good and Luk. 8. 45. an euill man out of the euill treasure of his heart bringeth forth that which is euill For out of the abundance of his heart his mouth speaketh And againe Those things which proceede out of the mouth come forth the heart and they defile the Mat. 15. 18. 19. man For out of the heart proceede euill thoughts murders adultiries fornications thefts false witnesse blasphemies And Mat 15. 18. 19. therefore it neerely concerneth vs at all times in all places and vpon all occasions in our â—â—rth and in our mourning in our prosperity and in our affliction when we are alone and when we are in company in our abstinence and in our eating and drinking in our painefull labours and in our honest recreations in our dealings which wee haue with God as hearing reading meditating praying receiuing the sacrament and in our commerce and affayres vvith men talking walking buying selling in those actions which we performe abroad and those which are done by vs in secret in our owne houses and priuate chambers that wee keepe a narrow watch ouer our hearts that they bee vpright with God honest iust and mercifull towards our neighbours pure and holy sober and temperate towards our solues least they be surprised and ouertaken with the tentations of the Diuell the would and our owne flesh and being corrupted and misted doe defile and mis-guide all other powers and parts And seeing our owne watchfulnes is not sufficient because they are so wilye and subtile that we cannot knowe them and so stubborne and rebellious that wee cannot rule them let vs continually pray vnto the Lord who alone searcheth the heart and reines and ruleth and turneth euen the hearts of Kings like the riuers of waters that hee will keepe a straite watch ouer them and taking them into his hand will rule and guide them so as they may bee alwayes subiect vnto his will that so with themselues they may bring all our other faculties into this sauing subiection that hee will cause them to loue that which hee loueth to loath that which hee hateth and to flee that which hee forbiddeth and to doe Psal 141 3. that which hee commandeth Let vs earnestly desire him with the Prophet Dauid that hee will apply our hearts vnto his testimonies and not to couetousnesse that our hearts may Psal 119. 36. bee found in his statutes that so wee may not bee ashamed that he will create in vs cleane hearts and renew a right spirit Psal 51 10. within vs and because they are naturally flitting and remouing that he will knit them fast vnto him that we may alwaies psal 86. 11. feare his name § Sect. 6. That we must keepe this watch in our spirituall armour And thus you see what is the Christian watch ouer our enemy the flesh Now we are further to consider that wee are not to watch vnweaponed and disarmed but as wee are to haue our compleate armour on our heads and backes so especially the shield of fait and sword of the spirit in our hands that we may be ready to assault the flesh and the lusts thereof as soone as euer they appeare and approach towards vs sometimes beating them downe wounding and killing them with the terrible threatings of the law and somtime piereing throsting them through or beating them backe and putting them to flight with the sweet promises of the Gospel encouraging vs to a godly life the remembrance of Gods loue in Christ what our sweet Sauior hath done and suffered to free vs from our sins Yea we must not onely in some generall manner vse this sword of the spirit against the flesh and our sinfull corruption as it were in the whole lumpe but we must draw it out and fight with it against euery particular lust when it setteth vpon vs. As when it withdraweth vs from the seruice of God to the seruice of Sathan and the world let vs withstand the tentation by remembring that wee are bound by Gods law to worship and serus him and no other and that wee are purposely redeemed Exod. 20. 3. Deut 6. 13. Mat. 4. 10. Luc. 1. 74. by him that we should worship and serue him in holinesse and righteousnesse all the dayes of our liues When it moueth vs to neglect good workes let vs remember that wee are Gods workmanship created vnto them that hee hath therefore parged vt and made vs his peculiar people that we might be zealous of good workes When it perswadeth vs to deferre our repentance let vs remember that we are commanded Eph. 2. 10. to remember our Creator in the dayes of our youth and that euen to day we must hearken vnto Gods voice and not harden Eccle. 12. 1. our hearts When as worldly lustes doe set vpon vs let vs remember that the amitie of the world is enmitie with God Psal 95. 7. 8. and that whosoeuer maketh himselfe a friend to the world doth Iam. 4. 4. in the very act make God his enemy that we must not loue the world nor the things of the world for if any man loue the world Ioh. 2. 15. the loue of the father is not in him When the lusts of pride do 1 Pet. 5. 5. assault vs let vs call to minde that God resisteth the proud but giueth his grace to the humble that a mans pride shall Pro. 29. 23. 18. 12. bring him low but honour shall vphold the humble in spirit that the heart of a man is haughty before destruction and before honour is humilitie So when the lusts of couetousnesse doe 1 Tim. 6. 6. 10. fight against our soules let vs beate them backe and foyle them by the sword of the Spirit calling to minde that Godlinesse with contentment is the greatest gaine and that the loue of money is the roote of all euill That we haue an expresse charge from God to haue our conuersation without couetousnesse Heb. 13. 5. and that we should be content with such things as we haue hauing this gracious promise from him that he wil neuer leaue vs nor forsake vs if we still depend vpon him And thus must wee with the sword of the Spirit giue euery other speciall lust speciall blowes and vvounds that they may bee foyled and get no strength to preuaile against vs. Yea not onely are wee thus our selues to drawe out this spirituall sword but also in the publique ministerie of the Gospell wee are to lay open and naked all our sinnefull lusts to those powerfull blowes and thrusts which Gods Ministers by the Word shall make against them suffering meekely the vvord of exhortation admonition and reproofe and by diligent application Esek 16. 63 bringing it home to our owne hearts and consciences for the vvounding and killing of all our sinnefull corruptions CHAP. XVII Of two other rules to bee obserued of those who would subdue the flesh § Sect. 1. The third
current if the fountaine it selfe be euer springing § Sect. 5. That the flesh is a more malitious enemy vnto vs then the deuill or the world And thus it appeareth how euill and malicious this wicked enemie the flesh is in it owne nature now let vs consider how it standeth affected towards vs in which respect wee are to know that it matcheth if not exceedeth the world yea the Diuell himselfe in mischiefe and maliciousnesse for howsoeuer it disguiseth it selfe vnder the vizard of friendship and courtier like maketh semblance of all loue yet is it in deadly hatred with the spirituall man continually disturbeth his peace vndermineth his safety and is still plotting his ruine and destruction Neither is it possible to conceiue a more bitter opposition in all things then betweene the flesh and the spirit for what the spirit vndertaketh the flesh crosseth what that furthereth this hindereth and at all times and vpon all occasions the one nilleth what the other willeth In which respect it may truely bee said that these two cannot reigne and flourish in the same man at once for the prosperitie of the one is the ruine of the other the kindling of fleshly lusts is the quenching of the spirituall the nourishing of carnall concupiscence after earthly things is the choaking of spirituall concupiscence after that which is diuine and heauenly and the feeding and fatning of the one is the pinching and straruing of the other according to that of the Psalmist he satisfied their canall Psal 106. 15. desires but with all he sent leannesse into their soules for the pampering of these lusts bring the soule into a desperate consumption and the satisfying of them taketh away all appetite after spirituall nourishment From which mortall and malicious opposition we may plainely gather that there is no peace to be expected no not any intermission or surceasing of this warre vnlesse one of the combitants bee killed and destroyed for as fire and water beeing put together neuer cease striuing and fighting till eyther the fire be extinguished or the water consumed so is it in this spirituall conflict betweene these vnreconciliable enemies The which should adde much to our Christian resolution and make vs couragiously to assault this enemy with carefull diligence renewed spirits and redoubled strength seeing there cannot be so much as as a truce much lesse a secure peace betweene vs nor any meanes to preserue the life of the spirituall man vnlesse wee kill and crucifie this malicious enemie § Sect 6. That the flesh is most malitious vnto vs because it is the author of all sinne But this maliciousnesse of the flesh will better appeare if we consider the effects and fruits that it bringeth forth against vs which may either bee referred to our sinne or to our punishment The former appeareth by that which hath beene said for it is this sinfull flesh which worketh in vs all manner of euill concupiscence and from the inward corruption of the heart proceede euill thoughts murders adulteries fornications thefts false witnesse blasphemies as our Sauiour teacheth vs. And so farre off is the Law of God from stopping this floud of wickednesse that it swelleth so much the higher and by the opposition of Gods will taketh occasion of greater rebellion breaking downe all the bounds and bankes that should stay and keepe it in And as a wilde beast or curst ban-dogge groweth more fierce and inraged when as they are resisted or when they are curbed in and tyed vp So this sauadge flesh and sinfull corruption take occasion by the knowledge of the law the more to transgresse it and the more that they are checked and restrained the more violent they grow in their wicked outrage And this the Apostle testifieth out of his owne experience But sinne saith he that is the sinfull flesh taking occasion by the commandement wrought in me all manner of concupiscence for without the law sinne was dead Now sinne is the greatest euill that can be imagined as being opposite to God the supreame goodnesse neither is death punishment hell condemnation nor the Diuell himselfe so absolutely euill nor so extreamely contrarie to Gods glorious Maiestie In which regard the flesh which is that sinning sinne as the Apostle calleth it and deepe festered and euer running fore which sendeth forth this filth of corruption is chiefely to be hated of those who loue God as being the principall prouoker of rebellion against our supreame soueraigne the bellowes which inflame vs with the fire of concupiscence the cause which maketh vs so often to offend our gracious God the thiefe which robbeth vs of all sauing graces the wall of separation betweene vs and heauenly happinesse and that arch-enemy which would often euery day thrust vs into hel and the gulph of destruction if we were not supported by Gods grace and holy spirit § Sect 7. That the flesh is the cause of the deprauing of our nature and the defacing of Gods image in vs. And as it is the cause of all euill of sinne so consequently of the euill of punishment for this is the running and fretting Leprosie which hath monstrously defiled the whole man and defaced that glorious image of God in which we were created turning our spirituall wisedome into folly and ignorance and our created holinesse and righteousnes into all iniustice and hellish impietie Yea this flesh and fleshly lusts doe not onely deface the image of God but euen the image of a man whilest they take away from him his reason and vnderstanding and so all difference between him and a beast for through the sinfull concupiscence of the corrupt flesh man turning away from his Creator to the creatures looseth not onely the image of God but euen the image of himselfe and hath the image of the creatures imprinted vpon him And hereof it is that man Gods most excellent workmanship is so monstrously deformed and so horribly abased that hee is become in his naturall condition vile and vgly in the sight of God and his holy Angels yea euen a terrour and shame to himselfe if once the Lord open his eyes and giue him a sight of his naked deformities As we may see in the example of Adam who being made the most beautifull and glorious of the creatures was so mishapen and deformed with these sinfull lusts that he could not indure the sight of himselfe but as hee did run into the bushes to hide his deformities from the eyes of God so if it had beene possible hee would haue hid himselfe from himselfe and therefore for want of a better couering made him breeches of Fig-leaues to couer his nakednesse Thus also Iob when by the light of Gods presence he came to a sight of his owne corruptions he was vile and base in his owne eyes abhorred himselfe and repented of his Iob. 42. 6. sinnes in dust and ashes So that nothing maketh vs more vile and base then the flesh and carnall lusts euen as
of glorifying Psal 57. 8. God why should not we much more who haue iust cause to call our tongues our shame because they vtter so many vaine and euill speeches whereby his holy name is much dishonoured But that this necessitie of keeping a strict and narrow watch ouer our tongues may better appeare let vs further consider first that God requireth it so bindeth vs to this duty vpon our allegeance vnto him according to that of the Psalmist Keepe thy tongue from euil and thy lips from speaking guile where is required not onely that we doe not speake euill but that wee keepe our Psal 34. 13. tongues vnder a narrow watch that wee doe not speake it Secondly consider that this narrow watch is of great importance in respect of that power and potency which is in the tongue to draw vs to good or euill life or death according to that of the wise man Death life are in the power of the tongue and they that loue it shall eate the fruit thereof In pro. 18. 21. 13. 3 Chap. 21. 23 regard where of he saith in another place that he who keepeth his mouth keepeth his life but hee that openeth wide his lips shall haue destruction And againe Who so keepeth his mouth and his tongue keepeth his soule from troubles Thirdly the naturall maliciousnes of this little member should make vs to watch ouer it with great care for as the Psalmist and the Apostle Paul describe the effects and fruits of it It deuiseth mischiefe and like a sharpe razour worketh deceiptfully it speaketh deceipt and loueth to lye rather then to speake righteousnesse Psal 52. 4. Rom. 3. 13. it delighteth in deuouring words it cutteth as a sword and the poison of Aspes is vnder the lips So the Apostle Iames telleth vs that the tongue as much needeth restraint as an vnruly horse the bridle and compareth it to the Helme of a ship which beeing little turneth about the Iam. 3. 5 6. 7. 8. whole body and to a fire inflamed by hell and setting on fire a whole world with wickednesses affirming that it defileth the whole man that it is hardly tamed beeing an vnruly euill ful of deadly poison Finally let vs consider that Iam. 3. 2. Christian perfection consisteth in well ordering of the tongue For if any man offend not in word the same is a perfect man and is able to bridle the whole body Whereas on the other side though we se me neuer so religious yet if we do Iam. 1. 26. not bridle our tongue wee deceiue our owne hearts and our religion is vaine as the same Apostle pronounceth Now in this our watch wee are to keepe our tongues from euill speaking whether it be such impious words as are directly darted against Gods owne Maiestie by blaspheming his holy name prophaning his word and ordinances scorning and abusing his workes and creatures or such dishonest and vniust words as are vttered to the preiudice and hurt of our neighbours as by infecting and poysoning them with scurrilous iests ribaldry and such corrupt and rotten communication or taking away their goods or good name by lying and obtrectation back biting and slandering The former whereof the Apostle forbiddeth Let no corrupt communication saith he proceede out of your mouth but that which is good to the vse of edifying that it may minister grace Eph. 4. 29. Leuit 19. 16. vnto the hearers the other in the ninth commandement and in the nineteenth of Leuiticus Thou shalt not go vp and downe as a tale bearer among the people like vnto a pedlar which carryeth his pack from house to house venting here a little and there a little vntill at length hee hath vttered all his wares And the Apostle disswadeth it by a waighty argument Speake not euill saith he one of another brothren hee that speaketh euill of his brother and iudgeth his brother Iam. 4. 11. speaketh euill of the law and iudgeth the law namely by doing that which it forbiddeth and condemneth Secondly wee must containe them from idle speaking and consequently from much speaking for if we speak much we can hardly keepe our selues from speaking vainely and to little purpose and by venting vanities we shall easily be brought to set our tongues on sale to speake also that which is wicked and euill And therefore the wise man telleth vs that in the multitude of words there wanteth not sinne and that in this respect he that refraineth his lips is wise And againe that Pro. 10. 19. he who hath knowledge spareth his words where as with a foole is much babling That euen a foole when bee holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of vnderstanding Now that we may thus refraine our tongues from much babling and idle speaking let vs remember that fearefull saying of our Sauiour namely that euery idle word that men shall speake they shall giue account thereof at Mat 12. 36 the day of iudgement and this will make vs carefull to speake then when as our speech is better then silence § Sect. 5. That aboue all other parts we must keepe this narrow watch ouer our hearts Pro. 4. 23. But aboue all other parts wee are with greatest care to guard our hearts and to set a strickt and strait watch ouer them according to the counsell of the Wise man Keepe thy heart with all diligence for out of it are the issues of life And this is most necessary first because aboue all other parts it is most cunning and crafty according to that of the Prophet The heart is deceiptfull and wicked aboue all things Who can know it And therefore as wee are carefull Iet 17. 9. to keepe a vigilant eye when as wee haue to deale vvith a cunning couzener or deceiptfull thiefe and keep a narrow watch ouer subtle and pollitique traytors who are still ready to spy all opportunities to betray deliuer vs into the hands of our malicious enemies that seek our liues and indeauour to spoyle our goods so must wee deale with this couzener thiefe and traytour which doth intend nothing more then our vtter ruine and destruction Secondly because it is the chiefe Monarch and commaunder in this little world of man which ruleth and commandeth all the other parts It is their guide and captaine which leadeth and directeth them in all their courses It is like the primum mobile which moueth all the inferiour spheares and the first and chiefe wheele in the clocke which setteth all the rest on going It is the spring and fountaine of al our thoughts words and actions which being defiled defileth them and being purged doth communicate vnto them its purity and cleannesse For according to the direction of the heart the tongue speaketh the hand worketh the eye seeth the foote walketh A good man out of the good treasure of his heart saith our Sauiour bringeth forth that which is
formerly spoken of will be to little purpose if they make no further progresse in the wayes of God Then the flesh vseth more refined and subtill pollicies and condemning as much as any others carnall Gospellers ciuill iusticiaries and grosse hypocrites it perswadeth them to be like Agryppa almost and but almost Christians and to rest in some shadowes and meere counterfaits of sauing graces and Christian obedience which are so like vnto them that vnlesse they bee brought to the all discouering light of Gods word and diligently examined by this touch stone of trueth they can hardly be discerned I will not say by others which is meerely impossible but euen by those that haue them And this is the estate of temporarie beleeuers in whom there is almost nothing wanting which is in sound Christians but sinceritie and trueth For they are allowed by their sinnefull flesh to bee as like Christians as possibly may be so they be not so indeed and to runne before many true beleeuers in outward duties and euen to knocke at heauen gates so that they will there rest but for a time and neuer enter They haue knowledge often times in farre greater measure then many of Gods deare children faith repentance obedience and that in such a degree that in outward appearance many true Christians come farre short of them And therefore seeing aboue all deceipts this is most deceitfull we are to bend all our care and study that we may discouer and defeate it §. Sect. 2. That we must labour to haue all spirituall graces in sincerity and truth and first our knowledg To which purpose wee must not onely labour to haue all sauing graces and to be enabled vnto the performance of all Christian duties but also after assurance that they are in vs and done by vs in sinceritie and trueth And to this purpose wee are often to examine and waigh them in the ballance of the sanctuary and to obserue the infallible markes and signes whereby our true graces and vertuous actions may be discerned not onely from vices and grosse corruptions but also from these neere counterfaits and shadowes of them which are insubtill hypocrites and temporary beleeuers For there wee shall finde that though the knowledge of temporaries bee in respect of the measure very great yet it faileth in the qualitie and effects for it is barely learned by hearing and reading and not taught by the spirituall annoynting whereof the Apostle speaketh 1 Ioh. 2. 20. which the faithfull onely receiue it is much inspeculation and theorie and little in practise spirituall power feeling and repentance and they know the things of God appertaining to saluation as a man knoweth a strange land by reading which he neuer trauailed whereby hee is enabled to discourse of it and of the fruites and benefits contained in it though hee neuer tasted them nor hath any hope euer to enioy them whereas the true beleeuer though he be in his pilgrimage yet knoweth heauen and heauenly things as his owne countrey and the blessings contained in it of which he hath already tasted and had feeling experience and is assured after a while when hee hath finished his iourney to haue the full fruition of them And hereof it is that the knowledge of the hypocrite bringeth small ioy and comfort with it and though it exceede in measure yet it cheareth not the heart like the least knowledge of a sound Christian euen as the knowledge of the Lawyer in the euidences of a mans lands may be greater then the owners but yet hee cannot reade them with like comfort because he hath no right vnto them §. Sect. 3. How wee may discerne a true iustifing faith from that which is temporarie So also hypocrites and temporaries haue faith whereby they not onely know and beleeue the whole word of God and the promises of the Gospell to be true but also giue their assent vnto them yea make some kind of application of them vnto themselues And yet there are diuers essentiall differences betweene this faith of hypocrites and of true beleeuers For first they differ in their causes the one being wrought by the ministery of the Gospell made effectuall by the inward cooperation of Gods Spirit the other by Sathan carnal corruption abusing and misapplying of these promises in Christ Secondly in their grounds for a liuely faith is grounded vpon Gods reuealed trueth but the faith of hypocrites vpon no other ground then the false suggestions of Sathan vnwarranted conceipts carnall securitie and fond presumption which cause the hypocrite to apply vnto himselfe the mercies of God merits of Christ and the sweete promises of the Gospell when as he is in no sort qualified and fitted according to the word to receiue or haue any interest in them For before we can beleeue with a true faith we must be humbled in the sight and sense of our sinnes wee must deny our selues and become vile in our own eyes and haue an hungring and thirsting after Christ and his righteousnesse and an high valuation and esteeme of them aboue all things in the world all which are wanting in the saith of hypocrites Thirdly true faith is ioyned with vnfained loue of God for he that is assured that much is forgiuen him he loueth much not only God himselfe but his neighbours yea euen his enemies for Gods sake and those aboue all the rest in whom he discerneth the image of God mâ—st clearely shining But the faith of hypocrites being alwayes accompanied with selfe-loue maketh a man to value himselfe aboue all things yea God himselfe the chiefe goodnesse Fourthly where there is true faith there is alwayes a sore combate and conflict betweene the flesh and the spirit betweene faith purifying the heart and vnbeliefe labouring to retaine the pleasures of sinne and all our â—nbred corruptions which are pleasing or profitable but the faith of hypocrites is still quiet and peaceable because it is nothing but carnall presumption which being corrupt and sinnefull agreeth well with other corruptions neither doeth Sathan moue or as much as in him lyeth suffer to be moued of any questions because hee would possesse all things in peace and not haue his kingdome diuided in it selfe Secondly true faith is the instrument of a mutuall donation for as it receiueth Christ who is giuen vs of God so it offereth and consecrateth our bodies and soules vnto Christ who by the gift of God hath as much right vnto vs as we vnto him But the faith of hypocrites would haue part in Christ and all his benefits but Christ must haue no part in them or if any at all hee must be contented with their tongue onely whereas the world and the diuell must haue their hearts Secondly true faith is not easily daunted or dismayed but commonly shineth most clearely in the darke night of afflictions and manifesteth it selfe in it chiefe strength when carnall reason will minister no comfort but the faith of hypocrites resteth
onely vpon the proppe of worldly prosperitie which being pulled away sinketh and fayleth and whilest this faire greene blade which springeth out of the stonie ground is moystened with the dewe of temporall benefits it sprouteth vp and flowrisheth but no sooner doeth the sunne of affliction and persecution arise but presently it withereth and fadeth Lastly true faith is alwayes a liuing and fruitfull faith and is continually exercised in good workes and Christian duties and in loue and obedience towards God but the faith of hypocrites is dead barren and fruitelesse or if it beare any fruits at all yet haue they no respect to God but are done out of pride or selfe-loue for feare of punishments or hope of rewards But more of this afterwards §. Sect. 4. The difference betweene true and false repentance Thus also the hypocrite hath some kinde of repentance the which the flesh commendeth vnto him as greeing well enough with it selfe and that to this ende that he may content himselfe with it and neuer labour after sound repentance Which deceipt that we may preuent we are to learne and obserue the many differences betweene this counterfaite and false repentance and that which is sound and sincere For true repentance springeth from a liuely faith assuring vs of Gods loue which causeth vs to bewaile our Zach. 12. 10 Luk. 15. 18. sinnes because by them wee haue displeased our gratious God who so loueth vs and whom we so loue but the sorrow of hypocrites riseth from infidelitie and selfe-loue which maketh vs mourne because by our sinnes wee haue made our selues obnoxious to punishments Godly sorrow ariseth from a true hatred of sinne which being odious vnto vs as an vgly serpent or grieuous as an heauy burthen doth cause vs to sorrow and mourne because we cannot be ridde of it nor shake it off but worldly sorrowe from our loue of sinne because wee are loath to leaue it and yet must needes for feare of further punishment Godly sorrowe driueth the sinner to God with Dauid and maketh him to humble himselfe acknowledge his sinne and aske pardon But the sorrowe of hypocrites driueth men from God maketh them to deny their sinne or to excuse and and minse it Godly sorrowe worketh a change and alteration to amendment of life but the hypocrite though he hangeth downe his head like a bulrush for a day and blubbreth his cheekes with teares yet either hee leaueth not his sinne at all or onely as he leaueth and putteth of his clothes with a purpose to resume and put them on the next day Godly sorrowe doeth chiefely respect the sinne whereby the Christian hath offended God but the sorrow of hypocrites looketh chiefely to the punishment whereby they haue displeased themselues Finally the sorrowe of the faithfull is constant and continual from the first day of conuersion to the ende of their liues but the sorrow of hypocrites is but by flashes and spurts and commonly ceaseth when they are freed from their smart and paine § Sct. 5. The differences betweene the obedience of the faithfull and of hypocrites The like differences also wee may obserue in the other part of repentance which is amendment of life and newe obedience For the obedience of the faithfull springeth from their faith and loue of God but the obedience of hypocrites from selfe-loue and carnall respects the faithfull propound vnto all their good workes the glory of God as their chiefe ende but the hypocrite propoundeth to himselfe chiefely his own good and that in worldly and carnall repects The true beleeuer performeth totall obedience in respect of the subiect with all the powers and parts of his soule and body but the hypocrite contenteth himselfe with bodily exercise which is without the power of godlinesse and doeth not worship God in spirit and trueth nor with a willing and chearefull heart but contradicting the Rom. 7. Apostles speech he may say the euill which I loue that doe I not but the good which I hate that doe I. So also the faithfull Christian performeth totall obedience in respect of Psal 119. 6. the obiect and hauing regard vnto all Gods Commandements he fleeth from all sinne and embraceth all holy duties yea aboue all sinnes hateth those most which cleaue fastest vnto him and laboureth most to bring his heart to the loue of those duties to which naturally he is most backward But the hypocrite seeming to make conscience of one table neglecteth the other or if hee forsaketh many sinnes and doeth many duties yet he hath some darling sinnes which he holdeth as sweete vnder his tongue which hee will by no Iob. 20. 12. meanes part with and some duties there are so contrary to his corrupt nature that there is no arguments that can bee vsed which can moue him to practise them Finally the obedience of the faithfull is constant and permanent and the longer it continueth the more it groweth and encreaseth but the obedience of hypocrites is vnconstant and by fits onely and flashes and commonly like a naughtie iade hee is most free and forward in the beginning of the iourney but quite tyred before he come neere vnto the end § Sect 6. The fleshes deceipt in mouing vs to leaue of from doing good duties that wee may auoide hypocrisy And thus we may defeate the policies of the flesh wherby it draweth vs to hypocrisie wherewith if it cannot preuaile with vs it will labour to draw vs into the contrary extreame and because hypocrisie is odious vnto vs it will moue vs more to disguise and bide our profession of religion to refraine from all good speeches which might glorifie God and edifie our brethren to conforme our selues to their fashions which beare vs company in outward shew though in heart we be farre vnlike them and to neglect all good actions and holy duties as meditation fasting prayer giuing of almes or to doe them in great secrecie and â—s it were by stealth for feare lest men taking notice of them should thinke vs too glorious in our outward shew and condemne vs of hypocrisie The which conceipt so ouerswayeth with diuers who are otherwise good Christians that they are ashamed and ready to bâ—ush when they are taken at vnawares in doing religious duties as though they were guiltie of some great fault And so much the rather because the most godly Christians hauing the reliques of hypocrisie as of all other sinnes remaining in them are guilty to themselues of this corruption as finding it often to preuaile with them and therefore labour with so much the more diligence to auoide all semblance and appearance of it With which deceipt that we may not be ouertaken let vs consider that we ought not so to auoide the shew of hypocrisie as that wee doe in truth shun Christian apologie and profession whereby God is to bee glorified and our neighbours edified that we fall into the sinne of hypocrisie indeede whilest we thus labour to flie the
appearance of it for it is hypocrisie to seeme that we are not and disguising and dissembling our religious and honest hearts vnder the outward shew of a carnall conuersation to appeare worldlings when in truth wee are sincere though weake Christians as Iacob though to a better end tooke vpon him the habite of Esau whose prophanenesse hee hated Let vs know that we dishonour God when we hide and dissemble his gifts and graces in vs and wrong our neighbours who might walke in our light if wee did not couer it as it were vnder a bushell and that they in some degree are ashamed of Christ and his truth who dare not before worldlings either professe it in their words or practise it in their workes Let vs remember that our Sauiour requireth not onely that we should haue the light of holinesse in our selues but that we should also let it shine before men that Mat. 5. 8. they seeing our good workes may glorifie our Father which is in heauen onely hee condemneth these outward shewes of good workes when as thereby we doe not seeke Gods glorie but our owne And the Apostle chargeth Christians to haue their conuersation honest among the Gentiles that whereas 1 Pet 2. 11. they spake against them as euill doers they might by their good workes which they should behold glorifie God in the day of Psal 119 46. visitation That Dauid professed his loue to Gods commandements before Princes and was not ashamed and that Daniel would not smother for a few daies his practicall profession of religious duties though it were to the extreame hazard of his life Let vs consider that one speciall dutie of Christianitie which we owe vnto our neighbours is that wee shine before them by our holy example which is required in the sixt commandement as a meanes of preseruing the life of their soules and therefore that we are guiltie of spirituall murther if we neglect it Finally seeing carnall worldlings are not ashamed to professe their seruice and allegeance to their maister Sathan but with all boldnesse vtter blasphemous oathes ribald words and rotten speeches which corrupt the hearers and audaciously performe all sinfull actions which are without the compasse of mens law not caring who heare or see them let it be our shame to be ashamed of the seruice of our great Lord and Master who is so infinitely good in himselfe and gracious towards vs but let vs with all confidence and courage performe all holy Christian duties which wee owe vnto him though wee liue in the middest of an adulterous and sinfull generation lest being ashamed before such of Christ Mark 8. 38. and his words hee be ashamed of vs when he commeth in the glory of his Father with his holy Angels CHAP. XIIII Of the policies of the flesh in alluring and perswading vs to sinne § Sect 1. The first pollicie to perswade vs that sin is no sin WE haue spoken briefely of the deceipts of the flesh which respect our persons and estates and now we are to speake of the other which concerne certaine duties which God requireth the which are of two sorts the first respect the withstanding subduing and mortifying of our sinnes the other the exercise and practise of vertuous actions Concerning sinne God requireth two things of vs the first that we should not commit or fall into it the second that being fallen wee should not securely liue and lye in it but rise out of it by vnfained repentance Against both which the flesh opposeth vsing many policies and deceipts first to draw vs to the committing of sinne and hauing committed it to continue in it without repentance To the former purpose it vseth diuers deceipts As first it putteth vpon the foule face of sin a faire vizard dresseth this filthy strumpet in the habite of vertue it adorneth it with borrowed ornaments and beautifieth it with false colours in titling wicked vices with vertuous names â—s though it would commend nothing vnto vs but what God himselfe commandeth Thus that wee may imbrace and liue in it the flesh graceth superstition with the name of deuotion doubting and infidelitie with the name of humilitie securitie and presumption it calleth faith and affiance in God Choller and vniust anger zeale for Gods glory lust it tearmeth loue drunkennesse good fellowship prodigalitie bounty and munificence and base niggardlinesse and couetousnesse good husbandry and frugalitie And hauing thus marshalled and raunged these foule vices in the ranke of vertues and beautified them with these false and borrowed colours it doth further authorize them by testimonies of Scriptures and not onely offreth them to our choise as things indifferent or tollerable but presseth them vpon vs as profitable and necessarie Which policie of the flesh if we would defeate wee must first labour to be illightened with the knowledge of Gods truth and with the inward illumination of Gods Spirit that so wee may discerne betweene vertue and vice good and euill which are easily confounded and mistaken the one for the other in the darke night of ignorance and through the naturall blindnesse of our mindes Secondly we must not take nor imbrace any thing suddenly and rashly which Sathan or our owne corrupt flesh commendeth vnto vs but examine and try all things by the light of Gods Word and the touchstone of truth which will plainely discouer vnto vs what is to be imbraced and what auoided what to bee treasured vp in our hearts as pure gold and good treasure and what to be reiected as drosse and base metall Finally wee must labour to purge our hearts from pride and selfe-loue which aboue all other things corrupt our iudgements making those things to seeme louely which wee loue and worthy our choise because we haue chosen them And contrariwise we must adorne our selues with humilitie denying our owne wils and carnall lusts make the will of God reuealed in the Scriptures to be the rule of our wils and the guide of our affections § Sect. 2. The â—ecâ—nd policie to tell vâ— that the sinne is but small which it perswadeth vs to committ In the second place if the flesh cannot perswade vs that our sinnes are no sinnes but rather vertues then it will intice vs to commit them vnder this colour that they are but small sinnes telling vs that wee cannot be Saints on earth and pure from all sinne but must of necessitie bee subiect to many infirmities and frailties that in many things wee sinne all and that there is no man so iust on earth that sinneth not that the righteous fall seuen times a day and therefore that it is too much precisenes to stand so strictly on euery triffle and finally that the best of Gods children which euer liued haue had their imperfections as Abraham his lie Ioseph his vaine oath Moses his vnbeliefe Peter his dissimulation c. and that these are so veniall in their own nature that either God will not punish them at all
by the sanctifying grace of Gods holy spirit that our hearts so farre forth as they are vnregenerate are a sincke of sinne and a sea and gulfe of wickednesse wherein the diuell câ—sting the spawne of his temptations begetteth vgly monsters of all sorts both small and great And that as our bodies when they are at the purest haue in them sufficient matter for all maner of diseases so our soules being much more corrupted are aptly disposed to any sinne Secondly knowing and remembring that through this corruption we are prone to all sinne let this humble vs in the sight of our frailtie and weakenesse and cause vs with more earnestnesse to craue Gods assistance and denying our selues to rest on his strength which alone is able to preserue vs from falling Thirdly let this moue vs to shake off all carnall securitie and presumption of our owne graces and to keepe continually a narrow watch ouer our hearts that we be not at vnawares ouertaken through the deceitfulnesse of sinne Let it make vs to worke out our saluation with feare and trembling as the Apostle exhorteth and whilest we thinke we stand take heede of falling Phil. 2. 12. 1 Cor. 10. 12. Let vs be perswaded hereby to labour and endeauour daily to purge our selues from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God Finally let 2 Cor. 7. 1. vs remember that the man is blessed that feareth alwayes But as for those who harden their hearts through securitie and Pro. 28. 12. presumption they are of all others most ready to fall into all euill and mischiefe § Sect. 5. The fift policie iâ— to perswade vs that we may safely vse the meanes and occasions of sinne A fifth pollicy which the flesh vseth to draw vs vnto sinne is to perswade vs that we may safely vse the meanes and occasions of sinne and yet be preserued from the sinne it selfe And thus Lot was allured to drinke excessiuely neuer suspecting his falling into that brutish drunkennesse and much lesse that abhominable incest with his owne daughters Thus Dauid securely liued in idlenesse and wantonnesse neuer thinking that these would bee the meanes to bring him to whoredome Thus Salomon gaue his strength vnto woemen and defiled himselfe with vnlawfull lustes neuer imagining that this corporall whoredome would bee the occasion and meanes to make him commit also spirituall whoredome with Idols and strange Gods Thus Iehosaphat lincked himselfe with wicked Ahab by marrying his daughter and yet supposed that he should no way bee tainted with his impieties and Peter presumed that hee should be constant in his loue to his maister and the profession of the trueth and yet consorteth himselfe with the high Priests seruants And thus in our times many thinke that they may be safely present at the Masse and idolatrous seruice yea themselues haue about them many meanes and occasions of idolatry and yet not fall into the sinne it selfe many think they may ordinarily sweare and yet neuer commit the sinne of periury that they may nourish couetousnesse and yet neuer commit theft fraude oppression or any vniustice that they may drinke pamper the belly and vse all maner of wanton dalliance and yet be farre enough off from fornication and adultery Now that wee may not be abused with this deceipt let vs consider that where the Lord forbiddeth any sinne there he also forbiddeth the occasions and meanes therof because those who doe not carefully auoide these they cannot possibly escape the other That they who goe in the way wil though the neuer thinke of it come thereby to the towne or place to which it leadeth That if wee alwayes walke vpon the yce or slipperie places we shall euer be in daunger of falling and often fall though we be neuer so weary and therefore the Psalmist pronounceth him blessed who hath not walked in the way of sinners That as they who vse surfetting and drunkennesse yea drinke daungerous poysons cannot looke to enioy Psal 1. 1. their health because they vse the meanes which bring men ordinarily to sicknesse and death so they who vse the meanes of falling into sinne which is the sicknesse of their soules cannot looke to enioy the life of grace but will quickly fall into spirituall diseases which in the ende will bring them to vtter destruction Finally that they who vse the meanes and occasions of euill doe desperately runne into temptations presume of their owne strength and so are Eccle. 3. 26. giuen ouer of God and being abandoned of his assistance must needes fall and come to ruine for he that loueth danger shall perish therein § Sect 6. The sixt policie iâ— to draw vs by degres to commit hainous sins Sixtly the flesh oftentimes deceiueth vs by drawing and intycing vs by degrees to the committing of those sins which are most great and haynous as first to looke and cast wanton glaunces then to lust then to consent to the committing of the fact then to plot and deuise of the meanes how it may be effected then to the acte it selfe and lastly to the often reiterating of the same sinne Thus first it defileth the heart with couetousnesse then causeth it to bee discontented with our state and portion then to couet other mens goods and finally to deuise and put in practise the meanes whereby they may bee gotten from them as fraude deceipt extorsion oppression and such like vnlawfull courses And thus it draweth vs into all kindes of wickednesse by alluring vs to keepe company with those that loue and liue in it then for carnal and by-respects to wincke at and tollerate their sinnes whose persons we affect then to thinke them light and veniall then for company sake to commit them least wee should be thought more precise and scrupulous then the rest of our consorts and finally to defend our wickednesse yea to boast and bragge of it as though it were some vertuous action and much for our credit to liue in it And thus it bringeth vs to the highest step of the ladder of wickednesse vnto which it could neuer haue mounted vs vnlesse it had caried vs by these degrees and maketh vs embrace the most haynous sinnes as it were our choysest friends which before wee tooke for our greatest enemies and therefore hated and auoided them by bringing vs first acquainted with all the allies friends and attendants which waite vpon them For the preuenting of which deceit our best course is to keepe a narrow watch ouer our selues that we be not thus ouertaken specially ouer our owne hearts that we may withstand the first motions vnto sinne and euen crush it in the shell that it may neuer come to hatched Secondly to take notice of our least sinnes that wee may not securely liue in them but hauing fallen may recouer our selues by vnfained repentance And lastly that seeing our selues are too too retchlesse and secure we doe often and vnfainedly desire the Lord
backsliding from our former sinceritie but forgetting that which is behinde let vs reach vnto those things which are before and presse hard towards the marke for the price of the high Phil. 3. 13. 14 calling of God in Christ Iesus For if we slacken our pace in the wayes of godlinesse and sit still though but a little while we shall grow so stiffe and sore that we shall haue little desire to goe on in our iourney And by our negligence we shall loose our sweet communion with God the light of his countenance the sense of his loue and ioy and comfort of his spirit which are our chiefe encouragements that make vs goe on in the way of godlines Of the liuely feeling whereof when we are depriued we shall either disconsolately sit downe and loose our crowne or faintly proceede with much weakenesse and wearinesse § Sect. 4. How the flesh perswadeth vs to rest in that which wee haue all ready done or suffered Another deceipt like vnto this whereby the flesh allureth vs to desist from vertuous actions is to make vs to rest in that which we haue already either done or suffered as being aboundantly sufficient for our saluation Which that we may defeate let vs consider that though it vvere true yet it is of no force to make vs leaue off or intermit our vertuous actions For what ingratitude and grosse negligence were this in a seruant who hauing done a little worke would loyter and surcease his paines because he is assured that his Lord is so bountifull that hee would not hold backe any part of his wages And how much more in vs seeing the riches of our reward is so inestimable and permanent that we haue iust cause to thinke our whole life which is but short and momentanie to bee too too little though we could attaine to the age of Methuselah if it were solye imployed in glorifying our gracious God by our faithfull seruice which if we doe not but content our selues onely with that which standeth vpon the necessitie of our saluation we plainely shew that all we haue done is but false and counterfeit obedience seeing it did spring and flow onely from foolish selfe-loue and not from the sincere loue of God Foolish I say because it shall surely be frustrate of it end or though it should not yet of that measure of glory which those who are wise will labour after for according to that measure of grace we haue receiued and obedience which we haue performed we shall haue our portion proportion in that heauenly happines But be it that thou art not so ambitious of blessednes but that the least part and lowest place will well content thee consider in the next place that in this life wee are neuer so rich in grace and the fruits of obedience that we may now giue ouer and spend vpon the stocke vnlesse wee meane to be bankerupts in goodnes for if there be not a growth there will be a decrease if not a progresse then a regresse in the wayes of godlinesse and when we neglect the seruice of God then doe we begin to serue the Diuell the world and our owne flesh Besides true sauing grace is not like the Moone sometime in the full and sometime in the waine but like the light of the morning which still increaseth till it be perfect day It is alwayes in the growth vntill we come vnto a perfect age in Christ which perfection we shall not attaine vnto till wee haue layed downe Pro. 4. 18. these bodies of flesh And that which a while groweth and Phil. 1. 6. then standeth at a stay was but a false conception and like an Embrio in the wombe which though it may delude a woman with a deceiuing hope yet this ioy will bring bitter Mat. 24. 13. sorrow without all comfort in the end Againe consider that all Gods promises are made to those alone who continue Apoc. 2. 10. 3. 21. constant in their faith and obedience to the end Hee that indureth to the end shall be saued and be faithfull vnto Eccles 11. 3. the death and I will giue thee the crowne of life and to him that ouercommeth I will grant to sit with me in my throne c. And as the tree falleth so shall it lye And therefore our former graces and good workes should not make vs slothfull and sluggish for the time to come but much more painefull and diligent in imbracing and practising them seeing if we now desist we shall surely loose all our former labour Finally what souldiour will thus foolishly reason I haue fought long and indured many brunts in the battell and now I will take my ease because I haue almost obtained the victory what traueller will sit downe in the middest of his iourney because hee hath gone farre and taken much paines seeing all his labour is lost if he come not to the end And who running in a race will giue ouer before he come to the goale excusing himselfe that he hath runne well in the beginning because he is sure to loose the garland with all his former paines Yea rather because they haue begunne well they will continue till by their constant labours they haue obtained their reward And therefore let vs not be lesse wise or industrious for the assured gayning of heauenly and euerlasting happinesse then we are for the momentany and vncertaine possession of earthly trifles but after we haue done much good let vs still hold on to doe more for blessed is the seruant not who hath done well in former times but who when his master commeth shall be found so doing Mat. 24. 46. CHAP. XVIII Of certaine aduantages which the flesh hath against vs in the spirituall Conflict §. Sect. 1. That this enemie the flesh hath great aduātages against vs because it dwelleth within vs. HAuing discouered the dangerousnes of this enemie the flesh in it owne nature it now followeth according to our order propounded that we further consider that this perill is much intended and increased in respect of diuers aduantages which it hath against vs in the spirituall Conflict And these are principally two the first is that this enemy is not farre off whereby we might haue leysure and opportunitie of fitting and preparing our selues against the Conflict before he could approch vnto vs but dwelleth with vs yea in vs. He is not onely neere at hand and as it were in the Suburbs close vnto the gate of our soules but it lodgeth euen within the walles of the Citie not in the out-parts and backe lanes but it keepeth strong possession in the chiefe forts and castle of our mindes wils our hearts and affections where our chiefe strength and Ipsi gestamus laqueum nostrum nobiscum circumferimus inimicum Bernard de Quadrages serm 5. treasure lyeth And as one saith wee beare our snare with vs and carry our enemy about vs whether so euer we goe
of perfection there could be no conflict because there could be no flesh nor yet in the state of corruption because there could bee no spirit yet they may when their degrees are abated and their vigour and full strength is somewhat blunted and deadded In which respect this residence of the flesh and spirit is fitly compared to the residence of the light and darkenesse in the ayre in the twilight or dawning of the day when as there is not one part of the ayre darke and another light but the whole ayre partly light and partly darke he darkenesse and light being mingled together or of heate and colde in the same luke-warme water where they are not diuided in place but the whole water is partly cold and partly hot or of water and wine in the same vessell in which there is not one part wine and another water but the whole mixture is partly water and partly wine or of sicknes and health in those which we call weake and sickly through some spice or reliques of an Ague or Feauer of whom it cannot be saide that hee is sicke in one part and sound in another but that he is partly healthy in his whole body so far forth as he is recoured and partly sicke so farre forth as the reliques of his sicknes remaine in him In all which these contrary qualities doe not friendly conioyne themselues nor agree one with another neither doe they communicate their properties vertues and contrary qualities to produce this mixture but both of them stand still in hostile tearmes in the same subiect labouring continually to get the victory and wholly abolish his enemy opposite CHAP. IIII. Of the Combate it selfe and the manner how it is fought in vs. § Sect. 1. When wee are called by God to this conflict WEe haue shewed what are the causes of this conflict and now we are in the next place to speake of the combate it selfe of the manner how it is fought in vs. To which purpose we are to know that the acceptable time and day of saluation being come when as the Lord is purposed to deliuer vs eternally out of the hands and power of sinne and Sathan raigning and ruling in our hearts as Kings yea Gods as the Scripture speaketh holding the Rom. 6. 12. 2 Cor. 4. 4. 2 Tim. 2. 26. whole man with all the powers and faculties of his soule and body in subiection to doe their will that for the time which remaineth we may be his seruants and souldiars to obey him in all things and to make warre vnder his standard against the spirituall enemies of our saluation it pleaseth him by the ministry of his word made effectuall by the operation of his spirit to open our blinde eyes that we may see and plainly discerne that wretched bondage vnder sinne and Sathan in which we liue the innumerable miseries into which it plungeth vs for this present life and that hellish condemnation and euerlasting torments which if we liue die in this thraldome doe attend vs in the life to come Thereby is discouered vnto vs the tyranny of the diuell whereby he raigneth and rageth in vs working our hearts to his will and inclyning vs to drudge in his seruice for no other reward but the vncertaine pay of worldly vanities which shall be accompanied with endlesse destruction the vglinesse and intollerable waight of sinne which as an heauy burthen presseth vs downe to hell the terrible wrath of God inflamed against vs by our sinnes and the curse of the lawe ready to attach vs. Finally that our liues be momentary and vncertaine and therefore also the pleasures of sinne can bee but alike vnsure and of short continuance but the life to come and both the pleasures and ioyes and the paines and torments of it are euerlasting and there is no hope to enioy the one and escape the other if wee liue and dye in our present condition And thus when by the ministery of the word wee are brought to a sight and sense our damnable and wretched estate our sleeping consciences are awakened our hard and flintie hearts are throughly humbled and softned bruised and made contrite so as our former carnall securitie being shaken of we relent and mourne in the sight of our sinne and misery Being thus cast downe and humbled the Lord by the preaching of the Gospell maketh knowne vnto vs his loue in Christ the infinitenesse of his mercy and goodnesse together with that singular pledge there of his deare and onely sonne giuen to the death for our redemption the sweete promises of the Gospel assuring all of the mercy forgiuenesse of their sins deliuerance out of the hands of all our spirituall enemies whom Christ by his death hath vanquished and subdued and of eternall life and saluation of body and soule if wee will lay hold vpon Christ and his righteousnesse by a liuing faith and bring forth the fruits thereof by forsaking our sinnes and turning vnto God by vnfained repentance Which meanes of comming out of our present misery and of attaining to a better estate being made knowne vnto vs we begin to conceiue that there is some possibilitie of comming out of the thraldome of sinne and Sathan and of attaining to saluation the which inflameth our hearts with an earnest to come out of our bondage and to this ende to be made partakers of Christ and his righteousnesse who alone can helpe vs and a firme resolution to deny our selues and all other meanes as vaine and vnprofitable and to cast our selues wholly vpon our Sauiour Christ for our iustification and saluation From hence ariseth a constant endeauour in the vse of all good meanes to attaine vnto faith whereby we may be assured of Christ and his benefits and particularly apply them vnto our selues for our owne vse which being likewise wrought in vs by the sweete and gracious promises of the Gospell and we thereby perswaded of the pardon of our sinnes of Gods loue and our owne saluation in the next place we desire to haue our assurance confirmed more and more by a liuely sâ—nâ—e and feeling and an experimentall knowledge Phil. 3. that wee are by Christ our redeemer deliuered out of the hands of our spirituall enemies To which ende we desire the assistance of Gods grace and holy spirit by which wee may be actually deliuered out of the bondage of sinne and Sathan that they may no longer haue dominion ouer vs and to finde and feele the vertue and power of Christ Iesus his death as effectuall or our sanctification as our iustification for the inriching vs with sauing grace as for the assuring vs of eternall glory for the mortifying and subduing of the corruption of sinne as for the fâ—â—â—ng of vs from the guilt and punishment § Sect. 2. The second summons to this conflict Which desires are no sooner wrought in vs by the ministery of the word made effectuall by the inward operation of Gods
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
apply not or misapply they either apply all vnto others or apply falsely vnto themselues arrogating all the promises of life and saluation though they doe not all belong vnto them Fourthly the knowledge of the regenerate drawes them neerer vnto God and vnites them more firmely vnto him in loue true obedience first in loue of God and of that truth which he hath reuealed vnto them for when he hath made knowne vnto them not onely his infinitenesse in all perfection but also his goodnesse and mercy towards them then this flame of Gods loue kindleth in their cold hearts the fire of loue towards God againe which maketh them to thinke nothing too much or enough which they can doe or suffer for his sake whereby they are moued to make an holy vse of all they knowe both for the auoyding of all which God hateth whom they so loue and the embracing and practising of all which he loueth and and requireth But the knowledge of the vnregenerate is a light onely without heaâ—e which driueth them further from God and alienateth their hearts from him because they cannot apply to their owne vse his sauing attributes but rather are terrified with his wisedome power and iustice whereby he is able and willing to punish and take vengeance on all sinners Neither doeth it stirre them vp to any obedience vnlesse it be for seruile feare but rather enableth them to rebell and disobey more securely whilest by their great learning their subtill shifts and nice destinctions they can more cunningly vntwist the cords of Gods Commaundements which should bind them to their dutie and so winde themselues and slip their neckes out of the yoke of Gods Lawe that it cannot hold them and whilest thereby they are enabled to defend their sins with their subtill sophistry and to preserue themselues from iust censures their names from deserued shame to stoppe the crye of their consciences that they may not checke and accuse them for their sinnes Finally the knowledge of the regenerate bringeth them to true humilitie and the better and more clearely they conceiue of Gods goodnesse power and glorious maiestie and of their owne misery sins and imperfections the more they abase themselues and become vile in their owne sight as we see in the example of Abraham who when he most neerely and familiarly conuersed with God had the meanest conceipt of himselfe acknowledging that he was but dust and ashes in Dauid who hauing attained vnto a greater measure of spirituall Gen. 18. 27. knowledge then his teachers confesseth that hee was but a worme and no man in Iob who hauing come vnto psal 22. 6. a more cleare knowledge of God by seeing him with Iob. 42. 5. 6. his eyes abhorred himselfe in dust and ashes and in Agar who being inlightened with a large measure of heauenly Pro. 30. 2. wisedome professeth that hee was more brutish then any man and had not the vnderstanding of a man But contrariwise the knowledge of the vnregenerate puffeth them vp with pride according to that of the Apostle knowledge puffeth 1 Cor. 8. 1. vp loue edifieth and causeth them to vilefie and contemne others in comparison of themselues as wee see in the example of the Pharisees who despised all them who confessed the trueth concerning our Sauiour Christ as ignorant and simple ideots But this people who knowe not the law Ioh. 7. 48. 49 are cursed And the reason is because their knowledge is onely speculatiue confused and generall and doeth not bring them to any sense and feeling of their sinne and misery or to a liuely and experimentall apprehension of Gods sauing attributes § Sect. 6 The second effect of the spirit is to prepare our heartes for faith then to worke it in vs. A second effect of the spirit whereby we may be assured that it dwelleth in vs is the preparing of our hearts to receiue the grace of a liuely and iustifying faith and the effectuall working of it in vs being thus prepared It prepareth them first by enlightening our mindes and by shâ—wing vnto vs our sinne and misery by the lawe of God and that in respect of our selues wee are brought into a damnable and desperate condition out of which wee cannot recouer by any meanes of our owne nor by all the helpe of men and Angels And when her by it hath throughly humbled vs and made vs despaire of all our owne abilities then it reuealeth vnto vs the infinite mercies of God his free grace and eternall loue in his sonne and the al-sufficient merits of Christ together with the sweete promises of the Gospell made in him offring grace and mercy for the forgiuenesse of sinne and the saluation of our soules to all that will receiue them by the hand of faith and will turne vnto God by vnfained repentance vnto which truth of God reuealed in the ministery of the Word the holy spirit by a secrete operation worketh an assent as being most infallible seeing it proceedeth from him who is trueth it selfe and cannot lye which assent being effectuall worketh in our vnderstandings a perswasirn that our sinnes though many and haynous are yet pardonable and in our iudgements a most precious esteeme of Gods mercies and Christs merits from and by which alone we receiue remission In our hearts also this effectuall assent worketh an earnest and constant desire that they may be pardoned and to this ende an hungring and thirsting after Christ and his righteousnesse in our willes a firme resolution to rest vpon Christ alone for iustification and saluation and in our actions a conscionable endeauour in the vse of all good meanes whereby we may be more and more assured that we shall haue our part in the mercies of God and the merits of Christ And these are the first degrees of iustifying faith which who so want are destitute of it the which being wrought in vs the Lord blesseth the meanes of saluation which the beleeuer conscionably vseth with a desire to profit by them as the word Sacraments Prayer and the rest for the encreasing of these first degrees in vs vntil they growe from a graine of mustardseede to a great tree from an assent to an apprehension and application of the promises with some assurance that Gods mercy and Christs merits belong vnto vs. Vnto which degree the most Christians who labour after it doe attaine if death preuent them not and hinder them from comming from their spirituall infancy to their riper age in Christ Now this faith being come to application of Christ and the promises and some assurance that they belong to the beleeuer it groweth daily in the carefull and diligent Christian to more strength by his often feeling and experience of Gods loue by his acquaintance with him in his holy ordinances by testifying and approuing of his loue towards God againe in his continuall fruits of new obedience the exercises of a Christian life in good workes and by his
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
from it according to that of the Apostle Abstaine from all appearance of euill For being the 1 Thes 5. 2. 2. spawne of the olde wilie serpent it resembleth the father in subtiltie pressing first to get in the head and then easily gliding in with the whole body So Hierom. The diuell saith he is a slippery serpent and if we doe not keepe out his head that Hieron in Eccles 9. is his first suggestions it is not to be doubted but that hee will stealingly slide into the most secrete corners of the heart Hence it is that the Apostle Iude requireth that wee should bee so farre off from giuing entertainment to this enemy our sinfull Iud. 21. 23 corruption that we should not suffer his weedes abide ni our sight and so farre from louing the body of sin that we should hate the garmēts which are spotted with it For if we giue sin an inch it will take angell it knoweth better how not to beginne then hauing begunne to make ende and with more ease may we keepe it from entring into the outmost suburbs of our soules then hauing come thus farre to stay it from going on into the very hart of the Citie At the first perhaps it will seeme maidenly and modest and not come in before it haue knocked at the doore of our conscience but if we giue way to it and doe not shut it out with boult and barre it will quickly growe familiar and rush suddenly vpon vs without giuing vs any warning To this purpose one saith that a man though otherwise wicked before he hath committed sinne commeth more slowly to the Chrisost in mat 4. Hom. 6. T. 2 c 797. worke of wickednesse but when he hath done it he is afterwards more ready for euery sinnefull worke Herein like vnto a beast which though he be naturally sauadge yet if he be not prouoked will not easily set vpon a man but hauing once killed a man or beast and thereby gotten a tast of his blood he is now so fleshed that no sooner doth he see a man but without any delay he presently fleeth vpon him Let vs therefore take neede least wee tast of sinne for though we haue now no great stomacke to it yet as it fareth with vs in our corporall dyet so heere wee shall finde that one bit will drawe on another vntill at last we euen surfet of sinne and take more paines and griefe in getting it vp then euer wee tooke pleasure in swallowing it downe It is of the nature of sweete meates to our carnall appetite which deluding and bewitching vs whilest they please the pallet doe make vs to eate too much before wee euer thinke that wee haue enough and so become loathsomely bitter in the disgestion which were but too pleasant in the eating From which daunger if wee could be secure our best way were not to tast them for much more easie is it to abstaine altogether then hauing eaten a little to restraine our carnall appetite from eating more and a much surer course were it for our spirituall estate to haue no dealing with sinne then to breake of the bargaine when as wee haue receiued the least earnest Exhort one another daily saith the Apostle while it is called to day least any of you bee hardned through the deceipt fulnesse of Heb. 3. 13. sinne Implying that the flesh is a wily enemy which if it be not denied in the very first motions will more more grate vpon vs vntill by often actes it bring vs to a custome of sinning and allure vs to proceede from one degree to another till at last wee growe to a habite of wickednesse and haue our hearts so hardned and our consciences scared that we are now fit instruments for all impietie § Sect. 3 The longer we deferre the fight the more difficult and doubtfull we make the victorie If then we would get the victory ouer sinfull lustes let vs preuent them with our speede take them vnprouided and set vpon them before they are aware for so much the more difficult and doubtfull wee make the conquest by how much wee are more slacke and slowe in setting vpon our enemies If wee take them as we lye scattered and single out our fleshly lust by one and one as they appeare vnto vs we shall easily ouercome but if wee giue them time to muster their forces and to march against vs in huge multitudes like a well ordred army we shall neuer be able to withstand their power It is our best course here to vse Pharaoh his pollicie not fearing in this kinde the censure of tyranny and cruelty designing our fleshly lusts to bee drowned in the waters of repentance as soone as they are borne if we cannot hinder them from being conceiued for otherwise they will increase vpon vs and grow too strong for the natiue subiects of the spirituall kingdome If we would imitate wise warriours we must labour to keepe these mightie enemies from setting foote in our countrey or from shooting an arrowe or bullet into our Citie But if at vnawares they haue approached planted their ordinance and made a breach in our walles wee must either countermure against them or blowethem vp when they make their assault or stand in the breach and fight valiantly against them for more easily shall wee repell them and keepe them from entrance then expell them and driue them out when as they are entred with lesse paines and daunger shall wee keepe them out of the gates or breach of the wall then being entred from comming to the market-place and making themselues maisters of the whole Citie we must destroy sinne in the first corruption and choake and smother corruption in the heart as it were in the wombe not suffring it to receiue birth and breath in our words and actions that so that which bred it may also entombe it for if we suffer it to liue it will receiue growth and strength to our perdition seeing as the Apostle telleth Pro. 4. 23. vs When lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death So that our sinfull lustes are a viperous brood which if wee let them liue after they are conceiued will eate out the belly in which they are bred They are of the cockatrices kinde which must be crushed in the shell seeing if wee spare them till Iam. 1. 15. they be hatched their very sight will be fatall vnto vs. At least wise if through our negligence they haue had their birth and being yet let vs not suffer them to come to their growth and strength least prouing too hard for vs we bee forced to giue them lodging because wee want power to thrust them out of doores And therefore let vs dash this Babilonish brood against the stones whilest yet being in their swath-clouts they are vnable to make resistance Let Caput serpentis obserua quod est caput serpentis prima peceau suggestio
as we say the burnt childe will euer after dread the fire Hee that hath beene bitten with suert ship and hath had his goods attached and his person arrested and laide vp in prison will if hee haue any wit afterwards take heede how hee striketh the hand and becommeth suretie for a stranger He that hath beene notably cousened to his great losse and hindrance wil keepe a vigilant eye vpon the cousener from the time to come that he be not againe deceiued especially by the same wiles and hee that hath gotten fore falles by going in slippery places will afterwards looke better to his footing when hee is to come backe in the same way And therefore let grace teach vs the same vigilancy and wise prouidence in spirituall things and cause vs to double our care in withstanding those sinnes wherewith we haue beene most often surprized and bend our whole strength and endeauour for the subduing and mortifying those carnall corruptions and fleshly lusts which are most strong and raging in vs. § Sect. 9 The 7 rule is that we set no stint to our mortification The last rule is that we set vnto our selues no stint in mortifying and subduing our fleshly lusts but that wee labour from one degree to attaine vnto another vntill we attaine vnto perfection Wee must not deale with these spirituall enemies as Ioash with the Aramites contenting our selues with two or three victories ouer them for then they will againe gather head and renewing their forces afresh assault vs but we must continually make warre against them vntill wee haue giuen them a finall ouerthrow Wee must not deale with them as the Israelites with the cursed nations suffring them quietly to dwell with vs on condition that they will contribute something to our pleasure or profit but wee must make warre against them according to Gods Commaundement and neuer make any peace or truce vntill we haue vtterly rooted them out or at the best let vs deale with them as Ioshuah with the Gibeonits if they must needes dwell with vs let vs hold them vnder as our slaues and make them to become droyles and drudges ready to yeelde obedience to euery spirituall motion Let vs not deale with our carnall lustes as Ahab and Saul with Benhadad and Agag get the victory ouer them and suffer them to liue least in Gods iust iudgment our life be exchanged for theirs and they kill vs because we killed not them Neither let vs with Saul destroy the lowest of the people and the vilest of these carnall cattell reseruing aliue the chiefe of our corruptions and the fattest of our fleshly lustes whereby wee haue most gaine and aduantage most pleasure and delight Let vs not be like vnto Herod who refrained from many sinnes but would not leaue his incestuous darling or like vnto Iudas and Demas who hauing outwardly reformed themselues of many sinnes did still nourish their couetousnesse and loue of the world For if when wee cast out Sathan and the flesh wee suffer any of their spawne or sinfull corruptions to remaine in vs they will be pledges and pawnes vnto vs of their returning and when they come backe and bring many other wicked spirits Mat 12. 44. 45. and sinfull corruptions with them these retained and nourished sinnefull lustes will like secret traitours open the doore of our hearts and let them in and then taking more strong possession of vs our latter end wil be worse then our beginning § Sect 10. Our mortification must extend it selfe to all sinfull corruptions and to all times But our mortification must be without stint or restraint extending it selfe in respect of the obiect vnto all our lustes and not vnto some onely in respect of the time also it must be continuall euen to the very ende of our liues because as with Sampson our enemies will liue with vs euen vnto our death and then with it we shall destroy more of them then we haue done in the whole course of our liues yea in trueth then and not before wee shall destroy them all so as for euer after they shall neuer bee able to assault vs or disturbe our peace and therefore in the meane time wee must neuer thinke that wee haue long enough fought against our fleshly lustes and that now wee may make a truce and take our ease but wee must continue fighting till we haue by death gotten a full and finall victory and then ouercomming and continuing faithfull vnto death wee shall receiue the crowne of life Finally in respect of the degree wee must not content our selues to haue ouercome and Apoc. 2. 10. mortified all our sinfull lustes in some small measure but we must labour and striue after perfection driuing our enemies not onely out of the hart of our Citie but out of our suburbs also and the vtmost borders and confines of our countrey Wee must not suffer it to haue any footing either in the secrete corners of our hearts by entertaining fleshly lustes or in our tongues by vttring vaine prophane and filthy speaches or in our handes by acting wicked vniust and dishonest workes but as the Apostle exhorteth vs we must cleanse our selues from all filthines of the 2 Cor. 7. 1 flesh spirit and perfectour holines in the feare of God if we would approue our selues to be Gods children we must Mat. 5. 48. striue after perfection as our heauenly father is perfect because we cannot effect this great worke of our selues wee must desire with the Apostle that the God of peace wil sanctifie vs throughout and that our whole spirit and soule and body 1 Thes 5. 23. may be preserued blameles vnto the comming of our Lord Iesus Christ Yea we are to desire our Sauiour himselfe who hath giuen himselfe for vs That he will sanctifie and cleanse vs with the washing of water by the word that hee may present vs vnto himselfe a glorious people not hauing spot or wrinkle or any Eph. 5. 25. such thing but that wee may bee holy and without blemish In the meane time we must with Gods worke ioyne our own earnest desires and hartie endeauours to abound more and more and to increase in the measure of our mortification getting daily new victories ouer all our sinfull lusts For he that thinketh in this kind that he hath done enough hath as yet one nothing at all as he ought to doe hee that is come to his stint and meaneth there to take vp his standing is ready to turne backe and to relapse into all his former wickednesse and hee that continueth not still fighting is neare vnto foyling and being ouercome to bee made a slaue to his sinfull lusts True grace is growing grace and that which groweth not is false and counterfait and they who euer made any progresse in the wayes of godlinesse with vpright hearts and good consciences they will neuer cease trauelling till they come to their iourneyes end neither is it
the graces thereof increased in vs the Lord will satisfie our psal 145. 19. desires and bring this worke of grace begun to accomplishment Phil. 1. 6. and perfection For therefore doth the Lord inlarge our hearts with these longing desires that hee may satisfie them therefore doth he make vs to hunger after grace and to finde and feele our owne emptinesse that hee may fill and replenish vs with them Wee must not therefore rest contented and satisfied with that measure of grace vvhich wee haue receiued or that portion of the spirit wherewith wee are already indued but wee must hunger after more perfection and growe from grace to grace from strength to strength and from one degree of spirituall stature vnto another vntill wee come vnto a perfect age in Christ And this is an inseparable and infallible signe and property of the faithfull regenerate who are said to bee Psal 92. 14. trees of righteousnes of Gods owne planting which bring forth more plenty of fruit in their old age and are not doted Pro. 4. 18. and rotten with yeeres but when they are at the eldest they are most fat and flourishing They are like vnto the morning Eph. 2. 20. light which shineth more and more vnto the perfect day They are Gods building which is still in framing and setting vp vntill it bee fully finished They are Gods children who grow from strength to strength vntill they come to perfect stature neither haue they any time of olde age but are in a continuall spring of youth They are branches ingrafted into the true Vine Iesus Christ which bearing fruit in him â—e purgeth pruneth them that they may bring forth more fruit That therefore wee may approue our selues to bee in this number let vs not content our selues that we haue receiued some measure of the spirit but as the Apostle exhorteth vs let vs desire to grow in grace and in the knowledge Eph. 4. 12. 13. Ioh. 15. 2. 2 Pet. 3. 19. of our Lord IESVS CHRIST For they who haue once tasted of these spirituall excellencies are not satisfied vvith a small pittance but rather thereby their desire is inlarged their appetite sharpened and their hunger increased after a more full and perfect allowance § Sect. 2 The 2 meanes a carefull indeauour in the vse of all good meaÌ„es for the strengthening of it Now as we are thus to desire more and more an accesse of all spirituall grace vnto perfection so in the second place we are to endeauour in the vse of all good meanes appointed by God for the strengthening and increasing of Gal. 3. 2. them And first we must bee carefull and diligent in hearing reading and meditating in the word of God which is the ministery of grace and saluation and not onely the seede whereby wee are regenerate and made new borne babes in Christ but also the foode whereby we are nourished 1 Pet. 2. 1. 2. and increased in grace and spirituall strength vntill we come vnto a full age in Christ Milke for our tender infancy and more strong and perfect nourishment for our riper age Now because there may come a deare yeere when as this spirituall food will be very scarce so as wee may wander Amos. 8. 12. from sea to sea and runne to and fro from the North euen vnto the East to seeke the word of the Lord and shall not finde it as he threatneth by the Prophet therefore we must with Ioseph foreseeing this daunger in our yeeres of plentie lay vp store against the time of scarcitie and penury that our spirit doe not loose it strength nor our soules be famished with this spirituall famine and not like the foolish Egyptians for want of prouidence be driuen to seeke our foode with much inconueniency when as we should feede vpon it Yea wee are not onely to lay vp sufficient store for our owne prouision but as Ioseph did for the reliefe and comfort of all that sue and seeke vnto vs that their soules may blesse vs when as they finde themselues refreshed and comforted with this spirituall nourishment And this meanes of comforting and strengthening the spirit Cyrill commendeth vnto vs. If saith hee comming often vnto the Church thou giuest eare to the holy Scriptures and conceiuest Cyril in Leuit. lib. 9. Col. 129. the meaning of these diuine precepts then as the flesh is pampred with excesse of meates and daintie dishes so the spirit will grow strong by feeding on this heauenly Manna and becomming more powerfull then our sensuall desires and carnall lustes it will bring the flesh into subiection and make it to submit it selfe to be ruled by its lawes Whereas contrariwise if wee withdrawe this foode from the spirit it will growe so faint and languish in strength that it will not bee able to stand against the assaults of the flesh in the day of battell And vnto the ministery of the word we must adioyne the frequent vse of the Lords Supper which is a spirituall feast purposely ordained by our Sauiour Christ for the confirming and strengthening of our communion with him by his spirit and for the filling and replenishing of all those with his sanctifying and sauing graces who come with a good stomack and an hungring appetite to this holy table for the strengthening of those that are weake and faint the restoring of them who are entred into a spiritual consumption and for the confirming of such in their vigour and strength who already enioy desired health Finally we must vse the helpe of holy conferences instructing exhorting admonishing counselling and comforting one another Iud. 20. that wee may bee further edified in our holy faith for as stickes scattered asunder will hardly keepe fire but if they be laide together will quickly growe to a great flame so if we single our selues from one another and admit no communion by religious conferences wee shall quickly coole and quench the fire of the spirit but if wee meete together and exercise our selues in holy conferences wee shall hereby stirre vp Gods graces in vs wee shall like vnto kniues whetted one vpon another sharpen our gifts and set an edge on our desires to the performance of all good dutie we shall pile vp our graces one on another and with these bellowes of conference blowe vpon them vntill they grow to a great flame § Sect. 3. The 3 meanes is to nourish the good motions of the spirit The third meanes of cherishing and strengthening the spirit is to nourish the good motions thereof neither vtterly quenching them nor delaying to put them in practise but presently harkning vnto them and labouring after the first and best opportunitie of performing those duties which it requireth For it is a great comfort and encouragement to this spirituall Vice-roy whom God hath set vp in his stead to raigne and rule in vs when as wee yeelde obedience vnto him and suffer our selues willingly to bee gouerned by his