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.
with his face thitherward renewing his couenant Ier. 50.4.5 You finding then you haue a constant will to bee healed in nature to beleeue repent and doe spirituall workes in such a manner as God may be pleased that in doing good things you are carried with inward inclination as agreeable to your nature the new creature delighting in it purely for the holinesse and goodnesse of the law so commanding that you ly not drowned in naturall sinfulnesse as one lyeth drowned in the water but haue sin in you out of the full power whereof you are gotten as one gotten out of the water hath yet water in him and labour to draine out your corruption through the holinesse in your will set against it desiring to follow that will which resists the will of the flesh That your will is better then your deed feare not you are so led by the spirit as that you giue not your selfe as a seruant to sinne to obey and fulfill it in the lusts of it As many as are led by the spirit of God they are the children of God His leading frees not here from all sinne but enlightening the mind and applying to cōsider things to be done or to be auoided and by working vpon habits of grace infused it excites the renewed will and confirmes it and as he sees God either preserues it from or giues strength in temptation though not alwaies to euery duty nor to auoid euery sinne yet to hold a course in goodnesse to the end and to preserue from dominion of sin that in general you make no declinatiō from God though in many things you sin He that said his sinnes were more then the haires of his head said also I haue not declinēd from thy statutes Obiection IX True grace will grow and he brought forward I finde it not so in me and therefore feare I haue none Answere Grace is small in the beginning and is scarce perceiued but by will and desire to haue it and that some goodnesse God takes notice of Grace in the beginnings of it is resembled to the light before we see the Sunne that light wee know is from the Sunne to corne in the seed which first dieth then is quickened and after appeares in a blade the husbandman knowes not how Mar. 4.27 Growth is where it is not sensible till after sometime You must consider growth diuersly 1. In parts of sanctification which though all be infused in seed yet they are brought to appeare by diligence 2 Pet. 1.5 Adde to your faith vertue c. some vertues are hardlier produced then other yet by exercise become easie we are commanded to learne to doe well Esa. 1.17 Secondly In degrees of the same parts 1 Thes. 4.10 so we are required to cloth our selues adorne and arme as with putting on vertues more and more Rom. 13.12 Coloss. 3.12 1 Pet. 3.4 5.5 Thirdly In more acts of the same vertue Reu. 2.19 or of the same renewed faculty the mind more fruitfull in good thoughts the will in good elections Fourthly In spirituallnesse of the same acts and faculties which haue lesse mixture of sinne in them Examine whether as a plant of the Lord you are not more fastened in your root spread in your branches filling thē more with fruits and they growing in bignes or ripenes to better rellish Or consider in particular your loue which faith worketh by it groweth in intension becoming more feruent flames now that was before but a sparkle 2 Thes. 1.3 Secondly In extension when it is not partiall but takes in more persons euen bad men to make thē good enemies to reconcile them procuring their good weake brethren to support them bearing with them pleasing in that which is good to edification giuing them time and helpe to profite poore neighbours to fulfill the royall Law Thirdly In rooted firmenesse not changed with changes in the persons loued abiding in aduersity in falls couering trespasses ouercōming offences passing by them deuouring indignities Fourthly In guiding the acts of loue with more iudgement Phil. 1.6 We are to loue with our heart and with our minde thus the Apostles loued a while though intirely yet not wisely Math. 16.22.25 Fiftly In naturalnesse and purenesse carrying to the good of the loued more with lesse self-self-loue and respect of our owne good more benevolence lesse concupiscence in it Sixtly In labours and works of loue vnto store of good fruits old and new Cant. 7.13 1 Cor. 15.58 1 Tim. 6.18 2. The growth of grace hath stoppes 1. In Gods desertion 2. By inordinate affection vnto and contentment in lawfull things Eccl. 2.2 3. By suffering some fowle lust too far as Samson lost his strength as Dauid found all out of frame 4. By our own dulnes slownes of hart Heb. 5.11.12 Luk. 24.25 We are called vpon to bee diligent in following after faith hope loue and other graces and not to be slothfull Heb. 6.12 Fiftly by wilfull want of meet helpes forsaking holy assemblies and ordinances by preiudice and conceit Disaffecting powerfull meanes for externall flourish so the Corinthians were hindred till rebuked they were sensible of their euill and became feruently minded Sixtly vnlawfull fellowship with euill persons Pro. 13.20 Dauid the neerer he comes to God with resolution to keepe his Law the further hee remooues from the wicked who were no helpes but hindrances to his performing of his purpose Psal. 119. 115. dangerous for cooling zeale snaring with temptations and learning their way Not that all fellowship with such persōs is vnlawfull to all godly men the Apostle allowes a christian table fellowship with a professed Infidell and open Idolater in the case of aduantage of Religion if hee be bidden aduise about the conuenience of his going for probable good either in winning or making lesse auerse to heare the trueth more equally with lesse preiudice Or it may bee to further a mans owne peace or confirme it Genesis 26.29 30. Or when a godly man is ioyned in office with them not cōmunicating in their sinnes shewing them good example knowing how to answere euery man Thirdly sense of want of grace complaint and mourning from that sense desire setled and earnest with such mourning to haue the want supplied vse of Gods meanes with attending vpon him therein for this supplie is surely of grace For promises are made to the poore in spirit that mourne that thirst that desire the holy Ghost Mat. 5.3 4. Reuel 21.6 Luke 11.13 Such come from a spirituall sight discerning the worth of grace a spirituall tast that the Lord is gracious holinesse of will inclining a man to holy things Exercise your knowledge faith hope loue spirit alredy receiued to your Lords aduantage and you shall haue more Mar. 4.24 Pray consider in Pauls prayers for the Churches how farre your desire may extend to be filled with all the fulnesse of God as you are capable till there bee no want of that in you
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
a man to euery good worke the branch brings not forth but in the vine without Christ or not being in him we can doe nothing Ioh. 15.4.5 The worke cannot be better then the nature whence it proceeds an euill tree cannot bring forth good fruit The work may be materially good but euill by abuse productions of the flesh by some peruerse affection vnto ends not right in the sight of God they be dead workes not onely as they proceed from a person spiritually dead a stranger from the life of God but as they tend to the condemnation of the worker though farre more tolerable then those sinnes that are such for their matter and kinde Sixtly Vnbeleefe holds a man vnder great misery First Vnder the rigor of the law without mercie to the pardon of the least omission or defect Secondly Vnder irritation of the law the more it reueales sinne the more corrupt nature lusts and striues to doe it Rom. 7.5.8 Thirdly vnder the coaction of the law he is in bondage vnto feare of the threatnings of it and withheld from the euill which he loueth as a dogge tyed vp from biting or a foxe chained vp from prey yet retaine their disposition Fourthly Vnder the malediction of the law there is no curse but hee may feare it in his blessings in his crosses he hath euill of good and euill of euill all turnes to his hurt It shutts out thee good of most excellent meanes Heb. 4.2 makes Christ with all his vertue vnprofitable to him who by his absolute power can doe whatsoeuer hee will yet concerning his ordinate power is made impotent in a sort to great works by the vnbeleefe of men Mar. 6.5 Seuenthly Vnbeleefe increaseth a mans misery liuing vnder the Gospell it shall be required of him according to that which is cōmitted to him iudgement is to the Iew first for abusing his preferment in the offer of saluation by Christ. This is condemnation that light is come into the world and men loued darknesse rather then light Ioh. 3.19 Christ is to the ruine of many in Israel Luk. 2.34 They haue a double damnation one from the law wherein Christ found them another from the Gospell in which deliuerance was offered and they refused it they that stumble at this stone are broken and they vpon whom it falls are all ground to powder A malefactor dieth iustly by the law but if he haue offer of the kings pardon and refuse it he is twise guilty of his owne death the iudgement beginnes here in spirituall plagues Rom. 11.8.9 Ioh 12.39 and is fulfilled in hell in a more greiuous damnation then that of Sodome and Gomorrha Resolue therefore speedily to obey the Gospel consent to God commanding you to receiue his sonne promising mercy in him to euery one that beleeues on him dispute not against his faithfull and true sayings listen not to the deuill and your carnall wisedome muttering and obiecting thus Obiection I. Who am I what is my worthinesse that I should conceiue of God that he so respected me as to giue his sonne and with him so great happinesse for me I dare not beleeue it Answere First The opening of the sealed Booke the bare fore-knowledge of things to come found no man liuing or dead worthy of it but onely Christ whom then shall so great loue find worthy of it in himselfe 2. It commends the free grace of God that he was so farre from making the respect of our worthinesse to turne his minde toward vs that when we were of no strength meere enemies sinners and vngodly he prouided the merit of his sonne for vs his loue is set before the gift of his sonne Ioh. 3.16 To declare the freenesse of the benefit we bring nothing bring nothing but our needinesse emptinesse nothingnesse are onely receiuers of Christ with his blessing and of faith also whereby to receiue him It is of faith that it might be of grace Rom. 4.16 Herein hath God manifested and made certaine his loue 1 Ioh. 4.9 That I may be setled in conscience that being in my selfe vnworthy I am counted worthy I must turne away mine eyes from my selfe and behold Christ Iesus alone on whose worthinesse the fulfilling of the promises depends he that imbraceth him and the promise of mercy in him is said to be worthy as he that reiects the offer of God so gracious is said to be vnworthy Math. 22.8 First The holy seruants of God confessing their owne vnworthinesse haue yet beleeued and humbly claimed Gods promise with this reason thou hast told this goodnesse to thy seruant thou art God and thy words be true Gen. 32.9 10 11.2 Sam. 7.18.28 praying him to performe it for his owne sake Dan. 9.19 who for his owne sake puts away our iniquities Esa. 43.25 Obiection II. The presumption of a bidden guest sitting downe at the wedding feast without a wedding garment was found and fearefully punished Considering my nothingnesse and withall my great sinfulnesse I feare to meddle humility seemes to with-hold me Answere It is not presumption but humilitie to yeeld to Gods will and a meet thing to accept the gracious offer of his sonne vnto life approue and yeeld to what God pronounceth to please him giue your selfe liberty to iudge in his worke what is meet consider the correction of Peter refusing in modestie his Lords offer to wash his feet Ioh. 13.6.8.9 There is a carnall humilitie that may spoile a man of his soule Col. 2.13.23 We be fittest for Gods mercy when lothing our selues in our fowlenesse we aspire vnto his grace which hee giues to the humble 1. Pet. 5.5.6 Secondly Great things beseeme a great God we are to consider not what we are in our selues meet to receiue but what is meet for him to giue whose counsell determines to this and that man as his pleasure is who works herein for the praise of his glorious grace that makes all for himselfe Lord of all free to place his grace where he will none giues him first Rom. 11.35 Thirdly He suffers his elect to fall into great sins which he orders to his and their glory 1. In giuing them notice of them with feeling whether strange terror consternation accompanie it or they passe in the birth more easly yet they goe before many ciuill men into the kingdome of heauen Math. 21.31 disposing them therby vnto his calling vnto fellowship with Christ 2. and makes them called to doe more with impulsion of loue for much forgiuen Luk. 7.47 3. To stand as patternes of Gods abounding grace to preuent their diffidence who desire Gods mercy and grace yet distrust by the number and greatnesse of their sinnes Forthly Number or greatnesse of sinnes are not barres in all to shut out Gods mercies in Christ either for forgiuenesse or healing of nature they may be resembled by the Sea in which Gods great workes are seene which slowes to the couering not onely of sands but rocks
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
and so as to guid them it is denied therefore the account of knowledge for the liuelesnesse of it 2. Pet. 1.9 1. Ioh. 2.4.9 Fourthly their thoughts and deuises declare the fleshlinesse of their mindes that which riseth naturally as the fruite of their minde is as an ill fauour out of a sinke they minde things of the flesh and when they take counsell and deliberate it hath the same sauour with the roote when they rowle some good thing in their heads they corrupt and defile it the diuell also whose power is yet in their minde puts ill thoughts into them as his first borne and his breath to blow vp the fire of fleshly lusts vnto which they so attend as they forget God his properties works and wayes and walke in the sparkes of their fire that they haue kindled Isa. 50.11 But the true beleeuer is not so First his knowledge is an abiding light shining constantly till hee come to life called for that the light of life Iohn 8.12 He is taught of God so as hee declines not from his statutes Psal. 119 102. Because he taught him hee cannot beleeue otherwise then hee hath receiued though false teachers confirme their doctrine with signes and wonders Matthew 24.24 They will not heare a stranger specially in fundamentall doctrine they know not his voyce Iohn 10.8 1 Ioh. 4.4 They know by an holy annointing abiding in them the truth and that no lye is of the truth 1 Ioh. 2.27 and discerne the particular lye vsing such meanes and helps as God affords them They be tempted troubled with the temptation but are alwayes with God and ouercome the temptation and returne to their minde with confirmation knowing whom they haue beleeued Psal. 73.2 23. Gal. 5.10 Secondly Though they may erre in many things because sight is not perfected at once it is with some darkenesse as it were in the dawning betweene light and darkenesse yet not in full darkenesse true light hath shined to them and they see though with many fancies as hee who at the first touch of his eyes saw men walke but as trees not in their perfect lineaments till Christ set to the cure againe then he saw cleerely hence comes such diuersitie of iudgements among learned and good men yet truth beeing propounded to them and defended by others they haue a gracious aptnesse to yeeld to it when they see it Esay 11.6 A little child shall leade them Iames 3.17 The wisedome from aboue is tractable they offer sincerely their emptied minds vnto Christ that he may fill them with a frame of truth so renouncing the wisedome of the flesh they allow their wits no liberty but in God The eare tastes words as the palate doth meate Iob 12.11 1 Cor. 14.37 38. Heresies in the Church manifest the approoued 1 Cor. 11.19 As Aegles to the carcase by proper sagacity so are they gathered to the truth concerning Christ Luke 17.37 Thirdly their knowledge is effectuall life eternall is begun continued and consummate in it Iohn 17.8.12 For Gods teaching is such as the effect followes Iohn 6.45 Euery man that hath heard and hath learned of the Father commeth to mee These are together 1. knowledge of him 2. beeing in him 3. loue of him 4. and keeping his word 1 Iohn 2.3 5. They by this light see God specially as hee is reuealed in Christ Ephes. 3.18 19. They see themselues in the very secret chambers of their hearts for defects contrarietie to Gods law inwardly whence hindering of good and furthering of euill comes admire the rich and abounding loue and grace of God in Christ 1 Tim. 1.14 confessing their owne vnworthinesse haue meane thoughts of themselues compared to God compared to Saints and shew by good conuersation their workes in meekenesse of wisedome They be called the meeke of the earth that doe Gods iudgements Fourthly The thoughts of the iust are right Prou. 12.5 their renued minde giueth disposition thereunto and they are as fruits brought forth to God by the vertue of Christ specially as the spirit breaths obedience and gouernes them to deuise good things Isaiah 32.8 They not onely haue a good treasure in their hearts whence good thoughts are brought forth but they forme their thoughts vnto good minding with studie and carefull thought how to do acceptably pray for pleasing meditations and labour to keepe their thoughts in an order to serue God with their thought Secondly The conscience of a temporizer whether you consider quiet or troubled differs much from the beleeuers in the execution of the function because the beleeuer hath some holinesse restored to his conscience which none can haue but in Christ who haue learned him and haue beene taught as the truth is in Christ Iesus to put off the old man and to put on the newe Ephes. 4.22 1. The cause of quietnesse 2. the effects 3. the continuance difference it First The quietnesse of an vnbeleeuer or that beleeues not so as it may properly bee called faith is vpon mistaken grounds as that his faith giues him right in the Couenant which God hath made to all that truely receiue Christ whose merit is the foundation of the couenant it is infalliblie true in the proposition whosoeuer hath his Sonne hath life to as many as receiued him he gaue this dignity to be the children of God but it is false in the assumption I beleeue in Christ and receiue him So in the point of sanctification deceiued with shew when he hath not the truth he rests vpon the promise made to the sanctified but falsely assumed to him as before Secondly Or it is by a wilfull presumption of finding God peaceable towards him against the expresse words of the curse trusting in a lying word wherein sometimes they are strengthened by false teachers that giue life to them that should not liue Thirdly Or by not stirring of corruptions slumbering in error without sense By ignorance of the law I was a liue without the law but when the commandement came sin reuiued and I died Fourthly By earthing themselues as it were in a caue of forgetfulnesse of God and their own estate diuerting their thoughts to other things not considering that he remembers all their sinnes and that they shall come to iudgement Fiftly Oppressing their conscience with false reasonings they take euill for good good for euill lye vnder the woe denounced against it without feare Secondly it giues no true comfort in God as reconciled no delight in him Iob. 27.10 it is not renewed vnto that righteousnesse which was lost holds not to vniuersall obedience but suffers to liue in some sinne knowen consciencelesly it witnes not nor holds a man vnto right manner and end of actions with due circumstances but onely excuseth the worke done as Iehu did when he said to Iehonadab the Sonne of Rachab come with me and see the zeale that I haue for the Lord. He was caried with a great will to the fact
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
haue giuen themselues to God and their members instruments of righteousnesse they applie themselues to fulfill Gods Statutes and it is their comfort that their conscience beares them witnesse of this care and strife for the vniuersall righteousnesse of the law as it concernes them I will walke at libertie casting out tormenting feares enioying a quiet rest and comfort in conscience for I seeke thy precepts Verse 45. I with my minde serue the Law of God Rom. 7.25 The wicked are said to forsake the law to depart from Gods Statutes and therefore saluation to bee farre from them because they seeke them not and to bee taken away as drosse Psalme 119.155.119 For motiues As the strife is betweene a fleshly mind and sensualitie that informing the conscience that the thing to be done is pernicious and against ciuill behauiour this wilfully egging him on to satisfie vnregenerate humour So the arguments to hold backe the will from consenting to the act are taken from feare either of danger in the world or damnation in hell or shame and reproch or some fleshly respect which sometimes though they hinder the act yet not the desire that in loue to sinne they deuise vaine reasons and pretexts and draw iniquitie with cords of vanity inducing theÌ„selues to false conceits which concluding that they fancie are to them strong to draw on sinne as cartropes to draw weights They do not abhorre euill Psal. 36.4 And though a man haue a right iudgement for matter of good and euill and his choise be according to his iudgement his practise according to his choise if he hate not the euill which he forbeares or loue not the good which he doth hee is guilty within how soeuer his out-side be Thus Christian rigteousnesse is noted Heb. 1.8.9 The sceper of thy kingdome is a scepter of righteousnesse thou hast loued righteousnesse and hated iniquitie That which moues strife against sin in the beleeuer is the will of the spirit against the will of the flesh with loue to God to Christ to Gods law by the inherent holinesse agreeing with Gods Law so the commandement is not greiuous but obedience to it is chearfull and delightsome thereby it setts it selfe against the corruption of it self thus Dauid I haue refrained my feet from euery euill way that I may keepe thy word the strife was from the loue of the word of God and so from the loue of God to obey and please him Thirdly The vnbeleeuer though he escape for some time the filthinesse of the world he is intangled againe and ouercome and come vnder a stronger bondage then before obstinated in euill 2. Pet. 2.20 The true beleeuer striues in the strength of God faith possessing him of Gods power pointing him to Christs suffering in the flesh armes him 1. Pet. 1.5 4.1 that though in some particular he receiue the foile yet his will is not wonne from righteousnes he fights againe for his owne freedome and is inuincible thanking the Lord for his helpe he holds on his way grows stronger stronger as did the kingdome of Dauid against the house of Saul which became weaker and weaker They by the allurement of temptations may sinne sometime against their light and conscience as Dauid by violence of lust captiued of the flesh as gotten into the power of it in that particular the conscience brought a-sleep the soule doting for a time vpon the deuise of the flesh and a while lieth in a kinde of liking of the sinfull motion concerning the carnall part in the soule now grace is driuen as it were from her station and lyeth in weak and disseuered desires yet without purpose to continue in and heape vp sin But God will send new succour from heauen to ioyne to that weak grace remaining then conscience awakes the will is excited downe goeth the power of the flesh the heart is affectioned to Christ. This may appeare in the temptation of the Church as she confesseth all the matter Cant. 5.2 I sleep but my heart waketh c. Yea it may fall out that after victories they may in some particular be brought backe to repented sinnes which increaseth the fault in that being healed they sinne again it endangers to greater paine for their cure Thirdly It weakens grace that it giues not that helpe as before to the meanes vsed as it is with nature made weaker by relapses into bodily disease As frequent acts of vertue strengthen the habite so by more acts contrary to it it is weakened Yet thus may it fall out in this strife of flesh and spirit the diuell though resisted flees from vs yet will returne againe with new assaults and not alwaies tempt to other sins but many times to the selfe same that we haue repented if God see it good to leaue vs and not confirme our wills in the strife A good man may be brought vnder again in the same sin as Ionas that after his repentance of flying away from his worke at Niniue stands to iustifie it and defiled his praier with it Ion. 4.2 He praied vnto the Lord and said I pray the O Lord was not this may saying when I was yet in my country and therefore I preuented it to flee to Tarshish As in anger grace giues an inclination against the inordination of it yet vpon occasions it will preuaile it was mortified without question in Dauid as other sinnes in root yet find how Nabals churlishnesse stirred it to resolue vpon reueng vnto blood so may it be in some other sinne with which a man is specially left to wrestle Yet where resolution is to keepe the law of God continued strife to performe the resolution hope of sufficient grace to abide with him not to be brought any more vnder dominion of sinne mourning with many a low sigh for such a sinfull disposition seeking newnesse of heart walking constantly with God in other duties hatred after falls renewed yea increased argueth clearely that grace is present sinne reignes not the will is on Gods side truly though weakly Fourthly God will not be lesse mercifull then he commanded vs to be hee requires vs to forgiue men that repent seuen times in a day seuenty times seuen times Math. 18.22 The after griefe of hypocrites is not for Gods offence but for their owne distresse either feared in the threatning as Achabs or felt as in Esau weeping for the lost blessing or â—t the best in the triumph of vertue ouer vice in their coÌ„science as Dauids innocencie compared by Saul with his wrongs to him did draw teares from him conuinced in his heart that God was with Dauid but without turning to God it workes not repentance vnto saluatioÌ„ The true belieuer sorroweth of loue to God whom it greiues him to haue offended his teares are dropped downe to God Iob. 16.20 the sorrowfull water that hee drawes he powers it forth before the Lord 1. Sam. 7.6 he repents towards God and weeping inquires the way to Sion
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