sinne raignes temptations fill the heart Actes 5.3 Satan possesseth the sinner in peace Luk. 11.21 who pampers his lust and makes the motion of it his full contentment hee will doe the desires of the deuil who leades him with an inward efficacie without any true resistance of his hee liues and walkes in sinne Coloss. 3.7 lyeth in wickednesse hee leades his life according to corrupt nature though he haue materials of righteousnes and be held back by Gods prouidence from some grosse act of sinne as Genes 20.6 I kept thee also that thou shouldest not sinne against mee therefore I suffered thee not to touch her Yet neither is their heart sound in Gods statutes nor indeede desires to bee they haue no study of pietie raigning in them When God regenerates a man he makes him willing to bee regenerate which is in time together with regeneration in order of nature the soule is healed before the desire but the desire is first known to vs wee see the effects which leade vs to the causes as the morning light before the morning Sunne yet wee know the light is from the Sunne drawing neere to be reuealed Euen wants of righteousnesse note sinne to raigne where a man feares not repents not sinne in generall with desire of an vniuersal cleannesse from sinne secret or knowne to him when sinne generally in nature action manner of producing actions with griefe to defile Gods worke is not in some measure laboured against of conscience towards God and pardon sought in Christ vnto rest in that blood of attonement it is an vncomfortable state Purging a mans selfe is a note of a vessell of honour opposed to the committing so to the raigne of sinne Raigne of it is expressed by obeying it in the lusts of it His seruants yee are to whom yee obey Rom. 6.16 17. Obedience subiects a man voluntarily yee haue obeyed from the heart you were the seruants of sinne The true beleeuer detests so the Deuils motions vpon the sudden iniection sometimes that he is without taint of sinne by them yet it is an affliction with victorie as it was with our Sauiour tempted by the Deuill to whom God sent Angels for his comfort yet our corruption considered it is a rare thing Sometimes he is drawen aside and inticed vnto consent with a contrary will sometimes deliberate sometimes sudden but he cannot bee brought vnder the raigne of sinne yet vnto actes of sinne For Christ keepes his possession the seed of God abides in them the Law is in their heart they serue it with their minde though sinne with their flesh Rom. 7.25 The spirit is willing the flesh makes weake they haue onely good of their desires Prou. 11.23 God pardons what they allow not themselues in but hate yet doe it hee rewards the good as the fruite of his owne Spirit brought foorth to him in Christ. Their will is better then their deede they please God though not themselues desiring more grace to serue him acceptablie Doe you not by a will freed sollicite the vnderstanding to discerne and with iudgement truely determining to commaund right things Seeke you not for more light of minde and holinesse of iudgement for the guiding of your way Doe you not desire rightnesse to your conscience soundnesse of heart in Gods Statutes Could you not cast away righteous men but in that name receiue them were it not for loue of righteousnesse Doe you seeke to further Gods worke by Ministers of righteousnesse because they worke the worke of the Lord and turne the disobedient to the wisedome of iust men Leaue you not the reignes corruption but are held with a bridle of righteousnesse to serue it Doeth the feare of God though sometimes driuen from its station yet dwell as controuller in your soule recouer the station represse the refractarie thoughts affections sway your heart against the naturall motion that you may keepe Gods Word make you cease from your owne workes with desire that God may worke his in you that the leading of you though you be interlaced with the flesh you giue to the holy Ghost louing that hee may haue the principalitie in you praying for the holy Ghost principally of which after in the examination of prayer Ponder you with care and delight to finde willingly and setledly to follow things of the spirit Attend you your selfe concerning spiritual being Greiue you inwardly for that which the flesh doeth outwardly or within not loosing but vsing loue to God in resisting sinfull motions it is not your working but suffering of sinne Charitie may bee in some sinnes astonished but not abolished as a souldier with a great blow on his head may lie as liuelesse yet his will to fight against the enemie remaines hee recouereth and seekes for his shield and returneth to fight with increased resolution The exercise of grace in thoughts deuisings purposes desires indeuours which proceede from the spirituall part haue promise of life and peace Rom. 8.6 They bee of regeneration which is glorification begun in which men proceede by the Spirit of the Lord from glory to glory Obiection VIII Some wicked men are at some strife with themselues before they sinne as Herod and confesse their folly and guiltinesse after sinne done sometimes with teares as Saul how shall I know I haue true freedome from the raigne of sinne they doe the sinne which they sticke at and returne to the sinne which they confesse and weepe at the notice of I doing so in some particulars what difference betweene me and a foole returning to his folly Answere First in the strife before sinne the difference is in the extent of matter Secondly in the motions or principle whereout it proceedes Thirdly in the issue For matter the vnbeleeuers strife is commonly but in some more grosse euill that makes one infamous amongst men as Herods strife about breaking his oath to the losse of his credit with them that sate at table with him or to do a worke condemned by the light of his minde in putting to death an innocent man whose iustice triumphed in his conscience He liued in other sins as may appeare without strife The true beleeuer as he hath receiued commandement not to sinne hee striues to obey it and so liues in a contention against himselfe in minde will affections about the body of righteousnesse deliuered in the law labouring to dead the very roote of all sinne that his corrupt nature may bee more barren and lesse rebellion in him against God where man can take no motiue of it This is implied in that prayer Take from me the way of lying and grant me graciously thy law let no iniquitie haue dominion ouer mee let my heart bee sound in thy statutes in that promise I will runne the way of thy commandements when thou shalt inlarge my heart when it shall bee larger to receiue grace and more free and willing to obey thus are they said to seeke Gods precepts because they
with his face thitherward renewing his couenant Ier. 50.4.5 You finding then you haue a constant will to bee healed in nature to beleeue repent and doe spirituall workes in such a manner as God may be pleased that in doing good things you are carried with inward inclination as agreeable to your nature the new creature delighting in it purely for the holinesse and goodnesse of the law so commanding that you ly not drowned in naturall sinfulnesse as one lyeth drowned in the water but haue sin in you out of the full power whereof you are gotten as one gotten out of the water hath yet water in him and labour to draine out your corruption through the holinesse in your will set against it desiring to follow that will which resists the will of the flesh That your will is better then your deed feare not you are so led by the spirit as that you giue not your selfe as a seruant to sinne to obey and fulfill it in the lusts of it As many as are led by the spirit of God they are the children of God His leading frees not here from all sinne but enlightening the mind and applying to cōsider things to be done or to be auoided and by working vpon habits of grace infused it excites the renewed will and confirmes it and as he sees God either preserues it from or giues strength in temptation though not alwaies to euery duty nor to auoid euery sinne yet to hold a course in goodnesse to the end and to preserue from dominion of sin that in general you make no declinatiō from God though in many things you sin He that said his sinnes were more then the haires of his head said also I haue not declinēd from thy statutes Obiection IX True grace will grow and he brought forward I finde it not so in me and therefore feare I haue none Answere Grace is small in the beginning and is scarce perceiued but by will and desire to haue it and that some goodnesse God takes notice of Grace in the beginnings of it is resembled to the light before we see the Sunne that light wee know is from the Sunne to corne in the seed which first dieth then is quickened and after appeares in a blade the husbandman knowes not how Mar. 4.27 Growth is where it is not sensible till after sometime You must consider growth diuersly 1. In parts of sanctification which though all be infused in seed yet they are brought to appeare by diligence 2 Pet. 1.5 Adde to your faith vertue c. some vertues are hardlier produced then other yet by exercise become easie we are commanded to learne to doe well Esa. 1.17 Secondly In degrees of the same parts 1 Thes. 4.10 so we are required to cloth our selues adorne and arme as with putting on vertues more and more Rom. 13.12 Coloss. 3.12 1 Pet. 3.4 5.5 Thirdly In more acts of the same vertue Reu. 2.19 or of the same renewed faculty the mind more fruitfull in good thoughts the will in good elections Fourthly In spirituallnesse of the same acts and faculties which haue lesse mixture of sinne in them Examine whether as a plant of the Lord you are not more fastened in your root spread in your branches filling thē more with fruits and they growing in bignes or ripenes to better rellish Or consider in particular your loue which faith worketh by it groweth in intension becoming more feruent flames now that was before but a sparkle 2 Thes. 1.3 Secondly In extension when it is not partiall but takes in more persons euen bad men to make thē good enemies to reconcile them procuring their good weake brethren to support them bearing with them pleasing in that which is good to edification giuing them time and helpe to profite poore neighbours to fulfill the royall Law Thirdly In rooted firmenesse not changed with changes in the persons loued abiding in aduersity in falls couering trespasses ouercōming offences passing by them deuouring indignities Fourthly In guiding the acts of loue with more iudgement Phil. 1.6 We are to loue with our heart and with our minde thus the Apostles loued a while though intirely yet not wisely Math. 16.22.25 Fiftly In naturalnesse and purenesse carrying to the good of the loued more with lesse self-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
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
SOME HELPES TO FAITH Shewing the Necessitie grounds kinds degrees signes of it Clearing diuerse doubts answering obiections made by the Soule in temptation By IOHN WILSON Preacher of Gods word in Gilford PHILIP 1.25.26 For your furtherance and ioy of faith that you may more abundantly reioyce in Iesus Christ. LONDON Printed by I. L. for Robert Mylbourne and are to be sold at his Shop at the great South doore of Pauls 1625. TO THE TRVELY NOBLE LADY THE LADY LETTICE Countesse of Leicester Mercie and Grace in this life Saluation with eternall glory in the World to come Good Madam VNthankfulnesse is a great defiler of conscience both as it is a great sinne against iustice and as it prouokes wrath whereby such persons are deliuered vp to vile affections And though thankefulnesse cannot stay in the instrument but goeth by it to the author yet it is due to such by whose hands God conueyes his benefits It hath pleased that blessed God to stirre vp your Ladiship for my good first in calling mee to be a Minister to your Honourable familie how weake soeuer yet not without some fruit by his blessing whose power is seene in weakenesse where how I was cared for my conscience doth witnesse secondly in your opportunity preferring publike good so were your words giuing me a free and comfortable entrance into this charge wherein I now labour according to my measure And from that time I haue beene followed with kindnesse from that house but that specially refresheth mee to remember that for the worke of my Ministerie your Honour willed mee to count you as my mother I am bold thus in particular to propound you for Gods Honour as an example especially to Patrons And finding my selfe so much bound I haue long thought how besides my prayers I might by some paper testimonie shew my selfe thankefull to your Ladiship and resolued at last to write these notes faire and send them for the helpe of your faith and comfort in witnesse of the continuing of my true care for your soules good Hereunto I was the rather inclined for that I vnderstood some to haue found helpe through the mercie of God to the quieting of their conscience by the reading of them when they were in shorter notes of a Sermon In the meane time diuerse friendes called vpon mee for some thing to the Presse from which the knowledge of mine owne wants hath hitherto kept me yet debating it thus If the matter be profitable first it is not likely to bee hurt that way but more vsefull then by writing secondly more fit to some for reading and to conuey bookes to friends more commodious then Copies in writing Here I stucke at this that good books for this helpe bee not scant but then I thought againe that acquaintance being a helpe to make them knowne all come not to one hand thiâ—dly my desire to leaue testimonie of my faith on whom I hold and how fourthly that God hath glory of diuersitie of gifts which manifest the spirit giuen to profit withall fiftly that my selfe owe to them that haue so aduentured themselues It yelded not without feare I confesse yet commending it to God for his blessing and to the loue of my deare friends to further it it is now out of my hands Good Madam vse it among other helpes I once left a little thing with you to helpe you in examination of your title to Heauen this may a little further that as being I thinke fuller to that purpose Calling made sure is a great comfort and aduantage for a Christian many giue testimonie to you you haue giuen good example in your constant respect of Gods ordinances glorifie God more with the fruites of your faith and loue call for the inspirations of the spirit to be carried earnestly after him hee purchased a people to be iealous of good workes looke into the felicitie of Gods chosen dayly bee still making it sure in your owne conscience the end of this life puts Gods people in possession of endlesse life The highest in the earth haue but terme of life in their present things how great so euer and dying out of Christ are without end miserable Blessed are they that so trust in Christ as to haue the Lord for their God that is to bee knowen in experience by the spirit of Christ destroying the dominion of sinne and lading vs so as that in the course of our life we are with God though foyled for our humbling in many temptations The God of life preserue your life of his good pleasure for the good of many that praising God for you may by their prayers further your grace heere with the exercise of it the Lord bee with you your Honourable sister with hers all that belong to you and guide your hearts into the loue of God and to looke for his Sonne the blessed hope from heauen Your Honors in all dutie and humble obseruance Iohn Wilson SOME HELPS TO FAITH Shewing the necessitie grounds kinds degrees signes of it clearing diuerse doubts answering obiections made by the soule in temptation Luke 1.20 Because thou beleeuest not my words c. THE holy Euangelist set to deliuer the storie of Christ from his beginning concerning his humanitie puts first a narration of his forerunner how he did rise as he that would speake of the day light beginnes at the day starre wherein hee mentioneth the promise of his miraculous conception and the ioy of his father and other friends 2. the doubting of the promise by Zacharie with the reason of it age making it impossible by course of nature Which is aggrauated by the minister Gabriel and by the matter promised glad tidings 2. threatened with punishment of dumbnesse as a penall signe set out by the time till the fulfilling of the promise the cause not beleeuing the words of such a messenger as he knew was sent of God For Zacharies doubt appeares not to be about the qualitie of the Angel whether he were true or false If he had onely doubted whence the reuelation came it would not haue beene so blamed for Gideon did so and desired a signe whereby he might know it was an Angel of God that speake to him Iudg. 6.17.21 But looking to the order of nature so as he considered not the power of God as Abraham did in a like case hee gaue not such glory to God a to rest on his word and power Obseruation I. From his punishment for this cause that hee beleeued not the word of God sent by his messenger we may gather how prouoking a sinne it is not to beleeue God promising His fault was but in one part of Gods word admiting some doubt about thee fulfilling of the promise 1. It was a particular act of vnbeleefe no habite 2. not full but of infirmitie among many faithfull services yet because he staggered at the promise knowing that God had spoken he shall speake no words of his owne till God haue fulfilled his Sara
because God hath giuen his sonne to take with the nature of the elect their death Heb. 2.9.14 and thereunto their sinnes He made him to be sinne for vs that knew no sinne that wee might be made the righteousnesse of God in him 2. Cor. 5.21 God laid vpon him all the sinnes of the Elect figured in the goat that escaped by lot Leuit. 16.21.22 Ouer which Aaron confessed all the iniquities of the children of Israel and all their trespasses in all their sinnes putting them vpon the head of the goat sending him by appointment into a land not inhabited that the sinnes and curse might not reside among Gods people prophecied in Esa. 53.6 Not onely the punishment of our sinnes but our sins were made to meete vpon him whether past present or to come and the equall valew to all the wrath that they did deserue he indured 1. Tim. 2.6 He his owne selfe bare our sinnes in his body to or on the tree 1. Pet. 2.24 By his stripes or wailes we are healed all haue sinned and are depriued of the glory of God he that is Lord ouer all is rich vnto all that call vpon him Be it ten thousand talents fiue hundred or fiftie pence he for Christ that hath as the suretie made satisfaction to the full for the whole debt counts it as if he had no wrong by vs but that we are iust cleare not guilty puts away his anger loues vs freely we neede not for feare beleeuing in Christ paine and torment our soules in respect of punishment to come for any sin or blasphemie committed Verily I say vnto you all sinnes shall be forgiuen vnto the children of men and blasphemies wherewith they blaspheme Christ appointed forgiuenesse of sinnes to be preached in his name without distinction of many or few small or great Thus Gods people are incouraged to follow the Lord and to sett vpon reformation of sinners because there is hope in Israel for this 1. Sam. 12.20 3. God inuites to his feast sinners of vilest sort such as are as miserable in soule as they be in body that by high waies and hedges Church porches or any meetings to make their aduantage shew and offer to pitie faces gnawen eyes noses and members eaten with rottennesse Whosoeuer accepteth truely his inuitation comes and eats of his prouision is allowed cleansed from all his sinne cloathed with righteousnesse as a robe and adorned with graces as with Iewels Esay 61.10 Luk. 15.21 Reuel 19.7 Come receiue Christ he shall cloath you and decke you vnto admiration Who is shee Cant. 6.9 that comes out of the wildernesse to ioyne her selfe to her welbeloued Cant. 8.5 Obiection III. Redemption is not vniuersall in Gods purpose mercy is limited Rom. 9.11.14 according to his will is all the difference betweene them that are saued and them that perish Math. 11. 25.26 Christ came to doe the will of his father in giuing eternall life to them that were giuen him Iohn 6.37 Hee gaue his life for his sheepe Iohn 10.15 dyed for the children of God scattered in all the world Iohn 11.52 But hee did not pray nor speake a good word for the world to his father his sacrifice was the foundation of his intercession they must needes therfore bee of one extent How shal I know that Iesus Christ by the will of God gaue himselfe for mee that I may stay vpon him Answer First Hee prayed for all and therefore dyed for all that beleeue in him Ioh. 17.20 None come to him but whom his father drawes he drawes none but whom hee had before giuen to him Iohn 7.37 Faith is peculiar to the elect Iohn 10.26 Acts 13.48 Titus 1.1 The election obtaines it Romanes 11.7 Beleeue and you haue a cleare resolution whereby you may say he loued me and gaue himselfe for mee Secondly Suspition arising of a certaine preiudice without ground inclining a man to the worst part if it bee but towards a man is sinne for charitie thinks not euill beleeues all things 1. Cor. 13. To haue God in suspicion when he cals me to receiue his grace in Christ Iesus is much more sinfull both for iniury to God and hurt to my selfe God hath prouided against such putting of stumbling blocks to a mans selfe Esa. 56.3.5.7 Whosoeuer loues the name of God and to be his seruant is assured of acceptance and ioyfull experience thereof for person and seruice The spirit of God makes no perswasion to a man of his reprobation as he doth of his Election Neither can it be gathered from sinne of nature or Action internall or externall Where Christ is esteemed truely the spirit of grace not dispited if an Angel should pronounce your damnation you should suspect him for a lying spirit Or if you knew an Angel from heauen to say so much that you shall bee damned you are to beleeue him no further then vnder this condition if you beleeue not in Christ Iesus and repent towards God the written word in the true sense knowen is to be rested in aboue the testimonie of an Angel from heauen Galath 1.6 Thirdly You haue inducements to beleeue that thou ought not to neglect You are borne holy 1. Cor. 1.14 brought forth to God by the Church Gods wife Ezech. 16.20.21 You are a child of the kingdome Math. 8.12 yours is the adoption Rom. 9.4 at least externally as belonging to you The couenant is propounded Sacraments ministred not onely as notes of profession but as testimonies of Gods good will in Christ. Men hauing written their couenants sett their seales to them and deliuered them they that deale with them vse to rest as secured conceiuing they deale with wise honest and able men God hath written his couenant set his seale to it and by a minister authorized by him set you as it were in possession If you reiect it not not onely spirituall things but the application of them is represented in the Sacraments you are sprinkled with Sacramentall water you haue giuen to you and receiue Sacramentall bread and wine which by Gods appointment haue Sacramentall vnion with and relation vnto the spirituall thing represented It is such an obligation to faith and consecration of a mans selfe to God that if a man excite not his faith and yeeld himselfe he shall account to God aboue others that neuer had these testimonies Ezech. 20.37 I will cause you to passe vnder the rod and bring you into the bond of the couenant Obiection IIII. God will not cleare the guilty nor acquite the wicked he ioynes perishing vnto impenitency how shall I beleeue his promise of mercy to my pardon that cannot cleare my conversion to my conscience None can enter into the kingdome of heauen but borne of the spirit liuing after the flesh I shall die I am commanded to let no man deceiue me with vaine words to secure me from such danger Answere These two questions are distinct must not be confounded what
Cor. 1.12 it is by the prouidence of God preseruing naturall light and conscience in some aboue others and giuing to some light by his word and spirit whereby corruption is held vnder for a time that the heart cannot shew the naughtinesse that is in it and they receiue some common graces which God governes to the producing of some good works for matter but he neuer renewing the fountaines of actiō the minde will and affections the worke proues in Gods sight corrupt by the disposition of the instrument and no mixture of true goodnesse in the production as there is none in in the instrument They are as clouds without water like comely members of a bodie that want a head to giue them life God leads the beleeuers by his spirit into good workes by gouerning the gracious habites infused the godly nature into holy acts hindered and corrupted indeed by the flesh concurring with the operations of grace in the same worke that the best worke needs the sacrifice of Christ to make it accepted the corrupt mixture pardoned Yet their is some true goodnesse in it and it is properly a good worke by the production of the spirit exercising faith hope loue zeale feare of God humility and other graces Secondly True righteousnesse is a begun obedience to al the Law of God by the seed of God abiding in the beleeuer wherby hee sinnes not as the vnbeleeuer nor can sinne 1. Ioh. 3.9 As disobedience was punisht with losse of originall righteousnesse and vniuersal corruption of nature that man had all sin in seed so by faith in Christ discharged of guilt thereof God giues againe originall iustice and all vertues in seed that are common to Christians A little child shall lead him Esay 11.6 because of his new creation and disposition to keepe Gods law which God hath put in his heart False righteousnesse neuer deliuers vp a man to a full rule and conscience of seueritie of right liuing it giueth not strife thereunto it is with percialitie reseruation either for persons Math. 5.44 times Psal. 78.34.36 or things Mark 6.26 True righteousnes hath something singular false righteousnesse is euer with reigning sinne of which after Thirdly True righteousnesse is done to God in honour and obedience to please and glorifie him to adorne his doctrine to iustifie profession to prepare vnbeleeuers to confirme and prouoke beleeuers by good example in conscience of which the soule rests when carnall men traduce the beleeuer and impute his worke sometime to madnesse when it transcends their capacitie sometimes to some peruerse affection or bad counsells of heart 2. Tim. 3.10 Thou hast fully knowen my manner of liuing purpose c. 1. Cor. 4.5 2. Cor. 5.13.14 False righteousnesse as it s not wrought in God so it is not done to him but bends back vpon a mans selfe Zach. 7.5.6 either to auoid punishment and get reward it is seruile and mercenarie or to get praise to be counted an honest man fit to liue in a societie To doe all in the name of Christ Col. 3.17 that God in all things may be glorified 1. Cor. 10.31 in ministring as of the abilitie that God ministereth is of grace It is the true loue of God that carrieth the heart in intention to God To a good worke is required power loue and a sound minde which Christians receiue in measure Loue is counted the fulfilling of the law it produceth and directs the workes of the beleeuer to God in Christ to whom he liues as the Lord of his life and death Rom. 14.8 Men vnconuerted are turned so away from God that they cannot spiritually loue him It may be as the God of nature and author of benefits which they seeke to haue and receiue they loue him for their aduantage but not as he is in himselfe soueraignely good nor as they beleeue his loue to them in Christ. They may doe something not onely for temporall blessings as Saul and Iehu but with relation to eternall life as the young ruler that was so rich Math. 19.16 but liue not to magnifie Christ in their bodies which is peculiar to grace Phi. 1.20 Obiection VI. Some that fall away seeme to be changed by the Gospell not onely outwardly but inwardly how can I be then infallible certaine of the truth of my righteousnesse Answere There change is the gift of some common graces which Christ as Lord bestowes vpon them but he neuer giues life to them as members of his body whereof he is head They are made partakers of the holy Ghost in some inferior working but are not made new creatures nor receiue grace accompanying saluation as appeares by the opposition of these two Their works proceede not from one and the same principle internall the true beleeuers proceede from the new creature faith working by loue from the life of the spirit which the other haue not Consider a little the difference of the worke of God in the fountaines of action First the minde of a temporizer is not holy though it be inlightened to know and acknowledg the truth It is peculiar to beleeuers to be renewed in minde after the image of God Col. 3.12 They that beleeue not haue mindes and consciences still defiled and not healed with the vnction from him that is holy Which may appeare 1. in that his knowledge of truth is not rooted in him in time of temptation hee goeth away and his light vanisheth so as that a greater darknesse commeth vpon him If the light that is in thee be darknesse how great is that darkenesse They goe backe after Satan the prince of darknes For degree the deuill was said to be cast out but repossesseth them againe so it is worse with them then before Secondly There minde not being sanctified they soone are puft vp in their minde vnto vaine reasoning which beget a false opinion which hauing striuen for they hardly forsake They sometime fancy a lie which seemes wisedome to them to follow though they send to inquire of God as seeming to offer their minds to his direction to know what is best to doe Ier. 42.3.5.20 Surely ye dissembled you were fully minded to go into Egypt whatsoeuer the Lord should say They haue an inclination to vnrighteousnes and meeting with deceiuers are easily carried away and that by the iust iudgement of God whose the deceiuer and deceiued be Iob. 12.16 and makes the punishment of the master as the punishment of the Scholar Mal. 2.12 Thirdly In that their knowledge is ineffectuall they know not as they ought to know 1. Cor. 8.2 Not for their owne vse which yet is required Iob. 5.27 Not what first and principally what more earnestly to follow It leaues them ignorant of themselues so as they think themselues to be some thing when they are nothing are puft vp Masterly censorious not onely towards fraile man but sometimes towards God himselfe as Mal. 3. verse 14. Their light shineth not effectually into their conscience
but not with pure intention but to make himselfe sure of the kingdome as the young mans conscience witnessed all these haue I kept when for right manner and end he had kept none of them Thirdly The peace it hath cōtinueth not When God enterrupteth his presumption opening his conscience to notice his working of iniquitie in the midst of laughter the heart is sorrowfull and like Balteshar at the fight of a hand writing vpon the wall he is filled with terror and his false confidence destroied there shall be only feare to make them vnderstand the hearing Esa. 28.19 First The quietnesse of a true beleeuers conscience is caused by resting on Christ to the sprinkling of it with his blood as the blood of attonement for all his sinnes so particularly for those that doe specially lye vpon the conscience both for present peace with God and safety from wrath for euer hereafter through Christs aduocation and intercession appearing in heauen for him It is also strengthed by experience of Gods good will Rom. 5.4 Psal. 41.11 12. and by euidence of sanctification in the dying of the root of all sinnes by degrees lessening the force and fruits of sinne in the life of the spirit gouerning the soul by exercise of holy graces planted in it to bring glory to the name of God by good workes and labours of loue Heb. 13.18 1 Ioh. 3.19 with faith of Christian liberty and particularly of freedome from the rigor of the law that God accepts in Christ a begun obedience though it be imperfect Secondly For effects it works comfort in God reioycing in him because of the attonement Rom. 5.11 free enterance into his presence with our lawful suits Heb. 10.22 with a holy shame for sinnes though forgiuen Ezech. 16.63 witnessing the loue of Christ to vs it holds to his word to liue no more to our selues but to him it hath the authoritie of God in such respect that it cannot in any knowne law cast it out with despising the commandement giuen to vs though in lesser matters therfore makes vs striue against sinne and maintaine a close fight with it and not onely holds vs to trauaile of soule for inward mortification but to hold on in good duties when wee suffer euill for the Lords sake It encourageth in wel-doing not onely for matter but for intention against imputations of hypocrisie and vanitie Iob. 27.4.5.6 2 Cor. 1.12 The peace it giues keeps the minde and heart in Christ Iesus Phil. 4.7 Thirdly For continuance it is a neuer failing feast it may be interrupted by desertion temptation falls but it remaines in cause and returnes at length 2 Sam. 23.9 The troubled conscience of the vnbeleeuer or vaine beleeuer and the troubled conscience of a true though not perfect beleeuer are differenced in cause measure and effects First The vaine beleeuers trouble is of the spirit of bondage causing feare and disquietnesse Rom. 8.15 He is amazed at his owne brutishnesse rebuked for sin whereof the conscience is witnesse by apprehension onely of misery following it Prou. 5.12.13.14 Secondly For measure the conscience of an vnbeleeuer accuseth too sorely hiding away the Gospell and so without hope greife wholly possesseth the hart without strife against it as sinfull vrgeth not to faith and repentance truely hee affects deliuerance and sometimes complaines of God for the greatnesse of his punishment as they doe in hell with indignation gnashing their teeth despairing vtterly as Iudas For the spirit hauing opened their conscience to see their sins and Gods wrath with sense of guiltienesse leaues them in terrors and mooues them not to go to Christ. So through their own corruptiō they bring forth desperate sorrow a fearefull effect of their desperate sinning who answere such as exhort them to repentance There is no hope I haue loued strangers and them will I follow Ier. 2.25 to whom God may iustly say this shall ye haue at my hands yee shall lye down in sorrow Esa. 50.11 Thirdly it makes a man shunne God as Adam vpon his fall as the deuils did Christ as their tormentor it makes a man flee the stroke of the word in a sincere ministerie it hates the light Ioh. 3.20 as Ahab said of Michaiah whom he confessed a prophet of the Lord I hate him as Herod did Iohn First The troubled conscience of the true beleeuer is from the Spirit of grace sanctifying the conscience vnto some rightnesse in performing this function in accusing and disquieting to his good though not without some mixture of the flesh it troubles for sinne as of enmitie against God offensiue to him and causing wrath whereby the sinner is detestable to himselfe doing things so vnworthy He cannot liue vnder Gods displeasure Secondly for measure this vnquietnesse is not full because hee is not without some measure of faith in Christ to the purging of his conscience from guiltinesse and filthines of sinne though it may be he seeth no faith in his owne heart His conscience telleth him hee ought to beleeue because of Gods commandemēt he valueth faith highly and seekes it of God constantly with mourning for his vnbeleefe he calles vpon his heart to trust in God as not without hope though languishing not without loue whereby hee cleaues to God seeking his fauour and the light of his countenance specially be he in prosperity or aduersity Thirdly for effects it makes the beleeuer to beare punishment vpon him whether from God Lament 3.28 29. putting his mouth in the dust hee opens not his mouth against God Ezech. 16.63 It maketh him to feare sin to come and suffers him not to continue in knowne sinnes it workes him to readinesse to forgiue men because hee needes pardon and seekes it He welcomes the ministerie wounding and healing and striueth to remember God in his waies promising with purpose of heart to sing ioyfully of Gods righteousnesse when he opens his mouth Or from men of which after whether from law and iustice or from wrong dealing Thirdly the will of an vnbeleeuer of which a worke is specially good or bad and so accounted of God is not made free from spirituall bondage a man is counted good or euill of his will It is the comfort of a strong christian that he findes the worke of God in his will for delight to doe that which God requires with present and working will not altogether ineffectuall The new heart is peculiar to them whom God hath receiued in Christ. Ezech. 36.26 To haue the stonie heart taken away and to receiue a heart of flesh Godly desires are peculiar to godly men who are carried by Gods Spirit which they alledge to him as his owne worke who giues to will Nehemiah 1.11 Esay 20.8 graciously hearing and fulfilling them Psal. 10.17 Prou. 10.24 It qualifieth a worke vnto acceptation and reward that it was not onely done but willed 1 Cor. 9.17 2 Cor. 8.10 Men not in Christ by a true faith are said to be dead in
sinne and their works dead their Will is not free then to any spirituall work death depriues not onely of action but facultie They are said to serue sinne if their will be in a full bondage they are not free all that are not freed by Christ remaine in spirituall bondage to sinne they must be in him whom he freeth and that is by a true faith they are gouerned by the prouidence to some workes that are good for their matter but in them they are intrinsecally guilty they haue no will to obey honour the Lord therein they proceed not from an inward frame of goodnesse and conformitie of heart to Gods law their will is worse then their deed they receiue the Gospell but not with an honest heart purely for it selfe but with corrupt respect They forbeare some sins but not for loue of God and that they haue chosen Gods law whereof sin is a violation their will is not turned against it out of any inherent holines contrary to it but as contemned by light of the minde as reprochfull for one that professeth true religion or some way daungerous as appeares by their partialitie in the law Iam. 2.4 The true beleeuer is by the spirit of Ghrist in part truely and for euer freed in his will from the spirituall bondage and seruitude of corruption and his libertie is brought forward by degrees The change is by a supernaturall worke as if a stone which a hundred times forced vpward falls downe againe should haue a new inclination put into it the change were aboue nature But now the inclination is naturall so in this worke of God in taking away the stonie heart and giuing the will a new inclination the diuine power hauing made this alteration by infusion of grace and holinesse into it the action of it in willing to belieue to be iustified to be healed in nature of the sinfulnesse perceiued to be quickened vnto good workes to doe them more spiritually is naturall and free by reason of the godly nature Search your selfe according to this difference in minde conscience and will and be a true witnesse of the worke of God in you Obiection VII I find such corruption in my minde conscience and Will especially that I feare I am vnder the dominion of sinne not onely hauing damnable matter in me from which Gods children be not free but damning for sinne reignes vnto death Answere First If you desire healing of your nature grone in desire to grace perceiue your fowlenesse vnto a lothing of your selfe feare not sinne hath not dominion ouer you True grace and sense of sinne may be together in a true beleeuer who by new light perceiueth what is sinne by renewed selfe-loue more impartially iudge themselues and their doings by spirituall life feel that which they that are blind dead in whom self loue is fully corrupted neither see nor feel Prou. 30.2.3 Rom. 7.24 That wee see abhorre confesse lament as our exceeding miserie sinne dwelling working in vs hindering the good wee would corrupting our best workes carrying vs to hated euill That we earnestly desire deliuerance frō this bondage That we may do Gods will in earth as it is done in heauen No measure that is ioyned with imperfection satisfieth vs but we contend further that we indeuour our selues to get more grace and the exercise of it apply our hearts to fulfill Gods statutes bid battell to all vices purge our selues imbrace crosses as meanes of mortification and profit in holinesse loue a wise reprouer beare malicious reproofes and that we rest not in aliuelesse conformity in the externall action to Gods law it is of the grace of God giuen vs in Christ Iesus Rom. 7.14.15.24 Phil. 3.13.14 1 Chro. 28.7.9 Hos. 6.3 Psal. 119.101 1 Ioh. 3.3 Heb 12.7.10.11 Prou. 25.12 2 Sam. 26.10.12 Psal. 119.93 For sinnes past 1. That we voluntarily remember them to afflict our selues taking greife and shame for offending of God 2. That we willingly beare the punishment of them loathing our selues for our deeds that were not good hold our selues wholly damnable open not our mouth in defence or extenuation but confesse our selues vile to Gods glory with indignation at our follie and brutishnesse 3. that by rememberance of our seruice of such hatefull and now hated sinnes wee keepe our selues from our iniquitie and prouoke our selues to the study of innocencie that we are carried to labour in Gods worke with greater impulsion of loue considering Christs loue dying for vs Gods loue giuing him for vs and forgiuing so great debt 4. that we are humble modest in opinion and speech of our selues whatsoeuer graces we haue receiued that considering our change by the grace of God we bee humane compassionate toward sinners louing to make them iust waiting for their repentance deuouring indignities from them in hope and desire that they which are such as we were may be such as we are by the grace of God louingly and gladly receiuing them repenting is of grace Esay 54.6.7 Ezech. 16.63 Leu. 26.42 2 Sam. 15.26 Mich. 7.9 Iob. 42.6 Psal. 73.22 Psal. 18.23 1. Pet. 4.2.3 1 Cor. 15.9.10 2. Cor. 5.14 Eph. 3.8 2 Tim. 2.24.25 Tit. 3.3 It is a token that is pacified is moued in his bowels towards vs as his deare children Ier. 31.20 will meete vs with tokens of peace and loue Luk. 15.20.23 and defend vs as now deliuered from our sinnes not being that wee were being that we were not Luk. 7.44 and iustifie the ioy of good men in our returning from death to life Luk. 15.31 Secondly Where sinne reigns the man is but flesh merely carnall Gen. 6.3 Ioh. 3.6 distitute of the spirit Iud. v. 19. in the full power of sinne Rom. 7.5 wholly replenished with it as it were buried in it If the Spirit of Christ be in you it freeth you from the law and force of sinne and the hurt of death You are not in the flesh but in the Spirit for the Spirit of Christ dwelleth in you Rom. 8.2 9. Though you haue and shew forth much more corruption in affection and manners then many other christians doe yet the new man liueth in you as a babe 1 Cor. 3.1 infirme and feeble to keepe the olde man vnder and to bring forth the actions of a christian And because of the seede of God in you though in comparison of stronger christians you may bee counted carnall yet compared with meere carnall men you are spirituall you are not wholly carried by the desires of the flesh as they but contrary lusts striue in you to destroy one another Galath 5. verse 5.17 The perfectest Christian in this life compared with the spiritualnesse of Gods Law may well pronounce himselfe carnall Neither nature nor action is fully conformable to it but though there bee much in him contrary to the Law yet the roote of the matter is in him Iob 19.28 You should say why doe wee persecute him seeing the roote of the matter is in him Where
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
which should bee full in you till he hath fulfilled in you all the good pleasure of his goodnesse Hee is able to doe exceeding abundantly aboue all that wee aske or thinke Ephes. 3.19.20 The desires of the righteous shall bee granted Obiection X. I haue prayed as I am able and sought the Lord in his ordinances I finde not Gods answere to my comfort which makes me call my right in God into question and feare my case Answere First God is knowen by hearing prayers Psalm 65.12 Thus Manasseh knew him 2 Chron. 33.13 Israel halting betweene two opinions was confirmed by the answer of Elias prayer that the Lord hee is God 1 Kings 18.37 38. Dauid gathers Gods approbation of him and his loue to him by receiuing and answering his prayer Psal. 66.17 18 19. Psal. 116.1.2 and so calles his soule to rest verse 7. Some vpon their hauing answere that their prayer was heard and the effect should follow haue worshipped in thankefulnesse before they saw it come so to passe as was promised 2 Chro. 20.18 19. The example of one heard in his prayer addes to the hope of godly men that they shall not seeke him in vaine Psalme 32.6.34.5 6. He hath not commanded vs in vaine to seeke him Esay 45.19 Secondly as the spirit makes requests which wee cannot expresse but God knoweth the meaning therof Rom. 18.26 So may it giue answere whereto through anguish of spirit wee little attend as Exodus 6.9 Thirdly though God answere the prayers of his seruants when it is onely in their purpose before they pray perceiuing that they will aske Psalm 32.5 Esay 65.24 Sometimes while they are speaking Dan. 9.21 Or vpon the ending of their prayer Act. 4.11 Hee holdes some longer sometimes many yeeres in suspence yet answeres when his glory shines most in the grant Luke 1.13 He will take notice of men praying Ananias must to Paul and giue him comfort for behold hee prayeth Act. 9.11 First hee deferres vs sometime for our humbling wee are not low enough yet for his exalting of vs. 2. Chron. 33.12.13 Hee prayed humbled himselfe greatly and prayed and God was intreated Secondly or to prooue vs. Deut. 8.2 Wicked men will not attend long but quarrell with God for not answering and leaue off praying Mala. 3.14 Esay 58.3 Godly men feele strife of flesh Lam. 3.8.24 Yet the spirit that wrought doeth maintaine the desire and vpholdes the soule in the strife and thus makes the victory of faith recompense the deferring of our desire as in the woman of Syrophoenissa who striuing with three great lets Silēce which the flesh might interpret a negatiue answere Particularitie I am not sent but to c. thirdly Vnworthinesse called a dogge vnmeete for the childrens bread held her faith vnto her great praise obtained her desire to her great comfort Matth. 15.28 Iacob was deferred yet would not cease wrestling till hee had the blessing there God spake with vs He obtained so shall wee vsing like faith and constancie in our striuing with God in prayer Hos. 12.4 God that requires vnweariednesse and will heare his crying day and night Luke 18.1 7. doeth in stead of present answere glorifie himselfe by his supporting grace 2. Cor. 12.8.9 Thirdly he sits vs vnto due estimation of his gift and care to hold that fast which wee came so hardly by Fourthly he hath put to euery worke a conuenient time which wee are no fit iudges of Iohn 2.4 Mine houre is not yet come Different measures of grace are giuen at diuerse times Iohn 13.36 Now thou canst not thou shalt hereafter follow me Fiftly sometimes it may be it is because wee aske amisse either in our end Iames 4.3 Or that wee are amisse in not ioyning indeauours we are to pray in the spirit but with all to build vp our selues Iud. 20. Wee must pray in temptation but we arme our selues also Ephes. 6.11 Fourthly it may comfort vs that wee haue the grace of prayer though our desired answere appeare not it is a signe of a gracious estate Zach. 12.10 The spirit of prayer is the spirit of adoption and makes requests for the Saints Rom. 8.15.27 Such prayer as a good worke furthers our account in the day of Christ Math. 6.6 If wee know hee heares vs wee know wee haue the petitions that wee aske of him 1. Iohn 5.15 God will accept of no other language in prayer but that which the spirit ioyns with making our voyce to bee heard aboue in prayer that is alway needefull the Lord bee with thy spirit In all worshippe of God priuate or publike God seekes such as worship him in spirit and trueth Iohn 4.23 in their spirit sanctified and gouerned by his Obiection XI My prayers in respect of distractions and inability to vary matter are such as I feare my praier is not as Iob saith of his pure Answere First the holy spirit assists no man in this life in any good worke so as to free it wholly from mixture of sinne when we would do good euill is present with vs. In praier seing our lusts are but in part mortified they draw our thoughts to attend vpon them and distract our attention and affection from the things we pray for that our hearts are not held in meete eleuation to God and the deuill taking aduantage of our carnalitie will hinder vs what he can in a worke so much against his kingdome we are apt to be tyed to things by our senses from which diuine things being so farre remooued we cannot without much watching and trauaile of soule stay our spirits vpon them long Secondly A godly man hauing much of the flesh in him is sometimes onely sensible of the operations of it when yet the spirituall part is willing to doe the worke according to God Gods breathing in vs is at his liberty and no more to be let then the wind sometime wee feel motion but we know not whence it comes because we suspect the flesh There be helpes to know when it is of God First When with vprightnesse we propound to our selues the seruice of God in praier and with strife of heart labour to worship him with our faith trust hope reuerence humilitie of heart bewailing our want herein Secondly when at other times we are conscionable of our doing Gods will as we are in praier desirous that he should doe ours Psal. 66.18.19 Ioh. 9.31 1. Ioh. 3.12 That praier which is out of a good conscience with strife to go forward in duty though farre of it is of Gods spirit who makes requests for them whom he hath sanctified Rom. 8.27 Thirdly When wee are brought into Gods presence with loue and desire our prayer not merely forced by necessitie but an effect of our filiall affection to God who inspires in the weakest motion of faith teacheth to go and holds by the armes such as submit to the cōmandement with some pleasure in it Fourthly When we can deny our owne wills