thus in particular to propound you for Gods Honour as an example especially to Patrons And finding my selfe so much bound I haue long thought how besides my prayers I might by some paper testimonie shew my selfe thankefull to your Ladiship and resolued at last to write these notes faire and send them for the helpe of your faith and comfort in witnesse of the continuing of my true care for your soules good Hereunto I was the rather inclined for that I vnderstood some to haue found helpe through the mercie of God to the quieting of their conscience by the reading of them when they were in shorter notes of a Sermon In the meane time diuerse friendes called vpon mee for some thing to the Presse from which the knowledge of mine owne wants hath hitherto kept me yet debating it thus If the matter be profitable first it is not likely to bee hurt that way but more vsefull then by writing secondly more fit to some for reading and to conuey bookes to friends more commodious then Copies in writing Here I stucke at this that good books for this helpe bee not scant but then I thought againe that acquaintance being a helpe to make them knowne all come not to one hand thiâ—dly my desire to leaue testimonie of my faith on whom I hold and how fourthly that God hath glory of diuersitie of gifts which manifest the spirit giuen to profit withall fiftly that my selfe owe to them that haue so aduentured themselues It yelded not without feare I confesse yet commending it to God for his blessing and to the loue of my deare friends to further it it is now out of my hands Good Madam vse it among other helpes I once left a little thing with you to helpe you in examination of your title to Heauen this may a little further that as being I thinke fuller to that purpose Calling made sure is a great comfort and aduantage for a Christian many giue testimonie to you you haue giuen good example in your constant respect of Gods ordinances glorifie God more with the fruites of your faith and loue call for the inspirations of the spirit to be carried earnestly after him hee purchased a people to be iealous of good workes looke into the felicitie of Gods chosen dayly bee still making it sure in your owne conscience the end of this life puts Gods people in possession of endlesse life The highest in the earth haue but terme of life in their present things how great so euer and dying out of Christ are without end miserable Blessed are they that so trust in Christ as to haue the Lord for their God that is to bee knowen in experience by the spirit of Christ destroying the dominion of sinne and lading vs so as that in the course of our life we are with God though foyled for our humbling in many temptations The God of life preserue your life of his good pleasure for the good of many that praising God for you may by their prayers further your grace heere with the exercise of it the Lord bee with you your Honourable sister with hers all that belong to you and guide your hearts into the loue of God and to looke for his Sonne the blessed hope from heauen Your Honors in all dutie and humble obseruance Iohn Wilson SOME HELPS TO FAITH Shewing the necessitie grounds kinds degrees signes of it clearing diuerse doubts answering obiections made by the soule in temptation Luke 1.20 Because thou beleeuest not my words c. THE holy Euangelist set to deliuer the storie of Christ from his beginning concerning his humanitie puts first a narration of his forerunner how he did rise as he that would speake of the day light beginnes at the day starre wherein hee mentioneth the promise of his miraculous conception and the ioy of his father and other friends 2. the doubting of the promise by Zacharie with the reason of it age making it impossible by course of nature Which is aggrauated by the minister Gabriel and by the matter promised glad tidings 2. threatened with punishment of dumbnesse as a penall signe set out by the time till the fulfilling of the promise the cause not beleeuing the words of such a messenger as he knew was sent of God For Zacharies doubt appeares not to be about the qualitie of the Angel whether he were true or false If he had onely doubted whence the reuelation came it would not haue beene so blamed for Gideon did so and desired a signe whereby he might know it was an Angel of God that speake to him Iudg. 6.17.21 But looking to the order of nature so as he considered not the power of God as Abraham did in a like case hee gaue not such glory to God a to rest on his word and power Obseruation I. From his punishment for this cause that hee beleeued not the word of God sent by his messenger we may gather how prouoking a sinne it is not to beleeue God promising His fault was but in one part of Gods word admiting some doubt about thee fulfilling of the promise 1. It was a particular act of vnbeleefe no habite 2. not full but of infirmitie among many faithfull services yet because he staggered at the promise knowing that God had spoken he shall speake no words of his owne till God haue fulfilled his Sara
it comes to challenge the aduersaries of our happinesse with a holy insultation either as it were at the barre for accusation or condemnation or in the field for force to separate vs from the loue of God in Christ Iesus Rom. 8.33 34 35. cannot be without faith in Christ. We haue by him entrance vnto God with boldnesse and confidence through faith in his name Ephes. 3.12 Him God raised from the dead and gaue him glory that our faith and hope might bee in God 1. Pet. 1.21 That a man may stay vpon God hee must know that hee is his God committing the care of his safetie and the charge of his happines to belong to him being both able and willing to helpe him which necessarily requires faith in Christ that hee may haue right to that couenant I will bee thy God So knowing whom hee hath beleeued he with quietnesse and confidence commits himselfe to him as Paul 2. Tim. 1.12 Diffidence and thereby feare are found in godly men and that in good causes by defect of faith much more in them that haue no faith whose hearts by the sound of feare are mooued as the trees of the forrest by the winde Esay 7.2 or are hardned against threatnings by flatterie trust in lying words making falsehood their refuge Secondly Loue of God whereby we are mooued towards him and cleaue to him as soueraignely good in himselfe 2. the authour and maintainer of all our good had or hoped for 3. and for him doe loue such persons and things as hee hath commended to our loue 4. giue our selues to him to bee at his will seeking his glory and hating our selues as wee are against him 5. cannot be satisfied but in fruition of him and therein rest with delightfull contentment cannot bee in an vnbeleeuer 1. In such the loue of God is not 2. Gods loue preuents vs and mooues ours 1. Iohn 4.19 3. Hee circumciseth our hearts to loue him his spirit is called the spirit of loue because it works it in vs and guides our hearts into it 2. Tim. 1.7 4. It is one speciall note by which the heires of the grace of life are described 1. Cor. 2.9 8.3 Eph. 6.24 Rom. 8.28 Iam. 1.12 The vnbeleeuer is an enemy to God Coloss. 1.21 Thirdly Feare of God whereby we sanctifie him in our hearts stand in awe of him his word hate to sin against him euen where no eye but his can take notice of vs giue our selues to good duties with strife to doe them so as pleaseth him aspire to full sanctification 2. Cor. 7.1 cannot be in an vnbelieuer For it is wrought in regeneration by vertue of Gods Couenant with such as haue their sinnes forgiuen Ier. 32.40 by the spirit of God that rests vpon Christ for his members Esa. 11.2 is prouoked by Gods mercy Psal. 130. vers 4. and holds a man with a perpetuall will to God The vnbeleeuer either contemnes God and declares it by lewdnesse in his waies Prou. 14.2 Or if he feare it is either penall Esa. 33.14 like the diuells trembling or meere seruile to be a bridle to work some ciuility the chiefe obiect of it is euill of punishment The feare of the belieuer is ingenuous voluntary with confidence and ioy the chiefe obiect of it is euill of sinne not his owne distresse but Gods offence Fourthly Obedience a voluntary subiection of minde and heart to God to hearken to and to doe his will after that manner and to that end which hee appoints is not in an vnbeleeuer whose wisedome is enmitie against God Rom. 8.7 He is a seruant of sinne addicted to the wils of the flesh and minde to fulfill them not subiect to God nor can be Faith is the Mother of obedience by it wee receiue the spirit renewing our nature vnto delightsome agreement with Gods Law Ioh. 5.3.4 mouing vs by Gods mercies impelling vs by the loue of Christ to die to our selues to liue to him Fiftly Patience whereby vnder euills wee adide in Gods waies possesse our soules waite for God and giue him glory acknowledging his hand authoritie ouer vs and ours his wisedome righteousnes and goodnes is not in an vnbeleeuer for it is the daughter of faith and hope 1. Thes. 1.3 a fruit of the spirit Gal. 5.22 and is wrought in meditation and application of Gods promises of the gift of his sonne the pledge of all promises Rom. 8.31.32 and his presence with vs in trouble Psal. 91.15 moderating the temptation to the strength he giues that we may be able to beare it working our present good and promoting our future glory 2 Cor. 4. Vnbeleefe hath either senselesse stupiditie Ier. 5.3 or hardening and making the courage stout to indure the vttermost or a counterfeit humiliation whereby men flatter God to get out of his hands which if it succeed not their pride opens their mouth against God vnto stout words and their heart frets against the Lord. Esa. 58.3 Mal. 3.13.14 Sixtly Prayer an action of the heart wherein acknowledging the author of all goodnesse we inforce the powers of our soules to doe an immediate seruice to him to bring forward his decrees into execution no vnbeleeuer can rightly performe for it requires faith not onely of Gods essence and power but of his loue and good will to vs accepting our person and receiuing our prayer Mar. 11.24 Rom. 10.14 Heb. 11.6 Iam. 1.6 and it must be by the holy Ghost Iud. 2.20 It requires an vpright person Prou. 15.8 the oder of Christs sacrifice Reue. 8.4 And so is a note of saluatition Ioel. 2.38 Which is farre from an vnbeleeuer Seuenthly thanksgiuing or sacrificing praise to God cannot be rightly performed without faith for it requires a heart affected with this aboue all benefits that the Lord is our God which was declared by giuing thanks before the Ark the testimonie of Gods presence with his people it goeth thus thou art my God and I will thanke thee Psal. 118.28 With tast of his loue in the benefits as pledges of more to come as the valley of Achor for a dore of hope with pleasure in the commandement consecration of our selues and that we haue to God offered in the mediation of Christ for acception Vnbeleeuers though formally they may giue thanks conuinced that all good is from God carried by pride in preferment of their gifts before other men as the Pharisee Luk. 18.11 yet they bee more in prayers then in praises As they cannot giue thanks for spiritual benefits which are giuen onely in Christ to such as beleeue on him so neither for temporall freely feelingly with loue of the duty with tast of Gods loue and delight in him As a iudge that feasts a malefactor by the way who feares his hanging at a place appointed gets but heartlesse thanks of him so God for his bounty to an vnbeleeuer who still feares that he will destroy him after he hath done him good Vnbeleefe disables
sinne raignes temptations fill the heart Actes 5.3 Satan possesseth the sinner in peace Luk. 11.21 who pampers his lust and makes the motion of it his full contentment hee will doe the desires of the deuil who leades him with an inward efficacie without any true resistance of his hee liues and walkes in sinne Coloss. 3.7 lyeth in wickednesse hee leades his life according to corrupt nature though he haue materials of righteousnes and be held back by Gods prouidence from some grosse act of sinne as Genes 20.6 I kept thee also that thou shouldest not sinne against mee therefore I suffered thee not to touch her Yet neither is their heart sound in Gods statutes nor indeede desires to bee they haue no study of pietie raigning in them When God regenerates a man he makes him willing to bee regenerate which is in time together with regeneration in order of nature the soule is healed before the desire but the desire is first known to vs wee see the effects which leade vs to the causes as the morning light before the morning Sunne yet wee know the light is from the Sunne drawing neere to be reuealed Euen wants of righteousnesse note sinne to raigne where a man feares not repents not sinne in generall with desire of an vniuersal cleannesse from sinne secret or knowne to him when sinne generally in nature action manner of producing actions with griefe to defile Gods worke is not in some measure laboured against of conscience towards God and pardon sought in Christ vnto rest in that blood of attonement it is an vncomfortable state Purging a mans selfe is a note of a vessell of honour opposed to the committing so to the raigne of sinne Raigne of it is expressed by obeying it in the lusts of it His seruants yee are to whom yee obey Rom. 6.16 17. Obedience subiects a man voluntarily yee haue obeyed from the heart you were the seruants of sinne The true beleeuer detests so the Deuils motions vpon the sudden iniection sometimes that he is without taint of sinne by them yet it is an affliction with victorie as it was with our Sauiour tempted by the Deuill to whom God sent Angels for his comfort yet our corruption considered it is a rare thing Sometimes he is drawen aside and inticed vnto consent with a contrary will sometimes deliberate sometimes sudden but he cannot bee brought vnder the raigne of sinne yet vnto actes of sinne For Christ keepes his possession the seed of God abides in them the Law is in their heart they serue it with their minde though sinne with their flesh Rom. 7.25 The spirit is willing the flesh makes weake they haue onely good of their desires Prou. 11.23 God pardons what they allow not themselues in but hate yet doe it hee rewards the good as the fruite of his owne Spirit brought foorth to him in Christ. Their will is better then their deede they please God though not themselues desiring more grace to serue him acceptablie Doe you not by a will freed sollicite the vnderstanding to discerne and with iudgement truely determining to commaund right things Seeke you not for more light of minde and holinesse of iudgement for the guiding of your way Doe you not desire rightnesse to your conscience soundnesse of heart in Gods Statutes Could you not cast away righteous men but in that name receiue them were it not for loue of righteousnesse Doe you seeke to further Gods worke by Ministers of righteousnesse because they worke the worke of the Lord and turne the disobedient to the wisedome of iust men Leaue you not the reignes corruption but are held with a bridle of righteousnesse to serue it Doeth the feare of God though sometimes driuen from its station yet dwell as controuller in your soule recouer the station represse the refractarie thoughts affections sway your heart against the naturall motion that you may keepe Gods Word make you cease from your owne workes with desire that God may worke his in you that the leading of you though you be interlaced with the flesh you giue to the holy Ghost louing that hee may haue the principalitie in you praying for the holy Ghost principally of which after in the examination of prayer Ponder you with care and delight to finde willingly and setledly to follow things of the spirit Attend you your selfe concerning spiritual being Greiue you inwardly for that which the flesh doeth outwardly or within not loosing but vsing loue to God in resisting sinfull motions it is not your working but suffering of sinne Charitie may bee in some sinnes astonished but not abolished as a souldier with a great blow on his head may lie as liuelesse yet his will to fight against the enemie remaines hee recouereth and seekes for his shield and returneth to fight with increased resolution The exercise of grace in thoughts deuisings purposes desires indeuours which proceede from the spirituall part haue promise of life and peace Rom. 8.6 They bee of regeneration which is glorification begun in which men proceede by the Spirit of the Lord from glory to glory Obiection VIII Some wicked men are at some strife with themselues before they sinne as Herod and confesse their folly and guiltinesse after sinne done sometimes with teares as Saul how shall I know I haue true freedome from the raigne of sinne they doe the sinne which they sticke at and returne to the sinne which they confesse and weepe at the notice of I doing so in some particulars what difference betweene me and a foole returning to his folly Answere First in the strife before sinne the difference is in the extent of matter Secondly in the motions or principle whereout it proceedes Thirdly in the issue For matter the vnbeleeuers strife is commonly but in some more grosse euill that makes one infamous amongst men as Herods strife about breaking his oath to the losse of his credit with them that sate at table with him or to do a worke condemned by the light of his minde in putting to death an innocent man whose iustice triumphed in his conscience He liued in other sins as may appeare without strife The true beleeuer as he hath receiued commandement not to sinne hee striues to obey it and so liues in a contention against himselfe in minde will affections about the body of righteousnesse deliuered in the law labouring to dead the very roote of all sinne that his corrupt nature may bee more barren and lesse rebellion in him against God where man can take no motiue of it This is implied in that prayer Take from me the way of lying and grant me graciously thy law let no iniquitie haue dominion ouer mee let my heart bee sound in thy statutes in that promise I will runne the way of thy commandements when thou shalt inlarge my heart when it shall bee larger to receiue grace and more free and willing to obey thus are they said to seeke Gods precepts because they
with his face thitherward renewing his couenant Ier. 50.4.5 You finding then you haue a constant will to bee healed in nature to beleeue repent and doe spirituall workes in such a manner as God may be pleased that in doing good things you are carried with inward inclination as agreeable to your nature the new creature delighting in it purely for the holinesse and goodnesse of the law so commanding that you ly not drowned in naturall sinfulnesse as one lyeth drowned in the water but haue sin in you out of the full power whereof you are gotten as one gotten out of the water hath yet water in him and labour to draine out your corruption through the holinesse in your will set against it desiring to follow that will which resists the will of the flesh That your will is better then your deed feare not you are so led by the spirit as that you giue not your selfe as a seruant to sinne to obey and fulfill it in the lusts of it As many as are led by the spirit of God they are the children of God His leading frees not here from all sinne but enlightening the mind and applying to cōsider things to be done or to be auoided and by working vpon habits of grace infused it excites the renewed will and confirmes it and as he sees God either preserues it from or giues strength in temptation though not alwaies to euery duty nor to auoid euery sinne yet to hold a course in goodnesse to the end and to preserue from dominion of sin that in general you make no declinatiō from God though in many things you sin He that said his sinnes were more then the haires of his head said also I haue not declinēd from thy statutes Obiection IX True grace will grow and he brought forward I finde it not so in me and therefore feare I haue none Answere Grace is small in the beginning and is scarce perceiued but by will and desire to haue it and that some goodnesse God takes notice of Grace in the beginnings of it is resembled to the light before we see the Sunne that light wee know is from the Sunne to corne in the seed which first dieth then is quickened and after appeares in a blade the husbandman knowes not how Mar. 4.27 Growth is where it is not sensible till after sometime You must consider growth diuersly 1. In parts of sanctification which though all be infused in seed yet they are brought to appeare by diligence 2 Pet. 1.5 Adde to your faith vertue c. some vertues are hardlier produced then other yet by exercise become easie we are commanded to learne to doe well Esa. 1.17 Secondly In degrees of the same parts 1 Thes. 4.10 so we are required to cloth our selues adorne and arme as with putting on vertues more and more Rom. 13.12 Coloss. 3.12 1 Pet. 3.4 5.5 Thirdly In more acts of the same vertue Reu. 2.19 or of the same renewed faculty the mind more fruitfull in good thoughts the will in good elections Fourthly In spirituallnesse of the same acts and faculties which haue lesse mixture of sinne in them Examine whether as a plant of the Lord you are not more fastened in your root spread in your branches filling thē more with fruits and they growing in bignes or ripenes to better rellish Or consider in particular your loue which faith worketh by it groweth in intension becoming more feruent flames now that was before but a sparkle 2 Thes. 1.3 Secondly In extension when it is not partiall but takes in more persons euen bad men to make thē good enemies to reconcile them procuring their good weake brethren to support them bearing with them pleasing in that which is good to edification giuing them time and helpe to profite poore neighbours to fulfill the royall Law Thirdly In rooted firmenesse not changed with changes in the persons loued abiding in aduersity in falls couering trespasses ouercōming offences passing by them deuouring indignities Fourthly In guiding the acts of loue with more iudgement Phil. 1.6 We are to loue with our heart and with our minde thus the Apostles loued a while though intirely yet not wisely Math. 16.22.25 Fiftly In naturalnesse and purenesse carrying to the good of the loued more with lesse self-self-loue and respect of our owne good more benevolence lesse concupiscence in it Sixtly In labours and works of loue vnto store of good fruits old and new Cant. 7.13 1 Cor. 15.58 1 Tim. 6.18 2. The growth of grace hath stoppes 1. In Gods desertion 2. By inordinate affection vnto and contentment in lawfull things Eccl. 2.2 3. By suffering some fowle lust too far as Samson lost his strength as Dauid found all out of frame 4. By our own dulnes slownes of hart Heb. 5.11.12 Luk. 24.25 We are called vpon to bee diligent in following after faith hope loue and other graces and not to be slothfull Heb. 6.12 Fiftly by wilfull want of meet helpes forsaking holy assemblies and ordinances by preiudice and conceit Disaffecting powerfull meanes for externall flourish so the Corinthians were hindred till rebuked they were sensible of their euill and became feruently minded Sixtly vnlawfull fellowship with euill persons Pro. 13.20 Dauid the neerer he comes to God with resolution to keepe his Law the further hee remooues from the wicked who were no helpes but hindrances to his performing of his purpose Psal. 119. 115. dangerous for cooling zeale snaring with temptations and learning their way Not that all fellowship with such persōs is vnlawfull to all godly men the Apostle allowes a christian table fellowship with a professed Infidell and open Idolater in the case of aduantage of Religion if hee be bidden aduise about the conuenience of his going for probable good either in winning or making lesse auerse to heare the trueth more equally with lesse preiudice Or it may bee to further a mans owne peace or confirme it Genesis 26.29 30. Or when a godly man is ioyned in office with them not cōmunicating in their sinnes shewing them good example knowing how to answere euery man Thirdly sense of want of grace complaint and mourning from that sense desire setled and earnest with such mourning to haue the want supplied vse of Gods meanes with attending vpon him therein for this supplie is surely of grace For promises are made to the poore in spirit that mourne that thirst that desire the holy Ghost Mat. 5.3 4. Reuel 21.6 Luke 11.13 Such come from a spirituall sight discerning the worth of grace a spirituall tast that the Lord is gracious holinesse of will inclining a man to holy things Exercise your knowledge faith hope loue spirit alredy receiued to your Lords aduantage and you shall haue more Mar. 4.24 Pray consider in Pauls prayers for the Churches how farre your desire may extend to be filled with all the fulnesse of God as you are capable till there bee no want of that in you
vnbeleefe is destroyed he that was carelesse of or auerse from faith now wills loues desires labours to beleeue the grace giuen hath disposed him to follow after it according to the commandement Follow after faith 1. Tim. 6.11 The will is Gods worke Phil. 2.13 Vertues in will and act are the same in kinde differing onely in degree as in vice lusting after a woman in heart vnlawfully is adultery in him that lusts though it come not into act coueting an other mans goods inordinately is theft though he bee hindred from taking them Thirdly Lusting contrary to the flesh argueth the presence and working of Gods spirit Gal. 5.17 in that the will of the flesh is not fulfilled but hindered Desire of holy graces is an act of spirituall life act argues facultie and facultie being Fourthly Christ graciously receiues tenderly cherisheth the little ones Zach. 13.7 giuing charge against contempt and therby offence of them Math. 18.5.10 incouraging men to receiue them as counting that in so doing he is receiued when it is done in his name hee calls on men to beare with the weak to comfort the feeble minded 1. Thes. 5.14 he promiseth to binde vp the broken and to strengthen the weake Ezech. 34.16 to gather the lambes with his arme to carry them in his bosome with tender regard of their weaknesse he giueth vnto him that fainteth and vnto him that hath no strength he increaseth power Esa. 40.29 hee quencheth not the smoaking flaxe the bruised reed shall he not break but of weake and small beginnings shall he bring forward his kingdome victoriously Math. 12.20 How did he respect the shaken Disciples the two going Emmaus to whom hee ioyned himselfe not without reproofe of their slownesse of heart to beleeue yet to confirme their faith by opening the Scriptures vnto them Luk. 24.32 and the eleuen together reproching them for their vnbeleefe yet shewing his hands and his side to the gladnesse of their hearts Mar. 16.14 Ioh. 20.20 He crownes a gracious will where power want Prou. 10.24 Esa. 1.19 2 Cor. 8.12 Fiftly Though it bee giuen to some to know Gods loue to them with such sweete contentment as passeth pleasures of nature Psal. 4.7 and 63.5 Cant. 1.3 Yet it is not so with them at all times Some that haue gloried in good walking in the light of his countenance made their songs of him after haue oppressed with sorrow their soules sore troubled fainting within them Ion. 2.7 their heart failing them at the thought of the multitude of their sinnes Psal. 40.12 troubled in thought of God refusing comfort in great temptation to despaire vttering words sauouring of it as if they forgat their seperation from them that perish Esa. 6.5.7 Psal. 31.22 Lam. 3.18 yet get victory at length Obiection IIII. Beleeuers purged by the blood of Christ are without conscience of sinnes Heb. 10.2 know they are not guilty and are at rest in soule I am sensible of guiltinesse with painefull feare how dwelleth then the faith in God in me Answere First Faith is but in iourney yet and hath different degrees we reade or heare of weak strong little and great as it increaseth it giues vs to know that wee haue no guiltie conscience Secondly God doth not ease the beleeuers of al their paine and feare at once Dauid heard Nathan pronounce his absolution from his sinne in the name of God 2. Sam. 12.13 yet had not present freedome from conscience of sinne as appeares Psal. 51.7 Maries loue testified her faith forgiuenes of sins yet was she afflicted in conscience as appeares by her teares Christs absolution spoken to her face thy sinnes be forgiuen thee bidding her goe in peace Luk. 7.48.50 God accepts voluntary contrition for sinne as it is offensiue to him it is founded in loue which argues faith begun Psal. 34.18 Psal. 51.17 Esa. 57.15 They must wait for the Lord that hideth his face and looke for him Thirdly it pleaseth God to quiet mens hearts by euidence of sanctification somtimes when they want sense of faith and iustification by it 1. Ioh. 3.19 As the naturall spirit comes not to any member but in connection to the head so the spirit of sanctification is giuen to none but in their vnion to Christ. By that spirit we know he is in vs and we in him 1 Ioh. 3.24 it is Gods seale and earnest to assure his promise something aboue a pledge in common vse because the pledge is restored when the promise is fullfilled an earnest is not restored but is made full according to the promise Obiection V. There is a righteousnesse not allowed in heauen which had loue from Christ Mark 10.21 and something called sanctification which is no signe of true faith because men fall away from it to greater sinfulnesse then euer they had before and their latter end is worse then their beginning how may I then know that sanctification that infallibly testifieth of true faith Ans. 1. True holinesse is an effect of vnion with Christ Heb. 2.11 the vertue of his death and resurrection Rom. 6.4 Phil. 3.10 Col. 2.11.12 proceeds from election Eph. 1.4 and is an euidence to assure it vnto vs 2. Thes. 2.13.2 Pet. 1.10 a beginning of glorification which is brought forward vnto perfection of glory Rom. 8.30 2. Cor. 3.18 Therefore that from which men fall and that morality which Christs example teacheth vs to loue as a worke of Gods good prouidence to the preseruatiō of society cannot be true sanctification though sometime in a large sense so called for some materialls or because they seemed so to themselues deceiued in their imagination Prou. 30.12 Gal. 6.3 They haue some kinde of dispositions towards grace but it is not brought forward to sanctification they onely seeme to haue The world cannot receiue the spirit Ioh. 14.17 An honest heart whereby fruit is brought forth with patience is the note of a true beleeuer resembled by the ground Secondly True righteousnesse in life is such proofe of a man borne of God and indeede righteous as we are to rest in 1 Ioh. 2.29 3.7 It differs from ciuill righteousnesse and seeming sanctification diuersly though they haue much of the matter in them 1. in cause extent and end 1. The next and immediate cause of a good worke is inherent righteousnesse infused from Christ of whose fulnesse we all receiue grace for grace it is not onely done in grace but by grace 1 Cor. 15.10 By the grace of God I am that I am and his grace which is in mee was not in vaine but I laboured c. not I but the grace of God which is with me called liuing and walking in the spirit They be actions of a supernaturall life begun which wee haue in Christ by faith Gal. 2.20 That righteousnes which is not allowed in heauen is produced by the flesh of fleshly wisedome which the Apostle opposes to the grace of God in guidance of conuersation 2.