and so as to guid them it is denied therefore the account of knowledge for the liuelesnesse of it 2. Pet. 1.9 1. Ioh. 2.4.9 Fourthly their thoughts and deuises declare the fleshlinesse of their mindes that which riseth naturally as the fruite of their minde is as an ill fauour out of a sinke they minde things of the flesh and when they take counsell and deliberate it hath the same sauour with the roote when they rowle some good thing in their heads they corrupt and defile it the diuell also whose power is yet in their minde puts ill thoughts into them as his first borne and his breath to blow vp the fire of fleshly lusts vnto which they so attend as they forget God his properties works and wayes and walke in the sparkes of their fire that they haue kindled Isa. 50.11 But the true beleeuer is not so First his knowledge is an abiding light shining constantly till hee come to life called for that the light of life Iohn 8.12 He is taught of God so as hee declines not from his statutes Psal. 119 102. Because he taught him hee cannot beleeue otherwise then hee hath receiued though false teachers confirme their doctrine with signes and wonders Matthew 24.24 They will not heare a stranger specially in fundamentall doctrine they know not his voyce Iohn 10.8 1 Ioh. 4.4 They know by an holy annointing abiding in them the truth and that no lye is of the truth 1 Ioh. 2.27 and discerne the particular lye vsing such meanes and helps as God affords them They be tempted troubled with the temptation but are alwayes with God and ouercome the temptation and returne to their minde with confirmation knowing whom they haue beleeued Psal. 73.2 23. Gal. 5.10 Secondly Though they may erre in many things because sight is not perfected at once it is with some darkenesse as it were in the dawning betweene light and darkenesse yet not in full darkenesse true light hath shined to them and they see though with many fancies as hee who at the first touch of his eyes saw men walke but as trees not in their perfect lineaments till Christ set to the cure againe then he saw cleerely hence comes such diuersitie of iudgements among learned and good men yet truth beeing propounded to them and defended by others they haue a gracious aptnesse to yeeld to it when they see it Esay 11.6 A little child shall leade them Iames 3.17 The wisedome from aboue is tractable they offer sincerely their emptied minds vnto Christ that he may fill them with a frame of truth so renouncing the wisedome of the flesh they allow their wits no liberty but in God The eare tastes words as the palate doth meate Iob 12.11 1 Cor. 14.37 38. Heresies in the Church manifest the approoued 1 Cor. 11.19 As Aegles to the carcase by proper sagacity so are they gathered to the truth concerning Christ Luke 17.37 Thirdly their knowledge is effectuall life eternall is begun continued and consummate in it Iohn 17.8.12 For Gods teaching is such as the effect followes Iohn 6.45 Euery man that hath heard and hath learned of the Father commeth to mee These are together 1. knowledge of him 2. beeing in him 3. loue of him 4. and keeping his word 1 Iohn 2.3 5. They by this light see God specially as hee is reuealed in Christ Ephes. 3.18 19. They see themselues in the very secret chambers of their hearts for defects contrarietie to Gods law inwardly whence hindering of good and furthering of euill comes admire the rich and abounding loue and grace of God in Christ 1 Tim. 1.14 confessing their owne vnworthinesse haue meane thoughts of themselues compared to God compared to Saints and shew by good conuersation their workes in meekenesse of wisedome They be called the meeke of the earth that doe Gods iudgements Fourthly The thoughts of the iust are right Prou. 12.5 their renued minde giueth disposition thereunto and they are as fruits brought forth to God by the vertue of Christ specially as the spirit breaths obedience and gouernes them to deuise good things Isaiah 32.8 They not onely haue a good treasure in their hearts whence good thoughts are brought forth but they forme their thoughts vnto good minding with studie and carefull thought how to do acceptably pray for pleasing meditations and labour to keepe their thoughts in an order to serue God with their thought Secondly The conscience of a temporizer whether you consider quiet or troubled differs much from the beleeuers in the execution of the function because the beleeuer hath some holinesse restored to his conscience which none can haue but in Christ who haue learned him and haue beene taught as the truth is in Christ Iesus to put off the old man and to put on the newe Ephes. 4.22 1. The cause of quietnesse 2. the effects 3. the continuance difference it First The quietnesse of an vnbeleeuer or that beleeues not so as it may properly bee called faith is vpon mistaken grounds as that his faith giues him right in the Couenant which God hath made to all that truely receiue Christ whose merit is the foundation of the couenant it is infalliblie true in the proposition whosoeuer hath his Sonne hath life to as many as receiued him he gaue this dignity to be the children of God but it is false in the assumption I beleeue in Christ and receiue him So in the point of sanctification deceiued with shew when he hath not the truth he rests vpon the promise made to the sanctified but falsely assumed to him as before Secondly Or it is by a wilfull presumption of finding God peaceable towards him against the expresse words of the curse trusting in a lying word wherein sometimes they are strengthened by false teachers that giue life to them that should not liue Thirdly Or by not stirring of corruptions slumbering in error without sense By ignorance of the law I was a liue without the law but when the commandement came sin reuiued and I died Fourthly By earthing themselues as it were in a caue of forgetfulnesse of God and their own estate diuerting their thoughts to other things not considering that he remembers all their sinnes and that they shall come to iudgement Fiftly Oppressing their conscience with false reasonings they take euill for good good for euill lye vnder the woe denounced against it without feare Secondly it giues no true comfort in God as reconciled no delight in him Iob. 27.10 it is not renewed vnto that righteousnesse which was lost holds not to vniuersall obedience but suffers to liue in some sinne knowen consciencelesly it witnes not nor holds a man vnto right manner and end of actions with due circumstances but onely excuseth the worke done as Iehu did when he said to Iehonadab the Sonne of Rachab come with me and see the zeale that I haue for the Lord. He was caried with a great will to the fact
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.
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
haue giuen themselues to God and their members instruments of righteousnesse they applie themselues to fulfill Gods Statutes and it is their comfort that their conscience beares them witnesse of this care and strife for the vniuersall righteousnesse of the law as it concernes them I will walke at libertie casting out tormenting feares enioying a quiet rest and comfort in conscience for I seeke thy precepts Verse 45. I with my minde serue the Law of God Rom. 7.25 The wicked are said to forsake the law to depart from Gods Statutes and therefore saluation to bee farre from them because they seeke them not and to bee taken away as drosse Psalme 119.155.119 For motiues As the strife is betweene a fleshly mind and sensualitie that informing the conscience that the thing to be done is pernicious and against ciuill behauiour this wilfully egging him on to satisfie vnregenerate humour So the arguments to hold backe the will from consenting to the act are taken from feare either of danger in the world or damnation in hell or shame and reproch or some fleshly respect which sometimes though they hinder the act yet not the desire that in loue to sinne they deuise vaine reasons and pretexts and draw iniquitie with cords of vanity inducing theÌ„selues to false conceits which concluding that they fancie are to them strong to draw on sinne as cartropes to draw weights They do not abhorre euill Psal. 36.4 And though a man haue a right iudgement for matter of good and euill and his choise be according to his iudgement his practise according to his choise if he hate not the euill which he forbeares or loue not the good which he doth hee is guilty within how soeuer his out-side be Thus Christian rigteousnesse is noted Heb. 1.8.9 The sceper of thy kingdome is a scepter of righteousnesse thou hast loued righteousnesse and hated iniquitie That which moues strife against sin in the beleeuer is the will of the spirit against the will of the flesh with loue to God to Christ to Gods law by the inherent holinesse agreeing with Gods Law so the commandement is not greiuous but obedience to it is chearfull and delightsome thereby it setts it selfe against the corruption of it self thus Dauid I haue refrained my feet from euery euill way that I may keepe thy word the strife was from the loue of the word of God and so from the loue of God to obey and please him Thirdly The vnbeleeuer though he escape for some time the filthinesse of the world he is intangled againe and ouercome and come vnder a stronger bondage then before obstinated in euill 2. Pet. 2.20 The true beleeuer striues in the strength of God faith possessing him of Gods power pointing him to Christs suffering in the flesh armes him 1. Pet. 1.5 4.1 that though in some particular he receiue the foile yet his will is not wonne from righteousnes he fights againe for his owne freedome and is inuincible thanking the Lord for his helpe he holds on his way grows stronger stronger as did the kingdome of Dauid against the house of Saul which became weaker and weaker They by the allurement of temptations may sinne sometime against their light and conscience as Dauid by violence of lust captiued of the flesh as gotten into the power of it in that particular the conscience brought a-sleep the soule doting for a time vpon the deuise of the flesh and a while lieth in a kinde of liking of the sinfull motion concerning the carnall part in the soule now grace is driuen as it were from her station and lyeth in weak and disseuered desires yet without purpose to continue in and heape vp sin But God will send new succour from heauen to ioyne to that weak grace remaining then conscience awakes the will is excited downe goeth the power of the flesh the heart is affectioned to Christ. This may appeare in the temptation of the Church as she confesseth all the matter Cant. 5.2 I sleep but my heart waketh c. Yea it may fall out that after victories they may in some particular be brought backe to repented sinnes which increaseth the fault in that being healed they sinne again it endangers to greater paine for their cure Thirdly It weakens grace that it giues not that helpe as before to the meanes vsed as it is with nature made weaker by relapses into bodily disease As frequent acts of vertue strengthen the habite so by more acts contrary to it it is weakened Yet thus may it fall out in this strife of flesh and spirit the diuell though resisted flees from vs yet will returne againe with new assaults and not alwaies tempt to other sins but many times to the selfe same that we haue repented if God see it good to leaue vs and not confirme our wills in the strife A good man may be brought vnder again in the same sin as Ionas that after his repentance of flying away from his worke at Niniue stands to iustifie it and defiled his praier with it Ion. 4.2 He praied vnto the Lord and said I pray the O Lord was not this may saying when I was yet in my country and therefore I preuented it to flee to Tarshish As in anger grace giues an inclination against the inordination of it yet vpon occasions it will preuaile it was mortified without question in Dauid as other sinnes in root yet find how Nabals churlishnesse stirred it to resolue vpon reueng vnto blood so may it be in some other sinne with which a man is specially left to wrestle Yet where resolution is to keepe the law of God continued strife to performe the resolution hope of sufficient grace to abide with him not to be brought any more vnder dominion of sinne mourning with many a low sigh for such a sinfull disposition seeking newnesse of heart walking constantly with God in other duties hatred after falls renewed yea increased argueth clearely that grace is present sinne reignes not the will is on Gods side truly though weakly Fourthly God will not be lesse mercifull then he commanded vs to be hee requires vs to forgiue men that repent seuen times in a day seuenty times seuen times Math. 18.22 The after griefe of hypocrites is not for Gods offence but for their owne distresse either feared in the threatning as Achabs or felt as in Esau weeping for the lost blessing or â—t the best in the triumph of vertue ouer vice in their coÌ„science as Dauids innocencie compared by Saul with his wrongs to him did draw teares from him conuinced in his heart that God was with Dauid but without turning to God it workes not repentance vnto saluatioÌ„ The true belieuer sorroweth of loue to God whom it greiues him to haue offended his teares are dropped downe to God Iob. 16.20 the sorrowfull water that hee drawes he powers it forth before the Lord 1. Sam. 7.6 he repents towards God and weeping inquires the way to Sion