SOME HELPS TO FAITH. Showing the Necessity, grounds, kinds, degrees, signs of it. Clearing divers doubts, answering objections, made by the Soul in temptation.  
By JOHN WILSON, Preacher of God's word in Gilford.  PHILIP. 1.25.26. 
For your furtherance, and joy of faith that you may more abundantly rejoice in jesus Christ.  
LONDON, Printed by I. L. for Robert Mylbourne, and are to be sold at his Shop, at the great South door of Paul's. 1625.   

TO THE TRVELY NOBLE LADY, THE LADY LETTUCE, Countess of Leicester: Mercy and Grace in this life, Salvation with eternal glory in the World to come.  
Good Madam,  
Unthankfulness is a great defiler of conscience, both as it is a great sin against justice; and as it provokes wrath, whereby such persons are delivered up to vile affections. And though thankfulness cannot stay in the instrument, but goeth by it to the author, yet it is due to such, by whose hands God conveys his benefits. It hath pleased that blessed God▪ to stir up your Ladyship for my good: first, in calling me to be a Minister to your Honourable family, how weak soever; yet not without some fruit by his blessing, whose power is seen in weakness; where, how I was cared for, my conscience doth witness: secondly, in your opportunity (preferring public good, so were your words) giving me a free, and comfortable entrance into this charge, wherein I now labour, according to my measure. And from that time, I have been followed with kindness from that house; but that specially refresheth me to remember, that for the work of my Ministry, your Honour willed me to count you as my mother. I am bold thus in particular, to propound you for God's Honour, as an example, especially to Patrons.  
And finding myself so much bound, I have long thought how besides my prayers, I might by some paper testimony, show myself thankful to your Ladyship; and resolved at last to write these notes fair, and send them for the help of your faith and comfort, in witness of the continuing, of my true care for your souls good. Hereunto I was the rather inclined, for that I understood, some to have found help (through the mercy of God) to the quieting of their conscience by the reading of them, when they were in shorter notes of a Sermon: In the mean time, divers friends called upon me, for some thing to the Press, from which the knowledge of mine own wants hath hitherto kept me, yet debating it thus; If the matter be profitable: first, it is not likely to be hurt that way, but more useful then by writing: secondly, more fit to some for reading; and to convey books to friends, more commodious than Copies in writing. Here I stuck at this, that good books for this help be not scant; but then I thought again, that acquaintance being a help to make them known, all come not to one hand: thi●dly, my desire to leave testimony of my faith, on whom I hold: and how, fourthly, that God hath glory of diversity of gifts, which manifest the spirit, given to profit withal: five, that myself owe to them that have so adventured themselves. It yielded, not without fear, I confess, yet commending it to God for his blessing, and to the love of my dear friends to further it, it is now out of my hands.  
Good Madam, use it among other helps: I once left a little thing with you, to help you in examination of your title to Heaven, this may a little further that as being (I think) fuller, to that purpose. Calling made sure is a great comfort, and advantage for a Christian, many give testimony to you: you have given good example in your constant respect of God's ordinances, glorify God more with the fruits of your faith and love; call for the inspirations of the spirit, to be carried earnestly after him, he purchased a people, to be jealous of good works: look into the felicity of Gods chosen daily, be still making it sure in your own conscience; the end of this life puts God's people in possession of endless life. The highest in the earth, have but term of life in their present things, how great so ever; and dying out of Christ, are without end miserable. Blessed are they that so trust in Christ, as to have the Lord for their God: that is to be known in experience by the spirit of Christ, destroying the dominion of sin, and lading us, so as that in the course of our life, we are with God, though foiled for our humbling in many temptations. The God of life, preserve your life of his good pleasure, for the good of many, that praising God for you, may by their prayers further your grace here with the exercise of it: the Lord be with you, your Honourable sister with hers, all that belong to you, and guide your hearts into the love of God, and to look for his Son, the blessed hope from heaven.  
Your Honours in all duty, and humble observance. john Wilson.   

SOME HELPS TO FAITH.  
Showing the necessity, grounds, kinds, degrees, signs of it; clearing divers doubts, answering objections, made by the soul in temptation.  Luke 1.20. 
Because, thou believest not my words, etc.  
THE holy Evangelist, set to deliver the story of Christ from his beginning (concerning his humanity) puts first a narration of his forerunner, how he did rise (as he that would speak of the day light begins at the day star) wherein he mentioneth the promise of his miraculous conception, and the joy of his father and other friends: 2. the doubting of the promise by Zacharie, with the reason of it, age making it impossible by course of nature. Which is aggravated by the minister, Gabriel, and by the matter promised, glad tidings: 2. threatened with punishment of dumbness as a penal sign set out by the time, till the fulfilling of the promise; & the cause, not believing the words of such a messenger as he knew was sent of God. For Zacharies' doubt appears not to be about the quality of the Angel, whether he were true or false. If he had only doubted whence the revelation came, it would not have been so blamed, for Gideon did so, and desired a sign whereby he might know it was an Angel of God that speak to him judg. 6.17.21. But looking to the order of nature, so as he considered not the power of God, as Abraham did in a like case, he gave not such glory to God a to rest on his word and power.  

Observation. I.  
From his punishment for this cause that he believed not the word of God, sent by his messenger, we may gather, how provoking a sin it is not to believe God promising. His fault was but in one part of God's word, admiting some doubt about thee fulfilling of the promise: 1. It was a particular act of unbelief, no habit: 2. not full, but of infirmity among many faithful services, yet because he staggered at the promise, knowing that God had spoken, he shall speak no words of his own, till God have fulfilled his. Sara overcame her doubt, Heb, 11.11. by faith she received power to conceive seed, and was delivered of a child when she was past age; because she judged him, faithful who had promised, yet laughed at the message of the Angel and is reproved for it, Gen. 18.12. Our Saviour doth reproach the two Disciples, honestly testifiing of him, for folly and slowness of heart to believe all that the Prophets have spoken, Luk. 24.25. he upbraids the eleven with their unbelief, because they believed not them which had seen him after his resurrection, Mar. 16.14. Moses and Aaron's (faithful servants of God) were judged to death temporal, 
Numb. 20.21.24.  for not sanctifying the Lord by believing his promise of bringing water out of the rock, and to lose the honour of bringing God's people into the Land of promise. When a doubt creeps into a man's mind, whether that which God hath spoken shall come so to pass, it is injurious, and grievous to him; much more when with full unbelief his promise is rejected. Psal. 106.24.25.26, 2. King. 7.2.   

Reasons.  
Sin's are more grievous as they have God for their object more immediately, hating of God, despair, unbelief, the mother sin, it dishonours God above many sins of morality: 1. In questioning his truth: 2. In limiting his power: 3. In disgracing his promise, and messengers: Esa. 7.13. Is it a small thing for you to grieve men, that you will grieve my God, also.  
Secondly, it is of pravity of nature, man's faithless disposition, whereunto being indulgent, he bears with himself in it too much, where God offers to fence him not only with promise, but sometimes with sign. God saith of his sons and daughters, that they are children in whom is no faith, Deut. 32.20. Christ to his fearful Disciples, how is it that ye have no faith, Mar. 4.40.  
Use: 1. We ought therefore to fear with hatred all unbelief, all kinds and degrees of it, and to sway our hearts against their natural disposition: we ought to believe God speaking to us, whatsoever, how often soever, in what manner soever he do speak to us; and be violent against the hindering disposition, so breaking into heaven. The devil flies not from us by dallying, but by resisting him, jam. 4.7. Faith makes supernatural things possible, Math. 17.20. It obtains wonderful things Heb. 11.11.33.34. It sanctifieth God in a man's heart, Esa. 8.13. and gives him glory before men, Rom. 4.20. Out-looking improbabilities, impossibilities in nature, resting on his truth and power.  
When God hath spoken; let us rejoice in his word, saying, I have the word of God, 
Psal. 56 10.  whereof I glory; the word of God, I say, whereof I will glory. David assures himself, to the overcoming of sorrows and quickening him with spiritual joy, that it shall be as God hath said, Psal. 60.6. God hath spoken in his holiness, I will rejoice, I shall divide Shechem, and measure the valley of Succhoth. Gilead is mine, etc. when the Lord hath said, I will not leave thee nor forsake thee, we may boldly say the Lord is my helper, I will not fear, Heb. 13.5.6. God will do that which he hath spoken to me of, Genes. 28.15. Thus Paul did give hope to them in the Ship with him in great extremity, Be of good courage, for I believe God, 
Act. 27.25.36.  that it shall be even so as he hath spoken to me: and they were all of good cheer. At length we shall say (to God's praise) As we have heard, so have we seen in the City of our God, Psal 48.8. Let us lay up the promises in our hearts, set them still before us, digest them in a holy hope, and feed ourselves with them, be they general or particular, to this or that state and condition, absolute or with exception of the cross; we shall believing, perceive in sensible effect that God hath not said in vain, Seek ye me. 
Esa. 45.19.  None shall be ashamed that wait for him: 
Esa. 49.23.  either we shall have the very thing which we do desire, or the good of the want of it.  
Use. 2. Seeing one act of distrust in a particular promise is so offensive to God, how grievous is it to forsake the general promise of mercy in Christ jesus, made to every one that believes on him? Heb. 4.1. Let us fear, it is full of sin and danger.  
First, 
2. Thess. 1.8.  It is a manifest disobedience, Rom. 10.16, 21. against the first and great commandment of the Law: which though it do not directly command faith in Christ, nor reveal the righteousness whereby we are saved, Rom. 3.21. yet binds us to hearken to God, in all that he commands us; to whomsoever Christ is preached, the commandment to believe in him is given, Mar. 1.15. joh. 6.29. 
joh. 3.23.  They that revolt after profession of faith, are said to turn away from the holy commandment given to them. 2. Pet. 2.21.  

1. joh. 5.10.  Secondly, Unbelief is a kind of blasphemy; it makes God a liar, which agrees not with his nature, it is impossible to him. Heb. 6.18. Tit. 1.2. His witness is greater than the witness of man. He that honours a man with cap and knee, yet counts him a vain lying fellow, doth more dishonour him thereby, then with all the outward signs he honours him: so he that believes not God testifying of his Son, that whosoever receives him hath life, what respect soever he give him in other things, dishonours more than he honours him, making the credit of his testimonies suspected; as he that believeth hath sealed that God is true. 
joh. 3.33.   
Thirdly, Unbelief hath in it an odious unthankfulness in refusing Christ with his grace so freely offered to every creature, Mark. 16.15. Christ lovingly calls every one that is athirst to come to him, with gracious promise that they shall not come in vain, 
2. Cor. 5.20. 2. Cor. 6.1.  joh. 7.37, 38. beseeching men by his servants in his stead, to be reconciled to God, and not to receive the grace of God in vain. He waits that he may have place in men's hearts, promising sweet and refreshing familiarity to any that hears his voice and opens unto him, Reuel. 3.20. He puts none away that come to him, john 6.37. God expostulates with men, why they will die, seeing life is so freely offered them, Eze. 18.31. lamenting their folly and loss in refusing him. Therefore whether it be of sottish negligence, or of obstinate rebellion, it is inexcusable unthankfulness to reject him.  
Fourthly, Unbelief holds a man in the power of sin, in an universal pollution of nature: the seat of it is an evil heart, Heb. 3.12. a heart full of evil affections; so it robs God of that inward worship, which faith purifying the heart sets up and maintains, it is joined with love, a pure heart and a good conscience, 1. Tim. 1.5.  
No true inward worship can be performed without faith, as may appear by considering all the parts of it.  
I. Confidence in God (whereby we roll ourselves upon him for all needful good, and to be helped and defended against all hurtful evil, 
Psal. 112.7.  so as not to be afraid at any evil tidings, to laugh at destruction when it comes, 
job. 5.22.  to challenge the adversaries of our happiness with a holy insultation, either as it were at the bar, for accusation or condemnation; or in the field, for force to separate us from the love of God in Christ jesus, Rom. 8.33, 34, 35.) cannot be without faith in Christ. We have by him entrance unto God, with boldness and confidence through faith in his name, Ephes. 3.12. Him God raised from the dead, and gave him glory, that our faith and hope might be in God, 1. Pet. 1.21.  
That a man may stay upon God, he must know that he is his God, committing the care of his safety, and the charge of his happiness to belong to him, being both able and willing to help him; which necessarily requires faith in Christ, that he may have right to that covenant, I will be thy God. So knowing whom he hath believed, he with quietness and confidence commits himself to him, as Paul, 2. Tim. 1.12.  
Diffidence, and thereby fear are found in godly men, and that in good causes by defect of faith: much more in them that have no faith, whose hearts by the sound of fear are moved as the trees of the forest by the wind, Esay 7.2. or are hardened against threatenings, by flattery, trust in lying words, making falsehood their refuge.  
Secondly, Love of God (whereby we are moved towards him, and cleave to him, as soveraignely good in himself; 2. the author and maintainer of all our good had or hoped for; 3. and for him do love such persons and things as he hath commended to our love; 4. give ourselves to him to be at his will, seeking his glory, and hating ourselves, as we are against him; 5. cannot be satisfied, but in fruition of him, and therein rest with delightful contentment;) cannot be in an unbeliever. 
joh. 5 42▪  1. In such the love of God is not. 2. God's love prevents us, and moves ours. 1. john 4.19. 3. He circumciseth our hearts to love him, 
Deut. 30.6.  his spirit is called the spirit of love, because it works it in us, 
2. Thess. 3.5.  and guides our hearts into it. 2. Tim. 1.7. 4. It is one special note by which the heirs of the grace of life are described, 1. Cor. 2.9. & 8.3. Eph. 6.24. Rom. 8.28. jam. 1.12. The unbeliever is an enemy to God. Coloss. 1.21.  
Thirdly, Fear of God (whereby we sanctify him in our hearts; stand in awe of him & his word; hate to sin against him, even where no eye but his can take notice of us; give ourselves to good duties with strife to do them, 
2. Chr. 19.9  so as pleaseth him; aspire to full sanctification, 2. Cor. 7.1.) cannot be in an unbeliever. For it is wrought in regeneration, by virtue of God's Covenant with such as have their sins forgiven, jer. 32.40. by the spirit of God that rests upon Christ for his members, Esa. 11.2. is provoked by God's mercy, Psal. 130. vers. 4. and holds a man with a perpetual will to God.  
The unbeliever either contemns God, and declares it by lewdness in his ways, Prou. 14.2. Or if he fear, it is either penal Esa. 33.14. like the devils trembling; or mere servile, to be a bridle, to work some civility, the chief object of it is evil of punishment. The fear of the believer, is ingenuous, voluntary, with confidence, and joy, the chief object of it is evil of sin, not his own distress but God's offence.  
Fourthly, Obedience (a voluntary subjection of mind and heart to God, to hearken to, and to do his will, after that manner, and to that end which he appoints) is not in an unbeliever; whose wisdom is enmity against God, Rom. 8.7. He is a servant of sin, addicted to the wills of the flesh and mind, to fulfil them, not subject to God nor can be.  
Faith is the Mother of obedience, by it we receive the spirit, renewing our nature unto delightsome agreement with God's Law, joh. 5.3.4. moving us by God's mercies, impelling us by the love of Christ, to die to ourselves to live to him.  
Fiftly, Patience (whereby under evils, we adide in God's ways; possess our souls, wait for God, and give him glory, acknowledging his hand, authority over us and ours, his wisdom, righteousness and goodness) is not in an unbeliever, for it is the daughter of faith and hope, 1. Thes. 1.3. a fruit of the spirit, Gal. 5.22. and is wrought in meditation and application of God's promises, of the gift of his son the pledge of all promises, Rom. 8.31.32. and his presence with us in trouble, Psal. 91.15. moderating the temptation to the strength he gives, that we may be able to bear it, working our present good and promoting our future glory, 2 Cor. 4. Unbelief hath either, senseless stupidity, jer. 5.3. or hardening and making the courage stout to endure the uttermost, or a counterfeit humiliation, whereby men flatter God to get out of his hands, which if it succeed not, their pride opens their mouth against God unto stout words, and their heart frets against the Lord. Esa. 58.3. Mal. 3.13.14.  
Sixtly, Prayer (an action of the heart wherein, acknowledging the author of all goodness, we enforce the powers of our souls to do an immediate service to him, to bring forward his decrees into execution) no unbeliever can rightly perform: for it requires faith not only of God's essence and power, but of his love and good will to us, accepting our person, and receiving our prayer. Mar. 11.24. Rom. 10.14. Heb. 11.6. jam. 1.6. and it must be by the holy Ghost. jud. 2.20. It requires an upright person. Prou. 15.8. the oder of Christ's sacrifice. Reve. 8.4. And so is a note of saluatition. joel. 2.38. Which is far from an unbeliever.  
Seventhly, thanksgiving or sacrificing praise to God, cannot be rightly performed without faith, for it requires a heart affected with this above all benefits, that the Lord is our God, 
Psal. 144.15.  which was declared by giving thanks before the Ark, the testimony of God's presence with his people; it goeth thus, thou art my God and I will thank thee. Psal. 118.28. With taste of his love in the benefits, as pledges of more to come, as the valley of Anchor for a door of hope with pleasure in the commandment, 
Host 2.15.  consecration of ourselves and that we have to God, offered in the mediation of Christ for acception. 
1. Pet. 2.5.   
Vnbeleevers, though formally they may give thanks, convinced that all good is from God, carried by pride in preferment of their gifts before other men, as the Pharisee, Luk. 18.11. yet they be more in prayers then in praises. 
Luk. 17.16, 17.  As they cannot give thanks for spiritual benefits which are given only in Christ, to such as believe on him: so neither for temporal freely, feelingly, with love of the duty, with taste of God's love and delight in him. As a judge that feasts a malefactor by the way, who fears his hanging at a place appointed, gets but heartless thanks of him: so God for his bounty to an unbeliever, who still fears that he will destroy him after he hath done him good.  
Unbelief disables a man to every good work, the branch brings not forth but in the vine without Christ, or not being in him we can do nothing, joh. 15.4.5. The work cannot be better than the nature whence it proceeds, an evil tree cannot bring forth good fruit. 
Math. 7.18.  The work may be materially good, but evil by abuse: productions of the flesh by some perverse affection, unto ends not right in the sight of God, they be dead works, not only as they proceed from a person spiritually dead, a stranger from the life of God, but as they tend to the condemnation of the worker, though far more tolerable than those sins that are such for their matter and kind.  
Sixtly, Unbelief holds a man under great misery.  
First, Under the rigour of the law, without mercy to the pardon of the least omission or defect.  
Secondly, Under irritation of the law, the more it reveals sin, the more corrupt nature lusts and strives to do it. Rom. 7.5.8.  
Thirdly, under the coaction of the law: he is in bondage unto fear of the threatenings of it, and withheld from the evil which he loveth, as a dog tied up from biting or a fox chained up from prey, yet retain their disposition.  
Fourthly, Under the malediction of the law, there is no curse but he may fear it in his blessings, in his crosses, he hath evil of good, and evil of evil, all turns to his hurt. It shuts out thee good of most excellent means, Heb. 4.2. makes Christ with all his virtue unprofitable to him, who by his absolute power, can do whatsoever he will, yet concerning his ordinate power is made impotent (in a sort) to great works by the unbelief of men. Mar. 6.5.  
Seventhly, Unbelief increaseth a man's misery living under the Gospel, it shall be required of him according to that which is committed to him; judgement is to the jew first, for abusing his preferment in the offer of salvation by Christ. 
Rom. 2.9.  This is condemnation that light is come into the world and men loved darkness rather than light. joh. 3.19. Christ is to the ruin of many in Israel. Luk. 2.34. They have a double damnation, one from the law wherein Christ found them, another from the Gospel in which deliverance was offered, and they refused it, 
Math. 21.44.  they that stumble at this stone, are broken, and they upon whom it falls are all ground to powder. A malefactor dieth justly by the law, but if he have offer of the king's pardon and refuse it, he is twice guilty of his own death: the judgement begins here in spiritual plagues, Rom. 11.8.9. Ioh: 12.39. and is fulfilled in hell, in a more grievous damnation then that of Sodom and Gomorrha. 
Math. 10.23.   
Resolve therefore speedily to obey the Gospel, consent to God commanding you to receive his son, promising mercy in him to every one that believes on him, dispute not against his faithful and true sayings, listen not to the devil and your carnal wisdom muttering and objecting thus.   

Objection. I.  
Who am I? what is my worthiness that I should conceive of God that he so respected me as to give his son, and with him so great happiness for me? I dare not believe it.  

Answer.  
First, The opening of the sealed Book (the bare foreknowledge of things to come) found no man living or dead worthy of it, 
Reu. 5.2, 3, 5.  but only Christ, whom then shall so great love find worthy of it in himself? 2. It commends the free grace of God, that he was so far from making the respect of our worthiness, to turn his mind toward us, that when we were of no strength, mere enemies, sinners and ungodly, 
Rom. 5.6.  he provided the merit of his son for us: his love is set before the gift of his son. joh. 3.16. To declare the freeness of the benefit, we bring nothing, bring nothing but our neediness: emptiness, nothingness are only receivers of Christ with his blessing, and of faith also whereby to receive him. It is of faith that it might be of grace. Rom. 4.16. Herein hath God manifested, and made certain his love. 1 joh. 4.9.  
That I may be settled in conscience that being in myself unworthy, I am counted worthy, I must turn away mine eyes from myself, and behold Christ jesus alone, on whose worthiness the fulfilling of the promises depends, he that embraceth him and the promise of mercy in him, 
Reu. 3.4.  is said to be worthy, as he that rejects the offer of God so gracious is said to be unworthy Math. 22.8.  
First, The holy servants of God confessing their own unworthiness, have yet believed, and humbly claimed God's promise, with this reason: thou hast told this goodness to thy servant, thou art God and thy words be true, Gen. 32.9, 10, 11.2 Sam. 7.18.28. praying him to perform it for his own sake; Dan. 9.19. who for his own sake puts away our iniquities, Esa. 43.25.    

Objection. II.  
The presumption of a bidden guest, sitting down at the wedding feast without a wedding garment, was found and fearfully punished. Considering my nothingness, and withal my great sinfulness, I fear to meddle, humility seems to withhold me.  

Answer.  
It is not presumption but humility to yield to Gods will, and a meet thing to accept the gracious offer of his son unto life, approve and yield to what God pronounceth to please him, give yourself liberty to judge in his work what is meet, consider the correction of Peter refusing in modesty his Lords offer to wash his feet. joh. 13.6.8.9. There is a carnal humility that may spoil a man of his soul. Col. 2.13.23. We be fittest for God's mercy, 
Ezech. 36.31.  when loathing ourselves in our foulness we aspire unto his grace, which he gives to the humble. 1. Pet. 5.5.6.  
Secondly, Great things beseem a great God, we are to consider not what we are in ourselves meet to receive, but what is meet for him to give, whose counsel determines to this and that man, as his pleasure is, who works herein for the praise of his glorious grace, that makes all for himself, Lord of all, free to place his grace where he will, none gives him first. Rom. 11.35.  
Thirdly, He suffers his elect, to fall into great sins, which he order to his and their glory: 1. In giving them notice of them, with feeling, whether strange terror & consternation accompany it, or they pass in the birth more easily, yet they go before many civil men into the kingdom of heaven. Math. 21.31. disposing them thereby unto his calling unto fellowship with Christ: 2. and makes them called, to do more with impulsion of love for much forgiven, Luk. 7.47. 3. To stand as patterns of Gods abounding grace, to prevent their diffidence, who desire God's mercy and grace, 
1. Tim. 1.16.  yet distrust by the number and greatness of their sins.  
fourth, Number or greatness of sins, are not bars in all to shut out God's mercies in Christ, either for forgiveness, or healing of nature: they may be resembled by the Sea, in which Gods great works are seen, which slows to the covering not only of sands, but rocks; because God hath given his son, to take with the nature of the elect, their death. Heb. 2.9.14. and thereunto their sins. He made him to be sin for us, that knew no sin, that we might be made the righteousness of God in him. 2. Cor. 5.21. God laid upon him all the sins of the Elect, figured in the goat that escaped, by lot Levit. 16.21.22. Over which Aaron confessed all the iniquities of the children of Israel, and all their trespasses in all their sins, putting them upon the head of the goat, sending him by appointment, into a land not inhabited, that the sins and curse might not reside among God's people, prophesied in Esa. 53.6. Not only the punishment of our sins, but our sins were made to meet upon him, whether past, present, or to come: and the equal value to all the wrath that they did deserve, he endured. 1. Tim. 2.6. He his own self bore our sins in his body to, or on the tree: 1. Pet. 2.24. By his stripes or wails we are healed, 
Rom. 3.22, 23. & 10, 12.  all have sinned and are deprived of the glory of God, he that is Lord over all is rich unto all that call upon him. Be it ten thousand talents, five hundred or fifty pence, he for Christ that hath (as the surety) made satisfaction to the full, for the whole debt, counts it as if he had no wrong by us, but that we are just, clear, not guilty, puts away his anger, loves us freely: 
Host 14.15.  we need not for fear, (believing in Christ) pain and torment our souls in respect of punishment to come, for any sin or blasphemy committed. 
Mark. 3.28.  Verily I say unto you all sins shall be forgiven unto the children of men, and blasphemies, wherewith they blaspheme. Christ appointed forgiveness of sins to be preached in his name without distinction of many or few, small or great. Thus God's people are encouraged to follow the Lord, and to set upon reformation of sinners because there is hope in Israel for this. 1. Sam. 12.20. 
Esra. 10.2.   
3. God invites to his feast, sinners, of vilest sort, 
Math. 22.9, 10. Luk. 14.23.  such as are as miserable in soul, as they be in body; that by high ways and hedges, Church porches or any meetings to make their advantage, show and offer to pity, faces gnawn, eyes, noses, and members eaten with rottenness.  
Whosoever accepteth truly his invitation, comes and eats of his provision, is allowed, cleansed from all his sin, clothed with righteousness as a robe, and adorned with graces as with jewels, Esay 61.10. Luk. 15.21. Reuel. 19.7. Come receive Christ, he shall clothe you and deck you unto admiration. Who is she, Cant. 6.9. that comes out of the wilderness to join herself to her well-beloved? Cant. 8.5.    

Objection III.  
Redemption is not universal, in God's purpose mercy is limited, Rom. 9.11.14. according to his will is all the difference between them that are saved and them that perish, Math. 11. 25.26. Christ came to do the will of his father, in giving eternal life to them that were given him. john 6.37. He gave his life for his sheep, john 10.15. died for the children of God scattered in all the world. john 11.52. But he did not pray nor speak a good word for the world to his father, 
joh. 17.9.  his sacrifice was the foundation of his intercession: they must needs therefore be of one extent. How shall I know that jesus Christ by the will of God gave himself for me, that I may stay upon him?  

Answer.  
First, He prayed for all, and therefore died for all that believe in him. joh. 17.20. None come to him but whom his father draws, he draws none but whom he had before given to him. john 7.37. Faith is peculiar to the elect. john 10.26. Acts 13.48. Titus 1.1. The election obtains it. Romans 11.7. Believe, and you have a clear resolution, whereby you may say, he loved me and gave himself for me. 
Gal. 2.20.   
Secondly, Suspicion arising of a certain prejudice without ground, inclining a man to the worst part, if it be but towards a man, is sin: for charity thinks not evil, believes all things. 1. Cor. 13. To have God in suspicion, when he calls me to receive his grace in Christ jesus, is much more sinful, both for injury to God, and hurt to myself. God hath provided against such putting of stumbling blocks to a man's self. Esa. 56.3.5.7. Whosoever loves the name of God and to be his servant is assured of acceptance, and joyful experience thereof for person and service.  
The spirit of God makes no persuasion to a man of his reprobation, as he doth of his Election. Neither can it be gathered from sin of nature, or Action internal, or external. Where Christ is esteemed truly, the spirit of grace not despited, if an Angel should pronounce your damnation, you should suspect him for a lying spirit. Or if you knew an Angel from heaven to say so much, that you shall be damned, you are to believe him no further then under this condition, if you believe not in Christ jesus and repent towards God; the written word, in the true sense known, is to be rested in above the testimony of an Angel from heaven. Galath. 1.6.  
Thirdly, You have inducements to believe, that thou ought not to neglect. You are borne holy; 1. Cor. 1.14. brought forth to God by the Church, God's wife. Ezech. 16.20.21. You are a child of the kingdom, Math. 8.12. yours is the adoption, Rom. 9.4. at least externally, as belonging to you. The covenant is propounded. Sacraments ministered, not only as notes of profession but as testimonies of Gods good will in Christ. Men having written their covenants, set their seals to them and delivered them, they that deal with them use to rest as secured, conceiving they deal with wise, honest and able men. God hath written his covenant, set his seal to it, and by a minister authorized by him set you, as it were, in possession. If you reject it not, not only spiritual things, but the application of them is represented in the Sacraments: you are sprinkled with Sacramental water, you have given to you and receive Sacramental bread and wine, which by God's appointment have Sacramental union with, and relation unto the spiritual thing represented. It is such an obligation to faith, and consecration of a man's self to God, that if a man excite not his faith and yield himself, he shall account to God above others that never had these testimonies. Ezech. 20.37. I will cause you to pass under the rod, and bring you into the bond of the covenant.    

Objection. FOUR  
God will not clear the guilty nor acquit the wicked: he joins perishing unto impenitency: how shall I believe his promise of mercy to my pardon, that cannot clear my conversion to my conscience. None can enter into the kingdom of heaven but borne of the spirit; 
joh. 3.5.  
Rom. 8.13.  living after the flesh I shall die. I am commanded to let no man deceive me with vain words to secure me from such danger. 
Eph. 5.5, 6.   

Answer.  
These two questions are distinct & must not be confounded, what manner of persons they be that God admits into heaven? And what manner of person may receive Christ, unto justification of life?  
The answer to the first is, that God receiveth none into heaven but such as he hath made meet thereunto by justification and sanctification in Christ jesus. Col. 1.12. 2 Thes. 1.11. The Apostle prays for the Thessalonians, that God would make them meet for, or worthy of his calling of the high things in heaven unto which he called them by the Gospel, not that there is inherent dignity in any man, but by imputation of the worthiness of Christ, which is ever accompanied with sanctification, or Godly nature. The inheritance is undefiled. 1. Pet. 1.4. no unrighteous person, nothing that is unclean shall enter into it. Reu. 21. 27. Whosoever remains in the full power of sin, working iniquity, though he bless himself in his heart, transform God in his thoughts, deceive himself in his imagination: he shall find that God will not be merciful to him. Deut. 29.19. but set his sins in order before him, Psal. 50.21. His religion is in vain, jam. 1.26. Without holiness no man shall see God. Heb. 12.14.  
The answer to the latter question is, whosoever finds his own guiltiness and death, every burdened sinner hearing Christ propounded and the covenant of grace in him, may come receive him with the promise of mercy, though when he hears the Gospel preached he be in a clean contrary way to righteousness, Rom. 4.5. He that worketh not, but believeth in him that justifieth the ungodly, his faith shall be counted for righteousness. Faith possesseth the sinner of Christ and his righteousness, which God of his grace imputes to him: which is then as truly his own, as if he had wrought it himself, and so is not putatively just as some blaspheming say, but truly and perfectly just, and in that justice worthy of heaven. Christ's passions are his actions, Christ's works his merits by the union which by faith he hath with Christ. God clears not the guilty against order of justice, his sin is translated from him to Christ, in whom God finds him; and Christ's righteousness to him: & receiving in Christ full satisfaction he holds him no longer guilty, but is just in the forgiveness of sins, and the sentence of righteousness pronounced upon him, he receiveth right unto life.  
Christ and the covenant in him is offered to unregenerate men, who enabled by God's spirit to perform the condition of the covenant, which is to believe in Christ, the promises contained in the covenant are surely his, as a true heir of them. Galath. 3.29. If ye be Christ's, than Abraham's seed, and heirs by promise. Regeneration is not the condition of the covenant but a promise contained in it, which is received by faith in Christ in whom the believer is a new creature, the workmanship of God, created unto good works. A man must not stay to believe till he find regeneration and repentance towards God, the work of it: but first believe that he may receive in Christ the promise of the spirit unto his new creation, or conversion to God, which declares itself in outward works. Christ is sent to bless men in turning them from their iniquities. Act. 3.26. Him God hath lifted up with his right hand to be a prince and Saviour to give repentance to Israel. Act. 5.31. We are not to look first to find repentance in ourselves, and then come to Christ to obtain forgiveness, but seek both in him. As the woman believed first that she should be healed touching the hem of Christ's garment, and upon the touch felt in herself that she was healed; 
Math. 9.21, 22.  so we feeling our loathsome disease of sin, are to believe that we shall in Christ be healed coming to him, who healed all manner of diseases in them that sought to him, & after to seek experience of his virtue in our souls. Children of the promise are such as are borne by faith of the promise, as Isaac was, when Sara was unlikely to bear children as if she had been dead. Heb. 11.11.12. Gal. 4.28. Offer violence to your unbelieving nature, resolve, and bind your soul by vow, promise to God as David doth to keep his commandments: 
Psal. 119.106.  whereof this is not the least to believe in the name of his Son, and hold to your promise, 
joh. 5.40.  think of the rebuke, you will not come to me that you might have life; 
joh. 4.48.  unless you see signs and wonders you will not believe; how it is that you have no faith. 
Mark. 4.40.  Think of the praise of faith in such as without any experience upon the hearing of the Gospel, when before they were great sinners, 
joh. 20.29.  staying merely upon the word of promise, which by faith was near unto them, even in their heart and mouth. Thus much of the second use.  
3 Use. Seeing there is such danger in not believing, when God promiseth, it requires our examination whether since we heard the Gospel preached to us, we have truly believed. james and john disprove some in their profession of faith by the want of virtue with it, to testify of it. When men do believe in Christ indeed, he makes them free, 
joh. 8.31.66.  and God that knoweth their hearts, giveth testimony in fact of his accepting for just by their faith, in giving them the Holy Ghost. 
Act. 15.8.1.  The Apostle Paul calls to examination of faith by experience of Christ in us. 2. Cor. 13.5.    

Objection. I.  
This seems not to be by ordinary way attained, infallible knowledge that I do sincerely believe in Christ, seeing there is a kind of faith which altars men so as they escape the filthiness of the world, yet it saves them not. How may I know the right kind.  

Answer.  
First, The exhortation had been vain, if they which believe could come to no certainty of faith in themselves, 2. Their profession overbold that from sense professed that they did believe, and their comfort to be suspected that rejoiced that they did believe.  
Secondly, It is true, there be divers kinds of faith, historical, which hath some degrees; (temporary faith may be counted a higher degree of the historical) and justifying faith: they differ in subjects, efficacy, and parts of nature.  
The historical and temporary faith, may be in reprobates, as it was in judas, and Alexander the coppersmith, and such as having been illuminated and tasted the word of God, fall totally and for ever away. justifying, or faith properly so called, is only in the elect: the seat of that is only the mind that assents to the truth and goodness of the word. This is in the heart, receiving Christ with his blessing, staying upon him with affiance of heart for our whole felicity.  
The temporary faith receives neither what should be received, nor as it should, nor is effectual in giving out, as the saving doth, by divine virtue. Faith which is only historical, receiveth not Christ unto union and communion: what it receiveth is never with an honest heart, it purifieth not the affections.  
Faith properly so called, receiveth Christ unto union with the believer. john 6.56. 2. Cor. 13.5. Ephes. 5.30. it receives in Christ the gift of righteousness unto justification of life, Rom. 5.1.17. reconciliation and safety from wrath for ever, Rom. 5.9. adoption, to be children of God, 
joh. 1.12.  and coheirs with Christ, Rom. 8. 16, 17. the holy Ghost, unto a new creation, 
2. Cor. 5.17.  unto leading by counsel, motion, strength, warning, encouragement; 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 unto entrance to God in prayer: the Spirit makes request for the Saints according to the will of God, Rom. 8.27.  
Secondly, It works 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 God's law unto delight in it, consecration of ourselves to God with love to be his servants, confession of truth to his glory, and commending of our souls into his hands, 2 Tim. 1.12. 
2. Cor. 4.13.   
Thirdly, To the believer, according to the degree of it, it works quiet dependence on God for provision and protection, content and comfort in God in any condition, patience under God's hand with delight in him. Psal. 73.25, 26.  
Fourthly, Towards faithful brethren, conjunction of souls and communion of gifts spiritual and temporal, 
Act. 4.32.  with a brotherly kindness and love edifying the body; 
Eph. 4.16.  towards all men, love, humanity, justice, equity, mercy and goodness even to enemies.  
Fiftly, against the devil, 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 works; knowledge, and appobation unto some joy in the word received: faith properly so called hath both them & an other as an essential degree above the other; which distinguisheth it from the other in kind, as sense distinguisheth the life of beasts from that of plants, that have vegetative life but not sensitive; and reason the life of men from that of beasts, which have 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 mercy in him, which is called receiving of Christ, and drinking his flesh and blood, putting him on: by this Christ dwells, and liveth in the believer, joining him so to the Lord that he is one spirit with him. For want of this, the temporizer is an unbeliever, in respect of true faith, a hidden infidel, such as Christ would not commit himself unto. 
joh. 6.64.  joh. 2.24.  
Yet they are said to believe by reason of some materials of faith: 2. for similitude in a cheerful profession of that Gospel: 3. In regard of some subjection to the word which open infidels cast away, yet differs from faith properly so called, as hypocritical from sincere, dead from lively, general from special, ineffectual from effectual, and transitory from abiding.    

Objection. II.  
The things revealed are sweet to them, they taste the word to be good, receive it with joy; that seems to imply application.  

Answer.  
By the light of God in their mind they see the kingdom of Christ to be glorious, heavenly and above this world; which many thought but earthly: they see their state for whom it is prepared to be full of happiness, God's love and good will therein of great admiration: they perceive a possibility of obtaining this happiness, which knowledge for the time delights them.  
Secondly, They perceive sin to be full of miserable vexation, know and fear a painful sting in death, and hearing of a free and full deliverance from these evils by Christ, they in some sort for a time submit themselves to the Gospel, forsake them which are wrapped in error, cease concerning act many gross sins, and do many things commanded, and so are received in the charity of the Church as members: by which vanishing taste temporary and partial reformation, with some common graces with the estimation of the Godly, they conceive a rolling opinion that they shall be saved, which for a while pleaseth them; but is only as the commotion of affections in a dream.  
Thirdly, The spirit of God makes no preswasion of God's love to them, nor ever gives life to the seed which in sowing fell in such ground. It is said to spring up as corn in stony ground or sown among thorns that choke it, but it never is brought forward to that which God works in them whom he calls of his purpose. They are said only to seem to have. Hence it is that they do not so much (setledly) as purpose, desire, & endeavour to get that faith which is proper to the elect: 2. or strive (of conscience of the commandments) against doubts and fears to give glory to God by believing: 3. they are not jealous of the deceivableness of their heart, they try not their state, with love to be true, and to know they are of the truth.  
It is with them as with a man admitted into a room, where a table is furnished with delicates (for some chosen guests) to see & taste of them, who is able to discern the goodness of the things set forth, the goodwill of the houshoulder to them that are bidden for whom they are provided; yet receives them not so as they for whom they were intended.  
The true believer tastes the love of God to him as a chosen guest in the delicates provided for him, & by that taste is carried in desire to grow up more in the grace that rejoiceth him, praiseth Christ for that rest and sweetness he finds in in him, 
Cant. 2.2.  and comes with endeavour more and more to him, 
1. Pet. 2.2.  giving himself to him as truly happy, in him his faith conquers, when the temporizers is overcome, and he goeth back after Satan.    

Objection. III  
True faith gives a knowledge of God's love to him to whom it is given to believe. 1 joh. 4.16. we have known and believed the love of God towards us. I find not that knowledge of God's special love to me: can I have faith and see none?  

Answer.  
There may be faith in the soul that takes not notice of it; God hides himself from them to whom he is a Saviour. 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, 
joh. 14.5.  and how should we know the way? Christ's words were true, they knew not their own knowledge. So he promiseth when he giveth his spirit more plentifully, they shall know (by the effectual working of it in them) that he is in them and they in him. john 14.20. Implying that yet they knew not that, as they should know it by experiment of faith. Faith may be implicit in respect of clear knowledge of God's favour, even after many years soberly spent in God's service.  
Secondly, Faith is for a time but in seed, not able to quiet the heart in knowledge of God's love, yet the reign of unbelief is destroyed: he that was careless of, or averse from faith, now wills, loves, desires, labours to believe: the grace given hath disposed him to follow after it according to the commandment, Follow after faith. 1. Tim. 6.11. The will is God's work. Phil. 2.13. Virtues in will and act are the same in kind, differing only in degree, as in vice, lusting after a woman in heart unlawfully is adultery in him that lusts, though it come not into act: coveting an other man's goods inordinately is theft, though he be hindered from taking them.  
Thirdly, Lusting contrary to the flesh argueth the presence and working of God's spirit; Gal. 5.17. in that the will of the flesh is not fulfilled but hindered. Desire of holy graces is an act of spiritual life, 
Neh. 1.11.  act argues faculty, and faculty being.  
Fourthly, Christ graciously receives, & tenderly cherisheth the little ones, Zach. 13.7. giving charge against contempt, and thereby offence of them, Math. 18.5.10. encouraging men to receive them as counting that in so doing he is received, when it is done in his name: he calls on men to bear with the weak, to comfort the feeble minded, 1. Thes. 5.14. he promiseth to bind up the broken and to strengthen the weak, Ezech. 34.16. to gather the lambs with his arm, & to carry them in his bosom, 
Esa. 40.11.  with tender regard of their weakness; he giveth unto him that fainteth, and unto him that hath no strength he increaseth power; Esa. 40.29. he quencheth not the smoking flax, the bruised reed shall he not break, but of weak and small beginnings shall he bring forward his kingdom victoriously. Math. 12.20. How did he respect the shaken Disciples, the two going Emmaus? to whom he joined himself, not without reproof of their slowness of heart to believe: yet to confirm their faith by opening the Scriptures unto them, Luk. 24.32. and the eleven together, reproaching them for their unbelief, yet showing his hands and his side, to the gladness of their hearts. Mar. 16.14. joh. 20.20. He crownes a gracious will where power want. Prou. 10.24. Esa. 1.19. 2 Cor. 8.12.  
Fiftly, Though it be given to some to know God's love to them with such sweet 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 have gloried in good, walking in the light of his countenance, made their songs of him, after have oppressed with sorrow, their souls sore troubled, fainting within them, jon. 2.7. their heart failing them at the thought of the multitude of their sins, Psal. 40.12. troubled in thought of God refusing comfort, 
Psal. ●7. 9, 10.  in great temptation to despair, uttering words savouring of it, as if they forgot their separation from them that perish: Esa. 6.5.7. Psal. 31.22. Lam. 3.18. yet get victory at length.    

Objection. FOUR  
Believers purged by the blood of Christ, are without conscience of sins, Heb. 10.2. know they are not guilty and are at rest in soul: I am sensible of guiltiness with painful fear; how dwelleth then the faith in God in me?  

Answer.  
First, Faith is but in journey yet, and hath different degrees; we read or hear of weak & strong, little and great, as it increaseth it gives us to know that we have no guilty conscience.  
Secondly, God doth not ease the believers of all their pain and fear at once, David heard Nathan pronounce his absolution from his sin in the name of God: 2. Sam. 12.13. yet had not present freedom from conscience of sin, as appears, Psal. 51.7. Mary's love testified her faith & forgiveness of sins: yet was she afflicted in conscience, as appears by her tears; Christ's absolution spoken to her face, thy sins be forgiven thee, bidding her go in peace. Luk. 7.48.50.  
God accepts voluntary contrition for sin, as it is offensive to him; it is founded in love which argues faith begun. Psal. 34.18. Psal. 51.17. Esa. 57.15. They must wait for the Lord that hideth his face, and look for him. 
Esa. 8.17.   
Thirdly it pleaseth God to quiet men's hearts by evidence of sanctification, 
1. joh. 1.7.  sometimes, when they want sense of faith and justification by it. 1. joh. 3.19. As the natural spirit comes not to any member but in connection to the head, so the spirit of sanctification is given to none but in their union to Christ. By that spirit we know he is in us, and we in him: 1 joh. 3.24. it is God's seal and earnest, to assure his promise, something above a pledge in common use: because the pledge is restored when the promise is fulfiled: an earnest is not restored but is made full according to the promise.    

Objection. V.  
There is a righteousness not allowed in heaven which had love from Christ, Mark. 10.21. and something called sanctification which is no sign of true faith, because men fall away from it to greater sinfulness, than ever they had before, and their latter end is worse than their beginning: how may I then know that sanctification that infallibly testifieth of true faith?  

Ans. 1. True holiness is an effect of union with Christ, Heb. 2.11. the virtue of his death and resurrection: Rom. 6.4. Phil. 3.10. Col. 2.11.12. proceeds from election: Eph. 1.4. and is an evidence to assure it unto us: 
1 Pet. 1.2.  2. Thes. 2.13.2. Pet. 1.10. a beginning of glorification, which is brought forward unto perfection of glory. Rom. 8.30. 2. Cor. 3.18. Therefore that from which men fall, and that morality which Christ's example teacheth us to love, as a work of God's good providence to the preservation of society, cannot be true sanctification, though sometime in a large sense so called for some materials; or because they seemed so to themselves deceived in their imagination. Prou. 30.12. Gal. 6.3. They have some kind of dispositions towards grace, but it is not brought forward to sanctification: they only seem to have. The world cannot receive the spirit. joh. 14.17. An honest heart whereby fruit is brought forth with patience is the note of a true believer, resembled by the ground.  
Secondly, True righteousness in life, is such proof of a man borne of God, and indeed righteous, as we are to rest in. 1 joh. 2.29. & 3.7. It differs from civil righteousness and seeming sanctification diversely though they have much of the matter in them: 1. in cause, extent, and end. 1. The next and immediate cause of a good work is inherent righteousness infused from Christ, of whose fullness we all receive grace for grace: it is not only 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 me was not in vain, but I laboured, etc. not I but the grace of God which is with me, called living and walking in the spirit. They be actions of a supernatural life begun, which we have in Christ by faith. Gal. 2.20.  
That righteousness which is not allowed in heaven, is produced by the flesh, of fleshly wisdom, which the Apostle opposes to the grace of God in guidance of conversation: 2. Cor. 1.12. it is by the providence of God, preserving natural light and conscience in some above others, and giving to some light by his word and spirit, whereby corruption is held under for a time, that the heart cannot show the naughtiness that is in it, and they receive some common graces which God governs to the producing of some good works for matter: but he never renewing the fountains of action, the mind will, and affections, the work proves in God's sight corrupt by the disposition of the instrument, and no mixture of true goodness in the production, as there is none in in the instrument. They are as clouds without water, like comely members of a body that want a head to give them life. God leads the believers by his spirit into good works, by governing the gracious habits infused, the godly nature into holy acts, hindered and corrupted indeed by the flesh concurring with the operations of grace in the same work, that the best work needs the sacrifice of Christ to make it accepted, the corrupt mixture pardoned. Yet their is some true goodness in it, and it is properly a good work, by the production of the spirit exercising faith, hope, love, zeal, fear of God, humility, and other graces.  
Secondly, True righteousness is a begun obedience to all the Law of God, by the seed of God abiding in the believer whereby he sins not, as the unbeliever, nor can sin. 1. joh. 3.9. As disobedience was punished with loss of original righteousness, and universal corruption of nature that man had all sin in seed: so by faith in Christ discharged of guilt thereof God gives again original justice and all virtues in seed that are common to Christians. A little child shall lead him. Esay. 11.6. because of his new creation and disposition to keep God's law which God hath put in his heart.  
False righteousness never delivers up a man to a full rule, and conscience of severity of right living; it giveth not strife thereunto, it is with partiality, reservation either for persons, Math. 5.44. times, Psal. 78.34.36. or things, Mark. 6.26. True righteousness hath something singular, false righteousness is ever with reigning sin: of which after.  
Thirdly, True righteousness is done to God in honour and obedience, to please and glorify him, to adorn his doctrine, to justify profession, to prepare unbelievers, to confirm and provoke believers by good example: in conscience of which the soul rests, when carnal men traduce the believer and impute his work sometime to madness, when it transcends their capacity, sometimes to some perverse affection, or bad counsels of heart. 2. Tim. 3.10. Thou hast fully known my manner of living, purpose etc. 1. Cor. 4.5. 2. Cor. 5.13.14.  
False righteousness, as it's not wrought in God, so it is not done to him, but bends back upon a man's self, Zach. 7.5.6. either to avoid punishment, and get reward, it is servile, and mercenary, or to get praise, to be counted an honest man, fit to live in a society. To do all in the name of Christ, Col. 3.17. that God in all things may be glorified, 1. Cor. 10.31. in ministering as of the ability that God ministereth, 
1. Pet. 4.11.  is of grace. It is the true love of God that carrieth the heart in intention to God. To a good work is required power, love, and a sound mind which Christians receive in measure. Love is counted the fulfilling of the law, 
Rom. 13.8.  it produceth and directs the works of the believer to God in Christ, to whom he lives as the Lord of his life and death, Rom. 14.8. Men unconuerted are turned so away from God, 
Phil. 1.21.  that they cannot spiritually love him. It may be as the God of nature, and author of benefits, which they seek to have and receive, they love him for their advantage: but not as he is in himself soveraignely good, nor as they believe his love to them in Christ. They may do something not only for temporal blessings, as Saul and jehu, but with relation to eternal life as the young ruler that was so rich, Math. 19.16. but live not to magnify Christ in their bodies which is peculiar to grace, Phi. 1.20.    

Objection. VI  
Some that fall away seem to be changed by the Gospel not only outwardly but inwardly: how can I be then infallible certain of the truth of my righteousness?  

Answer.  
There change is the gift of some common graces, which Christ, as Lord, bestows upon them, but he never gives 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 receive grace accompanying salvation, as appears by the opposition of these two, Their works proceed not from one and the same principle internal: 
Heb. 6.4, 5, 6, 9  the true believers proceed from the new creature, faith working by love, from the life of the spirit, which the other have not. Consider a little the difference of the work of God in the fountains of action.  
First, the mind of a temporizer is not holy, though it be enlightened to know and acknowledge the truth. It is peculiar to believers to be renewed in mind after the image of God: Col. 3.12. They that believe not, have minds and consciences still defiled and not healed with the unction from him that is holy.  
Which may appear: 1. in that his knowledge of truth is not rooted in him, in time of temptation he goeth away, and his light vanisheth; so as that a greater darkness cometh upon him. If the light that is in thee be darkness, how great is that darkness? 
Math. 6.23.  They go back after Satan the prince of darkness. For degree the devil was said to be cast out, but repossesseth them again; so it is worse with them then before.  
Secondly, There mind not being sanctified, 
Col. 2.20.  they soon are puffed up in their mind unto vain reasoning, which beget a false opinion: which having striven for, they hardly forsake. They sometime fancy a lie which seems wisdom 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 do. jer. 42.3.5.20. Surely ye dissembled, you were fully minded to go into Egypt whatsoever the Lord should say. They have an inclination to unrighteousness, and meeting with deceivers, are easily carried away, and that by the just judgement of God, whose the deceiver and deceived be, job. 12.16. and makes the punishment of the master as the punishment of the Scholar. Mal. 2.12.  
Thirdly, In that their knowledge is ineffectual, they know not as they ought to know. 1. Cor. 8.2. Not for their own use, which yet is required, job. 5.27. Not what first and principally, what more earnestly to follow. It leaves them ignorant of themselves, so as they think themselves to be some thing, when they are nothing, are puffed up, Masterly, censorious not only towards frail man, but sometimes towards God himself, as, Mal. 3. verse 14. Their light shineth not effectually into their conscience, and so as to guide them, it is denied therefore the account of knowledge for the livelesnesse of it. 2. Pet. 1.9. 1. joh. 2.4.9.  
Fourthly, their thoughts and devices declare the fleshliness of their minds, that which riseth naturally as the fruit of their mind is as an ill favour out of a sink, they mind things of the flesh, and when they take counsel and deliberate, it hath the same savour with the root, when they roll some good thing in their heads, they corrupt and defile it, the devil also whose power is yet in their mind, puts ill thoughts into them, as his first borne, and his breath to blow up the fire of fleshly lusts, unto which they so attend, as they forget God, his properties, works and ways, and walk in the sparks of their fire that they have kindled, Isa. 50.11.  
But the true believer is not so.  
First his knowledge is an abiding light, shining constantly till he come to life, called for that the light of life, john 8.12. He is taught of God, so as he declines not from his statutes. Psal. 119, 102. Because he taught him, he cannot believe otherwise then he hath received, though false teachers confirm their doctrine with signs and wonders. Matthew 24.24. They will not hear a stranger, specially in fundamental doctrine, they know not his voice, john 10.8. 1 joh. 4.4. They know by an holy anointing abiding in them the truth, and that no lie is of the truth, 1 joh. 2.27. and discern the particular lie, using such means and helps as God affords them. They be tempted & troubled with the temptation, but are always with God, and overcome the temptation, and return to their mind with confirmation, knowing whom they have believed, Psal. 73.2, 23. Gal. 5.10.  
Secondly, Though they may err in many things because sight is not perfected at once, it is with some darkness as it were in the dawning between light and darkness, yet not in full darkness true light hath shined to them, and they see though with many fancies, as he who at the first touch of his eyes saw men walk, 
Mark. 8.24,  but as trees, not in their perfect lineaments till Christ set to the cure again, than he saw clearly; hence comes such diversity of judgements among learned and good men: yet truth being propounded to them and defended by others, they have a gracious aptness to yield to it when they see it. Esay 11.6. A little child shall lead them. james 3.17. The wisdom from above is tractable; they offer sincerely their emptied minds unto Christ that he may fill them with a frame of truth: so renouncing the wisdom of the flesh, they allow their wits no liberty but in God▪ The ear tastes words as the palate doth meat, job 12.11. 1 Cor. 14.37, 38. Heresies in the Church manifest the approved. 1 Cor. 11.19. As Aegle to the carcase, by proper sagacity, so are they gathered to the truth concerning Christ, Luke 17.37.  
Thirdly, their knowledge is effectual, life eternal is begun, continued, and consummate in it, john 17.8.12. For God's teaching is such as the effect follows. john 6.45. Every man that hath heard, and hath learned of the Father, cometh to me. These are together, 1. knowledge of him, 2. being in him, 3. love of him, 4. and keeping his word, 1 john 2.3, 5. They by this light see God, specially as he is revealed in Christ, Ephes. 3.18, 19 They see themselves in the very secret chambers of their hearts for defects, contrariety to God's law inwardly; whence hindering of good and furthering of evil comes, admire the rich and abounding love and grace of God in Christ, 1 Tim. 1.14. confessing their own unworthiness, 
job 9.3.20.  have mean thoughts of themselves, compared to God, compared to Saints: and show by good conversation their works in meekness of wisdom. 
jam. 3.13.  They be called the meek of the earth, 
Zeph. 2.3.  that do Gods judgements.  
Fourthly, The thoughts of the just are right, Prou. 12.5. their renewed mind giveth disposition thereunto, and they are as fruits brought forth to God by the virtue of Christ; specially as the spirit breathes obedience, and governs them to devose good things Isaiah 32.8. They not only have a good treasure in their hearts, whence good thoughts are brought forth, but they form their thoughts unto good minding, with study and careful thought how to do acceptably, pray for pleasing meditations, and labour to keep their thoughts in an order, to serve God with their thought.  
Secondly, The conscience of a temporizer, whether you consider quiet, or troubled, differs much from the believers, in the execution of the function; because the believer hath some holiness restored to his conscience, which none can have but in Christ, who have learned him, and have been taught as the truth is in Christ jesus, to put off the old man, and to put on the new, Ephes. 4.22.  
1. The cause of quietness. 2. the effects. 3. the continuance, difference it.  
First, The quietness of an unbeliever, or that believes not, (so as it may properly be called faith) is upon mistaken grounds, as that his faith gives him right in the Covenant which God hath made to all that truly receive Christ, whose merit is the foundation of the covenant, it is infallibly true in the proposition, whosoever hath his Son hath life, 
joh. 1.12.  to as many as received him he gave this dignity, to be the children of God, but it is false in the assumption, I believe in Christ and receive him. So in the point of sanctification, deceived with show, when he hath not the truth, he rests upon the promise made to the sanctified, but falsely assumed to him: as before.  
Secondly, Or it is by a wilful presumption of finding God peaceable towards him, 
Deut. 29.19 jer. 7.8,  against the express words of the curse, trusting in a lying word, wherein sometimes they are strengthened by false teachers, that give life to them that should not live.  
Thirdly, Or by not stirring of corruptions, slumbering in error without sense. By ignorance of the law I was a live without the law, but when the commandment came sin revived, and I died. 
Rom. 7.9.11.   
Fourthly, By earthing themselves, as it were in a cave of forgetfulness of God, and their own estate; diverting their thoughts to other things, not considering that he remembers all their sins and that they shall come to judgement.  
Fiftly, Oppressing their conscience with false reasonings they take evil for good, good for evil, & lie under the woe denounced against it without fear.  
Secondly it gives no true comfort in God as reconciled, no delight in him job. 27.10. it is not renewed unto that righteousness which was lost, holds not to universal obedience, but suffers to live in some sin known consciencelesly, it witness not, nor holds a man unto, right manner and end of actions with due circumstances, but only excuseth the work done, as jehu did when he said to jehonadab the Son of Rachab come with me and see the zeal that I have for the lord 
2. King. 10.16.  He was carried with a great will to the fact, but not with pure intention, but to make himself sure of the kingdom: as the young man's conscience witnessed, 
Luk. 18.21.  all these have I kept; when for right manner and end he had kept none of them.  
Thirdly, The peace it hath continueth not. When God enterrupteth his presumption, opening his conscience to notice his working of iniquity, in the midst of laughter the heart is sorrowful and like Balteshar at the fight of a hand writing upon the wall he is filled with terror, 
Dan. 5.6.  and his false confidence destroyed, there shall be only fear to make them understand the hearing. Esa. 28.19.  
First, The quietness of a true believers conscience is caused by resting on Christ, to the sprinkling of it with his blood, as the blood of atonement for all his sins; 
Rom. 5.9, 10.  so particularly for those that do specially lie upon the conscience, both for present peace with God, and safety from wrath for ever hereafter, through Christ's advocation and intercession, appearing in heaven for him. 
Rom. 8.33, 34, 35.  It is also strengthened by experience of God's good will, Rom. 5.4. Psal. 41.11, 12. and by evidence of sanctification, in the dying of the root of all sins by degrees, lessening the force and fruits of sin, in the life of the spirit governing the soul by exercise of holy graces planted in it, to bring glory to the name of God by good works and labours of love, Heb. 13.18. 1 joh. 3.19. with faith of Christian liberty, and particularly of freedom from the rigour of the law, that God accepts in Christ a begun obedience though it be imperfect.  
Secondly, For effects, it works comfort in God, rejoicing in him because of the atonement, Rom. 5.11. free entrance into his presence with our lawful suits, Heb. 10.22. with a holy shame for sins though forgiven, Ezech. 16.63. witnessing the love of Christ to us, it holds to his word, to live no more to ourselves but to him; 
Act. 24.16.  it hath the authority of God in such respect that it cannot in any known law cast it out with despising the commandment, 
Psal. 18.22.  given to us though in lesser matters: 
1. joh. 3.9.  & therefore makes us strive against sin and maintain a close fight with it, and not only holds us to travail of soul for inward mortification, but to hold on in good duties when we suffer evil for the Lords sake. It encourageth in welldoing not only for matter, but for intention, against imputations of hypocrisy and vanity. job. 27.4.5.6. 2 Cor. 1.12. The peace it gives keeps the mind and heart in Christ jesus. Phil. 4.7.  
Thirdly, For continuance, it is a never failing feast; it may be interrupted, by desertion, temptation, falls, but it remains in cause, and returns at length. 2 Sam. 23.9. The troubled conscience of the unbeliever, or vain believer, and the troubled conscience of a true, though not perfect believer are differenced in cause, measure and effects.  
First, The vain believers trouble is of the spirit of bondage causing fear and disquietness. Rom. 8.15. He is amazed at his own brutishness rebuked for sin, whereof the conscience is witness, by apprehension only of misery following it. Prou. 5.12.13.14.  
Secondly, For measure, the conscience of an unbeliever accuseth too sorely, hiding away the Gospel; and so without hope, grief wholly possesseth the hart, without strife against it, as sinful; urgeth not to faith and repentance truly: he affects deliverance and sometimes complains of God for the greatness of his punishment, as they do in hell, with indignation gnashing their teeth, despairing utterly as judas. For the spirit having opened their conscience to see their sins and God's wrath, with sense of guiltienesse, leaves them in terrors, and moves them not to go to Christ. So through their own corruption they bring forth desperate sorrow, a fearful effect of their desperate sinning, who answer such as exhort them to repentance, There is no hope, I have loved strangers and them will I follow; jer. 2.25. to whom God may justly say this shall ye have at my hands, ye shall lie down in sorrow. Esa. 50.11.  
Thirdly, it makes a man shun God, as Adam upon his fall, as the devils did Christ as their tormentor, it makes a man flee the stroke of the word in a sincere ministry, it hates the light joh. 3.20. as Ahab said of Michaiah, whom he confessed a prophet of the Lord, I hate him, as Herod did john.  
First, The troubled conscience of the true believer is from the Spirit of grace sanctifying the conscience unto some rightness, in performing this function, in accusing and disquieting to his good, though not without some mixture of the flesh, it troubles for sin, as of enmity against God, offensive to him, and causing wrath, whereby the sinner is detestable to himself, doing things so unworthy. He cannot live under God's displeasure.  
Secondly, for measure, this unquietness is not full, because he is not without some measure of faith in Christ, to the purging of his conscience from guiltiness and filthiness of sin; though, it may be, he seeth no faith in his own heart. His conscience telleth him he ought to believe because of God's commandment, he valueth faith highly, and seeks it of God constantly, with mourning for his unbelief; he calls upon his heart to trust in God, as not without hope, though languishing, not without love whereby he cleaves to God, seeking his favour and the light of his countenance, specially, be he in prosperity or adversity.  
Thirdly for effects, it makes the believer to bear punishment upon him, whether from God, Lament. 3.28, 29. putting his mouth in the dust, he opens not his mouth against God, Ezech. 16.63. It maketh him to fear sin to come, and suffers him not to continue in known sins, it works him to readiness to forgive men, because he needs pardon and seeks it. He welcomes the ministry, wounding and healing, and striveth to remember God in his ways, promising with purpose of heart to sing joyfully of God's righteousness, when he opens his mouth. Or from men: of which after; whether from law and justice, or from wrong dealing.  
Thirdly, the will of an unbeliever (of which a work is specially good or bad, and so accounted of God) is not made free from spiritual bondage: a man is counted good or evil of his will. It is the comfort of a strong christian, that he finds the work of God in his will for delight to do that which God requires, with present and working will, not altogether ineffectual.  
The new heart is peculiar to them whom God hath received in Christ. Ezech. 36.26. To have the stony heart taken away and to receive a heart of flesh. Godly desires are peculiar to godly men who are carried by God's Spirit, which they allege to him as his own work, who gives to will, Nehemiah 1.11. Esay 20.8. graciously hearing and fulfilling them. Psal. 10.17. Prou. 10.24. It qualifieth a work unto acceptation and reward, that it was not only 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 sin and their works dead, their Will is not free then to any spiritual work, death deprives not only of action but faculty.  
They are said to serve sin, if their will be in a full bondage they are not free, all that are not freed by Christ remain in spiritual bondage to sin, they must be in him whom he freeth, and that is by a true faith; they are governed by the providence to some works that are good for their matter, but in them they are intrinsically guilty, they have no will to obey & honour the Lord, therein they proceed not from an inward frame of goodness, and conformity of heart to God's law, their will is worse than their deed, they receive the Gospel, but not with an honest heart, purely for itself, but with corrupt respect.  
They forbear some sins but not for love of God, and that they have chosen God's law, whereof sin is a violation, their will is not turned against it out of any inherent holiness contrary to it, but as contemned by light of the mind as reproachful for one that professeth true religion, or some way dangerous, as appears by their partiality in the law. jam. 2.4.  
The true believer is by the spirit of Ghrist in part, truly and for ever freed in his will from the spiritual bondage and servitude of corruption, and his liberty is brought forward by degrees. The change is by a supernatural work, as if a stone which a hundred times forced upward falls down again should have a new inclination put into it, the change were above nature. But now the inclination is natural, so in this work of God in taking away the stony heart and giving the will a new inclination, the divine power having made this alteration by infusion of grace and holiness into it; the action of it, in willing to believe to be justified, to be healed in nature of the sinfulness perceived, to be quickened unto good works, to do them more spiritually, is natural and free, by reason of the godly nature.  
Search yourself according to this difference in mind conscience and will, and be a true witness of the work of God in you.    

Objection. VII.  
I find such corruption in my mind, conscience, and Will especially, that I fear I am under the dominion of sin, not only having damnable matter in me, (from which Gods children be not free) but damning, for sin reigns unto death.  

Answer.  
First, If you desire healing of your nature, groan in desire to grace, perceive your foulness unto a loathing of yourself, fear not, sin hath not dominion over you.  
True grace and sense of sin may be together in a true believer, who by new light perceiveth what is sin, by renewed self-love more impartially judge themselves and their doings, by spiritual life feel that which they that are blind & dead, in whom self love is fully corrupted, neither see nor feel. Prou. 30.2.3. Rom. 7.24.  
That we see, abhor, confess, lament as our exceeding misery, sin dwelling & working in us, hindering the good we would, corrupting our best works, carrying us to hated evil. That we earnestly desire deliverance from this bondage. That we may do Gods will in earth as it is done in heaven. No measure that is joined with imperfection satisfieth us: but we contend further, that we endeavour ourselves to get more grace and the exercise of it, apply our hearts to fulfil God's statutes, bid battle to all vices, purge ourselves, embrace crosses as means of mortification and profit in holiness, love a wise reprover, bear malicious reproofs, and that we rest not in alivelesse conformity in the external action to God's law, it is of the grace of God given us in Christ jesus, Rom. 7.14.15.24. Phil. 3.13.14. 1 Chro. 28.7.9. Host 6.3. Psal. 119.101. 1 joh. 3.3. Heb 12.7.10.11. Prou. 25.12. 2 Sam. 26.10.12. Psal. 119.93.  
For sins past, 1. That we voluntarily remember them to afflict ourselves, taking grief and shame for offending of God. 2. That we willingly bear the punishment of them, loathing ourselves for our deeds that were not good, hold ourselves wholly damnable, open not our mouth in defence or extenuation, but confess ourselves vile to God's glory, with indignation, at our folly and brutishness: 3. that by remembrance of our service of such hateful and now hated sins, we keep ourselves from our iniquity and provoke ourselves to the study of innocence, that we are carried to labour in God's work with greater impulsion of love, considering Christ's love dying for us, Gods love giving him for us, and forgiving so great debt: 4. that we are humble, modest in opinion and speech of ourselves, whatsoever graces we have received, that considering our change by the grace of God, we be humane, compassionate toward sinners, loving to make them just, waiting for their repentance, devouring 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, lovingly and gladly receiving them repenting, is of grace, Esay 54.6.7. Ezech. 16.63. Leu. 26.42. 2 Sam. 15.26. Mich. 7.9. job. 42.6. Psal. 73.22. Psal. 18.23. 1. Pet. 4.2.3. 1 Cor. 15.9.10. 2. Cor. 5.14. Eph. 3.8. 2 Tim. 2.24.25. Tit. 3.3. It is a token that is pacified, is moved in his bowels towards us as his dear children; jer. 31.20. will meet us with tokens of peace and love, Luk. 15.20.23. and defend us as now delivered from our sins not being that we were, being that we were not: Luk. 7.44. and justify the joy of good men in our returning from death to life. Luk. 15.31.  
Secondly, Where sin reigns, the man is but flesh, merely carnal, Gen. 6.3. joh. 3.6. destitute of the spirit, jud. v. 19 in the full power of sin. Rom. 7.5. wholly replenished with it, 
Act. 8.23.  & as it were buried in it.  
If the Spirit of Christ be in you, it freeth you from the law and force of sin, 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 have and show forth much more corruption in affection and manners than many other christians do, yet the new man liveth in you as a babe. 1 Cor. 3.1. infirm and feeble to keep the old man under, and to bring forth the actions of a christian. And because of the seed of God in you (though in comparison of stronger christians you may be counted carnal) yet compared with mere carnal men, you are spiritual, you are not wholly carried by the desires of the flesh as they, but contrary lusts strive in you to destroy one another, Galath. 5. verse. 5.17. The perfectest Christian in this life compared with the spiritualness of God's Law, may well▪ pronounce himself carnal. Neither nature nor action is fully conformable to it, 
Rom. 7.14.  but though there be much in him contrary to the Law, yet the root of the matter is in him. job 19.28. You should say why do we persecute him, seeing the root of the matter is in him.  
Where sin reigns, temptations fill the heart, Acts 5.3. Satan possesseth the sinner in peace, Luk. 11.21. who pampers his lust, and makes the motion of it his full contentment: he will do the desires of the devil, who leads him with an inward efficacy, without any true resistance of his: he lives and walks in sin, 
1 joh. 5, 19  Coloss. 3.7. lieth in wickedness, he leads his life according to corrupt nature, though he have materials of righteousness, and be held back by God's providence from some gross act of sin, as Genes. 20.6. I kept thee also that thou shouldest not sin against me: therefore I suffered thee not to touch her. Yet neither is their heart sound in God's statutes, nor indeed desires to be: they have no study of piety reigning in them. When God regenerates a man, he makes him willing to be regenerate, which is in time together with regeneration; in order of nature the soul is healed before the desire, but the desire is first known to us: we see the effects which lead us to the causes, as the morning light before the morning Sun, yet we know the light is from the Sun drawing near to be revealed. Even wants of righteousness note sin to reign, where a man fears not, reputes not sin in general, with desire of an universal cleanness from sin, secret or known to him, when sin generally in nature, action, manner of producing actions with grief to defile God's work, is not in some measure laboured against of conscience towards God, and pardon sought in Christ unto rest in that blood of atonement, it is an uncomfortable state. Purging a man's self, is a note of a vessel of honour, 
2. Tim. 7.2.  opposed to the committing, so to the reign of sin. Reign of it, is expressed by obeying it in the lusts of it; His servants ye are to whom ye obey. Rom. 6.16, 17. Obedience subjects a man voluntarily; ye have obeyed from the heart, you were the servants of sin.  
The true believer, detests so the Devil's motions, upon the sudden iniection sometimes, that he is without taint of sin by them: yet it is an affliction, with victory, as it was with our Saviour tempted by the Devil, 
Math. 4.11.  to whom God sent Angels for his comfort; yet our corruption considered, it is a rare thing.  
Sometimes he is drawn aside, and enticed unto consent, with a contrary will, sometimes deliberate, sometimes sudden: but he cannot be brought under the reign of sin, yet unto acts of sin. For Christ keeps his possession, the seed of God abides in them, the Law is in their heart, they serve it with their mind, though sin with their flesh. Rom. 7.25. The spirit is willing, the flesh makes weak; they have only good of their desires. Prou. 11.23. God pardons, what they allow not themselves in, but hate, yet do it: he rewards the good, as the fruit of his own Spirit, brought forth to him in Christ. Their will is better than their deed, they please God, though not themselves, desiring more grace to serve him acceptably.  
Do you not by a will freed, solicit the understanding to discern, and with judgement truly determining, to command right things? Seek you not for more light of mind, and holiness of judgement, for the guiding of your way? Do you not desire rightness to your conscience, soundness of heart in God's Statutes? Could you not cast away righteous men, but in that name receive them, were it not for love of righteousness? Do you seek to further Gods work, by Ministers of righteousness, because they work the work of the Lord, and turn the disobedient to the wisdom of just men? Leave you not the reigns corruption, but are held with a bridle of righteousness to serve it? Doth the fear of God, though sometimes driven from its station, yet dwell as controuler in your soul, recover the station, repress the refractory thoughts & affections, sway your heart against the natural motion, that you may keep God's Word, make you cease from your own works, with desire that God may work his in you, that the leading of you (though you be interlaced with the flesh) you give to the holy Ghost, loving that he may have the principality in you, praying for the holy Ghost principally? (of which after in the examination of prayer.) Ponder you with care and delight to find willingly, and setledly to follow things of the spirit? Attend you yourself, concerning spiritual being? Grieve you inwardly, for that which the flesh doth outwardly or within: not losing, but using love to God, in resisting sinful motions? it is not your working, but suffering of sin. Charity may be in some sins astonished, but not abolished; as a soldier, with a great blow on his head, may lie as liveless, yet his will to fight against the enemy remains; he recovereth and seeks for his shield, and returneth to fight with increased resolution. The exercise of grace in thoughts, devisings, purposes, desires, endeavours, which proceed from the spiritual part, have promise of life and peace. Rom. 8.6. They be of regeneration, which is glorification begun; in which men proceed by the Spirit of the Lord, from glory to glory.    

Objection. VIII.  
Some wicked men are at some strife with themselves before they sin, as Herod, and confess their folly and guiltiness after sin done, sometimes with tears, as Saul: how shall I know, I have true freedom from the reign of sin; they do the sin which they stick at, and return to the sin which they confess, and weep at the notice of; I doing so in some particulars, what difference between me, and a fool returning to his folly?  

Answer.  
First, in the strife before sin, the difference is in the extent of matter: Secondly, in the motions, or principle whereout it proceeds: Thirdly, in the issue.  
For matter, the unbelievers strife is commonly but in some more gross evil, that makes one infamous amongst men: as Herod's strife, about breaking his oath to the loss of his credit, with them that sat at table with him; or to do a work condemned by the light of his mind, in putting to death an innocent man, whose justice triumphed in his conscience. He lived in other sins (as may appear) without strife. The true believer, as he hath received commandment not to sin, he strives to obey it, and so lives in a contention against himself, in mind, will, affections, about the body of righteousness delivered in the law; labouring to dead the very root of all sin, that his corrupt nature may be more barren, and less rebellion in him against God, where man can take no motive of it. This is implied in that prayer, 
Psal. 119.29. etc.  Take from me the way of lying, and grant me graciously thy law, let no iniquity have dominion over me, let my heart be sound in thy statutes; in that promise, I will run the way of thy commandments, 
Vers. 32.  when thou shalt enlarge my heart: when it shall be larger to receive grace, and more free and willing to obey; thus are they said to seek God's precepts, because they have given themselves to God, and their members instruments of righteousness, they apply themselves to fulfil God's Statutes; and it is their comfort, that their conscience bears them witness of this care and strife, for the universal righteousness of the law, as it concerns them. I will walk at liberty (casting out tormenting fears, enjoying a quiet rest and comfort in conscience) for I seek thy precepts. Verse 45. I with my mind serve the Law of God. Rom. 7.25. The wicked are said to forsake the law, to depart from God's Statutes, and therefore salvation to be far from them because they seek them not, and to be taken away as dross. Psalm 119.155.119.  
For motives. As the strife is between a fleshly mind, and sensuality, that informing the conscience, that the thing to be done is pernicious, and against civil behaviour, this wilfully egging him on to satisfy unregenerate humour: So the arguments to hold back the will from consenting to the act, are taken from fear, either of danger in the world or damnation in hell, or shame, and reproach, or some fleshly respect, which sometimes though they hinder the act yet not the desire, that in love to sin, they device vain reasons and pretexts, and draw iniquity with cords of vanity, inducing themselues to false conceits: which concluding that they fancy, are to them strong to draw on sin as cartropes to draw weights. They do not abhor evil. Psal. 36.4. And though a man have a right judgement for matter of good and evil, and his choice be according to his judgement, his practice according to his choice; if he hate not the evil which he forbears, or love not the good which he doth, he is guilty within, how soever his outside be. Thus Christian righteousness is noted, Heb. 1.8.9. The sceper of thy kingdom is a sceptre of righteousness, thou hast loved righteousness and hated iniquity.  
That which moves strife against sin in the believer is the will of the spirit against the will of the flesh, with love to God, to Christ, to God's law, by the inherent holiness agreeing with God's Law, so the commandment is not grievous, but obedience to it is cheerful and delightsome, thereby it sets itself against the corruption of itself: 
Psal. 119.161.  thus David, I have refrained my feet from every evil way that I may keep thy word, the strife was from the love of the word of God, and so from the love of God to obey and please him.  
Thirdly, The unbeliever though he escape for some time the filthiness of the world, he is entangled again and overcome, and come under a stronger bondage than before, obstinated in evil. 2. Pet. 2.20.  
The true believer strives in the strength of God, faith possessing him of God's power, pointing him to Christ's suffering in the flesh, arms him, 1. Pet. 1.5. & 4.1, that though in some particular he receive the foil, yet his will is not won from righteousness, he fights again for his own freedom, and is invincible, 
job 17.9.  thanking the Lord for his help, he holds on his way, & grows stronger & stronger, as did the kingdom of David against the house of Saul, which became weaker and weaker.  
They by the allurement of temptations may sin sometime against their light and conscience, as David by violence of lust, captived of the flesh as gotten into the power of it in that particular, the conscience brought a-sleep, the soul doting for a time upon the device of the flesh, and a while lieth in a kind of liking of the sinful motion concerning the carnal part in the soul: now grace is driven as it were from her station, and lieth in weak and dissevered desires, yet without purpose to continue in and heap up sin. But God will send new succour from heaven to join to that weak grace remaining: then conscience awakes, the will is excited, down goeth the power of the flesh, the heart is affectioned to Christ. This may appear in the temptation of the Church, as she confesseth all the matter, Cant. 5.2. I sleep but my heart waketh, etc.  
Yea it may fall out, that after victories, they may in some particular be brought back to repent sins, which increaseth the fault, in that being healed they sin again, it endangers to greater pain for their cure.  
Thirdly, It weakens grace that it gives not that help as before to the means used, as it is with nature made weaker by relapses into bodily disease. As frequent acts of virtue strengthen the habit: so by more acts contrary to it, it is weakened. Yet thus may it fall out in this strife of flesh and spirit: the devil though resisted flees from us, yet will return again with new assaults, and not always tempt to other sins but many times to the self same that we have repent, if God see it good to leave us and not confirm our wills in the strife. A good man may be brought under again in the same sin as jonas that after his repentance of flying away from his work at Ninive stands to justify it, and defiled his prayer with it. jon. 4.2. He prayed unto the Lord and said I pray the O Lord was not this may saying when I was yet in my country and therefore I prevented it to flee to Tarshish?  
As in anger grace gives an inclination against the inordination of it, yet upon occasions it will prevail, it was mortified without question in David, as other sins in root; yet find how Nabals' churlishness stirred it to resolve upon revenge unto blood, so may it be in some other sin with which a man is specially left to wrestle. 
1. Sam. 25.34.   
Yet where resolution is to keep the law of God, continued strife to perform the resolution, hope of sufficient grace to abide with him, not to be brought any more under dominion of sin, mourning with many a low sigh for such a sinful disposition, seeking newness of heart, walking constantly with God in other duties, hatred, after falls renewed, yea increased, argueth clearly that grace is present, sin reigns not, the will is on God's side truly, though weakly.  
Fourthly, God will not be less merciful than he commanded us to be, he requires us to forgive men that repent seven times in a day, seventy times seven times▪ Math. 18.22.  
The after grief of hypocrites is not for God's offence but for their own distress, either feared in the threatening as Achabs', or felt as in Esau weeping for the lost blessing, or ●t the best in the triumph of virtue over vice in their conscience, as David's innocence compared by Saul with his wrongs to him did draw tears from him, convinced in his heart that God was with David: but without turning to God, it works not repentance unto salvation. The true believer sorroweth of love to God whom it grieves him to have offended, his tears are dropped down to God. job. 16.20. the sorrowful water that he draws he pours it forth before the Lord, 1. Sam. 7.6. he reputes towards God and weeping inquires the way to Zion with his face thitherward, renewing his covenant, jer. 50.4.5.  
You finding then you have a constant will to be healed in nature, to believe repent, and do spiritual works 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 holiness and goodness of the law so commanding, that you lie not drowned in natural sinfulness as one lieth drowned in the water, but have sin in you, out of the full power whereof you are gotten, as one gotten out of the water hath yet water in him, and labour to drain out your corruption through the holiness in your will set against it, desiring to follow that will which resists the will of the flesh. That your will is better than your deed, fear not: you are so led by the spirit, as that you give not yourself as a servant to sin to obey and fulfil 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 sin, but enlightening the mind and applying to consider things to be done or to be avoided, and by working upon habits of grace infused, it excites the renewed will and confirms it, and as he sees God either preserves it from, or gives strength in temptation, though not always to every duty, nor to avoid every sin, yet to hold a course in goodness to the end, and to preserve from dominion of sin, that in general you make no declination from God though in many things you sin. 
Psal. 40.12.  He that said his sins were more than the hairs of his head, 
Psal. 119.157.  said also I have not declinend from thy statutes.    

Objection. IX.  
True grace will grow and he brought forward: I find it not so in me, and therefore fear I have none  

Answer.  
Grace is small in the beginning and is scarce perceived but by will and desire to have it, and that some goodness God takes notice of. Grace in the beginnings of it is resembled to the light before we see the Sun, that light we know is from the Sun: to corn in the seed which first dieth, then is quickened, and after appears in a blade, the husbandman knows not how. Mar. 4.27. Growth is, where it is, not sensible till after sometime.  
You must consider growth diversely. 1. In parts of sanctification, which though all be infused in seed, yet they are brought to appear by diligence. 2 Pet. 1.5. Add to your faith virtue, etc. some virtues are hardlier produced than other, yet by exercise become easy, we are commanded to learn to do well. Esa. 1.17.  
Secondly, In degrees of the same parts. 1 Thes. 4.10. so we are required to cloth ourselves, adorn and arm as with putting on virtues more and more. Rom. 13.12. Coloss. 3.12. 1 Pet. 3.4. &. 5.5.  
Thirdly, In more acts of the same virtue, Reu. 2.19. or of the same renewed faculty, the mind more fruitful in good thoughts, the will in good elections.  
Fourthly, In spiritualness of the same acts and faculties which have less mixture of sin in them.  
Examine whether as a plant of the Lord you are not more fastened in your root, spread in your branches, filling them more with fruits, and they growing in bigness or ripeness to better relish. 
Cant. 4 13, 14, 16. Hosh. 14.6, 7.   
Or consider in particular your love which faith worketh by; it groweth in intention, becoming more fervent & flames now that was before but a sparkle: 2 Thes. 1.3.  
Secondly, In extension when it is not partial, but takes in more persons, even bad men to make them good enemies to reconcile them, procuring their good, weak brethren to support them, bearing with them, pleasing in that which is good to edification, giving them time and help to profit, poor neighbours, to fulfil the royal Law.  
Thirdly, In rooted firmness, not changed with changes in the persons loved abiding in adversity, in falls, covering trespasses, overcoming offences, passing by them, devouring indignities.  
Fourthly, In guiding the acts of love with more judgement. Phil. 1.6. We are to love with our heart and with our mind: thus the Apostles loved a while though entirely yet not wisely, 
joh. 14.28,  Math. 16.22.25.  
Fiftly, In naturalness and pureness, carrying to the good of the loved more, with less self-love and respect of our own good, more benevolence, less concupiscence in it.  
Sixtly, In labours and works of love unto store of good fruits, old and new Cant. 7.13. 1 Cor. 15.58. 1 Tim. 6.18.  
2. The growth of grace hath stops: 1. In God's desertion. 2. By inordinate affection unto, 
Cant. 5.2.  and contentment in lawful things; Eccl. 2.2. 3. By suffering some fowl lust too far, as Samson lost his strength, as David found all out of frame. 4. By our own dulness & slowness of hart, Heb. 5.11.12. Luk. 24.25. We are called upon to be diligent in following after faith, hope, love, 
1. Tim. 6.11.  and other graces, and not to be slothful. Heb. 6.12.  
Fiftly, by wilful want of meet helps, forsaking holy assemblies and ordinances, 
Heb. 10.25.  by prejudice and conceit. Disaffecting powerful means for external flourish, so the Corinthians were hindered, till rebuked they were sensible of their evil, and became fervently minded.  
Sixtly, unlawful fellowship with evil persons. Pro. 13.20. David the nearer he comes to God, with resolution to keep his Law, the further he removes from the wicked, who were no helps, but hindrances to his performing of his purpose, Psal. 119. 115. dangerous for cooling zeal, snaring with temptations, and learning their way. Not that all fellowship with such people is unlawful to all godly men, the Apostle allows a christian (table) fellowship with a professed Infidel, and open Idolater, in the case of advantage of Religion: if he be bidden, advice about the convenience of his going, for probable good, either in winning, or making less averse, to hear the truth more equally with less prejudice. Or it may be to further a man's own peace or confirm it. Genesis 26.29, 30. Or when a godly man is joined in office with them, not communicating in their sins, showing them good example, knowing how to answer every man.  
Thirdly, sense of want of grace, complaint and mourning from that sense, desire settled and earnest with such mourning, to have the want supplied, use of God's means, with attending upon him therein for this supply, is surely of grace. For promises are made to the poor in spirit, that mourn, that thirst, that desire the holy Ghost. Mat. 5.3, 4. Reuel. 21.6. Luke 11.13. Such come from a spiritual sight, discerning the worth of grace, 
1. Pet. 2.3.  a spiritual taste, that the Lord is gracious, holiness of will inclining a man to holy things. Exercise your knowledge, faith, hope, love, spirit already received, to your Lord's advantage, and you shall have more. Mar. 4.24.  
Pray, & consider in Paul's prayers for the Churches, how far your desire may extend, to be filled with all the fullness of God, as you are capable, till there be no want of that in you, which should be full in you, till he hath fulfilled in you, all the good pleasure of his goodness. He is able to do exceeding abundantly above all that we ask or think. Ephes. 3.19.20. The desires of the righteous shall be granted. 
Pro. 10.24.     

Objection. X.  
I have prayed as I am able, and sought the Lord in his ordinances, I find not Gods answer to my comfort, which makes me call my right in God, into question, and fear my case.  

Answer.  
First, God is known by hearing prayers. Psalm. 65.12. Thus Manasseh knew him. 2 Chron. 33.13. Israel halting between two opinions, was confirmed by the answer of Elias prayer, that the Lord, he is God. 1 Kings 18.37, 38. David gathers God's approbation of him, and his love to him by receiving, and answering his prayer, Psal. 66.17, 18, 19 Psal. 116.1.2. and so calls his soul to rest. verse 7.  
Some upon their having answer, that their prayer was heard, and the effect should follow, have worshipped in thankfulness, before they saw it come so to pass, as was promised. 2 Chro. 20.18, 19  
The example of one heard in his prayer, adds to the hope of godly men, that they shall not seek him in vain. Psalm 32.6.34.5, 6. He hath not commanded us in vain to seek him. Esay 45.19.  
Secondly, as the spirit makes requests which we cannot express, but God knoweth the meaning thereof. Rom. 18.26. So may it give answer, whereto, through anguish of spirit we little attend: as Exodus 6.9.  
Thirdly, though God answer the prayers of his servants, when it is only in their purpose, before they pray, perceiving that they will ask. Psalm. 32.5. Esay 65.24. Sometimes while they are speaking. Dan. 9.21. Or upon the ending of their prayer. Act. 4.11. He holds some longer, sometimes many years in suspense, yet answers, when his glory shines most in the grant. Luke 1.13. He will take notice of men praying. Ananias must to Paul, and give him comfort, for behold he prayeth. Act. 9.11.  
First, 
Numb. 12.13, 14.  he defers us sometime for our humbling, we are not low enough yet, for his exalting of us. 2. Chron. 33.12.13. He prayed, humbled himself greatly, and prayed, and God was entreated.  
Secondly, or to prove us. Deut. 8.2. Wicked men will not attend long, but quarrel with God for not answering; and leave off praying. Mala. 3.14. Esay 58.3. Godly men feel strife of flesh. Lam. 3.8.24. Yet the spirit that wrought, doth maintain the desire, and upholds the soul in the strife, and thus makes the victory of faith recompense the deferring of our desire, as in the woman of Syrophoenissa, who striving with three great lets: Silemce, which the flesh might interpret a negative answer; Particularity, I am not sent but to, etc. thirdly, Unworthiness, called a dog, unmeet for the children's bread: held her faith, unto her great praise, obtained her desire, to her great comfort. Matth. 15.28.  
jacob was deferred, yet would not cease wrestling, till he had the blessing, there God spoke with us, He obtained; so shall we, using like faith and constancy in our striving with God in prayer. Host 12.4. God that requires unweariednesse, and will hear his crying day and night, Luke 18.1, 7. doth in stead of present answer, glorify himself by his supporting grace. 2. Cor. 12.8.9.  
Thirdly, he sits us unto due estimation of his gift, and care to hold that fast, which we came so hardly by.  
Fourthly, he hath put to every work a convenient time, which we are no fit judges of. john 2.4. Mine hour is not yet come. Different measures of grace, are given at divers times. john 13.36. Now thou canst not, thou shalt hereafter follow me.  
Fiftly, sometimes it may be, it is because we ask amiss either in our end. james 4.3. Or that we are amiss, in not joining endeavours: we are to pray in the spirit, but with all to build up ourselves. jud. 20. We must pray in temptation, but we arm ourselves also, Ephes. 6.11.  
Fourthly, it may comfort us, that we have the grace of prayer, though our desired answer appear not, it is a sign 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 work, furthers our account in the day of Christ▪ Math. 6.6. If we know he hears us, we know we have the petitions, that we ask of him. 1. john 5.15. God will accept of no other language in prayer, 
Gal. 6.18. 2 Tim. 4.22.  but that which the spirit joins with making our voice to be heard above, in prayer: that is always needful; the Lord be with thy spirit. In all worship of God, private or public, God seeks such as worship him in spirit and truth; john 4.23. in their spirit sanctified and governed by his.    

Objection. XI.  
My prayers in respect of distractions, and inability to vary matter, are such as I fear my prayer is not, as job saith of his, pure. 
job 16.17.   

Answer.  
First the holy spirit assists no man in this life in any good work so as to free it wholly from mixture of sin, when we would do good evil is present with us. In prayer, 
Rom. 7. ●1.  seeing our lusts are but in part mortified they draw our thoughts to attend upon them, and distract our attention and affection from the things we pray for, that our hearts are not held in meet elevation to God, and the devil taking advantage of our carnality will hinder us what he can in a work so much against his kingdom, we are apt to be tied to things by our senses, from which divine things being so far removed, we cannot without much watching and travail of soul stay our spirits upon them long.  
Secondly, A godly man having much of the flesh in him is sometimes only sensible of the operations of it when yet the spiritual part is willing to do the work according to God, 
joh. 3.8.  Gods breathing in us is at his liberty, and no more to be let then the wind, sometime we feel motion but we know not whence it comes, because we suspect the flesh. There be helps to know when it is of God.  
First, When with uprightness we propound to ourselves the service of God in prayer, and with strife of heart labour to worship him with our faith, trust, hope, reverence, humility of heart, bewailing our want herein.  
Secondly, when at other times we are conscionable of our doing Gods will, as we are in prayer desirous that he should do ours. Psal. 66.18.19. joh. 9.31. 1. joh. 3.12. That prayer which is out of a good conscience with strife to go forward in duty, though far of it, is of God's spirit who makes requests for them whom he hath sanctified. Rom. 8.27.  
Thirdly, When we are brought into God's presence with love and desire, our prayer not merely forced by necessity, but an effect of our filial affection to God, who inspires in the weakest motion of faith, teacheth to go, and holds by the arms such as submit to the commandment, with some pleasure in it.  
Fourthly, When we can deny our own wills, careful to understand Gods, content in our heart that it be done whatsoever be to us denied of that we desire, desiring that the creature may be for the creator, that his name may be glorified in all that we are taught to pray for, things, or persons, though we be not profited thereby, acknowledging the authority, the power, and the glory to be his.  
Fiftly, When we seek spiritual things specially, Rom. 8.5. they that mind the things of the spirit are after the spirit. It is of spiritual life that we seek and affect not things on earth but things in heaven Col. 3.1.2.  
Sixtly, When not for ourselves and ours only, but for all that we are to pray for, friends and enemies in a due order, specially for Saints, and persons chief in place and power for God's glory.  
Seventhly, When such desires are settled, so as we neither forsake them nor change them for others, knowing that they be after the will of God. Psal. 27.4. One thing have I desired of the Lord which I will require, that I may dwell in the house of the Lord all the days of my life, that I may behold the beauty of the Lord. Natural motion is not so: it is not hard to make the opposition, between it and spiritual motion, by that which hath been said of the signs of it.  
For varying: 1. Our Saviour gives example, when the matter is one, to make no scruple of varying words. God delights not in variety of words, that which he looks to, is specially, the desires and groans of heart, whether we can express them or no, being after his will: as in singing, the melody that pleaseth the Lord is that in the heart. 
Col. 3.16.   
Form of wholesome words is profitable, gathered according to inspired word, in the holy Scriptures, wherein matter of our requests is contained either expressed or by just collection, invention, memory, affection, may be helped so.  
If forms were unlawful ny way as limiting the spirit, than the prescribed forms, by God appointed to be used, and chosen, yea commanded sometimes, in the words to be done in extraordinary occasion of praise, as: 2. Cor. 20.6.  
As he that prayeth by another man's mouth prayeth well, though he be kept therein to the form devised according to the will of God for matter to be asked: so may the form written, inform him for matter sometimes more than his own heart, and work instantly with the apprehension, true feeling of it, and desire, by the spirit, whose work is specially inward.  
Occasions being divers, God revealing other matter, will surely enable you to make known your requests, at least to look to him, as a sick child to his father, whose desires it may be the father knows not, nor can satisfy. Our heavenly Father is full in both, this ability may be in a man, like the money he hath about him, which he knows not of, till necessity makes him search, and is glad to find.  
It is good to meditate of matter needful before we pray, and to lift our heart to God, to teach us to ask what we ought, who know not of ourselves: and to give what he knows we ought to have asked.    

Objection. XII.  
I find myself so affected to the World, in care for present things: secondly, in contentment, in having them: thirdly, in fear of man: fourthly, in want of desire to be with Christ, that I fear, that I have no spiritual life.  

Answer.  
First, call is indeed a selection of men from the World, unto Christ and his Kingdom. john 15.19. The note is not to be of the World, though in it, dead to it, living by another spirit, than the spirit of the the World. Both openning the mind to see better hope of calling, and guiding the freed will, to choose and tend to it. Hebr. 6.11. with bend course following things above, this World left in preparation of heart at least.  
Secondly, yet being in this World care is required, even where it may cause some distraction, from more full attendance on the things of God. As in a Christian husband and wife, with intentivenesse of mind, to approve their faithfulness in the covenant mutual between them. 1. Cor. 7.33.35.  
They are to provide for their own. 1. Tim. 5.8.2. Cor. 12.14. with forecast. 
2 Cor. 12.14.  Prou. 21.5. Hiding things under their hand. 
Psal. 112.5. Pro. 13.23.  Prou. 27.23. Discretion in ordering affairs, giving necessaries, places, before delights and ornaments. Prou. 24.27. To the good before God, he giveth wisdom, understanding, and joy. Eccles 2.26.  
Cautions. First, the heart must be watched over, that it be not weighed down with the cares of the World, not the Word be choked. Math. 13.22. Luke 21.34. Heb. 12.1.  
Secondly, earthly employment must be seasonable, not shutting out spiritual opportunity. Luke 14.18, 21.  
Thirdly, it must not be service of worldly lust, but of God requiring in our place and personal calling, diligence: 
2 Thess. 3.8. Eph. 4.28.  1. To eat our own bread: 2. To have to minister to them that want: 
Prou. 3.9. Eccles. 17.13.  3. To honour God with that we have, to make our grace shine forth in good works, Prou. 12.24. Eccl. 7.13.  
Secondly, It is not unlawful to take contentment in good things given of God to us and our family: we may taste him sweet in his blessings and rejoice, Deut. 26.11. He gives abundantly all things, not to lay up, but to enjoy: 1 Tim. 6.17. he gives food unto gladness Act. 14.17. we may lawfully both see and be affected with pleasure of the proper goodness of his creature.  
First, Cautions. So we see God in his blessings and creatures & be led to him, moved by his goodness to serve him cheerfully and with a joyful 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  job. 31.25. buying as not possessing, rejoicing as not rejoicing, making the Lord our portion, Psal. 119 57 resolved to keep his law, exalted or abased, full or hungry, Phil. 4.12.  
Thirdly, That sensible of the reeling of earthly heights, uncertainty of these changeable conditions, we have our mind composed through habitual resolution, to depend on God to equability of affection in all conditions, content with Christ our true, certain, and great gain, counting all, loss, dung, separate from him. Phil. 3.8.  
Fourthly, That we be of like affection with others, rejoicing with them that rejoice, and remembering Joseph's affliction, 
Rom. 12.15.  to the moderating of our pleasures, and to the exercise of love and mercy. 
Amos 6.6.   
First, Nature fears things hurtful to it, seeks the perservation of itself, it is a part of true wisdom to foresee evils and to provide against them: beware of men, Math. 10.16.17.  
Secondly, There is a fear due from inferiors, in subjection to superiors. Rom. 13.7. with sense of God's image in their superiority, and conscience of their own infirmity, to season obedience, which requires fear, and to preserve them from undecent behaviour.  
Thirdly, There is a corrupt and inordinate fear, whereby we sin in not sanctifying the Lord in our hearts by depending upon him, and making him our dread and fear, 
Esa. 8.13.  for no fear of any creature to sin against him: which is either full and occupieth the heart wholly: which kind of fearful ones have a fearful place appointed, if they do not repent, Reu. 21.8.  
Or it is of infirmity, with love to God and his commandment, strife against it to glorify God in resting on him, which in the weakness of faith may prevail, yet not reign. Thus many godly men have been guilty and out of this passion done reproachful things.  
Confirm your heart against this fear, 1. by God's commandment, in nothing fear your adversaries. Phil. 1.28. and call upon the fearful to be strong Esay. 35.4.  
Secondly, By promises considered and applied by faith in Christ, Esa. 51.12.13. Heb. 13.7, 
Esa. 43.2, 3.  joh. 10.28. of God's presence, Psal. 91.15. of his protection against hurt, or deliverance, or strength to bear 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 upon jesus, the author and finisher of our faith; 
Heb. 12.2.  consider him in his sufferings being such a person not only innocent, but the Son of God, and the glory that he lives in, and will bring them into that are faithful in him.  
Thirdly, By weighing the providence of God, in three degrees: 1. In unreasonable creatures, sparrows of mean price, but have the course of their life defined by it, 
Mat. 10.29.  swine were not free to the devils will but by divine permission. 
Mark. 5.12.  2. In reasonable men unbelieved, have him their Saviour, 
1 Tim. 4.10  he is the Saviour of all men. 3. His providence special towards believers, having their haiers in number, & custody. Mat. 10.30 those three in the ho●● fiery furnace had not a hair of their head burnt. A Christian above other men neither lives nor dies at adventure, but to a Lord, that will own him in life and death. If he give quietness who can make trouble, 
Rom. 14.8. 1 Thess▪ 5.10.  whether upon nations or a man only? job. 34.29.  
Fourthly, Thinking on the spirit you have received, not of the world, not of fear, but of power and a sound mind: 2. Tim. 1.7.  
Fiftly, Of the good that comes by such sufferings to others, many glorify God in seeing such grace shine forth in such as the spirit of glory rests upon.  
Elect not called are prepared to conversion, they that are called are confirmed becoming more hold in God's cause, Phil. 1.13.14. and for reprobates a testimony is left on God's side against them whose judges the believers shall be with Christ at the day of judgement.  
You have not yet resisted unto blood in striving against sin, you must resolve and prepare for it, whether God will call you to it, or not: it is a fellowship with Christ, greatly argueth faithfulness, Act. 15.26. Lesser sufferings are the marks that are upon Christ's faithful servants; a great work of our love to God and our brethren, 
Gal. 6.17.  joh. 14.31. joh. 15.13. a glorious victory over the world, flesh and devil, Reu. 12.11. leaving glory on the names of such, and making their example persuasive. Ephes. 3.1.  
Fourthly, To be with Christ whether by death, or by change is best of all; we desire by change if that might be, not to put off the substance of our bodies but the qualities: 2. Cor. 5.4. but that not granted to us, but to such as shall be alive & remain at Christ's coming: 
1 Cor. 15.51, 52.  1. Thes. 4.15.17. It is a holy choice, 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 use of a good man's life to others, it may make a stop in this choice, 
Esa 38.18, 19  Phil. 1.23.24.  
Thirdly, Good men are not always in such case as to dare to die, their soul is troubled, Psal. 6.3. 2. They would do God more service, Psal. 119.17. they desire to mourn more for their sins, which heaven admits not, there is no sorrow.  
Fourthly, The godly have their graces mixed with their contraries, in remiss degrees the love of Christ and the love of being in this world may be together, no man here followeth the guidance of the spirit without sensible hindrance of the flesh: the comfort is that we give not the reigns to the flesh, you do not make present things your treasure, desiring to live in the body only to enjoy them, as if you thought your felicity ended with your life. Doth it not afflict you that your love to Christ's presence is no more full and flaming? fear not. What gather you of Lot's linger in Sodom till (God being merciful to him) the Angel led him out by the hand? that he had no spiritual life? or that some earthly thoughts and affections, striving against his grace held him? Kindle your love to Christ, 
Gen. 19.16.  and cool it to the world, compare them and the gain by them together. Cant. 8.7. Phil. 3.8. and come up more out of this wilderness to cleave to your well-beloved, who makes his to be the glory above 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 keep you chaste in love to him from adultery with this world, and greatly desire the sweetness of his familiarity.  
Consider what account he makes of the love of his set upon him, Cant. 4.10. and be provoked 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 desirable, Cant. 5.10.16.  
Labour to know his love that passeth knowledge and be drawn to it as soldiers to their banners, all the world cannot give an example of such love, Rom. 5.8.  
He is tied in his desire to the presence of his Church, his love in pleasures, Cant. 7.5.6. his prayer to his father a little before his death was, that they which believed in him might be where he is, 
joh. 17. 2●.  he gave his promise for their comfort that he would come again, and take them to 〈…〉 be where he is. 
joh. 14.3.  Let this further your desire to be with him.  
In the mean time continue in his love in keeping his commandments joh. 15.10. stand on his side against Antichrist in his battles with him, Reu. 17.14. He judgeth and fighteth righteously, and the victory is certain on his side, Reu. 19.11.16.20. Be diligent in making him known, in opening his excellencies, 
Cant. 1▪ 2.  that his name being as an ointment poured out, others may love and seek him, speak forth his praise, declare his will, confess him before the world. It is not without fruit Cant. 8.13. The companions hearken to thy voice.  
Now the God of hope fill you with all joy and peace in believing, and the Lord guide our hearts into the love of God and patient waiting for of his Son. 
Rom. 15.13.  
2. Thess. 3.5.  Unto God the Father, Son and holy Ghost be honour, Thanksgiving, obedience and subjection: Whose is the kingdom, power, and glory, for ever and ever. Amen.    
FINIS.