Answere.

First, The opening of the sealed Booke (the bare fore-knowledge of things to come) found no man liuing or dead worthy of it, Reu. 5.2, 3, 5. but onely Christ, whom then shall so great loue find [Page 37] worthy of it in himselfe? 2. It commends the free grace of God, that he was so farre from making the respect of our worthinesse, to turne his minde toward vs, that when we were of no strength, meere ene­mies, sinners and vngodly, Rom. 5.6. he prouided the merit of his sonne for vs: his loue is set before the gift of his sonne. Ioh. 3.16. To de­clare the freenesse of the benefit, we bring nothing, bring nothing but our nee­dinesse: emptinesse, no­thingnesse are onely re­ceiuers of Christ with his blessing, and of faith also whereby to receiue him. [Page 38] It is of faith that it might be of grace. Rom. 4.16. Herein hath God manifest­ed, and made certaine his loue. 1 Ioh. 4.9.

That I may be setled in conscience that being in my selfe vnworthy, I am counted worthy, I must turne away mine eyes from my selfe, and behold Christ Iesus alone, on whose worthinesse the ful­filling of the promises de­pends, he that imbraceth him and the promise of mercy in him, Reu. 3.4. is said to be worthy, as he that reiects the offer of God so graci­ous is said to be vnworthy Math. 22.8.

[Page 39]First, The holy seruants of God confessing their owne vnworthinesse, haue yet beleeued, and humbly claimed Gods promise, with this reason: thou hast told this goodnesse to thy ser­uant, thou art God and thy words be true, Gen. 32.9, 10, 11.2 Sam. 7.18.28. pray­ing him to performe it for his owne sake; Dan. 9.19. who for his owne sake puts away our iniquities, Esa. 43.25.

Answere.

It is not presumption but humilitie to yeeld to Gods will, and a meet thing to accept the graci­ous offer of his sonne vnto life, approue and yeeld to what God pronounceth to please him, giue your selfe liberty to iudge in his worke what is meet, con­sider the correction of Peter refusing in modestie his Lords offer to wash his feet. Ioh. 13.6.8.9. There is a carnall humilitie [Page 41] that may spoile a man of his soule. Col. 2.13.23. We be fittest for Gods mercy, Ezech. 36.31. when lothing our selues in our fowlenesse we aspire vnto his grace, which hee giues to the humble. 1. Pet. 5.5.6.

Secondly, Great things beseeme a great God, we are to consider not what we are in our selues meet to receiue, but what is meet for him to giue, whose counsell determines to this and that man, as his pleasure is, who works herein for the praise of his glorious grace, that makes all for himselfe, Lord of all, free to place his grace [Page 42] where he will, none giues him first. Rom. 11.35.

Thirdly, He suffers his elect, to fall into great sins, which he orders to his and their glory: 1. In giuing them notice of them, with feeling, whether strange terror & consternation ac­companie it, or they passe in the birth more easly, yet they goe before many ci­uill men into the kingdome of heauen. Math. 21.31. disposing them therby vn­to his calling vnto fellow­ship with Christ: 2. and makes them called, to doe more with impulsion of loue for much forgiuen, Luk. 7.47. 3. To stand [Page 43] as patternes of Gods a­bounding grace, to pre­uent their diffidence, who desire Gods mercy and grace, 1. Tim. 1.16. yet distrust by the number and greatnesse of their sinnes.

Forthly, Number or greatnesse of sinnes, are not barres in all to shut out Gods mercies in Christ, either for forgiuenesse, or healing of nature: they may be resembled by the Sea, in which Gods great workes are seene, which slowes to the couering not onely of sands, but rocks; because God hath giuen his sonne, to take with the nature of the elect, their [Page 44] 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 [Page 45] 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, Rom. 3.22, 23. & 10, 12. 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 [Page 46] 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: Hos. 14.15. 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. Mark. 3.28. 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 [Page 47] 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. Esra. 10.2.

3. God inuites to his feast, sinners, of vilest sort, Math. 22.9, 10. Luk. 14.23. 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 [Page 48] 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.

Answer.

First, Hee prayed for all, [Page 50] 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. Gal. 2.20.

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 [Page 51] 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 [Page 52] 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 [Page 53] 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, [Page 54] 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. [Page 55] 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.

Answere.

These two questions are distinct & must not be con­founded, what manner of persons they be that God admitts into heauen? And what manner of person may receiue Christ, vnto iustification of life?

The answere to the first is, that God receiueth none into heauen but such as he hath made meete [Page 57] thereunto by iustification and sanctification in Christ Iesus. Col. 1.12. 2 Thes. 1.11. The Apostle praies for the Thessalonians, that God would make them meete for, or worthy of his calling of the high things in heauen vnto which hee called them by the Gospell, not that there is inherent dignitie in any man, but by imputation of the worthinesse of Christ, which is euer accompanied with sanctification, or Godly nature. The inheri­tance is vndefiled. 1. Pet. 1.4. no vnrighteous person, nothing that is vncleane shall enter into it. Reu. 21. [Page 58] 27. Whosoeuer remaines in the full power of sin, wor­king iniquitie, though he blesse himselfe in his heart, transforme God in his thoughts, deceiue himselfe in his imagination: he shall finde that God will not be mercifull to him. Deut. 29.19. but set his sinnes in or­der before him, Psal. 50.21. His religion is in vain, Iam. 1.26. Without holinesse no man shall see God. Heb. 12.14.

The answere to the latter question is, whosoeuer finds his owne guiltinesse and death, euery burdened sinner hearing Christ pro­pounded and the couenant [Page 59] of grace in him, may come receiue him with the pro­mise of mercy, though when he heares the Gos­pell preached he be in a cleane contrary way to righteousnesse, Rom. 4.5. He that worketh not, but be­leeueth in him that iustifieth the vngodly, his faith shall be counted for righteousnesse. Faith possesseth the sinner of Christ and his righte­ousnesse, which God of his grace imputes to him: which is then as truely his own, as if he had wrought it himselfe, and so is not putatiuely iust as some blaspheming say, but true­ly and perfectly iust, and [Page 60] in that iustice worthy of heauen. Christs passions are his actions, Christs workes his merits by the vnion which by faith he hath with Christ. God cleares not the guiltie against order of iu­stice, his sin is translated frō him to Christ, in whom God finds him; and Christs righteousnes to him: & re­ceiuing in Christ full satis­factiō he holds him no lon­ger guiltie, but is iust in the forgiuenesse of sins, and the sentence of righteousnesse pronounced vpon him, he receiueth right vnto life.

Christ and the couenant in him is offered to vnre­generate men, who inabled [Page 61] by Gods spirit to performe the condition of the coue­nant, which is to beleeue in Christ, the promises conteined in the couenant are surely his, as a true heire of them. Galath. 3.29. If ye be Christs, then Abrahams seed, and heires by promise. Regeneration is not the condition of the couenant but a promise conteined in it, which is receiued by faith in Christ in whom the beleeuer is a new creature, the work­manshippe of God, created vnto good workes. A man must not stay to beleeue till he finde regeneration and repentance towards God, [Page 62] the worke of it: but first beleeue that he may re­ceiue in Christ the promise of the spirit vnto his new creation, or conuersion to God, which declares it selfe in outward workes. Christ is sent to blesse men in tur­ning them from their ini­quities. Act. 3.26. Him God hath lifted vp with his right hand to bee a prince and Sauiour to giue repentance to Israel. Act. 5.31. We are not to looke first to find repentance in our selues, and then come to Christ to obtaine for­giuenesse, but seeke both in him. As the woman belee­ued first that shee should [Page 63] be healed touching the hemme of Christs garment, and vpon the touch felt in her selfe that she was healed; Math. 9.21, 22. so we feeling our loathsome disease of sinne, are to beleeue that we shall in Christ be healed com­ming to him, who healed all manner of diseases in them that sought to him, & after to seeke experience of his vertue in our soules. Childrē of the promise are such as are borne by faith of the promise, as Isaac was, when Sara was vn­likely to beare children as if shee had been dead. Heb. 11.11.12. Gal. 4.28. Offer violence to your vnbeleeu­ing [Page 64] nature, resolue, and bind your soule by vow, promise to God as Dauid doth to keepe his com­mandements: Psal. 119.106. whereof this is not the least to beleeue in the name of his Son, and hold to your promise, Ioh. 5.40. think of the rebuke, you will not come to mee that you might haue life; Ioh. 4.48. vnlesse you see signes and won­ders you will not beleeue; how it is that you haue no faith. Mark. 4.40. Thinke of the praise of faith in such as without any experience vpon the hearing of the Gospel, when before they were great sinners, Ioh. 20.29. staying mere­ly vpon the word of pro­mise, [Page 65] whith by faith was neere vnto them, euen in their heart and mouth. Thus much of the second vse.

3 Vse. Seeing there is such danger in not belee­uing, when God promi­seth, it requires our exami­nation whether since wee heard the Gospell prea­ched to vs, wee haue truely beleeued. Iames and Iohn disprooue some in their profession of faith by the want of vertue with it, to testifie of it. When men doe beleeue in Christ in­deede, he makes them free, Ioh. 8.31.66. and God that knoweth their hearts, giueth testi­mony [Page 66] in fact of his accep­ting for iust by their faith, in giuing them the Holy Ghost. Act. 15.8.1. The Apostle Paul cals to examination of faith by experience of Christ in vs. 2. Cor. 13.5.

Answer.

First, The exhortation had beene vaine, if they [Page 67] which beleeue could come to no certainety of faith in themselues, 2. Their pro­fession ouer-bold that from sense professed that they did beleeue, and their com­fort to bee suspected that reioyced that they did be­leeue.

Secondly, It is true, there bee diuerse kindes of faith, historicall, which hath some degrees; (tem­porary faith may be coun­ted a higher degree of the historicall) and iustifying faith: they differ in sub­iects, efficacie, and parts of nature.

The historicall and tem­porarie faith, may bee in [Page 68] reprobates, as it was in Iu­das, and Alexander the cop­persmith, and such as ha­uing beene illuminated and tasted the word of God, fall totally and for euer a­way. Iustifying, or faith properly so called, is onely in the elect: the seate of that is onely the minde that assents to the truth and goodnes of the word. This is in the heart, receiuing Christ with his blessing, staying vpon him with affi­ance of heart for our whole felicitie.

The temporarie faith re­ceiues neither what should bee receiued, nor as it should, nor is effectuall in [Page 69] giuing out, as the sauing doth, by diuine vertue. Faith which is onely histo­ricall, receiueth not Christ vnto vnion and communi­on: what it receiueth is neuer with an honest heart, it purifieth not the affe­ctions.

Faith properly so called, 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, Ioh. 1.12. and co­heires with Christ, Rom. 8. [Page 70] 16, 17. the holy Ghost, vn­to a new creation, 2. Cor. 5.17. 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, Rom. 5.1. a quiet state of con­science, Rom. 7.25. agreement of the new nature with Gods law vnto delight in it, consecra­tion [Page 71] 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. 2. Cor. 4.13.

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, Act. 4.32. with a brotherly [Page 72] kindnesse and loue edify­ing the body; Eph. 4.16. 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 [Page 73] 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 [Page 74] 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. 6.64. 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.

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, [Page 76] 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 [Page 77] 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 [Page 78] 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 [Page 79] of them, who is able to dis­cerne the goodnesse of the things set forth, the good­will 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, Cant. 2.2. and comes with indeuour more and more to him, 1. Pet. 2.2. giuing himselfe to [Page 80] him as truely happie, in him his faith conquers, when the temporizers is ouercome, and he goeth back after Sathan.

Answere.

There may be faith in the soule that takes not no­tice of it; God hides him­selfe from them to whom [Page 81] 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, Ioh. 14.5. 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 [Page 82] implicite in respect of cleare knowledge of Gods fauour, euen after many yeeres soberly spent in Gods seruice.

Secondly, Faith is for a time but in seed, not able to quiet the heart in know­ledge of Gods loue, yet the reigne of vnbeleefe is de­stroyed: he that was care­lesse of, or auerse from faith, now wills, loues, de­sires, labours to beleeue: the grace giuen hath dis­posed him to follow after it according to the com­mandement, Follow after faith. 1. Tim. 6.11. The will is Gods worke. Phil. 2.13. Vertues in will and [Page 83] act are the same in kinde, differing onely in degree, as in vice, lusting after a woman in heart vnlawful­ly is adultery in him that lusts, though it come not into act: coueting an other mans goods inordinately is theft, though he bee hindred from taking them.

Thirdly, Lusting con­trary to the flesh argueth the presence and working of Gods spirit; Gal. 5.17. in that the will of the flesh is not fulfilled but hindered. Desire of holy graces is an act of spirituall life, Neh. 1.11. act ar­gues facultie, and facultie being.

Fourthly, Christ graci­ously [Page 84] receiues, & tenderly cherisheth the little ones, Zach. 13.7. giuing charge against contempt, and ther­by offence of them, Math. 18.5.10. incouraging men to receiue them as coun­ting that in so doing he is receiued, when it is done in his name: hee calls on men to beare with the weak, to comfort the feeble minded, 1. Thes. 5.14. he promiseth to binde vp the broken and to strengthen the weake, Ezech. 34.16. to gather the lambes with his arme, & to carry them in his bosome, Esa. 40.11. with tender regard of their weaknesse; he giueth vnto him that [Page 85] fainteth, and vnto him that hath no strength he increa­seth power; Esa. 40.29. hee quencheth not the smoaking flaxe, the brui­sed reed shall he not break, but of weake and small be­ginnings shall he bring for­ward his kingdome victo­riously. Math. 12.20. How did he respect the shaken Disciples, the two going Emmaus? to whom hee ioyned himselfe, not with­out reproofe of their slow­nesse of heart to beleeue: yet to confirme their faith by opening the Scriptures vnto them, Luk. 24.32. and the eleuen together, reproching them for their [Page 86] vnbeleefe, yet shewing his hands and his side, to the gladnesse of their hearts. Mar. 16.14. Ioh. 20.20. He crownes a gracious will where power want. Prou. 10.24. Esa. 1.19. 2 Cor. 8.12.

Fiftly, Though it bee giuen to some to know Gods loue to them with such sweete contentment as passeth pleasures of na­ture: Psal. 4.7. and 63.5. Cant. 1.3.

Yet it is not so with them at all times. Some that haue gloried in good, walking in the light of his countenance, made their songs of him, after haue [Page 87] oppressed with sorrow, their soules sore troubled, fainting within them, Ion. 2.7. their heart failing them at the thought of the multitude of their sinnes, Psal. 40.12. troubled in thought of God refusing comfort, Psal. [...]7.9, 10. in great tempta­tion to despaire, vttering words sauouring of it, as if they forgat their sepera­tion from them that perish: Esa. 6.5.7. Psal. 31.22. Lam. 3.18. yet get victory at length.

Answere.

First, Faith is but in iourney yet, and hath dif­ferent degrees; we reade or heare of weak & strong, little and great, as it in­creaseth it giues vs to know that wee haue no guiltie conscience.

Secondly, God doth not ease the beleeuers of al their paine and feare at once, Dauid heard Nathan pronounce his absolution from his sinne in the name of God: 2. Sam. 12.13. [Page 89] yet had not present free­dome from conscience of sinne, as appeares, Psal. 51.7. Maries loue testified her faith & forgiuenes of sins: yet was she afflicted in conscience, as appeares by her teares; Christs absolu­tion spoken to her face, thy sinnes be forgiuen thee, bidding her goe in peace. Luk. 7.48.50.

God accepts voluntary contrition for sinne, as it is offensiue to him; it is foun­ded in loue which argues faith begun. Psal. 34.18. Psal. 51.17. Esa. 57.15. They must wait for the Lord that hideth his face, and looke for him. Esa. 8.17.

[Page 90]Thirdly it pleaseth God to quiet mens hearts by e­uidence of sanctification, 1. Ioh. 1.7. somtimes, when they want sense of faith and iustifica­tion by it. 1. Ioh. 3.19. As the naturall spirit comes not to any member but in connection to the head, so the spirit of sanctification is giuen to none but in their vnion to Christ. By that spirit we know he is in vs, and we in him: 1 Ioh. 3.24. it is Gods seale and ear­nest, to assure his promise, something aboue a pledge in common vse: because the pledge is restored when the promise is fullfilled: an earnest is not restored but [Page 91] is made full according to the promise.

Ans. 1. True holinesse is an effect of vnion with Christ, Heb. 2.11. the ver­tue [Page 92] of his death and resur­rection: Rom. 6.4. Phil. 3.10. Col. 2.11.12. proceeds from election: Eph. 1.4. and is an euidence to assure it vnto vs: 1 Pet. 1.2. 2. Thes. 2.13.2. Pet. 1.10. a beginning of glorification, which is brought forward vnto per­fection of glory. Rom. 8.30. 2. Cor. 3.18. Therefore that from which men fall, and that morality which Christs example teacheth vs to loue, as a worke of Gods good prouidence to the preseruatiō of society, cannot be true sanctifica­tion, though sometime in a large sense so called for some materialls; or be­cause [Page 93] they seemed so to themselues deceiued in their imagination. Prou. 30.12. Gal. 6.3. They haue some kinde of dispositions towards grace, but it is not brought forward to sanctification: they onely seeme to haue. The world cannot receiue the spirit. Ioh. 14.17. An honest heart whereby fruit is brought forth with patience is the note of a true beleeuer, re­sembled by the ground.

Secondly, True righte­ousnesse in life, is such proofe of a man borne of God, and indeede righte­ous, as we are to rest in. 1 Ioh. 2.29. & 3.7. It differs [Page 94] from ciuill righteousnesse and seeming sanctification diuersly though they haue much of the matter in them: 1. in cause, extent, and end. 1. The next and immediate cause of a good worke is inherent righte­ousnesse infused from Christ, of whose fulnesse we all receiue grace for grace: it is not onely done in grace but by grace. Rom. 7.6. 1 Cor. 15.10. By the grace of God I am that I am, and his grace which is in mee was not in vaine, but I la­boured, &c. not I but the grace of God which is with me, called liuing and walking in the spirit. They [Page 95] be actions of a supernatu­rall life begun, which wee haue in Christ by faith. Gal. 2.20.

That righteousnes which is not allowed in heauen, is produced by the flesh, of fleshly wisedome, which the Apostle opposes to the grace of God in guidance of conuersation: 2. Cor. 1.12. it is by the prouidence of God, preseruing natu­rall light and conscience in some aboue others, and giuing to some light by his word and spirit, whereby corruption is held vnder for a time, that the heart cannot shew the naughti­nesse that is in it, and they [Page 96] 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 [Page 97] 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 [Page 98] 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 [Page 99] 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 [Page 100] 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 its 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 [Page 101] 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, 1. Pet. 4.11. 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, Rom. 13.8. it produ­ceth and directs the workes of the beleeuer to God in Christ, to whom he liues as the Lord of his life and [Page 102] death, Rom. 14.8. Men vn­conuerted are turned so a­way from God, Phil. 1.21. 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 [Page 103] to grace, Phi. 1.20.

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 [Page 104] receiue grace accompany­ing saluation, as appeares by the opposition of these two, Their works proceede not from one and the same principle internall: Heb. 6.4, 5, 6, 9. 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. [Page 105] 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? Math. 6.23. 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.

[Page 106]Secondly, There minde not being sanctified, Col. 2.20. 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 [Page 107] 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 [Page 108] thing, when they are no­thing, are puft vp, Ma­sterly, censorious not one­ly towards fraile man, but sometimes towards God himselfe, as, Mal. 3. verse 14. Their light shineth not effectually into their conscience, and so as to guid them, it is denied therefore the account of knowledge for the liueles­nesse of it. 2. Pet. 1.9. 1. Ioh. 2.4.9.

Fourthly, their thoughts and deuises declare the fleshlinesse of their mindes, that which riseth naturally as the fruite of their minde is as an ill fauour out of a sinke, they minde things of [Page 109] 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.

[Page 110]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 [Page 111] 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 [Page 112] hath shined to them, and they see though with ma­ny fancies, as hee who at the first touch of his eyes saw men walke, Mark. 8.24, 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 [Page 113] 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 [Page 114] 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 [Page 115] in Christ, 1 Tim. 1.14. confessing their owne vn­worthinesse, Iob 9.3.20. haue meane thoughts of themselues, compared to God, compa­red to Saints: and shew by good conuersation their workes in meekenesse of wisedome. Iam. 3.13. They be called the meeke of the earth, Zeph. 2.3. 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 [Page 116] 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 [Page 117] 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 [Page 118] foundation of the coue­nant, it is infalliblie true in the proposition, whoso­euer hath his Sonne hath life, Ioh. 1.12. 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, Deut. 29.19▪ Ier. 7.8, against the ex­presse words of the curse, [Page 119] 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. Rom. 7.9.11.

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 [Page 120] 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 [Page 121] 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. 2. King. 10.16. 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, Luk. 18.21. 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 [Page 122] and like Balteshar at the fight of a hand writing vpon the wall he is filled with terror, Dan. 5.6. 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; Rom. 5.9, 10. 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 [Page 123] and intercession, appearing in heauen for him. Rom. 8.33, 34, 35. 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 [Page 124] 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; Act. 24.16. it hath the authoritie of God in such respect that it can­not in any knowne law cast it out with despising the commandement, Psal. 18.22. giuen to vs though in lesser matters: 1. Ioh. 3.9. [Page 125] & 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, [Page 126] 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, [Page 127] 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 [Page 128] 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 [Page 129] 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 [Page 130] 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 [Page 131] 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 [Page 132] 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 [Page 133] 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 [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] 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 [Page 138] minde conscience and will, and be a true witnesse of the worke of God in you.

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 [Page 139] 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 [Page 140] 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 [Page 141] 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, [Page 142] 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 [Page 143] 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 [Page 144] 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, Act. 8.23. & as it were buried in it.

[Page 145]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 [Page 146] 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, Rom. 7.14. 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 [Page 147] the roote of the matter is in him.

Where 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, 1 Ioh. 5, 19 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 [Page 148] 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, [Page 149] 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 [Page 150] selfe, is a note of a vessell of honour, 2. Tim. 7.2. 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, Math. 4.11. to whom God sent [Page 151] 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. [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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 [Page 156] 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.

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 [Page 158] 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 [Page 159] 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, Psal. 119.29. &c. 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, Vers. 32. when thou shalt inlarge my heart: when it shall bee larger to receiue grace, and more free and [Page 160] willing to obey; thus are they said to seeke Gods precepts, because they 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 [Page 161] 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 [Page 162] 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 thēselues 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 [Page 163] 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 [Page 164] 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: Psal. 119.161. 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 [Page 165] 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, Iob 17.9. 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.

[Page 166]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 [Page 167] 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.

[Page 168]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 [Page 169] 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 [Page 146] 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. 1. Sam. 25.34.

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 [Page 147] 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 [...]t the best in the triumph of vertue ouer vice in their cōscience, as Dauids inno­cencie compared by Saul [Page 172] 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 saluatiō. 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 with his face thitherward, renewing his couenant, Ier. 50.4.5.

You finding then you [Page 173] 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 [Page 150] 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. Rom. 8.14. 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 [Page 115] 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. Psal. 40.12. He that said his sinnes were more then the haires of his head, Psal. 119.157. said also I haue not declinēd from thy statutes.

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.

[Page 177]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.

[Page 154]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. Cant. 4 13, 14, 16. Hosh. 14.6, 7.

Or consider in particular your loue which faith worketh by; it groweth in [Page 155] 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 [Page 180] 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, Ioh. 14.28, 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 [Page 181] 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, Cant. 5.2. 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, 1. Tim. 6.11. and other graces, and not to be sloth­full. Heb. 6.12.

[Page 158]Fiftly, by wilfull want of meet helpes, forsaking holy assemblies and ordinances, Heb. 10.25. 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. [Page 159] 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. [Page 184] 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 [Page 185] spirituall sight, discerning the worth of grace, 1. Pet. 2.3. 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, which should bee full in you, till he hath fulfilled in you, all the good pleasure of his goodnesse. Hee is [Page 162] able to doe exceeding a­bundantly aboue all that wee aske or thinke. Ephes. 3.19.20. The desires of the righteous shall bee granted. Pro. 10.24.

Answere.

First, God is knowen by hearing prayers. Psalm. 65.12. Thus Manasseh knew him. 2 Chron. 33.13. Israel halting betweene two opi­nions, [Page 163] 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 [Page 188] 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 [Page 189] 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, Numb. 12.13, 14. 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 [Page 166] 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; [Page 167] 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 [Page 192] 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. [Page 293] 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 [Page 194] 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, Gal. 6.18. 2 Tim. 4.22. 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.

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, Rom. 7. [...]1. 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 [Page 196] 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, Ioh. 3.8. Gods breathing in vs is at [Page 197] 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 [Page 198] 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 [Page 299] by the armes such as sub­mit to the cōmandement, with some pleasure in it.

Fourthly, When we can deny our owne wills, 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 [Page 200] 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, [Page 201] 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 [Page 202] 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. Col. 3.16.

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 [Page 203] 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 [Page 204] 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 [Page 205] 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.

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.

[Page 207]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. 2 Cor. 12.14. Prou. 21.5. Hiding things vnder their hand. Psal. 112.5. Pro. 13.23. Prou. 27.23. Discretion in ordering affaires, giuing necessaries, places, before delights and [Page 208] 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 [Page 209] place and personall calling, diligence: 2 Thess. 3.8. Eph. 4.28. 1. To eate our owne bread: 2. To haue to minister to them that want: Prou. 3.9. Eccles. 17.13. 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 [Page 210] 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. Psal. 26.3.

Secondly, That we dwell not in delight of the creature, our heart not rest­ing in it, 1 Cor. 7.30 Iob. 31.25. buy­ing as not possessing, reioy­cing as not reioycing, making the Lord our por­tion, Psal. 119 57. resol­ued [Page 211] 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 [Page 212] them that reioyce, and re­membering Iosephs affli­ction, Rom. 12.15. to the moderating of our pleasures, and to the exercise of loue and mer­cy. Amos 6.6.

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 [Page 213] 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, Esa. 8.13. for no feare of any creature to sin against him: which is ei­ther full and occupieth the heart wholly: which kinde of fearefull ones haue a fearefull place appointed, if they doe not repent, Reu. 21.8.

[Page 214]Or it is of infirmity, with loue to God and his commandement, strife a­gainst it to glorifie God in resting on him, which in the weaknesse of faith may preuaile, yet not reigne. Thus many godly men haue beene guilty and out of this passion done re­prochfull things.

Confirme your heart a­gainst this feare, 1. by Gods commandement, in no­thing feare your aduersa­ries. Phil. 1.28. and call vp­on the fearfull to be strong Esay. 35.4.

Secondly, By promises considered and applyed by [Page 215] faith in Christ, Esa. 51.12.13. Heb. 13.7, Esa. 43.2, 3. Ioh. 10.28. of Gods presence, Psal. 91.15. of his protection a­gainst hurt, or deliuerance, or strength to beare the temptation: 1. Cor. 10.13. of certain profit by afflicti­on, Heb. 12.20. excellency of glory fol­lowing sufferings for God, for Christ, both for matter and intention. And with the promises consider them that by faith and pati­ence now inherit them, 2. Cor. 4.18 Heb. 6.12. and specially look vpon Iesus, the author and finisher of our faith; Heb. 12.2. consider him in his sufferings being such a person not onely innocent, [Page 216] but the Sonne of God, and the glory that he liues in, and will bring them into that are faithfull in him.

Thirdly, By weighing the prouidence of God, in three degrees: 1. In vnrea­sonable creatures, spar­rowes of meane price, but haue the course of their life defined by it, Mat. 10.29. swine were not free to the deuills will but by diuine permission. Mark. 5.12. 2. In reasonable men vnbelie­uing, haue him their Saui­our, 1 Tim. 4.10 he is the Sauiour of all men. 3. His prouidence speciall towards beleeuers, hauing their haiers in num­ber, & custody. Mat. 10.30 [Page 217] those three in the ho [...] fierie furnace had not a haire of their head burnt. A Christian aboue other men neither liues nor dies at aduenture, but to a Lord, that will owne him in life and death. If he giue quiet­nesse who can make trouble, Rom. 14.8. 1 Thess▪ 5.10. whether vpon na­tions or a man onely? Iob. 34.29.

Fourthly, Thinking on the spirit you haue recei­ued, not of the world, not of feare, but of power and a sound minde: 2. Tim. 1.7.

Fiftly, Of the good that comes by such sufferings [Page 218] to others, many glorifie God in seeing such grace shine forth in such as the spirit of glory rests vpon.

Elect not called are pre­pared to conuersion, they that are called are confir­med becomming more hold in Gods cause, Phil. 1.13.14. and for reprobates a testimony is left on Gods side against them whose iudges the beleeuers shall be with Christ at the day of iudgement.

You haue not yet resi­sted vnto blood in striuing against sinne, you must re­solue and prepare for it, whether God will call you [Page 219] to it, or not: it is a fellow­ship with Christ, greatly argueth faithfullnesse, Act. 15.26. Lesser sufferings are the markes that are vp­on Christs faithful seruants; a great worke of our loue to God and our brethren, Gal. 6.17. Ioh. 14.31. Ioh. 15.13. a glorious victorie ouer the world, flesh and deuill, Reu. 12.11. leauing glory on the names of such, and making their example perswasiue. Ephes. 3.1.

Fourthly, To be with Christ whether by death, or by change is best of all; we desire by chang if that might be, not to put off [Page 220] the substance of our bo­dyes but the qualities: 2. Cor. 5.4. but that not granted to vs, but to such as shall be aliue & remaine at Christs comming: 1 Cor. 15.51, 52. 1. Thes. 4.15.17. It is a ho­ly choise, with suctiection to God, to desire rather to be out of the body with Christ, then in the body absent from him. 2. Cor. 5.8.

Secondly, Yet for the vse of a good mans life to others, it may make a stop in this choise, Esa 38.18, 19. Phil. 1.23.24.

Thirdly, Good men are not alwaies in such case as to dare to dy, their soule is [Page 221] troubled, Psal. 6.3. 2. They would doe God more ser­vice, Psal. 119.17. they de­sire to mourne more for their sinnes, which heauen admits not, there is no sor­row.

Fourthly, The godly haue their graces mixt with their contraries, in remisse degrees the loue of Christ and the loue of be­ing in this world may bee together, no man here fol­loweth the guidance of the spirit without sensible hinderance of the flesh: the comfort is that we giue not the reignes to the flesh, you do not make present things [Page 222] your treasure, desiring to liue in the body onely to enioy them, as if you thought your felicity en­ded with your life. Doth it not afflict you that your loue to Christs presence is no more full and flaming? feare not. What gather you of Lots lingering in Sodom till (God being merciful to him) the Angel led him out by the hand? that he had no spirituall life? or that some earthly thoughts and affections, striuing against his grace held him? Kindle your loue to Christ, Gen. 19.16. and coole it to the world, com­pare them and the gaine by [Page 223] them together. Cant. 8.7. Phil. 3.8. and come vp more out of this wilder­nesse to cleaue to your wel­beloued, who makes his to be the glory aboue all societies in the world, to their admiration that swim in earthly pleasures; pray to see the felicity of the chosen, Cant. 6.8, 9. the worth of your hope in immediate communion with Christ, that he may be all in all to you, you may keepe you chast in loue to him from adultery with this world, and greatly desire the sweetnesse of his familiari­tie.

[Page 224]Consider what account he makes of the loue of his set vpon him, Cant. 4.10. and be prouoked to get more of it into your heart that is so precious with him.

Go forth in contempla­tion of his incomparable excellency, glory and hon­our wherewith he is crow­ned. Cant. 3.11. you shall find him wholly desirea­ble, Cant. 5.10.16.

Labour to know his loue that passeth knowledge and be drawen to it as soul­diers to their banners, all the world cannot giue an example of such loue, Rom. 5.8.

[Page 225]He is tied in his desire to the presence of his Church, his loue in plea­sures, Cant. 7.5.6. his prayer to his father a little before his death was, that they which beleeued in him might be where he is, Ioh. 17.2 [...]. he gaue his promise for their comfort that hee would come againe, and take them to [...] be where he is. Ioh. 14.3. Let this fur­ther your desire to be with him.

In the meane time con­tinue in his loue in keeping his commandements Ioh. 15.10. stand on his side against Antichrist in his bat­tailes [Page 226] with him, Reu. 17.14. He iudgeth and fighteth righteously, and the vi­ctory is certaine on his side, Reu. 19.11.16.20. Be diligent in making him knowen, in opening his ex­cellencies, Cant. 1▪2. that his name being as an oyntment pow­red out, others may loue and seeke him, speake forth his praise, declare his will, confesse him before the world. It is not without fruit Cant. 8.13. The com­panions harken to thy voice.

Now the God of hope fill you with all ioy and peace in beleeuing, and the [Page 227] Lord guide our hearts into the loue of God and pati­ent waiting for of his Sonne. Rom. 15.13. 2. Thess. 3.5. Vnto God the Fa­ther, Sonne and holy Ghost be honour, Thanks­giuing, obedience and sub­iection: Whose is the kingdome, power, and glory, for euer and euer. Amen.