manner of persons they be that God admitts into heauen And what manner of person may receiue Christ vnto iustification of life The answere to the first is that God receiueth none into heauen but such as he hath made meete thereunto by iustification and sanctification in Christ Iesus Col. 1.12 2 Thes. 1.11 The Apostle praies for the Thessalonians that God would make them meete for or worthy of his calling of the high things in heauen vnto which hee called them by the Gospell not that there is inherent dignitie in any man but by imputation of the worthinesse of Christ which is euer accompanied with sanctification or Godly nature The inheritance is vndefiled 1. Pet. 1.4 no vnrighteous person nothing that is vncleane shall enter into it Reu. 21. 27. Whosoeuer remaines in the full power of sin working iniquitie though he blesse himselfe in his heart transforme God in his thoughts deceiue himselfe in his imagination he shall finde that God will not be mercifull to him Deut. 29.19 but set his sinnes in order before him Psal. 50.21 His religion is in vain Iam. 1.26 Without holinesse no man shall see God Heb. 12.14 The answere to the latter question is whosoeuer finds his owne guiltinesse and death euery burdened sinner hearing Christ propounded and the couenant of grace in him may come receiue him with the promise of mercy though when he heares the Gospell preached he be in a cleane contrary way to righteousnesse Rom. 4.5 He that worketh not but beleeueth in him that iustifieth the vngodly his faith shall be counted for righteousnesse Faith possesseth the sinner of Christ and his righteousnesse which God of his grace imputes to him which is then as truely his own as if he had wrought it himselfe and so is not putatiuely iust as some blaspheming say but truely and perfectly iust and in that iustice worthy of heauen Christs passions are his actions Christs workes his merits by the vnion which by faith he hath with Christ. God cleares not the guiltie against order of iustice his sin is translated frō him to Christ in whom God finds him and Christs righteousnes to him receiuing in Christ full satisfactiō he holds him no longer guiltie but is iust in the forgiuenesse of sins and the sentence of righteousnesse pronounced vpon him he receiueth right vnto life Christ and the couenant in him is offered to vnregenerate men who inabled by Gods spirit to performe the condition of the couenant which is to beleeue in Christ the promises conteined in the couenant are surely his as a true heire of them Galath 3.29 If ye be Christs then Abrahams seed and heires by promise Regeneration is not the condition of the couenant but a promise conteined in it which is receiued by faith in Christ in whom the beleeuer is a new creature the workmanshippe of God created vnto good workes A man must not stay to beleeue till he finde regeneration and repentance towards God the worke of it but first beleeue that he may receiue in Christ the promise of the spirit vnto his new creation or conuersion to God which declares it selfe in outward workes Christ is sent to blesse men in turning them from their iniquities Act. 3.26 Him God hath lifted vp with his right hand to bee a prince and Sauiour to giue repentance to Israel Act. 5.31 We are not to looke first to find repentance in our selues and then come to Christ to obtaine forgiuenesse but seeke both in him As the woman beleeued first that shee should be healed touching the hemme of Christs garment and vpon the touch felt in her selfe that she was healed so we feeling our loathsome disease of sinne are to beleeue that we shall in Christ be healed comming to him who healed all manner of diseases in them that sought to him after to seeke experience of his vertue in our soules Childrē of the promise are such as are borne by faith of the promise as Isaac was when Sara was vnlikely to beare children as if shee had been dead Heb. 11.11.12 Gal. 4.28 Offer violence to your vnbeleeuing nature resolue and bind your soule by vow promise to God as Dauid doth to keepe his commandements whereof this is not the least to beleeue in the name of his Son and hold to your promise think of the rebuke you will not come to mee that you might haue life vnlesse you see signes and wonders you will not beleeue how it is that you haue no faith Thinke of the praise of faith in such as without any experience vpon the hearing of the Gospel when before they were great sinners staying merely vpon the word of promise whith by faith was neere vnto them euen in their heart and mouth Thus much of the second vse 3 Vse Seeing there is such danger in not beleeuing when God promiseth it requires our examination whether since wee heard the Gospell preached to vs wee haue truely beleeued Iames and Iohn disprooue some in their profession of faith by the want of vertue with it to testifie of it When men doe beleeue in Christ indeede he makes them free and God that knoweth their hearts giueth testimony in fact of his accepting for iust by their faith in giuing them the Holy Ghost The Apostle Paul cals to examination of faith by experience of Christ in vs. 2. Cor. 13.5 Obiection I. This seemes not to bee by ordinary way attained infallible knowledge that I doe sincerely beleeue in Christ seeing there is a kinde of faith which alters men so as they escape the filthinesse of the world yet it saues them not How may I know the right kind Answer First The exhortation had beene vaine if they which beleeue could come to no certainety of faith in themselues 2. Their profession ouer-bold that from sense professed that they did beleeue and their comfort to bee suspected that reioyced that they did beleeue Secondly It is true there bee diuerse kindes of faith historicall which hath some degrees temporary faith may be counted a higher degree of the historicall and iustifying faith they differ in subiects efficacie and parts of nature The historicall and temporarie faith may bee in reprobates as it was in Iudas and Alexander the coppersmith and such as hauing beene illuminated and tasted the word of God fall totally and for euer away Iustifying or faith properly so called is onely in the elect the seate of that is onely the minde that assents to the truth and goodnes of the word This is in the heart receiuing Christ with his blessing staying vpon him with affiance of heart for our whole felicitie The temporarie faith receiues neither what should bee receiued nor as it should nor is effectuall in giuing out as the sauing doth by diuine vertue Faith which is onely historicall receiueth not Christ vnto vnion and communion what it receiueth is neuer with an honest heart it purifieth not the affections Faith properly so called
ouercame her doubt Heb 11.11 by faith she receiued power to cōceiue seed and was deliuered of a child when shee was past age because shee iudged him faithful who had promised yet laughed at the message of the Angel and is reproued for it Gen. 18.12 Our Sauiour doth reproach the two Disciples honestly testifiing of him for follie and slownesse of heart to beleeue all that the Prophets haue spoken Luk. 24.25 he vpbraides the eleuen with their vnbeliefe because they beleeued not them which had seene him after his resurrection Mar. 16.14 Moses and Aarons faithfull seruants of God were iudged to death temporall for not sanctifying the Lord by beleeuing his promise of bringing water out of the rocke and to lose the honour of bringing Gods people into the Land of promise When a doubt creeps into a mans minde whether that which God hath spoken shall come so to passe it is iniurious and greiuous to him much more when with full vnbeliefe his promise is reiected Psal. 106.24.25.26 2. King 7.2 Reasons SIns are more greiuous as they haue God for their obiect more immediately hating of God despaire vnbeliefe the mother sinne it dishonours God aboue many sinnes of morality 1. In questioning his truth 2. In limiting his power 3. In disgracing his promise and messengers Esa. 7.13 Is it a small thing for you to grieue men that you will grieue my God also Secondly it is of prauity of nature mans faithlesse disposition whereunto being indulgent he beares with himselfe in it too much where God offers to fence him not onely with promise but sometimes with signe God saith of his sonnes and daughters that they are children in whom is no faith Deut. 32.20 Christ to his fearefull Disciples how is it that yee haue no faith Mar. 4.40 Vse 1. We ought therefore to feare with hatred all vnbeleefe all kinds and degrees of it and to sway our hearts against their natural disposition we ought to beleeue God speaking to vs whatsoeuer how often soeuer in what manner soeuer he do speake to vs and be violent against the hindering disposition so breaking into heauen The deuil flies not from vs by dallying but by resisting him Iam. 4.7 Faith makes supernaturall things possible Math. 17.20 It obtaines wonderfull things Heb. 11.11.33.34 It sanctifieth God in a mans heart Esa. 8.13 and giues him glory before men Rom. 4.20 Out-looking improbabilities impossibilities in nature resting on his truth and power When God hath spoken let vs reioyce in his word saying I haue the word of God whereof I glory the word of God I say whereof I will glory Dauid assures himselfe to the ouercomming of sorrowes and quickening him with spirituall ioy that it shall be as God hath said Psal. 60.6 God hath spoken in his holinesse I will reioyce I shall diuide Shechem and measure the valley of Succhoth Gilead is mine c. when the Lord hath said I will not leaue thee nor forsake thee we may boldly say the Lord is my helper I will not feare Heb. 13.5.6 God will doe that which he hath spoken to me of Genes 28.15 Thus Paul did giue hope to them in the Ship with him in great extremity Bee of good courage for I beleeue God that it shall bee euen so as he hath spoken to me and they were all of good cheere At length wee shall say to Gods praise As wee haue heard so haue wee seene in the Citie of our God Psal 48.8 Let vs lay vp the promises in our hearts set them still before vs digest them in a holy hope and feede our selues with them bee they generall or particular to this or that state and condition absolute or with exception of the crosse wee shall beleeuing perceiue in sensible effect that God hath not said in vaine Seeke yee mee None shall bee ashamed that waite for him either wee shall haue the very thing which wee doe desire or the good of the want of it Vse 2. Seeing one act of distrust in a particular promise is so offensiue to God how grieuous is it to forsake the generall promise of mercy in Christ Iesus made to euery one that beleeues on him Heb. 4.1 Let vs feare it is full of sinne and danger First It is a manifest disobedience Rom. 10.16 21. against the first and great commaundement of the Law which though it doe not directly command faith in Christ nor reueale the righteousnesse whereby wee are saued Rom. 3.21 yet bindes vs to hearken to God in all that hee commands vs to whomsoeuer Christ is preached the commandement to beleeue in him is giuen Mar. 1.15 Ioh. 6.29 They that reuolt after profession of faith are saide to turne away from the holy commandement giuen to them 2. Pet. 2.21 Secondly Vnbeliefe is a kinde of blasphemy it makes God a lyar which agrees not with his nature it is impossible to him Heb. 6.18 Tit. 1.2 His witnesse is greater then the witnesse of man Hee that honours a man with cap and knee yet counts him a vaine lying fellow doth more dishonour him thereby then with all the outward signes he honours him so hee that beleeues not God testifying of his Sonne that whosoeuer receiues him hath life what respect soeuer hee giue him in other things dishonours more then hee honours him making the credite of his testimonies suspected as hee that beleeueth hath sealed that God is true Thirdly Vnbeliefe hath in it an odious vnthankfulnes in refusing Christ with his grace so freely offered to euery creature Mark 16.15 Christ louingly cals euery one that is athirst to come to him with gracious promise that they shall not come in vaine Ioh. 7.37 38. beseeching men by his seruants in his stead to be reconciled to God and not to receiue the grace of God in vaine Hee waits that hee may haue place in mens hearts promising sweete and refreshing familiarity to any that heares his voyce and opens vnto him Reuel 3.20 He puts none away that come to him Iohn 6.37 God expostulates with men why they will die seeing life is so freely offered them Eze. 18.31 lamenting their folly and losse in refusing him Therefore whether it bee of sottish negligence or of obstinate rebellion it is inexcusable vnthankfulnesse to reiect him Fourthly Vnbeliefe holds a man in the power of sinne in an vniuersall pollution of nature the seate of it is an euill heart Heb. 3.12 a heart full of euill affections so it robbes God of that inward worship which faith purifying the heart sets vp and maintaines it is ioyned with loue a pure heart and a good conscience 1. Tim. 1.5 No true inward worship can be performed without faith as may appeare by considering all the parts of it I. Confidence in God whereby wee rowle our selues vpon him for all needfull good and to bee helpt and defended against all hurtfull euill so as not to bee afraide at any euill tydings to laugh at destruction when
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
receiueth Christ vnto vnion with the beleeuer Iohn 6.56 2. Cor. 13.5 Ephes. 5.30 it receiues in Christ the gift of righteousnesse vnto iustification of life Rom. 5.1.17 reconciliation and safety from wrath for euer Rom. 5.9 adoption to bee children of God and coheires with Christ Rom. 8. 16 17. the holy Ghost vnto a new creation vnto leading by counsell motion strength warning incouragement suppressing crucifying causing to dye the corrupt nature lessening the force and fruits of it Rom. 6.3 6. Ephes. 1.13 Gal. 5.24 and vnto entrance to God in prayer the Spirit makes request for the Saints according to the will of God Rom. 8.27 Secondly It workes towards God according to the strength and measure of it a quiet state of conscience agreement of the new nature with Gods law vnto delight in it consecration of our selues to God with loue to bee his seruants confession of truth to his glorie and commending of our soules into his hands 2 Tim. 1.12 Thirdly To the beleeuer according to the degree of it it workes quiet dependance on God for prouision and protection content and comfort in God in any condition patience vnder Gods hand with delight in him Psal. 73.25 26. Fourthly Towards faithfull brethren coniunction of soules and communion of gifts spirituall and temporall with a brotherly kindnesse and loue edifying the body towards all men loue humanitie iustice equity mercy and goodnesse euen to enemies Fiftly against the deuill resistance standing victory by the power of the Lords might Eph. 6.16 Thirdly For parts of nature temporary faith hath but two which the spirit workes knowledge and appobation vnto some ioy in the word receiued faith properly so called hath both them an other as an essential degree aboue the other which distinguisheth it from the other in kinde as sense distinguisheth the life of beasts from that of plants that haue vegetatiue life but not sensitiue and reason the life of men from that of beasts which haue sense common with man but not reason And this part of faith which so formally essentially differenceth it is application or appropriation of Christ and the promise of mercie in him which is called receiuing of Christ and drinking his flesh and blood putting him on by this Christ dwels and liueth in the beleeuer ioyning him so to the Lord that he is one spirit with him For want of this the temporizer is an vnbeleeuer in respect of true faith a hidden infidel such as Christ would not commit himself vnto Ioh. 2.24 Yet they are said to beleeue by reason of some materialls of faith 2. for similitude in a chearefull profession of that Gospell 3. In regard of some subiection to the word which open infidels cast away yet differs from faith properly so called as hypocritical from sincere dead from liuely generall from speciall ineffectuall from effectuall and transitory from abiding Obiection II. The things reuealed are sweete to them they tast the word to be good receiue it with ioy that seemes to implie application Answere By the light of God in their minde they see the kingdome of Christ to bee glorious heauenly and aboue this world which many thought but earthly they see their state for whom it is prepared to bee full of happinesse Gods loue and good will therein of great admiration they perceiue a possibility of obtaining this happinesse which knowledge for the time delights them Secondly They perceiue sinne to be full of miserable vexation know and feare a painefull sting in death and hearing of a free and full deliuerance from these euils by Christ they in some sort for a time submit themselues to the Gospell forsake them which are wrapped in error cease concerning act many grosse sinnes and do many things commanded and so are receiued in the charity of the Church as members by which vanishing taste temporary and partiall reformation with some common graces with the estimation of the Godly they conceiue a rowling opinion that they shall bee saued which for a while pleaseth them but is onely as the commotion of affections in a dreame Thirdly The spirit of God makes no preswasion of Gods loue to them nor euer giues life to the seed which in sowing fel in such ground It is saide to spring vp as corne in stonie ground or sowen among thornes that choke it but it neuer is brought forward to that which God works in them whom he calls of his purpose They are said onely to seeme to haue Hence it is that they doe not so much setledly as purpose desire indeuour to get that faith which is proper to the elect 2. or striue of conscience of the commandements against doubts and feares to giue glory to God by beleeuing 3. they are not iealous of the deceiuablenesse of their heart they try not their state with loue to be true and to know they are of the truth It is with them as with a man admitted into a rome where a table is furnished with delicates for some chosen guests to see tast of them who is able to discerne the goodnesse of the things set forth the good-will of the houshoulder to them that are bidden for whom they are prouided yet receiues them not so as they for whome they were intended The true belieuer tasts the loue of God to him as a chosen guest in the delicats prouided for him by that taste is carried in desire to grow vp more in the grace that reioyceth him praiseth Christ for that rest and sweetnesse he finds in in him and comes with indeuour more and more to him giuing himselfe to him as truely happie in him his faith conquers when the temporizers is ouercome and he goeth back after Sathan Obiection III True faith giues a knowledge of Gods loue to him to whome it is giuen to beleeue 1 Ioh. 4.16 wee haue knowne and beleeued the loue of God towards vs. I finde not that knowledge of Gods speciall loue to me can I haue faith and see none Answere There may be faith in the soule that takes not notice of it God hides himselfe from them to whom he is a Sauiour Christ told Thomas with the rest of the Disciples that they knew whether he went and the way to come to him in their death yet he said we know not whether thou goest and how should wee know the way Christs words were true they knew not their owne knowledge So he promiseth when hee giueth his spirit more plentifully they shall know by the effectuall working of it in them that hee is in them and they in him Iohn 14.20 Implying that yet they knew not that as they should know it by experiment of faith Faith may be implicite in respect of cleare knowledge of Gods fauour euen after many yeeres soberly spent in Gods seruice Secondly Faith is for a time but in seed not able to quiet the heart in knowledge of Gods loue yet the reigne of
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.
Cor. 1.12 it is by the prouidence of God preseruing naturall light and conscience in some aboue others and giuing to some light by his word and spirit whereby corruption is held vnder for a time that the heart cannot shew the naughtinesse that is in it and they receiue some common graces which God governes to the producing of some good works for matter but he neuer renewing the fountaines of actiō the minde will and affections the worke proues in Gods sight corrupt by the disposition of the instrument and no mixture of true goodnesse in the production as there is none in in the instrument They are as clouds without water like comely members of a bodie that want a head to giue them life God leads the beleeuers by his spirit into good workes by gouerning the gracious habites infused the godly nature into holy acts hindered and corrupted indeed by the flesh concurring with the operations of grace in the same worke that the best worke needs the sacrifice of Christ to make it accepted the corrupt mixture pardoned Yet their is some true goodnesse in it and it is properly a good worke by the production of the spirit exercising faith hope loue zeale feare of God humility and other graces Secondly True righteousnesse is a begun obedience to al the Law of God by the seed of God abiding in the beleeuer wherby hee sinnes not as the vnbeleeuer nor can sinne 1. Ioh. 3.9 As disobedience was punisht with losse of originall righteousnesse and vniuersal corruption of nature that man had all sin in seed so by faith in Christ discharged of guilt thereof God giues againe originall iustice and all vertues in seed that are common to Christians A little child shall lead him Esay 11.6 because of his new creation and disposition to keepe Gods law which God hath put in his heart False righteousnesse neuer deliuers vp a man to a full rule and conscience of seueritie of right liuing it giueth not strife thereunto it is with percialitie reseruation either for persons Math. 5.44 times Psal. 78.34.36 or things Mark 6.26 True righteousnes hath something singular false righteousnesse is euer with reigning sinne of which after Thirdly True righteousnesse is done to God in honour and obedience to please and glorifie him to adorne his doctrine to iustifie profession to prepare vnbeleeuers to confirme and prouoke beleeuers by good example in conscience of which the soule rests when carnall men traduce the beleeuer and impute his worke sometime to madnesse when it transcends their capacitie sometimes to some peruerse affection or bad counsells of heart 2. Tim. 3.10 Thou hast fully knowen my manner of liuing purpose c. 1. Cor. 4.5 2. Cor. 5.13.14 False righteousnesse as it s not wrought in God so it is not done to him but bends back vpon a mans selfe Zach. 7.5.6 either to auoid punishment and get reward it is seruile and mercenarie or to get praise to be counted an honest man fit to liue in a societie To doe all in the name of Christ Col. 3.17 that God in all things may be glorified 1. Cor. 10.31 in ministring as of the abilitie that God ministereth is of grace It is the true loue of God that carrieth the heart in intention to God To a good worke is required power loue and a sound minde which Christians receiue in measure Loue is counted the fulfilling of the law it produceth and directs the workes of the beleeuer to God in Christ to whom he liues as the Lord of his life and death Rom. 14.8 Men vnconuerted are turned so away from God that they cannot spiritually loue him It may be as the God of nature and author of benefits which they seeke to haue and receiue they loue him for their aduantage but not as he is in himselfe soueraignely good nor as they beleeue his loue to them in Christ. They may doe something not onely for temporall blessings as Saul and Iehu but with relation to eternall life as the young ruler that was so rich Math. 19.16 but liue not to magnifie Christ in their bodies which is peculiar to grace Phi. 1.20 Obiection VI. Some that fall away seeme to be changed by the Gospell not onely outwardly but inwardly how can I be then infallible certaine of the truth of my righteousnesse Answere There change is the gift of some common graces which Christ as Lord bestowes vpon them but he neuer giues life to them as members of his body whereof he is head They are made partakers of the holy Ghost in some inferior working but are not made new creatures nor receiue grace accompanying saluation as appeares by the opposition of these two Their works proceede not from one and the same principle internall the true beleeuers proceede from the new creature faith working by loue from the life of the spirit which the other haue not Consider a little the difference of the worke of God in the fountaines of action First the minde of a temporizer is not holy though it be inlightened to know and acknowledg the truth It is peculiar to beleeuers to be renewed in minde after the image of God Col. 3.12 They that beleeue not haue mindes and consciences still defiled and not healed with the vnction from him that is holy Which may appeare 1. in that his knowledge of truth is not rooted in him in time of temptation hee goeth away and his light vanisheth so as that a greater darknesse commeth vpon him If the light that is in thee be darknesse how great is that darkenesse They goe backe after Satan the prince of darknes For degree the deuill was said to be cast out but repossesseth them againe so it is worse with them then before Secondly There minde not being sanctified they soone are puft vp in their minde vnto vaine reasoning which beget a false opinion which hauing striuen for they hardly forsake They sometime fancy a lie which seemes wisedome to them to follow though they send to inquire of God as seeming to offer their minds to his direction to know what is best to doe Ier. 42.3.5.20 Surely ye dissembled you were fully minded to go into Egypt whatsoeuer the Lord should say They haue an inclination to vnrighteousnes and meeting with deceiuers are easily carried away and that by the iust iudgement of God whose the deceiuer and deceiued be Iob. 12.16 and makes the punishment of the master as the punishment of the Scholar Mal. 2.12 Thirdly In that their knowledge is ineffectuall they know not as they ought to know 1. Cor. 8.2 Not for their owne vse which yet is required Iob. 5.27 Not what first and principally what more earnestly to follow It leaues them ignorant of themselues so as they think themselues to be some thing when they are nothing are puft vp Masterly censorious not onely towards fraile man but sometimes towards God himselfe as Mal. 3. verse 14. Their light shineth not effectually into their conscience
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
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
which should bee full in you till he hath fulfilled in you all the good pleasure of his goodnesse Hee is able to doe exceeding abundantly aboue all that wee aske or thinke Ephes. 3.19.20 The desires of the righteous shall bee granted Obiection X. I haue prayed as I am able and sought the Lord in his ordinances I finde not Gods answere to my comfort which makes me call my right in God into question and feare my case Answere First God is knowen by hearing prayers Psalm 65.12 Thus Manasseh knew him 2 Chron. 33.13 Israel halting betweene two opinions was confirmed by the answer of Elias prayer that the Lord hee is God 1 Kings 18.37 38. Dauid gathers Gods approbation of him and his loue to him by receiuing and answering his prayer Psal. 66.17 18 19. Psal. 116.1.2 and so calles his soule to rest verse 7. Some vpon their hauing answere that their prayer was heard and the effect should follow haue worshipped in thankefulnesse before they saw it come so to passe as was promised 2 Chro. 20.18 19. The example of one heard in his prayer addes to the hope of godly men that they shall not seeke him in vaine Psalme 32.6.34.5 6. He hath not commanded vs in vaine to seeke him Esay 45.19 Secondly as the spirit makes requests which wee cannot expresse but God knoweth the meaning therof Rom. 18.26 So may it giue answere whereto through anguish of spirit wee little attend as Exodus 6.9 Thirdly though God answere the prayers of his seruants when it is onely in their purpose before they pray perceiuing that they will aske Psalm 32.5 Esay 65.24 Sometimes while they are speaking Dan. 9.21 Or vpon the ending of their prayer Act. 4.11 Hee holdes some longer sometimes many yeeres in suspence yet answeres when his glory shines most in the grant Luke 1.13 He will take notice of men praying Ananias must to Paul and giue him comfort for behold hee prayeth Act. 9.11 First hee deferres vs sometime for our humbling wee are not low enough yet for his exalting of vs. 2. Chron. 33.12.13 Hee prayed humbled himselfe greatly and prayed and God was intreated Secondly or to prooue vs. Deut. 8.2 Wicked men will not attend long but quarrell with God for not answering and leaue off praying Mala. 3.14 Esay 58.3 Godly men feele strife of flesh Lam. 3.8.24 Yet the spirit that wrought doeth maintaine the desire and vpholdes the soule in the strife and thus makes the victory of faith recompense the deferring of our desire as in the woman of Syrophoenissa who striuing with three great lets Silēce which the flesh might interpret a negatiue answere Particularitie I am not sent but to c. thirdly Vnworthinesse called a dogge vnmeete for the childrens bread held her faith vnto her great praise obtained her desire to her great comfort Matth. 15.28 Iacob was deferred yet would not cease wrestling till hee had the blessing there God spake with vs He obtained so shall wee vsing like faith and constancie in our striuing with God in prayer Hos. 12.4 God that requires vnweariednesse and will heare his crying day and night Luke 18.1 7. doeth in stead of present answere glorifie himselfe by his supporting grace 2. Cor. 12.8.9 Thirdly he sits vs vnto due estimation of his gift and care to hold that fast which wee came so hardly by Fourthly he hath put to euery worke a conuenient time which wee are no fit iudges of Iohn 2.4 Mine houre is not yet come Different measures of grace are giuen at diuerse times Iohn 13.36 Now thou canst not thou shalt hereafter follow me Fiftly sometimes it may be it is because wee aske amisse either in our end Iames 4.3 Or that wee are amisse in not ioyning indeauours we are to pray in the spirit but with all to build vp our selues Iud. 20. Wee must pray in temptation but we arme our selues also Ephes. 6.11 Fourthly it may comfort vs that wee haue the grace of prayer though our desired answere appeare not it is a signe of a gracious estate Zach. 12.10 The spirit of prayer is the spirit of adoption and makes requests for the Saints Rom. 8.15.27 Such prayer as a good worke furthers our account in the day of Christ Math. 6.6 If wee know hee heares vs wee know wee haue the petitions that wee aske of him 1. Iohn 5.15 God will accept of no other language in prayer but that which the spirit ioyns with making our voyce to bee heard aboue in prayer that is alway needefull the Lord bee with thy spirit In all worshippe of God priuate or publike God seekes such as worship him in spirit and trueth Iohn 4.23 in their spirit sanctified and gouerned by his Obiection XI My prayers in respect of distractions and inability to vary matter are such as I feare my praier is not as Iob saith of his pure Answere First the holy spirit assists no man in this life in any good worke so as to free it wholly from mixture of sinne when we would do good euill is present with vs. In praier seing our lusts are but in part mortified they draw our thoughts to attend vpon them and distract our attention and affection from the things we pray for that our hearts are not held in meete eleuation to God and the deuill taking aduantage of our carnalitie will hinder vs what he can in a worke so much against his kingdome we are apt to be tyed to things by our senses from which diuine things being so farre remooued we cannot without much watching and trauaile of soule stay our spirits vpon them long Secondly A godly man hauing much of the flesh in him is sometimes onely sensible of the operations of it when yet the spirituall part is willing to doe the worke according to God Gods breathing in vs is at his liberty and no more to be let then the wind sometime wee feel motion but we know not whence it comes because we suspect the flesh There be helpes to know when it is of God First When with vprightnesse we propound to our selues the seruice of God in praier and with strife of heart labour to worship him with our faith trust hope reuerence humilitie of heart bewailing our want herein Secondly when at other times we are conscionable of our doing Gods will as we are in praier desirous that he should doe ours Psal. 66.18.19 Ioh. 9.31 1. Ioh. 3.12 That praier which is out of a good conscience with strife to go forward in duty though farre of it is of Gods spirit who makes requests for them whom he hath sanctified Rom. 8.27 Thirdly When wee are brought into Gods presence with loue and desire our prayer not merely forced by necessitie but an effect of our filiall affection to God who inspires in the weakest motion of faith teacheth to go and holds by the armes such as submit to the cōmandement with some pleasure in it Fourthly When we can deny our owne wills
for no feare of any creature to sin against him which is either full and occupieth the heart wholly which kinde of fearefull ones haue a fearefull place appointed if they doe not repent Reu. 21.8 Or it is of infirmity with loue to God and his commandement strife against it to glorifie God in resting on him which in the weaknesse of faith may preuaile yet not reigne Thus many godly men haue beene guilty and out of this passion done reprochfull things Confirme your heart against this feare 1. by Gods commandement in nothing feare your aduersaries Phil. 1.28 and call vpon the fearfull to be strong Esay 35.4 Secondly By promises considered and applyed by faith in Christ Esa. 51.12.13 Heb. 13.7 Ioh. 10.28 of Gods presence Psal. 91.15 of his protection against hurt or deliuerance or strength to beare the temptation 1. Cor. 10.13 of certain profit by affliction excellency of glory following sufferings for God for Christ both for matter and intention And with the promises consider them that by faith and patience now inherit them and specially look vpon Iesus the author and finisher of our faith consider him in his sufferings being such a person not onely innocent but the Sonne of God and the glory that he liues in and will bring them into that are faithfull in him Thirdly By weighing the prouidence of God in three degrees 1. In vnreasonable creatures sparrowes of meane price but haue the course of their life defined by it swine were not free to the deuills will but by diuine permission 2. In reasonable men vnbelieuing haue him their Sauiour he is the Sauiour of all men 3. His prouidence speciall towards beleeuers hauing their haiers in number custody Mat. 10.30 those three in the hoâ—â— fierie furnace had not a haire of their head burnt A Christian aboue other men neither liues nor dies at aduenture but to a Lord that will owne him in life and death If he giue quietnesse who can make trouble whether vpon nations or a man onely Iob. 34.29 Fourthly Thinking on the spirit you haue receiued not of the world not of feare but of power and a sound minde 2. Tim. 1.7 Fiftly Of the good that comes by such sufferings to others many glorifie God in seeing such grace shine forth in such as the spirit of glory rests vpon Elect not called are prepared to conuersion they that are called are confirmed becomming more hold in Gods cause Phil. 1.13.14 and for reprobates a testimony is left on Gods side against them whose iudges the beleeuers shall be with Christ at the day of iudgement You haue not yet resisted vnto blood in striuing against sinne you must resolue and prepare for it whether God will call you to it or not it is a fellowship with Christ greatly argueth faithfullnesse Act. 15.26 Lesser sufferings are the markes that are vpon Christs faithful seruants a great worke of our loue to God and our brethren Ioh. 14.31 Ioh. 15.13 a glorious victorie ouer the world flesh and deuill Reu. 12.11 leauing glory on the names of such and making their example perswasiue Ephes. 3.1 Fourthly To be with Christ whether by death or by change is best of all we desire by chang if that might be not to put off the substance of our bodyes but the qualities 2. Cor. 5.4 but that not granted to vs but to such as shall be aliue remaine at Christs comming 1. Thes. 4.15.17 It is a holy choise with suctiection to God to desire rather to be out of the body with Christ then in the body absent from him 2. Cor. 5.8 Secondly Yet for the vse of a good mans life to others it may make a stop in this choise Phil. 1.23.24 Thirdly Good men are not alwaies in such case as to dare to dy their soule is troubled Psal. 6.3 2. They would doe God more service Psal. 119.17 they desire to mourne more for their sinnes which heauen admits not there is no sorrow Fourthly The godly haue their graces mixt with their contraries in remisse degrees the loue of Christ and the loue of being in this world may bee together no man here followeth the guidance of the spirit without sensible hinderance of the flesh the comfort is that we giue not the reignes to the flesh you do not make present things your treasure desiring to liue in the body onely to enioy them as if you thought your felicity ended with your life Doth it not afflict you that your loue to Christs presence is no more full and flaming feare not What gather you of Lots lingering in Sodom till God being merciful to him the Angel led him out by the hand that he had no spirituall life or that some earthly thoughts and affections striuing against his grace held him Kindle your loue to Christ and coole it to the world compare them and the gaine by them together Cant. 8.7 Phil. 3.8 and come vp more out of this wildernesse to cleaue to your welbeloued who makes his to be the glory aboue all societies in the world to their admiration that swim in earthly pleasures pray to see the felicity of the chosen the worth of your hope in immediate communion with Christ that he may be all in all to you you may keepe you chast in loue to him from adultery with this world and greatly desire the sweetnesse of his familiaritie Consider what account he makes of the loue of his set vpon him Cant. 4.10 and be prouoked to get more of it into your heart that is so precious with him Go forth in contemplation of his incomparable excellency glory and honour wherewith he is crowned Cant. 3.11 you shall find him wholly desireable Cant. 5.10.16 Labour to know his loue that passeth knowledge and be drawen to it as souldiers to their banners all the world cannot giue an example of such loue Rom. 5.8 He is tied in his desire to the presence of his Church his loue in pleasures Cant. 7.5.6 his prayer to his father a little before his death was that they which beleeued in him might be where he is he gaue his promise for their comfort that hee would come againe and take them to 〈…〉 be where he is Let this further your desire to be with him In the meane time continue in his loue in keeping his commandements Ioh. 15.10 stand on his side against Antichrist in his battailes with him Reu. 17.14 He iudgeth and fighteth righteously and the victory is certaine on his side Reu. 19.11.16.20 Be diligent in making him knowen in opening his excellencies that his name being as an oyntment powred out others may loue and seeke him speake forth his praise declare his will confesse him before the world It is not without fruit Cant. 8.13 The companions harken to thy voice Now the God of hope fill you with all ioy and peace in beleeuing and the Lord guide our hearts into the loue of God and patient waiting for of his Sonne Vnto God the Father Sonne and holy Ghost be honour Thanksgiuing obedience and subiection Whose is the kingdome power and glory for euer and euer Amen FINIS Numb 20.21.24 Psal. 56 10. Act. 27.25.36 Esa. 45.19 Esa. 49.23 2. Thess. 1.8 Ioh. 3.23 1. Ioh. 5.10 Ioh. 3.33 2. Cor. 5.20 2. Cor. 6.1 Psal. 112.7 Iob. 5.22 Ioh. 5 42 Deut. 30.6 2. Thess. 3.5 2. Chr. 19.9 Psal. 144.15 Hos. 2.15 1. Pet. 2.5 Luk. 17.16 17. Math. 7.18 Rom. 2.9 Math. 21.44 Math. 10.23 Reu. 5.2 3 5. Rom. 5.6 Reu. 3.4 Ezech. 36.31 1. Tim. 1.16 Rom. 3.22 23. 10 12. Hos. 14.15 Mark 3.28 Esra 10.2 Math. 22.9 10. Luk. 14.23 Ioh. 17.9 Gal. 2.20 Ioh. 3.5 Rom. 8.13 Eph. 5.5 6. Math. 9.21 22. Psal. 119.106 Ioh. 5.40 Ioh. 4.48 Mark 4.40 Ioh. 20.29 Ioh. 8.31.66 Act. 15.8.1 Ioh. 1.12 2. Cor. 5.17 Rom. 5.1 Rom. 7.25 2. Cor. 4.13 Act. 4.32 Eph. 4.16 Ioh. 6.64 Cant. 2.2 1. Pet. 2.2 Ioh. 14.5 Neh. 1.11 Esa. 40.11 Psal. â—7 9 10. Esa. 8.17 1. Ioh. 1.7 1 Pet. 1.2 Rom. 7.6 1. Pet. 4.11 Rom. 13.8 Phil. 1.21 Heb. 6.4 5 6 9. Math. 6.23 Col. 2.20 Mark 8.24 Iob 9.3.20 Iam. 3.13 Zeph. 2.3 Ioh. 1.12 Deut. 29.19 Ier. 7.8 Rom. 7.9.11 2. King 10.16 Luk. 18.21 Dan. 5.6 Rom. 5.9 10. Rom. 8.33 34 35. Act. 24.16 Psal. 18.22 1. Ioh. 3.9 Act. 8.23 Rom. 7.14 1 Ioh. 5 19 2. Tim. 7.2 Math. 4.11 Psal. 119.29 c. Vers. 32. Psal. 119.161 Iob 17.9 1. Sam. 25.34 Rom. 8.14 Psal. 40.12 Psal. 119.157 Cant. 4 13 14 16. Hosh. 14.6 7. Ioh. 14.28 Cant. 5.2 1. Tim. 6.11 Heb. 10.25 1. Pet. 2.3 Pro. 10.24 Numb 12.13 14. Gal. 6.18 2 Tim. 4.22 Iob 16.17 Rom. 7. â—1 Ioh. 3.8 Col. 3.16 2 Cor. 12.14 Psal. 112.5 Pro. 13.23 2 Thess. 3.8 Eph. 4.28 Prou. 3.9 Eccles. 17.13 Psal. 26.3 1 Cor. 7.30 Rom. 12.15 Amos 6.6 Esa. 8.13 Esa. 43.2 3. Heb. 12.20 2. Cor. 4.18 Heb. 6.12 Heb. 12.2 Mat. 10.29 Mark 5.12 1 Tim. 4.10 Rom. 14.8 1 Thess 5.10 Gal. 6.17 1 Cor. 15.51 52. Esa 38.18 19. Gen. 19.16 Cant. 6.8 9. Ioh. 17 2â— Ioh. 14.3 Cant. 1 2. Rom. 15.13 2. Thess. 3.5
carefull to vnderstand Gods content in our heart that it be done whatsoeuer be to vs denied of that we desire desiring that the creature may be for the creator that his name may bee glorified in all that wee are taught to pray for things or persons though we be not profited thereby acknowledging the authoritie the power and the glory to be his Fiftly When we seeke spirituall things specially Rom. 8.5 they that minde the things of the spirit are after the spirit It is of spirituall life that wee seeke and affect not things on earth but things in heauen Col. 3.1.2 Sixtly When not for our selues and ours onely but for all that we are to pray for friends and enemies in a due order specially for Saints and persons chiefe in place and power for Gods glory Seuenthly When such desires are setled so as wee neither forsake them nor change them for others knowing that they be after the will of God Psal. 27.4 One thing haue I desired of the Lord which I will require that I may dwell in the house of the Lord all the dayes of my life that I may behold the beauty of the Lord. Naturall motion is not so it is not hard to make the opposition betweene it and spirituall motion by that which hath beene said of the signes of it For varying 1. Our Sauiour giues example when the matter is one to make no scruple of varying words God delights not in varietie of words that which he lookes to is specially the desires and groanes of heart whether we can expresse them or no being after his will as in singing the melody that pleaseth the Lord is that in the heart Forme of wholesome words is profitable gathered according to inspired word in the holy Scriptures wherin matter of our requests is contained either expressed or by iust collection inuention memory affection may be helped so If formes were vnlawful ny way as limiting the spirit then the prescribed formes by God appointed to be vsed and chosen yea commanded sometimes in the words to bee done in extraordinary occasion of praise as 2. Cor. 20.6 As he that praieth by another mans mouth praieth well though he be kept therein to the forme deuised according to the will of God for matter to be asked so may the forme written informe him for matter sometimes more then his owne heart and worke instantly with the apprehension true feeling of it and desire by the spirit whose work is specially inward Occasions being diuerse God reuealing other matter will surely inable you to make knowen your requests at least to looke to him as a sicke child to his father whose desires it may be the father knowes not nor can satisfie Our heauenly Father is full in both this ability may be in a man like the money he hath about him which he knowes not of till necessity makes him search and is glad to find It is good to meditate of matter needfull before we pray and to lift our heart to God to teach vs to aske what wee ought who know not of our selues and to giue what he knowes we ought to haue asked Obiection XII I finde my selfe so affected to the World in care for present things secondly in contentment in hauing them thirdly in feare of man fourthly in want of desire to bee with Christ that I feare that I haue no spirituall life Answere First calling is indeede a selection of men from the World vnto Christ and his Kingdome Iohn 15.19 The note is not to be of the World though in it dead to it liuing by another spirit then the spirit of the the World Both openning the minde to see better hope of calling and guiding the freed will to choose and tend to it Hebr. 6.11 with bent course following things aboue this World left in preparation of heart at least Secondly yet being in this World care is required euen where it may cause some distraction from more full attendance on the things of God As in a Christian husband and wife with intentiuenesse of minde to approue their faithfulnesse in the couenant mutuall betweene them 1. Cor. 7.33.35 They are to prouide for their owne 1. Tim. 5.8.2 Cor. 12.14 with forecast Prou. 21.5 Hiding things vnder their hand Prou. 27.23 Discretion in ordering affaires giuing necessaries places before delights and ornaments Prou. 24.27 To the good before God hee giueth wisedome vnderstanding and ioy Eccles 2.26 Cautions First the heart must bee watcht ouer that it bee not weighed downe with the cares of the World not the Word bee choaked Math. 13.22 Luke 21.34 Heb. 12.1 Secondly earthly imploiment must bee seasonable not shutting out spirituall opportunitie Luke 14.18 21. Thirdly it must not bee seruice of worldly lust but of God requiring in our place and personall calling diligence 1. To eate our owne bread 2. To haue to minister to them that want 3. To honour God with that we haue to make our grace shine forth in good workes Prou. 12.24 Eccl. 7.13 Secondly It is not vnlawfull to take contentment in good things giuen of God to vs and our familie we may tast him sweete in his blessings and reioyce Deut. 26.11 He giues aboundantly all things not to lay vp but to inioy 1 Tim. 6.17 he giues food vnto gladnesse Act. 14.17 we may lawfully both see and bee affected with pleasure of the proper goodnesse of his creature First Cautions So we see God in his blessings and creatures be led to him mooued by his goodnesse to serue him cheerfully and with a ioyfull heart Deut. 28.47 Secondly That we dwell not in delight of the creature our heart not resting in it Iob. 31.25 buying as not possessing reioycing as not reioycing making the Lord our portion Psal. 119 57. resolued to keepe his law exalted or abased full or hungrie Phil. 4.12 Thirdly That sensible of the reeling of earthly heights vncertaintie of these changable cōditions we haue our minde composed through habituall resolution to depend on God to equabilitie of affection in all conditions content with Christ our true certaine and great gaine counting all losse dung seperate from him Phil. 3.8 Fourthly That wee be of like affection with others reioycing with them that reioyce and remembering Iosephs affliction to the moderating of our pleasures and to the exercise of loue and mercy First Nature feares things hurtfull to it seekes the perseruation of it selfe it is a part of true wisedome to foresee euills and to prouide against them beware of men Math. 10.16.17 Secondly There is a feare due from inferiors in subiectiō to superiors Rom. 13.7 with sense of Gods image in their superiority and conscience of their owne infirmitie to season obedience which requires feare and to preserue them from vndecent behauiour Thirdly There is a corrupt and inordinate feare whereby we sinne in not sanctifying the Lord in our hearts by depending vpon him and making him our dread and feare