ouercame her doubt Heb 11.11 by faith she receiued power to cōceiue seed and was deliuered of a child when shee was past age because shee iudged him faithful who had promised yet laughed at the message of the Angel and is reproued for it Gen. 18.12 Our Sauiour doth reproach the two Disciples honestly testifiing of him for follie and slownesse of heart to beleeue all that the Prophets haue spoken Luk. 24.25 he vpbraides the eleuen with their vnbeliefe because they beleeued not them which had seene him after his resurrection Mar. 16.14 Moses and Aarons faithfull seruants of God were iudged to death temporall for not sanctifying the Lord by beleeuing his promise of bringing water out of the rocke and to lose the honour of bringing Gods people into the Land of promise When a doubt creeps into a mans minde whether that which God hath spoken shall come so to passe it is iniurious and greiuous to him much more when with full vnbeliefe his promise is reiected Psal. 106.24.25.26 2. King 7.2 Reasons SIns are more greiuous as they haue God for their obiect more immediately hating of God despaire vnbeliefe the mother sinne it dishonours God aboue many sinnes of morality 1. In questioning his truth 2. In limiting his power 3. In disgracing his promise and messengers Esa. 7.13 Is it a small thing for you to grieue men that you will grieue my God also Secondly it is of prauity of nature mans faithlesse disposition whereunto being indulgent he beares with himselfe in it too much where God offers to fence him not onely with promise but sometimes with signe God saith of his sonnes and daughters that they are children in whom is no faith Deut. 32.20 Christ to his fearefull Disciples how is it that yee haue no faith Mar. 4.40 Vse 1. We ought therefore to feare with hatred all vnbeleefe all kinds and degrees of it and to sway our hearts against their natural disposition we ought to beleeue God speaking to vs whatsoeuer how often soeuer in what manner soeuer he do speake to vs and be violent against the hindering disposition so breaking into heauen The deuil flies not from vs by dallying but by resisting him Iam. 4.7 Faith makes supernaturall things possible Math. 17.20 It obtaines wonderfull things Heb. 11.11.33.34 It sanctifieth God in a mans heart Esa. 8.13 and giues him glory before men Rom. 4.20 Out-looking improbabilities impossibilities in nature resting on his truth and power When God hath spoken let vs reioyce in his word saying I haue the word of God whereof I glory the word of God I say whereof I will glory Dauid assures himselfe to the ouercomming of sorrowes and quickening him with spirituall ioy that it shall be as God hath said Psal. 60.6 God hath spoken in his holinesse I will reioyce I shall diuide Shechem and measure the valley of Succhoth Gilead is mine c. when the Lord hath said I will not leaue thee nor forsake thee we may boldly say the Lord is my helper I will not feare Heb. 13.5.6 God will doe that which he hath spoken to me of Genes 28.15 Thus Paul did giue hope to them in the Ship with him in great extremity Bee of good courage for I beleeue God that it shall bee euen so as he hath spoken to me and they were all of good cheere At length wee shall say to Gods praise As wee haue heard so haue wee seene in the Citie of our God Psal 48.8 Let vs lay vp the promises in our hearts set them still before vs digest them in a holy hope and feede our selues with them bee they generall or particular to this or that state and condition absolute or with exception of the crosse wee shall beleeuing perceiue in sensible effect that God hath not said in vaine Seeke yee mee None shall bee ashamed that waite for him either wee shall haue the very thing which wee doe desire or the good of the want of it Vse 2. Seeing one act of distrust in a particular promise is so offensiue to God how grieuous is it to forsake the generall promise of mercy in Christ Iesus made to euery one that beleeues on him Heb. 4.1 Let vs feare it is full of sinne and danger First It is a manifest disobedience Rom. 10.16 21. against the first and great commaundement of the Law which though it doe not directly command faith in Christ nor reueale the righteousnesse whereby wee are saued Rom. 3.21 yet bindes vs to hearken to God in all that hee commands vs to whomsoeuer Christ is preached the commandement to beleeue in him is giuen Mar. 1.15 Ioh. 6.29 They that reuolt after profession of faith are saide to turne away from the holy commandement giuen to them 2. Pet. 2.21 Secondly Vnbeliefe is a kinde of blasphemy it makes God a lyar which agrees not with his nature it is impossible to him Heb. 6.18 Tit. 1.2 His witnesse is greater then the witnesse of man Hee that honours a man with cap and knee yet counts him a vaine lying fellow doth more dishonour him thereby then with all the outward signes he honours him so hee that beleeues not God testifying of his Sonne that whosoeuer receiues him hath life what respect soeuer hee giue him in other things dishonours more then hee honours him making the credite of his testimonies suspected as hee that beleeueth hath sealed that God is true Thirdly Vnbeliefe hath in it an odious vnthankfulnes in refusing Christ with his grace so freely offered to euery creature Mark 16.15 Christ louingly cals euery one that is athirst to come to him with gracious promise that they shall not come in vaine Ioh. 7.37 38. beseeching men by his seruants in his stead to be reconciled to God and not to receiue the grace of God in vaine Hee waits that hee may haue place in mens hearts promising sweete and refreshing familiarity to any that heares his voyce and opens vnto him Reuel 3.20 He puts none away that come to him Iohn 6.37 God expostulates with men why they will die seeing life is so freely offered them Eze. 18.31 lamenting their folly and losse in refusing him Therefore whether it bee of sottish negligence or of obstinate rebellion it is inexcusable vnthankfulnesse to reiect him Fourthly Vnbeliefe holds a man in the power of sinne in an vniuersall pollution of nature the seate of it is an euill heart Heb. 3.12 a heart full of euill affections so it robbes God of that inward worship which faith purifying the heart sets vp and maintaines it is ioyned with loue a pure heart and a good conscience 1. Tim. 1.5 No true inward worship can be performed without faith as may appeare by considering all the parts of it I. Confidence in God whereby wee rowle our selues vpon him for all needfull good and to bee helpt and defended against all hurtfull euill so as not to bee afraide at any euill tydings to laugh at destruction when
Cor. 1.12 it is by the prouidence of God preseruing naturall light and conscience in some aboue others and giuing to some light by his word and spirit whereby corruption is held vnder for a time that the heart cannot shew the naughtinesse that is in it and they receiue some common graces which God governes to the producing of some good works for matter but he neuer renewing the fountaines of actiō the minde will and affections the worke proues in Gods sight corrupt by the disposition of the instrument and no mixture of true goodnesse in the production as there is none in in the instrument They are as clouds without water like comely members of a bodie that want a head to giue them life God leads the beleeuers by his spirit into good workes by gouerning the gracious habites infused the godly nature into holy acts hindered and corrupted indeed by the flesh concurring with the operations of grace in the same worke that the best worke needs the sacrifice of Christ to make it accepted the corrupt mixture pardoned Yet their is some true goodnesse in it and it is properly a good worke by the production of the spirit exercising faith hope loue zeale feare of God humility and other graces Secondly True righteousnesse is a begun obedience to al the Law of God by the seed of God abiding in the beleeuer wherby hee sinnes not as the vnbeleeuer nor can sinne 1. Ioh. 3.9 As disobedience was punisht with losse of originall righteousnesse and vniuersal corruption of nature that man had all sin in seed so by faith in Christ discharged of guilt thereof God giues againe originall iustice and all vertues in seed that are common to Christians A little child shall lead him Esay 11.6 because of his new creation and disposition to keepe Gods law which God hath put in his heart False righteousnesse neuer deliuers vp a man to a full rule and conscience of seueritie of right liuing it giueth not strife thereunto it is with percialitie reseruation either for persons Math. 5.44 times Psal. 78.34.36 or things Mark 6.26 True righteousnes hath something singular false righteousnesse is euer with reigning sinne of which after Thirdly True righteousnesse is done to God in honour and obedience to please and glorifie him to adorne his doctrine to iustifie profession to prepare vnbeleeuers to confirme and prouoke beleeuers by good example in conscience of which the soule rests when carnall men traduce the beleeuer and impute his worke sometime to madnesse when it transcends their capacitie sometimes to some peruerse affection or bad counsells of heart 2. Tim. 3.10 Thou hast fully knowen my manner of liuing purpose c. 1. Cor. 4.5 2. Cor. 5.13.14 False righteousnesse as it s not wrought in God so it is not done to him but bends back vpon a mans selfe Zach. 7.5.6 either to auoid punishment and get reward it is seruile and mercenarie or to get praise to be counted an honest man fit to liue in a societie To doe all in the name of Christ Col. 3.17 that God in all things may be glorified 1. Cor. 10.31 in ministring as of the abilitie that God ministereth is of grace It is the true loue of God that carrieth the heart in intention to God To a good worke is required power loue and a sound minde which Christians receiue in measure Loue is counted the fulfilling of the law it produceth and directs the workes of the beleeuer to God in Christ to whom he liues as the Lord of his life and death Rom. 14.8 Men vnconuerted are turned so away from God that they cannot spiritually loue him It may be as the God of nature and author of benefits which they seeke to haue and receiue they loue him for their aduantage but not as he is in himselfe soueraignely good nor as they beleeue his loue to them in Christ. They may doe something not onely for temporall blessings as Saul and Iehu but with relation to eternall life as the young ruler that was so rich Math. 19.16 but liue not to magnifie Christ in their bodies which is peculiar to grace Phi. 1.20 Obiection VI. Some that fall away seeme to be changed by the Gospell not onely outwardly but inwardly how can I be then infallible certaine of the truth of my righteousnesse Answere There change is the gift of some common graces which Christ as Lord bestowes vpon them but he neuer giues life to them as members of his body whereof he is head They are made partakers of the holy Ghost in some inferior working but are not made new creatures nor receiue grace accompanying saluation as appeares by the opposition of these two Their works proceede not from one and the same principle internall the true beleeuers proceede from the new creature faith working by loue from the life of the spirit which the other haue not Consider a little the difference of the worke of God in the fountaines of action First the minde of a temporizer is not holy though it be inlightened to know and acknowledg the truth It is peculiar to beleeuers to be renewed in minde after the image of God Col. 3.12 They that beleeue not haue mindes and consciences still defiled and not healed with the vnction from him that is holy Which may appeare 1. in that his knowledge of truth is not rooted in him in time of temptation hee goeth away and his light vanisheth so as that a greater darknesse commeth vpon him If the light that is in thee be darknesse how great is that darkenesse They goe backe after Satan the prince of darknes For degree the deuill was said to be cast out but repossesseth them againe so it is worse with them then before Secondly There minde not being sanctified they soone are puft vp in their minde vnto vaine reasoning which beget a false opinion which hauing striuen for they hardly forsake They sometime fancy a lie which seemes wisedome to them to follow though they send to inquire of God as seeming to offer their minds to his direction to know what is best to doe Ier. 42.3.5.20 Surely ye dissembled you were fully minded to go into Egypt whatsoeuer the Lord should say They haue an inclination to vnrighteousnes and meeting with deceiuers are easily carried away and that by the iust iudgement of God whose the deceiuer and deceiued be Iob. 12.16 and makes the punishment of the master as the punishment of the Scholar Mal. 2.12 Thirdly In that their knowledge is ineffectuall they know not as they ought to know 1. Cor. 8.2 Not for their owne vse which yet is required Iob. 5.27 Not what first and principally what more earnestly to follow It leaues them ignorant of themselues so as they think themselues to be some thing when they are nothing are puft vp Masterly censorious not onely towards fraile man but sometimes towards God himselfe as Mal. 3. verse 14. Their light shineth not effectually into their conscience
sinne raignes temptations fill the heart Actes 5.3 Satan possesseth the sinner in peace Luk. 11.21 who pampers his lust and makes the motion of it his full contentment hee will doe the desires of the deuil who leades him with an inward efficacie without any true resistance of his hee liues and walkes in sinne Coloss. 3.7 lyeth in wickednesse hee leades his life according to corrupt nature though he haue materials of righteousnes and be held back by Gods prouidence from some grosse act of sinne as Genes 20.6 I kept thee also that thou shouldest not sinne against mee therefore I suffered thee not to touch her Yet neither is their heart sound in Gods statutes nor indeede desires to bee they haue no study of pietie raigning in them When God regenerates a man he makes him willing to bee regenerate which is in time together with regeneration in order of nature the soule is healed before the desire but the desire is first known to vs wee see the effects which leade vs to the causes as the morning light before the morning Sunne yet wee know the light is from the Sunne drawing neere to be reuealed Euen wants of righteousnesse note sinne to raigne where a man feares not repents not sinne in generall with desire of an vniuersal cleannesse from sinne secret or knowne to him when sinne generally in nature action manner of producing actions with griefe to defile Gods worke is not in some measure laboured against of conscience towards God and pardon sought in Christ vnto rest in that blood of attonement it is an vncomfortable state Purging a mans selfe is a note of a vessell of honour opposed to the committing so to the raigne of sinne Raigne of it is expressed by obeying it in the lusts of it His seruants yee are to whom yee obey Rom. 6.16 17. Obedience subiects a man voluntarily yee haue obeyed from the heart you were the seruants of sinne The true beleeuer detests so the Deuils motions vpon the sudden iniection sometimes that he is without taint of sinne by them yet it is an affliction with victorie as it was with our Sauiour tempted by the Deuill to whom God sent Angels for his comfort yet our corruption considered it is a rare thing Sometimes he is drawen aside and inticed vnto consent with a contrary will sometimes deliberate sometimes sudden but he cannot bee brought vnder the raigne of sinne yet vnto actes of sinne For Christ keepes his possession the seed of God abides in them the Law is in their heart they serue it with their minde though sinne with their flesh Rom. 7.25 The spirit is willing the flesh makes weake they haue onely good of their desires Prou. 11.23 God pardons what they allow not themselues in but hate yet doe it hee rewards the good as the fruite of his owne Spirit brought foorth to him in Christ. Their will is better then their deede they please God though not themselues desiring more grace to serue him acceptablie Doe you not by a will freed sollicite the vnderstanding to discerne and with iudgement truely determining to commaund right things Seeke you not for more light of minde and holinesse of iudgement for the guiding of your way Doe you not desire rightnesse to your conscience soundnesse of heart in Gods Statutes Could you not cast away righteous men but in that name receiue them were it not for loue of righteousnesse Doe you seeke to further Gods worke by Ministers of righteousnesse because they worke the worke of the Lord and turne the disobedient to the wisedome of iust men Leaue you not the reignes corruption but are held with a bridle of righteousnesse to serue it Doeth the feare of God though sometimes driuen from its station yet dwell as controuller in your soule recouer the station represse the refractarie thoughts affections sway your heart against the naturall motion that you may keepe Gods Word make you cease from your owne workes with desire that God may worke his in you that the leading of you though you be interlaced with the flesh you giue to the holy Ghost louing that hee may haue the principalitie in you praying for the holy Ghost principally of which after in the examination of prayer Ponder you with care and delight to finde willingly and setledly to follow things of the spirit Attend you your selfe concerning spiritual being Greiue you inwardly for that which the flesh doeth outwardly or within not loosing but vsing loue to God in resisting sinfull motions it is not your working but suffering of sinne Charitie may bee in some sinnes astonished but not abolished as a souldier with a great blow on his head may lie as liuelesse yet his will to fight against the enemie remaines hee recouereth and seekes for his shield and returneth to fight with increased resolution The exercise of grace in thoughts deuisings purposes desires indeuours which proceede from the spirituall part haue promise of life and peace Rom. 8.6 They bee of regeneration which is glorification begun in which men proceede by the Spirit of the Lord from glory to glory Obiection VIII Some wicked men are at some strife with themselues before they sinne as Herod and confesse their folly and guiltinesse after sinne done sometimes with teares as Saul how shall I know I haue true freedome from the raigne of sinne they doe the sinne which they sticke at and returne to the sinne which they confesse and weepe at the notice of I doing so in some particulars what difference betweene me and a foole returning to his folly Answere First in the strife before sinne the difference is in the extent of matter Secondly in the motions or principle whereout it proceedes Thirdly in the issue For matter the vnbeleeuers strife is commonly but in some more grosse euill that makes one infamous amongst men as Herods strife about breaking his oath to the losse of his credit with them that sate at table with him or to do a worke condemned by the light of his minde in putting to death an innocent man whose iustice triumphed in his conscience He liued in other sins as may appeare without strife The true beleeuer as he hath receiued commandement not to sinne hee striues to obey it and so liues in a contention against himselfe in minde will affections about the body of righteousnesse deliuered in the law labouring to dead the very roote of all sinne that his corrupt nature may bee more barren and lesse rebellion in him against God where man can take no motiue of it This is implied in that prayer Take from me the way of lying and grant me graciously thy law let no iniquitie haue dominion ouer mee let my heart bee sound in thy statutes in that promise I will runne the way of thy commandements when thou shalt inlarge my heart when it shall bee larger to receiue grace and more free and willing to obey thus are they said to seeke Gods precepts because they
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
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
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
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
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
carefull to vnderstand Gods content in our heart that it be done whatsoeuer be to vs denied of that we desire desiring that the creature may be for the creator that his name may bee glorified in all that wee are taught to pray for things or persons though we be not profited thereby acknowledging the authoritie the power and the glory to be his Fiftly When we seeke spirituall things specially Rom. 8.5 they that minde the things of the spirit are after the spirit It is of spirituall life that wee seeke and affect not things on earth but things in heauen Col. 3.1.2 Sixtly When not for our selues and ours onely but for all that we are to pray for friends and enemies in a due order specially for Saints and persons chiefe in place and power for Gods glory Seuenthly When such desires are setled so as wee neither forsake them nor change them for others knowing that they be after the will of God Psal. 27.4 One thing haue I desired of the Lord which I will require that I may dwell in the house of the Lord all the dayes of my life that I may behold the beauty of the Lord. Naturall motion is not so it is not hard to make the opposition betweene it and spirituall motion by that which hath beene said of the signes of it For varying 1. Our Sauiour giues example when the matter is one to make no scruple of varying words God delights not in varietie of words that which he lookes to is specially the desires and groanes of heart whether we can expresse them or no being after his will as in singing the melody that pleaseth the Lord is that in the heart Forme of wholesome words is profitable gathered according to inspired word in the holy Scriptures wherin matter of our requests is contained either expressed or by iust collection inuention memory affection may be helped so If formes were vnlawful ny way as limiting the spirit then the prescribed formes by God appointed to be vsed and chosen yea commanded sometimes in the words to bee done in extraordinary occasion of praise as 2. Cor. 20.6 As he that praieth by another mans mouth praieth well though he be kept therein to the forme deuised according to the will of God for matter to be asked so may the forme written informe him for matter sometimes more then his owne heart and worke instantly with the apprehension true feeling of it and desire by the spirit whose work is specially inward Occasions being diuerse God reuealing other matter will surely inable you to make knowen your requests at least to looke to him as a sicke child to his father whose desires it may be the father knowes not nor can satisfie Our heauenly Father is full in both this ability may be in a man like the money he hath about him which he knowes not of till necessity makes him search and is glad to find It is good to meditate of matter needfull before we pray and to lift our heart to God to teach vs to aske what wee ought who know not of our selues and to giue what he knowes we ought to haue asked Obiection XII I finde my selfe so affected to the World in care for present things secondly in contentment in hauing them thirdly in feare of man fourthly in want of desire to bee with Christ that I feare that I haue no spirituall life Answere First calling is indeede a selection of men from the World vnto Christ and his Kingdome Iohn 15.19 The note is not to be of the World though in it dead to it liuing by another spirit then the spirit of the the World Both openning the minde to see better hope of calling and guiding the freed will to choose and tend to it Hebr. 6.11 with bent course following things aboue this World left in preparation of heart at least Secondly yet being in this World care is required euen where it may cause some distraction from more full attendance on the things of God As in a Christian husband and wife with intentiuenesse of minde to approue their faithfulnesse in the couenant mutuall betweene them 1. Cor. 7.33.35 They are to prouide for their owne 1. Tim. 5.8.2 Cor. 12.14 with forecast Prou. 21.5 Hiding things vnder their hand Prou. 27.23 Discretion in ordering affaires giuing necessaries places before delights and ornaments Prou. 24.27 To the good before God hee giueth wisedome vnderstanding and ioy Eccles 2.26 Cautions First the heart must bee watcht ouer that it bee not weighed downe with the cares of the World not the Word bee choaked Math. 13.22 Luke 21.34 Heb. 12.1 Secondly earthly imploiment must bee seasonable not shutting out spirituall opportunitie Luke 14.18 21. Thirdly it must not bee seruice of worldly lust but of God requiring in our place and personall calling diligence 1. To eate our owne bread 2. To haue to minister to them that want 3. To honour God with that we haue to make our grace shine forth in good workes Prou. 12.24 Eccl. 7.13 Secondly It is not vnlawfull to take contentment in good things giuen of God to vs and our familie we may tast him sweete in his blessings and reioyce Deut. 26.11 He giues aboundantly all things not to lay vp but to inioy 1 Tim. 6.17 he giues food vnto gladnesse Act. 14.17 we may lawfully both see and bee affected with pleasure of the proper goodnesse of his creature First Cautions So we see God in his blessings and creatures be led to him mooued by his goodnesse to serue him cheerfully and with a ioyfull heart Deut. 28.47 Secondly That we dwell not in delight of the creature our heart not resting in it Iob. 31.25 buying as not possessing reioycing as not reioycing making the Lord our portion Psal. 119 57. resolued to keepe his law exalted or abased full or hungrie Phil. 4.12 Thirdly That sensible of the reeling of earthly heights vncertaintie of these changable cōditions we haue our minde composed through habituall resolution to depend on God to equabilitie of affection in all conditions content with Christ our true certaine and great gaine counting all losse dung seperate from him Phil. 3.8 Fourthly That wee be of like affection with others reioycing with them that reioyce and remembering Iosephs affliction to the moderating of our pleasures and to the exercise of loue and mercy First Nature feares things hurtfull to it seekes the perseruation of it selfe it is a part of true wisedome to foresee euills and to prouide against them beware of men Math. 10.16.17 Secondly There is a feare due from inferiors in subiectiō to superiors Rom. 13.7 with sense of Gods image in their superiority and conscience of their owne infirmitie to season obedience which requires feare and to preserue them from vndecent behauiour Thirdly There is a corrupt and inordinate feare whereby we sinne in not sanctifying the Lord in our hearts by depending vpon him and making him our dread and feare