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
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
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
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
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