best wines when they taste them but leaue and let them goe when as they heare how deare they are prized §. Sect. 10 The third difference betweene them is in their properties Thirdly iustifying and temporarie faith doe differ one from another in their properties and qualities For true faith is heartie and vnfained and therefore is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith that is not fained and if there be any hypocrisie lurking in the heart it is an enemie vnto 2. Tim. 1. 1. 5. it and laboureth to purge and roote it out but the faith of temporaries is hypocriticall and purposely affecteth and delighteth in disguizing and dissimulation Againe true faith is constant and couragious to indure the fiery triall It will come vnto God and catch hold on him for mercie when hee frowneth and seemeth angry It applyeth the promises when they seeme voide and hopelesse and waiteth Esa 28. 26. Habac. 2. 3. Gods leysure when hee deferreth to performe them For hee that beleeueth as the Prophet speaketh shall not make hast It cleaueth vnto the Lord when he seemeth to reiect and shake vs off and will not leaue the profession and practise of his truth when it is beaten from it by afflictions and persecutions But temporarie faith though it make a glorious and golden shew in the time of prosperity yet it becommeth drosse in the fierie tryall and though it commeth ioyfully to God when he inuiteth with benefits yet it will cowardly runne away when hee threatneth or correcteth It springeth and sprouteth when it is watetered with the showers of prosperitie but withereth and sadeth when the hot sunne of persecution ariseth and though the temporarie bee ready to receiue all good from God yet he is not patient with Iob of receiuing euill also § Sect 11. The fourth difference in respect of their concomitants Fourthly iustifying faith differeth from the faith of temporaries in respect of the companions which doe accompapanie them For true faith is ioyned alwayes with a great conflict betweene it doubting which maketh the poore Christian to cry out with the father of the possessed child I beleeue Lord help mine vnbeliefe and with the Apostles Saue Mark 9. 24 Mat. 8. 25. vs Lord we perish Neither doth it obtaine the victorie ouer vnbeliefe and get quiet possession of our hearts without much struggling striuing and painefull labouring in the vse of all good meanes whereby it may strengthen it selfe and weaken its enemie But the faith of temporaries is easily attained without any great opposition or long labour for no sooner doth he heare the Word but presently he receiueth it with ioy and as soone as the seede is cast Mat. 13. 20. into the stonie ground it forthwith springeth and sheweth it selfe in the greene blade of a glorious profession It reioyceth before it grieueth and comfort commeth before mourning It is exalted before there was any humiliation and triumpheth in victorie without any conflict And the reason is because the temporary beleeuer is not much crossed in his presumptuous conceipt by Sathan or his owne flesh who are content to let him flatter himselfe with a shaddow and semblance of faith which is without vse or fruit that resting in this he may neuer labour after such a faith as is sound and substantiall knowing well enough that it will nothing profit him seeing within a while his inlightning will turne to greater darknes his beleeuing to desperate denying or deepe despairing his washing and cleansing to greater pollution and defiling and that hee may at pleasure make his re-entrance with seuen spirits worse then himselfe and so make the last end of this man worse Heb. 6. 4. 5. 6. Mat. 12. 44. 45. 2 Pet. 2. 20. then his beginning Againe true faith is ioyned with all other sanctifying and sauing graces for from this fire of faith riseth the flame of loue and zeale from this holy roote springeth the fruit of all new and true obedience From this fountaine floweth affiance in God feare hope humilitie and the rest all which as they are the effects of faith in respect of their birth and being so are they companions props and stayes of it after they are wrought in vs. But especially the most knowne and apparant companion of a liuely faith is a good conscience For he that assuredly apprehendeth Gods loue in Christ maketh conscience of all his workes and wayes carefully doing those things which may please him who hath so loued him and whom hee so loueth and flying those things which may offend him 1 Tim. 1. 5. 3 9. Whereof it is that the Apostle ioyneth them together The end saith he of the commandement is charitie out of a pure Heb. 10. 23. heart and good conscience and faith vnfained And againe Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinckled from an euill conscience and our bodies washed with pure water But the temporarie as he hath onely a seeming faith so hath hee also but counterfeit and seeming graces he hath no true loue of God and his brethren but such as springeth from selfe loue and loue of the world no affiance in God longer then he vnderproppeth it with secundarie meanes and sensible helpes no hope longer then the promises are ioyned with present performance no feare of God but seruile and slauish no zeale but like that of Iehu such as will further his worldly ends neither doth hee make conscience of imbracing and practising all duties commaunded but some onely which best fit or least crosse his carnall affections nor of mortifying and forsaking all manner of sinne but of such onely as bring least pleasure or profit and that little which he doth is not performed in loue and obedience towards God but out of pride and vaine-glorie selfe-loue seruile feare or worldly respects § Sect 12. The fift differēce in their effects 1 True faith purifieth the heart Lastly iustifying faith differeth from that which is temporarie in their fruits and effects For true faith purifyeth the heart from all manner of sinne especially those inward and secret corruptions which are knowne onely to God and a mans owne conscience and not onely bindeth the hands to the good behauiour but reneweth and changeth the affections of the heart causing it to hate mortally those vices which it formerly loued and to resist and subdue them in their birth and first beginnings But the faith of temporaries doth not purifie the heart but onely seemingly reformeth the outward actions or if it purgeth it from any sinnes it is from such as are contrarie to naturall appetite or from those which are lesse pleasing and profitable and not from those wherevnto nature chiefely inclineth and wherein the corrupt heart doth especially delight § Sect. 13 The 2 effect wher in they differ is in respect of their operation Secondly iustifying faith worketh by loue and is fruitfull in the duties
of holinesse and righteousnesse and not by fits and starts but as an holy roote and tree of Gods planting it beareth and bringeth forth ripe fruits continually in due time and season and as a liuely fountaine of grace and goodnesse it sendeth forth the pleasant streames Gal. 5. 6. Psal 1. 3. Ioh. 4. 14 7. 37. 38. of good workes and vertuous actions But the faith of temporaries worketh seldome and but by fits and onely when they haue some pange of deuotion wrought in them by the power of the Word conuincing their consciences or out of naturall passion moued with some pitifull obiect Neither are these true fruits of holinesse and righteousnes because they spring not from a liuely faith vnfained loue true obedience but from selfe loue praise of men or other worldly respects they are not ripe fruits fit to bee reaped and carried into the barne but onely greene blades semblances and shewes which wither before the time of haruest § Sect. 14. The third effect respecteth ioy 1 Pet. 1. 8. Thirdly true faith causeth peace of conscience and ioy in the holy Ghost which is no slight nor flitting ioy but as the Apostle calleth it vnspeakeable and glorious the which in the nature of it is spirituall like the author which worketh iâ— and most sheweth it selfe when as wee are exercised about spirituall obiects and exercises as hearing the Word reading meditation praying holy conferences and such like But temporary faith bringeth no such peace For there is no peace saith my God to the wicked And howsoeuer sâ— 57. 21. they haue some ioy yet there is great difference betweene it and that which proceedeth from true faith For Mat. 13. â—â— the faithfull delight in the Word as being the word not of man but of God himselfe and because they finde it his 1 Thes 2. 13. Rom. 1. 17. strong power whatsoeuer the instruments be to their sanctification and saluation But temporaries reioyce in it for nouelties sake and as it is the word of man not so much in respect of the spirituall matter as the manner how and the person by whom it is deliuered because they loue him as a friend for worldly respects or for his naturall gifts and parts because hee is learned wittie and eloquent the which ioy ceaseth and turneth oftentimes into anger and spleene when as the word commeth home to the conscience and reproueth him sharpely for his darling sinnes Secondly the faithfull man reioyceth in spirituall things the assurance of Gods loue the remission of his sinnes and his owne saluation and though hee taketh some ioy and comfort in the things of this life yet it is but small in comparison of the other But the temporarie beleeuer contrariwise taketh some small ioy in spirituall things as hauing some little taste of them but his chiefe reioycing is in things worldly and earthly which maketh him to neglect the other ioy when as they crosse one another and will not stand together Thirdly the ioy of the faithfull like the cause of it which is our faith is small at the first but increaseth by degrees vntill it come to fulnesse of ioy like that of Dauids Thou hast put gladnesse in my heart more Psal 4. 7. then in the time that their corne and their wine encreased but the ioy of temporaries is greatest at the first entrance and then decayeth by little and little till at last it be vtterly consumed come to nothing Finally the ioy of true faith is strong constant and not only continueth in the fruition of worldly prosperity but also in affliction and persecution as we see in the example of the holy Apostles who reioyced and sung Psalmes vnto God when as they were persecuted for preaching the Gospell But the ioy oâ— temporaries like that of the Grashoppers continueth 〈…〉 whilest the summer of prosperity lasteth but decayeth and dyeth in the winter of afflictions § Sect 15. The fourth effect respecteth confession christian apologie Rom. 1â— 10. 1 Pet. 3. 15. Fourthly true faith as it inwardly in the heart beleeueth vnto righteousnesse so outwardly with the mouth it confesseth to saluation and the true Christian as he beleeueth in Iesus Christ so he is alwayes ready to render a reason of his faith and hope that is in him when the glory of God or good of his neighbours requireth it although it bee with the hazard and losse of his goods landes liberty and life And being indued with the spirit of faith he is ready to say with the Psalmist and Apostle I beleeued and therefore haue I spoken But the temporary beleeuer confesseth Psal 116. 10. 2 Cor. 4. 13. his faith when as it will stand with his worldly credit or aduantage but smothereth his profession in time of daunger and vtterly denyeth it rather then he will vndergoe any damage for it § Sect. 16 The fifth effect respecteth contentment 2 Cor. 5. 7. Rom. 1. 17. Heb. 13 5. Fiftly true faith giueth a Christian comfort and contentment in all estates for be liueth and walketh by faith and not by sense and therefore when hee wanteth friends or wealth and such like worldly helpes he resteth contented because his chiefe treasure and sufficiency is in Gods neuer fayling prouidence vpon which he chiefely relyeth according to that of the Apostle I haue learned that in whatsoeuer estate I am therewith to be content And againe Neuerthelesse Phil. 4. 12. Gal. 2. 20. I liue yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the sonne of God who hath loued mee and giuen himselfe for mee But the temporary beleeuer liueth by sense and not by faith and trusteth in God when as hee hath in his hands the pledges and pawnes of earthly benefits but distrusteth in his promises and prouidence when as secundary helpe and inferiour meanes faile and therefore vseth vnlawfull meanes to helpe himselfe § Sect. 17. The 6 effect is the ouercoming of the world 1 Ioh. 5. 4 5. Sixtly true saith ouercommeth the world according to that of the Apostle Whosoeuer is borne of God ouercommeth the world and this is the victory that ouercommeth the world euen our faith Who is he that ouercommeth the world but hee that beleeueth that Iesus is the Sonne of God And it contemneth all earthly things as vaine and worthlesse in comparison of spirituall grace and heauenly glory But the temporary beleeuer when hee is at the best is but a meere worldling and a deuoted slaue to his worldly lustes and desires after honours riches and pleasures And therefore embraceth grace and glory so farre forth onely as they will stand with the fruition of his earthly idols but reiecteth and renounceth his part and interest in them when as they crosse and will not stand with his earthly desires § Sect. 18. The last effect reioycing to thinke of christs comming to iudgment Lastly
and famished will with violence breake all bonds and with outragious cruelty vtterly destroy vs. And thus it perswadeth vs that if we will let the world haue quiet possession of some little corner of our hearts God shall for his share haue all the rest that if we will vse small oathes as ornaments to our speech it wil neuer moue vs to dishonour God by outragious blasphemies that if we will at least in some companies either to please them or aduantage our selues dissemble our religion and be seemingly conformable to their example we may still be as zealous in our hearts as euer we were and neuer be in danger of relapsing to worldlines and prophanenes That if we will not be ouerstrict in sanctifying Gods Sabbaths we shall be the more constant in ordinary duties that if we will vse wanton dalyance and giue our tongues liberty to vtter obscene and ribald speeches our flesh will rest contented and neuer moue vs to commit filthinesse in act that if we will vse deceipt vsury and oppression for a time till we haue gotten some competency of estate we shall leaue these vnlawfull courses when as we are not pressed vnto them by any necessity Whereby it grossely abuseth vs and from one degree of sinne draweth vs vnto another vsing lesser sinnes as strong cords to draw on greater as the small point of the piercer which maketh way for all the rest and the Diuels pioners to smooth the passage that he may easily bring against vs the greatest ordinance For who seeth not by daily experience that those who make the world shaâ—ers with God doe in the end giue it possession of the whole that those who sweare vainely in their ordinary communication within a while make no conscience of forswearing and blasphemie that dissimulation in religion bringeth to abnegation and apostacy That neglect of holy duties ends commonly in open prophanation that filthy words draw many on to filthy actions and that when once men haue giuen way to vnlawfull courses for the getting of some small competency they will much more continue in them for the obtaining of aboundance Neither in truth is any other thing reasonably to be expected For doe we thinke that we can driue away beggars from our doores by vsing euery day to cast them scraps or that they will be weary of crauing till they see vs to be weary of giuing Can we quench the fire of our concupiscence by casting oyle vpon it Or satisfie our dropsie desires by giuing them a little drinke Is it a safe way to let little theeues which are of the same company lodge in our houses to keepe out great one and preserue our goods Is it the best meanes to set fire on the Kitchin that the rest of the house may be preserued from burning And will it not rather creepe from thence to the Hall Parlour and the rest of the building Finally is it held good policy to giue our enemy leaue to make some small breaches in our wals whereby he may enter and surprize vs to suffer him to haue some competent allowance and quiet possession in some corners of our Cities and not rather to keepe him aloofe and vtterly to starue and famish him so as he may haue no strength to assault and indanger vs Againe let vs know that there being no other argument to restraine vs from sinne but Gods commandement when we haue broken our bounds by giuing way to lesser sinnes we are ready to grow loose and dissolute for he that in one thing neglecteth Gods commandement hath as great reason to neglect it in another That wee quench the Spirit by these voluntary sinnes and by polluting his lodging doe make him weary of it and if we doe not cleanse it by vnfained repentance vtterly abandon it and so leaue the full possession to Sathan and our owne lusts Let vs consider that we cannot satisfie our liquorous lusts by giuing them a taste of sinne which is so sweet to their pallet but shall hereby make them much more greedy and eager and that we may better stand firmely on the hill top then when we haue begun running to stay our selues till vvee come to the bottome Finally let vs remember that no man who hath had any shew of goodnes doth at once become curragiously wicked but by degrees one sin drawing him on to another and the lesser to the greater till at last many particular acts bring men to a custome and often vse grow to an habite § Sect. 4. The fourth policie is to perswade vs that wee are in no daunger of falling into some sins Fourthly the flesh oftentimes deceiues vs by bringing vs into carelesse securitie whilest it maketh vs beleeue that there is no daunger of falling into some sinnes for when it cannot perswade vs that sinne is no sinne or if any at all yet so small and veniall that we may liue in them without perill to our soules or hazard of our saluation then it is ready to suggest that there is no cause why wee should feare falling into many sinnes because they are so haynous and monstrous and we not onely in our natures are so auerse vnto them but also haue receiued such a measure of grace and strength that no allurements can drawe vs to them Thus when the Prophet told Hazaell what horrible outrages hee should commit he was so blinded with this deceipt of the flesh that he would not beleeue it but cryed out vnto him what is thy seruant a dogge that I should doe such things And when our Sauiour told Peter that he should 2 King 8. 13. deny and abiure him consulting onely with his flesh hee was ready to presume vpon his owne strength and rather doubted of his Maisters trueth then of his owne courage and fidelitie Now by this decipt we are made wretchlesse and secure and keepe no watch ouer our selues because we feare no assault of such enemies whereby it commeth to passe that we are supprised at vnawares and carried captiue of sinne because we neuer expected and therefore neuer armed our selues against such mightie enemies as we may see in the example of Dauid who hauing long made conscience of small infirmities and seriously repented euen for his secret slips and least sinnes neuer feared falling into adultery and murther and so was the more easily ouercome because he neglected his watch and suspected no daunger And thus Lot hauing beene preserued pure from the filthinesse of Sodome was ouertaken by incest when hauing no other company with him but his owne daughters he grew secure and feared nothing for the defeating of which pollicy let vs consider that whilest wee liue in this world we are but in part regenerate and that in our flesh as there dwelleth no good thing so contrariwise there lye secretly lurking the seedes of all sinnes which are ready continually to sproute and shoote forth when they are watred and warmed with Sathans temptations if they be not nipped and restrained
approueth vs when we set our selues to serue him accuseth vs when we neglect the duties of his seruice So the vnderstanding discerning Gods excellency goodnesse and perfection proposeth this to the conscience that God aboue all is to be honoured and loued the which light when it hath receiued from the vnderstanding it accuseth and condemneth vs when we loue or reuerence any thing more then him condemning vs as guilty of sinne and liable to fearefull punishments wherewith the heart being affrighted and terrified it is cast downe with griefe and sadnesse and oftentimes plunged into vtter despaire But when the vnderstanding and conscience through the light of nature helped and encreased by the Scriptures haue thus in some poore sort and small degree performed their dutie the will being peruerted with the baites of worldly vanities doeth rise vp in open rebellion against the vnderstanding and conscience and though it acknowledgeth the trueth of their propositions and conclusions yet it commeth in with a non obstante and resolueth notwithstanding they perswade to the contrary that it will doe what it list and goe on in it owne course though it bee conuinced to be the worst because howsoeuer it hazardeth the soule for the time to come to the losse of heauen and the torments of hell yet it bringeth the present fruition of earthly vanities And no sooner is reason and conscience ready to subdue the rebellion of the will and to perswade by other arguments vnto obedience but presently a tumultuous route of vnruly affections and raging passions come to rescue and strengthen the will in it rebellion by presenting vnto it the honours riches and pleasures of the world which it may gaine by following wicked courses and if the reason conscience oppose future daungers and would hinder the willes euill choyse by further perswasions they stoppe the mouth of reason with tumultuous rage and with loud showting and clamorous cryes drowne the voyce of the conscience that they are constrained to cease directing and accusing or to continue doing it in vaine and to no purpose An example whereof wee haue in Laban for though reason and conscience told him that hee ought to vse Iacob well and richly to reward his seruice because God blessed all he had for his sake yet his will being corrupted and his heart and affections being wholly caried away with worldly wealth he oppresseth and wrongeth him with one iniury after another So though reason and conscience told Pharaoh that he did wickedly in disobeying Gods cōmaundements and keeping backe his people from seruing of him which made him sometime when hee was on the racke of some present iudgement to confesse that he had sinned yet afterwards his heart was hardened his will rebelled and his affections being set vpon the profite of their seruice did stoppe his eares to all perswasions and to the accusations of his owne conscience Thus Saule in his vnderstanding Exod. 9. 27. 34. conceiued that Dauid was innocent and therefore his conscience accusing him that hee did wickedly in persuing him made him to iustifie him and to condeme his owne vniustice and faultinesse Thou art more righteous then I 1 Sam. 24. 17. for thou hast rewarded me good whereas I haue rewarded thee euill but by and by his will and affections being wholly set vpon worldly honour and transported with ambition he hearkeneth neither to reason nor conscience but persecuteth him againe with more then wonted rage Finally thus then Pilate aduised by reason and conscience iustified our Sauiour as innocent and faultlesse his will and affections chiefely desiring to continue his esteeme with Casar and to be applauded by the Priestes Pharisces and vulgar multitude he reuerseth the sentence of reason and conscience and vniustly condemneth the innocent to dye with malefactours §. Sect. 4. The second difference is in the mouing causes of these conflicts Secondly the conflict betweene the flesh and the spirit differeth from that which is betweene the reason and will the conscience and affections in the mouing causes for the spirit is moued to assault the flesh by the true loue of God which causeth it to make warre against carnall lustes because they are odious vnto him as being enemies to his grace and contrary to his holy will and by a filiall feare of his Maiestie which maketh the man regenerate loath to yeelde vnto any motions of sin least he should hereby offend and displease him but the combate betweene the conscience and affections ariseth from selfe-loue and seruile feare which make the man vnregenerate to withstand the motions of sinne in the will and affections for feare of those punishments which will accompany his sinnes as horrour of conscience shame corporall paine eternall death and hellish condemnation like the slaue who dare not offend his maister not because disliketh the fault but because he feareth the whip or the thiefe who is restrained from robbing not in obedience to the lawe or because he hateth sinne or loueth iustice and trueth but because hee feareth to be hanged on the gallowes And so likewise they differ in their endes for the ende at which the regenerate man aymeth in fighting against the flesh is that hee may glorifie God in his victory ouer his sinnefull lustes and be more and more assured of his loue and his owne saluation but the ende at which the conscience of the man vnregenerate aymeth in opposing his corrupt will and earnall affections is that hee may the better compasse his worldly desires either in the obtaining of some earthly good or the anoyding and escaping of some imminent euill In which regard although the same effect be produced in them both and both the man vnregenerate regenerate doe or leaue vndone the same thing yet the like actions which make a like glorious shewe in outward appearance are farre vnlike in the iudgement of God because they arise from contrary causes and are directed to contrary ends and therefore the same actions done by the one are approued and accepted as lawfull and good and of the other reiected and condemned as euill and wicked § Sect. 5. A third difference betweene the conflict in the regenerate and the vnregenerate that this is betweene diuers faculties that in the same Thirdly there is a difference betweene these conflicts in respect of the combatants for in the combate betweene the flesh and the spirit there is a conflict betweene grace and corruption in the same faculties knowledge and ignorance spirituall wisedome and carnall wisedome in the same vnderstanding willing and nilling good and euill in the same will accusing and excusing for euill in the same conscience loue of God and loue of the world feare of God and feare of men trust in the creatour and trust in the creature in the same affections temperance and intemperance in the same appetite And here all the powers and faculties of the whole man as they remaine vnregenerate doe with vnited forces fight against
man regenerate with more care and diligence to obserue his owne heart and more conscionably to watch ouer all his wayes that hee giue no aduantage to his sinfull flesh It causeth him studiously to affect and earnestly to endeauour in the vse of all good meanes whereby the spirituall part may be more and more strengthened and the flesh with all carnall lustes may be mortified and subdued that so it may not rebell and gather strength to preuaile against it as wee see in the example of the Apostle But the conflict of conscience 1 Cor. 9. 27 is commonly ioyned with secure retchlesnesse whereby the vnregenerate man doeth car lesly neglct the causes and occasions of this bitter conflict vntill he be ouertaken with them and onely auoideth the punishment and not the sinne which causeth it oâ— the sinne onely when hee is sensible of the punishment it worketh in him no care to mortifie his sinnes vnlesse it bee onely in outward fact and that alone for seruile feare of paine and smart and not in loue and obedience vnto God yea still he loueth them as his dearest darlings and when he dare not giue them place and entertainment in his workes and actions as it were in his outward roomes he secretly lodgeth them in his heart as in his secrete closet or priuate chamber It doeth not make him vse any meanes to subdue his flesh and mortifie his corruptions yea rather it bringeth him into a sluggish despaire which maketh him to cry out that there is a Lyon in the streete to starue his soule because hee will not take paines to plucke his hand out of his bosome and put it to his mouth to stop his eares against all good counsel and to harden his heart against all instruction 〈…〉 exhortation whereby he is taught the way wh 〈…〉 may come out of his misery or is incited and stirred vp to walke in it complaining that all these meanes are vnto him vselesse and bootelesse seeing he is already irrecouerably plunged into a desperate condition Or else if he vse at all the meanes of his recouery it is onely inhypocrisie not with a desire to profite by them but onely to stop the cry of conscience vpon this perswasion that God will bee contented with this formall seruice notwithstanding that he still goeth on in his wicked courses § Sect. 8. The first difference is in the subiect matter or occasion The fift difference is the subiect matter or occasion about which these conflicts are made by these diuers enemies For the Flesh and the Spirit doe in all things oppose against one another the spirit the flesh in all that is euill the flesh the spirit in all that is good For there is no good action which the spirituall man performeth but the flesh interposing hindreth and interrupteth him as in prayer hearing the word receiuing the sacrament sanctification of the Sabbath the workes of iustice and mercie temperance and sobrietie sometime wholly withdrawing him from them and sometime distracting and disabling him in them which maketh him to complaine with the Apostle To will is present with me but I finde not how to performe that which is good For I finde a law that when I would doe good euill is present Rom. 7. 18 21. with me the which is to be vnderstood not only of particular actions but also of our whole life and conuersatition And contrariwise there is no euill knowne to the spirit and done by the flesh wherein the spirit doth not crosse and oppose it no not those sinnes which by carnall men are thought sleight and veniall either hindering and restraining the regenerate man that hee may not fall into it or mouing him being fallen to rise againe by vnfained repentance But the conflict of conscience extendeth not to the whole course of life but onely to some particular actions and yeelding vnto the will and affections in lesser common and ordinarie sinnes it onely con 〈…〉 h with them about the committing of such sinnes as 〈…〉 â—nd outragious and especially those which are against the second Table not so much regarding or restraining them in those which are committed against the first § Sect. 9 The last differeÌ„ce is in respect of time The last difference betweene these diuers conflicts is in respect of time for the combate betweene the flesh and the spirit beginneth at the time of our regeneration conuersion and not before and being begunne it is constant and continuall to the very end of our liues though it may haue some intermissions in respect of our sense and feeling as when the spirit through the thicke vapour of corruption raised by the flesh is cast into a slumber or by some mighty blowe wounding the conscience astonishing the senses and hardening the heart is as it were cast into a sowne and hath no signes of spirituall life remaining in it out of which it alwayes recouereth being excited and reenlyued by Gods quickening spirit But the combate of conscience doth begin oftentimes long before conuersion euen as soone as we haue the vse of reason and vnderstanding receiuing common notions from the light of nature but it is neither constant and continuall but onely by panges and fits vpon the occasion of some grieuous sinne already acted or about to be committed nor yet alwayes permanent and lasting to the end of life seeing oftentimes by customable sinning the conscience becommeth so deadded and seared that it taketh no notice of sin nor opposeth against the will and affections but as it were casteth the reines in their necke neuer at all checking or curbing them in but suffering them to runne on in an headlong course vnto the committing of all manner of wickednesse CHAP. IX That the Conflict of Conscience is not in all that are vnregenerate nor in them onely § Sect. 1 That no comfort arisetth out of the conflict of conscience AND thus we haue shewed the many differences betweene the combate of the flesh and spirit and of the conscience and affections Whereby it is plaine that as the former giueth vnto vs comfortable assurance of our regeneration adoption and saluation so there can no such hope arise from the other For as we see it may be and most commonly is in the wicked and reprobate it hath no reference to God nor springeth from faith loue filiall feare and obedience but from carnall selfe-loue and seruile feare of iudgement and punishment not from any dislike of sinne the which the wicked in the hottest of this conflict doe loue with all their heart but onely because they desire to auoide the punishment like vnto children whose teeth water when they seâ— lâ—â—â—rous meates but yet dare not touch them for feare of the rod. An example whereof we haue in Balaam who with all is heart would haue sinned in cursing Gods people that hee might haue gained the reward of vnrighteousnesse but yet durst not doe it for Balaacs kingdome because he was affraid to
it cleare and sweet streames but the common gifts of the restraining spirit doe worke and shew themselues onely by fits like flashes of lightning which suddenly appeare as suddenly vanish leauing nothing behind them but grosse and palpable darknesse or like standing waters and winter brookes which swell and ouer flow vpon the fall of raine and descent of land waters but soone after fall and are dried vp in the time of drought So the sauing graces of the sanctifying spirit are lasting and permanent euer continuing with increase euen to the very end of our liues but all gifts meerely naturall indure but for a time and like the body 1 Ioh. 2. 27. after they are growne to their full strength ripenes they decrease till by a daily consumption they come to nothing as we see in naturall knowledge and wisedome which decayeth with age vntill at last it commeth to dotage and childish ignorance § Sect 5. Of the particular effects of the spirit the 1 whereof is spirituall illightening Iohn 14. 26. But let vs descend to some particular effects which the spirit worketh for these arguing their cause will plainely shewe the residence and abiding of this holy guest in vs. And first the spirit of God is the spirit of illumination inlightning our blinde eyes reuealing vnto vs the things of God and leading vs into all trueth according to that of our Sauiour But the Comforter which is the holy Ghost whom 1 Ioh. 2. 20. 27. the Father will send in my name hee shall teach you all things And that of the Apostle But ye haue an vnction from the holy one and yee knowe all things And againe But the annoynting which yee haue receiued of him abideth in you and ye neede not Eph. 1. 17. that any man teach you but as the same annoynting teacheth you of all things And hence it is that this holy spirit is called the spirit of wisedome and reuelation in the knowledge of God Yea but the wicked also may haue some illightening Heb. 6. 4. of the spirit as the Apostle sheweth and which is more they may haue a tast of the heauenly guift be partakers of the holy Ghost that is of the gifts and graces of the sanctifying spirit and haue also a tast of the good word of God and of the powers of the world to come yea and hereby they may attaine vnto a farre greater measure of knowledge then those who are truely regenerate and how then can this be a difference whereby we may discerne the one from the other To which I answere that though there bee no difference betweene the knowledge of the regenerate and vnregenerate in the quantity in which respect the knowledge of the wicked yea of the diuell himselfe doeth oftentime exceed the knowledge of the godly and faithfull yet there are many other differences betweene them for first the knowedge of the regenerate is much better grounded euen vpon that infallible foundation of the holy Scriptures the which they carefully and conscionably heare reade study and meditate in them that they may bee more and more edified and inlightned grounded and built vpon this sacred authoritie as vpon the firme and vnmoueable corner stone whereas the knowledge of the vnregenerate is chiefly founded vpon humaine authorities the doctrines and traditions of men which as they are sometimes true so sometimes false and erroneous and neuer in themselues certaine and infallible So also their knowledge is confirmed by the experience which they haue of the things they knowe in themselues by a liuely and powerfull sense and feeling of the operation of it in their owne hearts and consciences purging and purifying them from all sinfull corruptions and renewing them to all obedience and inuiting and prouoking them to them to the performance of all Christian duties of holinesse and righteousnesse which moueth the Lord to reueale vnto them his great secrets and the mysteries of his kingdome according to that The secrete of the Lord is with them that feare him and he will shew them his couenant and againe his secretes Psal 25. 14. Pro. 3. 32. are with the righteous Whereby they not onely knowe the things themselues barely vttered but also Gods secret will and purpose in them But the knowledge of the wicked is onely in theory and speculation whereby they are enabled onely to talke and discourse of the things they conceiue and haue no sense feeling or experience of that powerfull working of it for their inward sanctification or outward reformation but still lye frozen in the dregs of their sins and neuer cōscionably practise any duties though they can learnedly and cloquently discourse of them In which respect it is saide that the seede of the word taketh no roote in them Mat. 13. 6 7. because their knowledge is not setled and grounded vpon these onely true foundations which neuer faile Secondly the knowledge of the regenerate is more cleare distinct and particular and therefore sufficient to direct and guide them not onely after some generall manner but also in all particular duties and actions but the knowledge of the vnregenerate is more generall confused and darke onely inabling them to set downe generall rules of duties or if particular yet rather to others then to themselues who are so blinded with their passions and carnall lustes that their knowledge giueth them no sufficient direction for their owne cariage in particular duties Thirdly the knowledge of the regenerate still applieth the things knowne to particular vse bringing the word of God home to their owne hearts and consciences as the threatnings of the law for their humiliation to driue them to Christ to restraine them from sin when they are ready to fal and to raise them being fallen by vnfained repentance So Iob kept his eyes vnder couenant that they should not glaunce wantonly vpon women Iob. 31. 1. 3. because hee knewe that destruction was to the wicked and a strange punishment to the workers of iniquitie And hereby Ioseph was restrained from harkening to his mistresses wicked suite How can I doe this great wickednesse and Gen. 39. 9. sinne against God And so likewise hereby they are inticed and spurred forward vnto all good duties when as they feele themselues dull and slow For so the Apostle hauing spoken of Gods feareful iudgement he applieth this knowledge 2 Cor. 5 11. to particular vse knowing therefore saith he the terrour of the Lord we perswade men as though hee should say I dare not knowing this terrible iudgement but perswade you to obedience and dehort you from sinne least neglecting my duty I also bee lyable vnto it And thus also knowing the promises of the Gospell they apply them for their owne consolation according to that of the Apostle Whatsoeuer things were written aforetime were written for Rom. 15. 4. our learning that wee through patience and comfort of the Scriptures might haue hope But the wicked by their knowledge
to be the childe of God a member of Christ and in the state of grace and saluation the like iudgement is not to be giuen of them for being once had they can neuer be lost nor bee vtterly extinguished with all the power and malice of the Diuell and the flesh seeing the gifts and calling of God are without repentance and Christ who holdeth them is stronger then all neither is there any power able to pull his sheepe out of his hand § Sect 5. Secondly the shewes and semblances of sauing graces â—â— temporaries may perish vtterly Secondly the sanctifying and sauing gifts and graces of the Spirit may be considered in their qualitie For they are either true sincere and substantiall or false hypocriticall and but in shew and semblance onely In which regard they haue their diuers subiects and persons in whom they are the former in the faithfull and regenerate alone the latter in hypocrites and temporaries who continue but only for a time Now these may loose their illumination faith loue and zeale whether we consider them as common gifts or as they are shewes and semblances both to themselues and others of sauing graces because in this sense they are not so in them in truth simple and sincere but hypocriticall counterfait and onely but in shew And thus our Sauiour hauing said that from him that hath not shal be taken away euen that which hee hath expoundeth his meaning by another Euangelist Whosoeuer hath not from him shal be taken euen that which hee seemeth to haue or thinketh that hee Mat. 25. 29. Luk. 8. 18 hath As though hee should say doe you aske how a man can haue that taken from him which hee hath not Why know that there are many men that haue no gifts truely that yet doe seeme to haue them and from these shal be truely taken the gifts that they seeme to haue or the shew and seeming of their gifts that is euen that apish imitation which they haue of Gods sauing graces shal be taken away and so their hypocrisie being discouered it shall plainely appeare that what shew so euer they haue made yet they neuer had them in sinceritie and trurh For example though the vnregenerate may haue some illightning in speculation which at the first appearance may resemble that sauing feeling and experimentall knowledge which is in the faithfull yet indeede there is as hath beene shewed many and great differences betweene them and therefore that shew and semblance whereby for a time they deceiue themselues and others will in a while vanish when as being seuered from all power of godlinesse and fruits of obedience it shal be discouered to haue been in respect of the qualitie of it false and counterfait Though they may seeme to haue a true and iustifying faith because they giue assent to the whole Word and especially to the gracious promises of the Gospell which causeth in them some temporarie ioy yet being vneffectual and neither working in their will any constant resolution to imbrace Christ and to be ready to forsake the world and earthly vanities nor in their hearts any hungring and thirsting desire after him and his righteousnesse for their iustification but onely as it may stand with their worldly designes and ends it continueth not in the time of tentation but either when they are allured with the baites of prosperitie or pressed and pinched with crosses and persecution they fall away and become apostates from the faith So though their mortification may seeme to resemble yea and sometimes to goe before that which is sincere and in truth yet it is not generall and indefinite but alwayes limited either to some few sinnes or all sauing some few and still the hypocrite and temporarie beleeuer hath some darling and beloued sinne which he nourisheth in his bosome and holdeth like sweete meates vnder his tongue as we see in Herod Iudas Demas Ioâ— â—0 12. and many other which as it presently discouereth to those that discerne it that their mortification is but counterfaite for if it proceeded from loue and obedience towards God and not from worldly respects it would as effectually crucifie all their corruptions as onely some of them so it will like a fretting canker eate out the hart of their mortification and put a quicke ende vnto it seeing those sinnes retained and nourished will make way for all the rest whilest they harden their heart against Gods feare and sâ—are and dead the conscience as it were with an hot iron whereby they will become secure and senselesse in the committing of any wickednesse In which respect the Apostle 1 Pet. 2. 22. fitly compareth such as by this counterfaite mortification and fained repentance cleanse themselues from many sinnes to the swine which being washed doeth soone after returne to wallow againe in the same myre because he was onely cleansed from the outward filth but not inwardly freed and purged from his swinish nature yea because not their quality but onely the outward act is changed they not onely returne to their olde course but also become much worse then they were before as the Apostle sheweth their restraint maketh them more eager in the pursuite of the sinnes they loue and to run with more headlong violence when as the bands that tyed them being vntwisted or broken they are now left to their licentious liberty Finally though there may seeme to bee in the vnregenerate some renouation and new obedience some heate of loue and zeale of Gods glory yet being not in trueth but springing out of selfe-loue and ayming onely at worldly endes there is no constancy and continuance in these seeming graces and counterfaite fruites but when the cause and foundation of them fayleth and sinketh then presently all vanisheth and all their goodly building commeth to vtter ruine But all this proueth not that the spirit or the sauing graces of it may in the conflict of temptations receiue deadly wounds dye perish in those who are truly regenerate because those which are but semblances shewes and apish imitations of them in the wicked and vnregenerate may be lost vtterly and quite extinguished § Sect 6. True sauing graces in the regenerate may be lost seemingly And thus wee haue shewed what graces of the spirit both in respect of their kinde and qualitie may be lost and quenced namely common gifts in all men and seeming sauing graces in the vnregenerate Now let vs consider a litle further of this question and examine whether in this spirituall conflict true sanctifying and sauing graces in the elect and regenerate may be vtterly killed or for a time quenched or no. For the answere whereof wee are to know first that as seeming graces in the vnregenerate may be truely lost so true graces in the faithfull may bee lost seemingly though not in deede for our Sauiour hath promised that to those that haue shall bee giuen and they shall Mat. 25. 29. Ioh. 15. 2. haue abundance and
August in psal 103. T. 8. cap. 1212. vs obserue well saith Austine the serpents head that we may giue it mortall wounds or keepe it from entring and gliding into our hearts and what is the head of the serpent but the first suggestion and temptation vnto sinne wee must deale with the flesh as Cyprian would haue vs to deale with the diuell seeing it is his child and much resembleth the wicked father Withstand saith he the diuels first alluring suggestions Diaboli primis titillationibus obâ—â—andum est nec colubeâ— soueri debet donec in serpentem formetur Cyprian de Ieiunio neither let vs cherish the snake least within a while it growe to a serpent The motion of sinne is but too too naturall and therefore it is our best course to stoppe it at the first when as it is but slow and weake whereas the longer it lasteth the more it increaseth in strength and violence It is an exorbitant and vnlimitted euill which admiteth of no bounds if we let it haue full libertie to inlarge it selfe and like Elias cloude though at first it seeme so small that it can scarely be discerned it wil extend it selfe to such a largenesse that it will hide from vs all our heauenly hopes and let vs haue no warmth nor comfort by the light of Gods countenance § Sect 4. That if we doe not withstaÌ„d the first assaults of the flesh we are not so wise as worldlings in their generation O then that wee were as wise for our soules as wee are wise in our generation about the things of the earth For who hauing fire cast into his bosome will not as soone as he discerneth it presently cast is out who is not ready with all speede to quench it when as it first taketh hold of his house and what fâ—lly and madnesse would wee thinke it if any should let it alone because the fire is but new begun supposing that it may more conueniently bee quenched when it is increased to a great flame wee cause our garments to be mended when the rent is but small because it will then be both best and most easily done whereas if we let them alone euery thing catcheth hold and will by increasing the rent spoyle the vesture If the waters haue made a breach in the bankes wee thinke it our wisedome presently to mende and make it vp and if we spye a leâ—ke in our shippe we presently stop it and doe not stay till it be ready to sinke with water And why should we then suffer our sinfull lustes to burne in our breasts and not rather cast out this hellish wilde-fire as soone as wee perceiue it hath enflamed vs why should wee not bee as carefull for our soules as we are for our houses and with all speede extinguish the flames of carnall concupiscence as soone as they are kindled when as we may doe it with more ease and farre greater safetie and securitie The least sparke saith one growth in time to a great flame and often times the seede of the Vel exigua scin tilla flaÌ„ nam ingentem acceudit et hominem saepe numero vipetae semen perdidit c Nazian in sent viper hath destroyed a man And therefore knowing this let vs flee and shunne the least fault seeing though it be small yet it will become greater if we suffer it to goe on A small errour and digression in the beginning of the way becommeth great in the ende of the iourney and whereas when wee begin to erre out of the right path into some by-way wee might recouer soone our errour by returning backe or crossing ouer to the way whence we so lately digressed if we hold on the longer we trauell like the lines in the circumference drawne from the center the further we shall be from the right ende of our iourney and so our errour will not be amended without great trauel labour O why doe we not then presently mende the rents which sinnes newly committed haue made in our consciences seeing being thus torne and tottred new sinnes will more easily catch hold and make them farre worse then they were at the first why should not wee make vp the breach when it first appeareth but suffer it still to bee more and more increased vntill wee bee ouerflowed and drowned with a stood of wickednesse and why should we not presently stoppe the leakes which sinne hath made in the shippe of our soules but put it off to the time of sicknesse and death when as being full of all impiety wee are ready to sincke into the gulfe of Hell Excellently speaketh Augustine to this purpose As soone saith hee as any sinnes haue stollen vpon and surprised vs let vs presently take care to cure the wounds of our August de tempore serm 8. 8. T. 10. c. 785. soules by applying the medicine of vnfained repentance The stitching needle and plaister are fruitfully applied to wounds whilest they are yet warme and the sore is soone healed which is not suffered to fester and rancle with negligent handling And therefore as oft as wee offend let our sinnes finde vs iudges and not patrons accusers and not defenders Doe thou acknowledge and God will forgiue and how shall God vouchsafe to forgiue if we will not vouchsafe to acknowledge that wee haue offended him For the good of our bodies wee are carefull to obserue the rules of Physicke meeting and preuenting approaching diseases before they seaze vpon vs because health is with more ease and safetie preserued whilest wee haue it then recouered when it is lost or if wee haue neglected this yet wee are ready to withstand the beginnings of our diseases by the vse of all good meanes because wee knowe that the medicine is prepared too late when as the sicknesse hath taken fast hold and is increased to it full strength Let vs then be as wise for our soules for what is sinne but a spirituall sicknesse which causeth and bringeth euerlasting death And therefore our best course is to preuent it and the next quickly to cure and remoue it It is the Gangrene of the soule which is cut off with litie daunger Malum nascenâ— facilius curatur Cicuri de offic when it first tainteth and but slightly toucheth a member but if it be let alone it will creepe and spread it selfe ouer one part after another vntill at last it growe desperate and incurable It is a spirituall plague which first insensibly infecteth the ayte and by it the spirits and so spreadeth ouer the whole body till it come to the heart and therefore heere if euer the Physitians rule is good to be obserued Cito longè tarde for wee cannot flee from it too speedily nor goe too farre from it and it wil be much too soone and exceeding daungerous if wee doe at any time returne vnto it Sinne is that euill seede which the wicked one soweth in our hearts which if it be watred and