be able to separate them from the loue of God which is in Christ Iesus our Lord. § Sect. 7 But against this it may be obiected An obiection against the former reason ansivered that the sinnes of the faithfull doe prouoke the Lord vnto anger and mooue him to cast them off in his iust displeasure and to withdraw from them his wonted loue and fauour and therefore seeing sin separateth them from Gods loue it may also plunge them into condemnation To which I answere that indeede the sinnes of the faithfull doe in themselues deserue the euerlasting wrath of God and eternall death if they were not taken away by Christ who hath by his precious bloudshed satisfied his fathers iustice and that euen now they so offend by their sinnes their gracious father that they had neede to renew their faith and repentance before they can haue any sensible assurance that they are reconciled vnto him and receiued into his loue and fauour It is most true that God is displeased with the sinnes of his children according to that Esa Esa 64.5 How God is said to be angrie with his children 64.5 Behold thou art angrie for we haue sinned But this anger doth not exclude them out of his loue seeing it is not the anger of an enemie but of a gracious father who is not angrie with their persons to destroy them but with their sins to conuert and saue them As therefore children with their faults prouoke their parents to anger and mooue them to turne their fatherly smiles into bitter frownes and the fruits of their loue into the effects of hatred in outward shew as namely seuere countenances sharpe reproofes and rigorous chastizements and in respect of these outward signes and effects of their anger they are vsually said to be out of fauour and in their fathers displeasure howsoeuer in truth at the same time they intirely loue them and vse all this holesome seueritie not because they hate but because they would reforme them So Gods children when by their sinnes they do offend him and prouoke his anger against them are said to be out of his fauour not that God doth euer change his fatherly affection or purposeth vtterly to reiect them but because hee changeth the effects of his loue into the effects of hatred in outward shew as when inwardly hee suffreth them to be vexed with the terrors of conscience and with the apprehension of his anger and displeasure and outwardly whippeth and scourgeth them with temporarie afflictions all which he doth not for any hatred to their persons for he neuer hateth those whom hee hath once loued in Christ but for the hatred of their sinnes and loue of the sinner whom by this meanes hee bringeth by the rough and vnpleasant way of repentance vnto the eternall pleasures of his kingdome § Sect. 8 And thus it appeareth that Gods loue and anger may stand together Our perseuerance proued by Gods immutabilitie in his gifts and that notwithstanding his momentanie displeasure his loue may be eternall Now secondly wee are to know that as God is immutable in his loue so also in his gifts as faith repentance hope affiance charitie c. according to that Rom. 11.29 Rom. 11.29 The gifts and calling of God are without repentance But yet this is to bee vnderstood with diuers cautions for first it is not to be vnderstood of all the gifts of God not of temporarie gifts nor of the gifts of the spirit which are common to the wicked with the godly for these being not essentiall to a Christian nor necessarie to saluation the Lord giueth or taketh away as in his infinite wisedome he thinketh best neither yet are we to vnderstand it of all gifts of the spirit which are proper to the elect for some also of these being not of the essence of faith but only effects and fruites thereof he taketh away from his children for a time as namely the puritie of their conscience and the peace which doth accompanie it the sense and feeling of Gods loue and fauour Psal 51.9 10 11 12 15. cheerefulnes of spirit ioy in the holie Ghost patience the gift of prayer and such like because his loue and the saluation of the faithfull may stand with the want of these gifts for a time Neither are wee to vnderstand this of the actions and sensible fruites of Gods graces for these also haue their intermissions the graces themselues notwithstanding remaining for as the Sunne doth alwaies shine and yet sometimes the beames thereof are not discerned being hindred from spreading themselues by the interposition of the clowds or of the earth and the fire doth continue light and hot in it selfe and yet being couered with ashes doth giue neither light nor heate to the standers by so these graces of Gods spirit faith hope affiance loue and such like may in respect of their substance habitually remaine in vs and yet for a time not send foorth the light and heate of ioy comfort peace and the rest and though they retaine their nature still yet they may be hindred from exercising their actions and functions as namely when as the conscience is wounded with some wilfull sinne committed against the knowledge or in the spirituall conflict of temptations as before I haue shewed at large Lastly this is not to be vnderstood of their measure and degree for these graces haue their full and waine their ebbe and tide their perfect strength and their faint languishing but of their substance and true being in which respect they neuer vtterly faile but continue without intermission vnto the end for as the gift of faith so all other the like graces are the worke of God as our Sauiour teacheth vs Iohn 6.29 and we may assure our selues of this Iohn 6.29 That he that hath begunne this good worke in vs will also finish and perfect it vntill the day of Iesus Christ Phil. 1.6 as the Apostle speaketh Philip. 1.6 CHAP. XIII Of the fourth and fifth reason to proue the certaintie of our perseuerance grounded vpon Gods power and truth § Sect. 1 THe fourth reason may be taken from Gods omnipotencie and almighty power The fourth reason grounded vpon Gods omnipotencie for if God in respect of his infinite loue bee willing that we shall bee saued and perseuere in the meanes of our saluation and bee immutable also and vnchangeable in his loue and will and likewise in respect of his power infinit and almighty able to effect whatsoeuer hee willeth then surely being assured that we are in the state of grace and in Gods loue and fauour there is no doubt but we shall bee saued and perseuere in the meanes which are inseparably ioyned with our saluation But as the Lord in respect of his loue is most willing so in respect of his power hee is able continually to vpholde vs in the state of grace and to frustrate and defeate all the malice and might of all our
first of that which is insensible 483 CHAP. XXXIX Of that hardnes of hart which is ioyned with sense and feeling thereof 487 Consolations for such as bewaile their imperfections in hearing the word 491 CHAP. XL. Consolations for such as bewaile their wants in prayer 495 CHAP. XLI Of the infallible signes of true repentance 504 That the assurance of the remission of sinnes dependeth not on the dignitie of repentance 511 CHAP. XLII How wee may proue against Sathans temptations that wee haue true faith 513 Of the diuers degrees of faith 515 CHAP. XLIII Sathans temptations grounded vpon our want of sense and feeling of faith answered 525 CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and other graces and sensibly feeleth the contrary corruptions 529 CHAP. XLV Of the meanes whereby our faith may be strengthened and increased 537 Of the meanes whereby we may be preserued from doubting and desperation 541 CHAP. XLVI Sathans temptations concerning smalnesse and weaknes of faith answered 549 That a weake and small faith may be a true and liuely faith 550 That all the power of hell cannot preuaile against the smallest measure of faith 551 CHAP. XLVII Sathans temptation concerning the certaintie and constancie of faith answered 554 Sathans temptation grounded on the strong faith of other of Gods children answered 555 That God both can and will vphold the weakest beleeuer 559 CHAP. XLVIII Of our iustification what it is and the causes parts therof 563 CHAP. XLIX That we are not iustified by our workes and merits prooued first by the scriptures 570 Secondly by diuers arguments 576 CHAP. L. That faith alone iustifietth how this is to be vnderstood 577 That faith alone iustifieth proued both by testimonies and reasons 579 That not our owne but Christs righteousnesse is the matter of our iustification 581 CHAP. LI. Sathans temptations mouing the weake Christian to doubt of his iustification answered 586 THE CONTENTS OF THE third Booke CHAP. I. Of sanctification what it is and the causes thereof 592 CHAP. II. Of the effects subiect obiect and time of our sanctification 598 CHAP. III. Of the parts of sanctification mortification and viuification and how they are wrought in vs. 602 CHAP. IIII. Sathans temptations whereby he inticeth vs to commit sinne answered 608 Many reasons seruing as preseruatiues to keepe vs from the contagion of sinne 610 CHAP V. Of the two sorts of preseruatiues to keepe vs from falling into sinne 616 CHAP. VI. Of some speciall meanes whereby we may be preserued from committing sinne 621 CHAP. VII Sathans temptations whereby hee discourageth the Christian in the worke of sanctification answered 624 That in the most sanctified remaine some reliques of sinne and the causes thereof 624 That our wants and corruptions should not discourage vs but redouble our care and diligence 627 Consolations to keepe vs from being discouraged when we see and feele our wants and corruptions 628 The causes wherefore God doth not perfectly sanctifie vs in this life 631 CHAP. VIII Sathans temptations drawne from our slow going forward in sanctification answered 636 CHAP. IX Sathans temptations whereby he aggrauateth our sinnes in generall answered 640 What it is to walke after the flesh and after the spirit 642 The differences betweene the sinnes of the regenerate and the vnregenerate 643 CHAP. X. That sinnes committed after repentance are pardonable 645 That all sinnes of knowledge are not presumptuous 647 That sinnes committed against knowledge are pardonable 648 Of sinnes often committed 651 CHAP. XI Sathans temptations whereby he perswadeth the Christian that he hath sinned against the holy Ghost answered 653 What the sinne against the holy Ghost is and how it may be distinguished from other sinnes 654 CHAP. XII Sathans temptations whereby he impugneth the certaintie of our perseuerance answered 656 Diuers arguments to prooue the certaintie of our perseuerance 659 FINIS THE FIRST BOOKE INTREATING OF THE POWER and policies of our spirituall enemies and of the meanes how we may withstand the one and defeate the other CHAP. I. That all the godly are assaulted with the spirituall enemies of their saluation § Sect. 1 THE Apostle hauing shewed the mysterie of our saluation and the causes thereof for the confirmation of our faith in the three first chapters of his Epistle to the Ephesians and afterwards in the other chapters hauing set downe diuers duties both generally belonging to all Christians and also particularly appertaining to men of sundrie conditions that he might moue them to repentance and amendment of life in the next place like the Lords Centinell doth discouer and giue vs warning of the approch of mighty enemies willing vs to arme our selues at all points in our owne defence and couragiously to stand vnder the standerd of Christ Iesus that we may be continually in readines to endure the encounter chap. 6.10 11 c. All that will liue like Gods seruants must prepare themselues for the spirituall combat Whereby he giueth vs to vnderstand that as soone as we seeke for assurance of saluation in Christ and endeuour to serue the Lord in a holie and a Christian life wee are to prepare our selues for a combat vnlesse we would suddenly be surprised for the spiritual enemies of our saluation bandie themselues against vs as soone as we haue giuen our names vnto God and taken vpon vs the profession and practise of Christianitie which are the liuerie and cognisance of our heauenly Lord and Master And this is manifest by the example of Gods children from time to tim◠〈…〉 though they liued in peace and securitie before thâ—◠〈…〉 tained into Gods familie yet no sooner were 〈◊〉 â—itted to be of Gods household seruants but Sathan and the world haue raged against them laboring both by inward temptations and outward furie either to withdraw them from Gods seruice by flattring inticements or vtterly to destroy and ouerthrow them by open violence No sooner had Abel offered a sacrifice of sweete smelling sauour vnto God Gen. 4. but Sathan stirreth vp Cain to become his butcher whilest Moses was contented to be reputed the sonne of Pharaohs daughter he enioyed all prosperitie but as soone as hee ioyned himselfe to Gods people and Church Pharaoh seeketh his life as long as the Israelites worshipped the Egyptian Idols they sate by their flesh-pots in peace and quietly enioyed the fruites of the land but as soone as they made but a motion of seruing the Lord the King stirred vp by the diuell doth rage against them with more then barbarous crueltie whilest Paul persecuted the Church of God Sathan did not so much trouble him either outwardly in bodie or inwardly in minde but no sooner was he truly conuerted to the faith and preached the Gospell but presently he setteth his wicked impes on worke to take away his life which the Lord not permitting he mooueth them to persecute him by imprisoning whipping and stoning him and not content
nature of an earnest to which the measure of grace here receiued is compared But wherein doth this measure of grace and chiefe perfection of a Christian consist in this life Surely not in their workes for they are all imperfect and so full of corruptions that they are odious in Gods sight being considered in themselues and examined by the rule of his exact iustice neither in their inherent righteousnes and begun sanctification for when they are at the holiest they are polluted with the reliques of originall corruption which bring foorth the fruites of actuall transgressions and make vs vnable to doe the good we would in that manner and measure which we should and therefore those which are most righteous are not in this respect acceptable to God but herein the perfection of a christian consisteth when as seeing his imperfections wants and sinnes he is grieued and truly humbled with the sight and sense of his owne miserie and wretchednesse and disclaiming and reiecting his owne righteousnes and good workes doth flee vnto our Sauiour Christ hungring after his righteousnes and by a liuely faith applying vnto his wounded soule his merit and obedience doth looke for saluation in him alone and lastly when as in obedience to his commandement and in true thankfulnes for his infinite mercies he hath an earnest desire to glorifie his name by a godly and Christian life striuing and endeuouring continually to forsake his sinnes to mortifie his corruption and to attaine vnto more and more perfection in righteousnes and holines For Maxima pars Christianismi est toto pectore velle fieri Christianum It is the greatest part of Christianitie to desire with the whole heart to become a Christian § Sect. 5 If therefore we doe keepe the couenant of the Lord nay if we but thinke vpon his commandements to the end we may doe them the louing kindnes of the Lord shall endure for euer vpon vs as it is Psal 103.17.18 if we can from our harts say with good Nehemiah Nehem. 1.11 Nehem. 1.12 O Lord I beseech thee let thine eare now hearken to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name the Lord will heare vs indeed and graunt our requests If with the Prophet Dauid we haue but a respect to Gods commandements with a care to fulfill them we shal not be confounded Psal 119.6 as it is Psal 119.6 If wee but desire to obey Gods commandement the Lord will accomplish our desire and quicken vs in his righteousnes 40. though we be dull yea dead vnto all goodnesse as it is vers 40. Rom. 7. If with the Apostle Paul wee doe the euill which we would not and consent to the law that it is good delighting therein in the inner man then though we are with him led captiue vnto sinne yet it is not wee that offend but sinne that dwelleth in vs that is our old man our corrupt and vnregenerate part That neither the name nor actions of the flesh can properly be ascribed to the spirituall man which cannot fitly be called by our name because it is mortified alreadie in some measure and shall be fully abolished by the spirit of God neither doth it liue the same spirituall life with vs seeing it is not quickened by the same spirit and therefore as those who haue diuers soules which giue vnto them life and motion are themselues diuers and also called by diuers names so the new and old man liuing as it were by diuers soules the one being quickned with Gods spirit the other by Sathan whereof it commeth to passe that the more the one liueth the other dieth the more strong the spirit is the weaker is the flesh and the actions of both are quite contrarie therefore they may fitly be called by diuers names neither can the actions of the flesh bee ascribed to the spirit properly seeing they are contrarie the one to the other For as if a science of a crab tree and another of a pepin tree being grafted into the same stocke doe both bring foorth their seuerall fruites the one crabs the other pepins it may fitly be said this tree bringeth foorth either pepins or crabs because they grow in the same stocke but yet it cannot bee truly said that the crab tree science bringeth foorth pepins or the pepin science crabs so because the flesh and the spirit are ioyned together in the same bodie and soule we may in this respect say that this man sinneth or doth that which is good but yet whē we speak of the regenerate or carnall man properly and seuerally as we cannot truly say that the flesh doth any good so neither can we truly affirme that the spirit and regenerate man doth commit that which is euill but as the Apostle speaketh sin which dwelleth with him And though the flesh be the farre greater part yet doth it not denominate giue the name to the christian his actions because it is partly mortified partly in mortifying and partly to be mortified that is deputed and destinated to death and destruction and also because it is the worse and more vnworthie part without compare and consequently not to giue the name for as wine mixt with water is called still wine though the water exceede the wine in quantitie because it is the more excellent substance so the flesh being mixt with the spirit though it be in greater quantitie it doth not giue the name to vs and our actions but the spirit as being our most excellent and worthie part and of it wee are called spirituall regenerate and new men though the least part be spirituall regenerate and renewed If therefore we are regenerate and haue in vs the spirit of God and the graces thereof in the least measure wee may boldly say with Paul that it is no more we that do offend God but sinne that dwelleth in vs neither shall we receiue punishment but the flesh that is our vnregenerate and corrupt part which shall be mortified and fully abolished by the spirit of God as for the spirituall and regenerate part it shall daily bee more and more strengthened and confirmed in the spirituall life and the more punishments afflictions and torments the flesh hath inflicted on it the more shall the spirituall man grow vp in grace and goodnes till our corruption being by little and little mortified and in the end fully abolished by death we shall be perfect men in Christ liuing a spirituall and euerlasting life in all glorie and happines in his kingdome When therefore the Lord suffreth Sathan to afflict vs in our goods bodies and in our soules and consciences as hee did Iob it is not because hee hath forsaken vs and giuen ouer his whole interest hee hath in vs to this wicked spirit but as the Apostle speaketh in another matter he deliuereth vs vnto Sathan to be afflicted for the destruction of the flesh 1. Cor. 5.5 that the
face to face True it is that our faith which is in it selfe weake and feeble and compassed about with the darkenesse of ignorance is mixt and turmoyled with much feare and doubting by reason of our naturall inclination vnto diffidence and incredulitie the manifold temptations of Sathan and the burthen of our sinnes lying heauie vpon our consciences which maketh Gods deere children to grone and complaine yea sometime to murmur and repine against God himselfe as though he were their enemie because he suffereth them thus to be vexed but still it riseth after it hath receiued a foyle and gathereth new strength against all new assaults vntill in the end it obtaineth full victorie so as all the faithfull may say with the Apostle 2. Cor. 4.8 We are afflicted on euery side 2. Cor. 4.8.9 yet are we not in distresse in pouertie but not ouercome of pouertie 9. We are persecuted but not forsaken cast downe but we perish not For though their faith be weake and their temptations vehement and violent yet this brused reede is not broken this smoking flax is not quenched for as the reede in a boysterous tempest is blowne downe euen to the ground but when the tempest is past riseth vp againe to his former estate so though the boysterous blasts of Sathans temptations beate vs downe euen to earth yet by faith we rise againe when the storme is ouerblowne § Sect. 4 Secondly How our faith though assalted with doubting may be certaine it may bee demaunded how the faith of Gods children can be said to be certaine seeing it is continually assaulted and often foyled with doubting which is opposed to the certaintie of faith To which we may easily answere if we know and remember that euery christian is divided into two parts the flesh and the spirit which continually fight and striue the one against the other and as they themselues are thus opposed so are their qualities and fruites for in the spirit is faith loue hope zeale ioy in the holy Ghost and such other sanctifying graces in the flesh is doubting and infidelitie hatred of God presumption and desperation coldnesse dulnesse yea deadnesse in religion feare horror and such like corruptions so as we may say with the Apostle I know that in my flesh that is in my vnregenerate part dwelleth no good thing Rom. 7.18 Rom. 7.18 Now as there is a continuall warre betweene the flesh and the spirit so also betweene their qualities and fruites for faith is continually assaulted with doubting and infidelitie loue of God with the hatred of God hope with presumption and desperation zeale with coldnesse and dulnes in religion the ioy in the holy Ghost with horror and feare of Gods anger the curse of the law and condemnation and sometimes the one sometimes the other hath the vpper hand both in the meane time retaining their nature and properties although as we say remissis gradibus not exercising them in that measure and degree as they doe when they haue victorie and giue the other the foyle For example when in some grieuous affliction the hatred of God doth assault the loue of God in our hearts and doth so foyle and wound it that wee can scarce discerne that it breatheth or retaineth life yet notwithstanding the loue of God euen at that instant is not turned into hatred nor receiueth any properties thereof but still retaineth his owne nature and properties which againe cleerely appeare and shew themselues when the conflict is ended The like may be said of our hope zeale ioy in the holy Ghost and other graces when they are most foyled by the corruption of the flesh which fight against them so as they cannot possibly exercise their owne actions and functions yet doe they not receiue any carnall properties nor loose any of their owne but retaine still their owne nature which againe manifesteth it selfe when the assault is ended Euen as fire couered ouer with ashes retaineth still his owne nature of light and heate though then by reason of the ashes the light be not seene nor the heate felt but when the ashes are remooued and new matter added vnto it then it shineth and burneth and heateth as much as it did before so when the graces of Gods spirit are couered as it were vnder the ashes of our corruption they are not discerned by their properties and effects but when the corruptions are remooued by vertue of Gods spirit and the graces nourished with hearing of the word prayer holy conferences and such like spirituall exercises as it were with new matter added vnto them then doe they againe shine in their brightnesse and exercise their wonted strength in all good duties to God and our neighbour § Sect. 5 And as it is with all other graces Faith assalted with doubting retaineth his owne nature and properties so also with faith which is often assaulted with doubting and infidelitie and sometimes also so foyled that we can hardly discerne any breath or life in it but yet euen then it retaineth it owne nature and properties and doth not receiue the nature and properties of doubting but as the tree which is shaken with boysterous blasts of winde and is not ouerthrowne doth in the middest of the tempest liue and sucke nourishment out of the earth and still retaines his owne nature and properties so when our faith is shaken with the boysterous blasts of Sathans temptations and with our owne naturall doubting and infidelitie yet it still liueth and sucketh nourishment out of Gods gracious promises and still it retaineth his owne propertie of certaine perswasion though then it doe not exercise it in action so manisestly as before and after the conflict of temptations and as the shaking of the tree is not of the nature thereof for of it selfe it standeth firme and steadie but by outward accident namely the winde blowing vpon it so is not vncertaine wauering and vnconstant doubting of the nature of faith for of it selfe it is firme and certaine but it commeth by outward accident from the boysterous blasts of infidelitie and the temptations of Sathan which as it were violently blow vpon it which being past it remaineth like the tree firme and constant And as the graces of Gods spirit and the flesh and the corruptions thereof doe still retaine in themselues their owne nature and properties so also doe they most commonly shew themselues in their diuers fruites and effects and that oftentimes in the conflict and time of temptation so that the regenerate man may at the same time feele in himselfe contrarie affections and actions for the spirit acknowledging Gods goodnes mercie and truth in his promises is replenished with joy being in hope to inioy them on the otherside the flesh feeling present miserie and the sharpnes of afflictions sorroweth and grieueth The spirit apprehending and applying vnto it the sweete promises of the Gospell doth quietly rest vpon them the flesh seeing it owne corruption and the huge waight of
scratches or little cutts Neither is he more able then willing for hereby his vertue and power his loue and bountie is the more manifested to his endlesse and immortall prayse That those who doubt of the remission of their sinnes derogate from the vertâ—â— of Christs merites But if we thinke our soules so filthy that he cannot purge them what doe wee els but derogate from the vertue of his bloud if we will not goe to this heauenly Phisition to craue his helpe because our sicknesse is grieuous and dangerous what doe we els but call his skill into question If wee will not shew our wounds because they are griesly what doe we els but notably detract from the cunning of this our spirituall surgeon and doubt of the vertue and efficacie of the pretious baulme of his bloud Whereas on the other side if we see our polluted filthinesse and yet goe vnto Christ that we may be washed and cleansed we acknowledge the vertue and excellencie of the spirituall lauer of his bloud if wee plainely discerne that our sicknesse is desperate and yet goe to our soules Physition not doubting of recouery we thereby extoll our Physitions skill if our woundes be in themselues griesly and incurable yet we resort to our heauenly Surgeon to be healed of them wee cannot more commend his all sufficient cunning And therefore seing it is in these our extremities to our Sauiour Christ most honorable and acceptable and to our selues most profitable and full of comfort if we come vnto Christ not doubting of his helpe let vs not pretend excuses eyther because we are vnfit vnworthy or in a desperate state for by thus aggrauating our owne remedilesse misery we extenuate and call into question Gods mercy and Christs al-sufficiency wee spoyle him of his honour glorie our owne soules of all ioy consolation § Sect. 5 Secondly we may gather firme assurance of the pardon of our sinnes from the offices of Christ That the offices of Christ giue vs assurance of the remission of our sinnes And first in that he is our Prophet for first he is our prophet who hath reuealed vnto vs all the will and counsayle of his father he hath declared vnto vs the mysterie of our redemption and the meanes of our saluation how we may attaine vnto the remission of our sinnes and how wee may come out of that miserable and wretched estate in which we are by nature and attaine vnto eternall happinesse he it is who by the bright beames of his word doth illuminate our vnderstandings and by the operation of his holy spirit doth cause the seales of ignorance to fall from our eyes Giuing knowledge of saluation to his people by remission of sinnes He is that glorious and bright shining day starre which from an highe hath visited vs to giue light vnto them who sit in darkenesse and in the shadow of death and to guide our feete into the way of peace If therefore we will walke in the way which he sheweth vs and vse those meanes which hee reuealeth vnto vs in his Gospell namely turne vnto God by vnfained repentance and beleeue in him by a liuely faith wee shall not need to feare our sinnes though neuer so grieuous and manifold for this our heauenly Prophet hath truely reuealed vnto vs a plaine way how wee may come out of our sinnes and be reconciled vnto God how we may be adorned with the glorious robe of his righteousnesse and bee made partakers of all his merites how we may become of the children of wrath and firebrands of hell the children of God and heires of heauen And therefore let vs walke in this way and assure our selues that wee shall come to the iourney end of our desires for truth it selfe is our guide so that we need not to doubt of the way § Sect. 6 Secondly our sauiour Christ is our high priest ReasoÌ„s drawn from Christes priesthood who hath offered vp vnto his father an all-sufficient sacrifice and full satisfaction for our sinnes whereby Gods iustice is fully satisfied and his wrath appeased who also sitting at the right hand of his father continually maketh intercession for vs. The sacrifice which this our high priest offered was himselfe as the apostle testifieth Heb. 9.26 euen his body to be crucified and his bloud to be shed for the putting away of our sinnes the which oblation was offred on the altar of his diety which sanctified the sacrifice gaue vnto it such sufficieÌ„cy and valew that it was a perfect price ful satisfaction for the sins of al the faithful as the apostle witnesseth 1. Ioh. 2.2 Hee is the propitiation for our sinnes and not for ours only but for the sinnes of the whole world Seeing therefore this our high priest hath giuen himselfe for vs euen his body to be crucified and his bloud to be shed to this end that it might bee a propitiatorie sacrifice and full satisfaction for our sinnes and seeing he was once offered to take away the sinnes of many as the Apostle speaketh Heb. 9 28. wee need not doubt of the remission of our sinnes if wee come vnto him by a liuely faith for to this end hee hath shed his bloud that he therby might offer vnto God a full satisfaction for our sinnes and purge away all our wickednesse and therefore if hee should not attaine vnto his end that is if hee should not satisfie Gods iustice and appease his wrath by purging and takeing away all our sinnes his precious bloud should be shed in vaine § Sect. 7 Moreouer he is our mediatour and intercessour ReasoÌ„s drawn from Christer intercession who continually sitteth at the right hand of his father making intercession for vs by shewing and pleading his owne meritts righteousnesse and obedience whereby hee pacifieth his fathers displeasure and worketh vs into his loue and fauour And this the apostle witnesseth Rom. 8.34 It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. So also Heb. 9.24 it is said that our high priest Iesus Christ is entred into heauen to appeare in the sight of God for vs. and the Apostle Iohn sayth 1. Ioh. 2.1 If any man sinne wee haue an aduocate with the father Iesus Christ the iust and hee is the propitiation for our sinnes neither need wee to doubt of his effectuall dealing for vs for if hee loued vs so dearely that hee spared not to giue his precious life for vs there is no question but he wil be exceeding earnest in making request for vs neither will hee be sparing in wordes who hath not spared his dearest bloud And therfore seing our high priest doth continually make intercession for vs wee need not to doubt but that hee will obtaine his suite and procure the pardon of our sinnes and his fathers loue and fauour Especially considering that hee intreateth nothing which hee hath not deserued
all the paines thou canst thou art in one day caried further backward toward thine old conuersation than thou canst in many moneths get forward in the course of sanctification § Sect. 2 And thus doth Sathan discourage the weake Christian with his false suggestions That our sanctification is imperfect and mingled with our corruptions to the end hee may hinder him from trauailing this way of holinesse which leadeth to Gods kingdome for the answering whereof we are to know that the sanctification of the most holie is imperfect both in respect of the reliques of sinne and corruptions which continually cleaue to them and in respect of the manifold wants and defects of their best actions Neither are wee so washed in the lauer of regeneration but that there remain in vs some staines of that scarlet ingrained dye of our corruptions we haue not so clerely escaped out of our old captiuitie of sinne but that we retaine still some gaules and bruses which make vs to goe haltingly in the waies of righteousnesse we haue not so vanquished this spirituall enemies but that still it will assault vs yea and often foyle vs though it cannot subdue vs we haue indeede ouercome these cursed Canaanites so that they cannot rule and raigne in vs as in former times but wee haue not vtterly expelled them from dwelling amongst vs so that doe we what wee can yet still they will be as thornes in our sides to vexe and grieue vs. Heretofore the lusts of our flesh like tyrannicall Lords did against all law and iustice ouerrule vs but now by vertue of Gods spirit assisting vs we haue weakened their force and brought them vnder yet not so but that still they will rebell against the spirit and continually exercise vs in the spirituall warfare So that the regenerate man is not wholy spirit as the carnall man is wholy flesh but is diuided into two factions or parts and alwaies is at ciuill warres within himselfe for so farre foorth as hee is regenerate he is holie pure and vndefiled but so farre foorth as he is carnall he is sinfull corrupt and full of al pollution as hee is regenerate hee wholy loueth and embraceth true holinesse and righteousnesse and abhorreth and fleeth sinne and wickednesse but as hee is vnregenerate he loueth sinne and the vaine pleasures thereof and loatheth righteousnesse as irksome and vnpleasant In the spirituall part he contemneth the world and hauing his conuersation aboue he mindeth heauenly things but in the carnall part hee loueth the world and is pressed downe with the cares and pleasures thereof so that his minde cannot as it would mount aloft in diuine meditations in the spirit he serueth the law of God in the flesh the law of sinne § Sect. 3 We must not therefore imagine that to be sanctified is to be wholy purged from al corruption That we must not dreame of perfection in our sanctification to be endued with perfect righteousnesse and to haue the spirit in full measure but to haue the corruptions of sinne lessened and their power abated so that they cannot wholy ouersway vs as in former times to haue some holy desires and good endeuours of seruing God in holinesse and righteousnesse which also wee expresse in our actions although in great weaknesse and imperfection to haue the first fruites of the spirit in this life expecting the whole haruest in the life to come neither let vs yeeld to Sathan suggesting vnto vs that we are not at al sanctified because wee haue some reliques of our old corruptions and manifold imperfections in our best actions or that therefore our holinesse which we haue is so smal that it is to no purpose and that which we want so great and hardly come by that it is not possible we should euer attaine vnto it seeing these suggestions are sufficiently confuted both by the Scriptures and examples of all Gods children For the Scriptures teach vs that in many things we sinne all that if wee say we haue no sinne Iam. 3.2 1. Ioh. 1.8 we deceiue our selues and there is no truth in vs and therefore because wee continually offend our Sauiour requireth that as wee aske our daily bread so also wee should pray daily for the forgiuenesse of our sinnes The Apostle also telleth vs that there is a continuall fight in euerie Christian Gal. 5.17 the flesh lusting against the spirit the spirit against the flesh the one tempting vs vnto sinne the other stirring vs vp to holy obedience Moreouer the examples of Gods saints are pregnant for this purpose neither was there euer any so perfectly sanctified but there remained in them some reliques of their naturall corruptions which also shewed themselues in actuall sinnes and grieuous transgressions as appeareth plainly in the examples of the Patriarches Dauid Peter and all others But most cleerely doth the Apostle Paul shew this in his owne person Rom. 7. propounding himselfe as a true patterne of a man regenerate for though he had attained vnto a great measure of sanctification yet he complaineth of the great force and violence of his inbred corruptions Rom. 7 for so great strength thereof remained in him that it forced him to abuse the law of God taking occasion thereby to work in him all manner of concupiscence and so in steed of killing sinne did reuiue it in him vers 8 9 that it made him to omit the good he would and to do the euill that he hated vers 15.19 that it rebelled against the law of his minde and led him captiue to the law of sinne ver 23 that he saw no possible meanes in himselfe to subdue vtterly these corruptions and therefore seeketh for helpe elswhere crying out Wretehed man that I am who shall deliuer me from the body of this death v. 24. § Sect. 4 Seeing therefore this is the state of all Gods children That our wants and corruptions should not discourage vs but redouble our care and diligence let not Sathan perswade vs that wee are not yet sanctified or that it is lost labour to goe forward in this worke because of the great power of our corruptions and small measure of sanctification which is stained also with manifold imperfections but rather let the strength of our corruptions redouble our care and diligence that wee may subdue them and considering that there are diuers degrees of holinesse let vs as soone as wee haue ascended one step neuer rest striuing till we haue ascended a higher vntill at length we come to the top of perfection and the highest step of true holinesse according to the exhortation of the Apostle Apoc. 22.11 He that is righteous let him be righteous still Apoc. 22.11 he that is holy let him be holy still that is let him continue and daily increase in righteousnesse and holinesse § Sect. 5 And to the end that wee may not be discouraged in these our holy endeuours That our reliques of sinne shall not be imputed
but exceedingly grieued that by his sinne hee hath displeased God and seeing his owne weaknesse and infirmities doth bewaile them and fleeth vnto God by feruent prayer desiring the assistance of his holy spirit whereby hee may be enabled to mortifie his flesh and the corruptions thereof which hee deadly hateth and to serue God in holinesse and newnesse of life such a one may assure himselfe that hee walketh not after the flesh but after the spirit and that hee is in Christ Iesus and hath escaped condemnation though through his infirmitie and strength of his inbred corruptions hee falleth often into sinne § Sect. 5 The differences betweene the sinnes of the regenerate man and the vnregenerate Though therefore the sanctified man sinneth yet this doth not prooue that he is still in the flesh and vnregenerate seeing there is great difference betweene his sinnes into which he now falleth and those which hee committed before hee was sanctified or those which they commit which still liue in the flesh For first the vnregenerate man doth continuallie sinne heaping vp one wickednesse vpon another the man regenerate but sometimes when hee is ouercome by his corruptions the wicked man committeth sinne with greedinesse the godly man with some kinde of irksomnesse and after a sort vnwillingly the one drawes sinne vnto him as it were with cartropes Esa 5.18 the other is violently drawne to sinne with the strength of his corruptions the one hunteth after sinne and the occasions thereof the other is hunted by sinne and Sathans temptations till being out of breath and fainting for wearinesse hee is ouertaken and led prisoner The carnall man sinneth with full consent of will and with pleasure and delight the spirituall man doth not yeeld without some resistance of the regenerate part and as it were grudgingly and with the misliking of the spirit he that is vnregenerate suffreth sinne to raigne in him and yeeldeth vnto it such willing and heartie obedience as the loyall subiect doth to his lawfull King but the sanctified man obeyeth it as though it were an vsurping tyrant repiningly and by cōstraint rather drawne with force than moued by any loue or liking The wicked man committeth sinne vpon deliberation aduisedly and of set purpose but the regenerate man for the most part suddenly besides his purpose and contrary to his resolution The vngodly mans heart and conscience seldome or neuer controules him for his sinne or if it doe yet it suddenly vanisheth like a flash of lightning but there is a fight in the hart of the godly man the carnall part drawing one way and the spirituall part another When the carnall worldling offendeth hee is in his common way for hee maketh an occupation of committing sinne but when the regenerate man sinneth hee is out of his course and is neuer at rest till he commeth into his way of righteousnesse again when the wicked man hath committed one sinne that is an argument to moue him to commit another Eccl. 8.11 because iudgement is deferred and hee hath escaped punishment but the true Christian like one who runneth a race for some great wager if he stumble and fall when he riseth againe he doth more carefully looke to his feete and striueth to runne the more swiftly in the way of righteousnesse that so he may redeeme with more than vsuall speed the lost time wherein he was hindred by his fall Finally the vnregenerate man being fallen into the puddle of sinne doth wallow therein with pleasure and delight and neuer striues to rise againe by amendment of life but the man regenerate though hee fall yet he riseth vp againe by true repentance and neuer resteth till hee haue throughly washed his polluted soule with the bloud of Christ applied vnto him by a liuely faith The one remembreth his sinnes which he hath committed with gladnesse and reioycing yea bragging and boasting of his outragious wickednesse the other neuer thinketh vpon them but with griefe and sorrow neither is there any thing in the world whereof he is more ashamed than of his sinnes Seeing therefore there is such great and manifold differences betweene the sinnes of the sanctified and those who are vnsanctified let not Sathan perswade vs that wee are still in the flesh and vnregenerate because will we nill we we often fall into sinne if in our manner of sinning wee can finde these differences which we neuer discerned in former times CHAP. X. Sathans temptations taken from particular sinnes into which we haue fallen answered § Sect. 1 That sins committed after repentance exclude vs not from pardon ANd so much concerning those temptations which Sathan suggesteth in respect of our sinnes in generall now we are to speake of such as concerne particular sinnes and these are of two sorts for either Sathan seeketh to ouerthrow our faith and to discourage vs from going forward in our course of godlinesse by setting before vs and exceedingly aggrauating those sinnes which indeede wee haue committed or by perswading vs falsely that we haue committed such sinnes as being vnpardonable are not incident to the childe of God The former sort of temptations are taken either from some hainous sin once committed or from the often falling into the same sin Concerning the first he aggrauateth the sinnes of the faithfull two especiall waies either because they haue been committed after repentance or voluntarily against knowledge and conscience In the former respect he is ready to suggest that the children of God doe not commit any sinne after they haue truly repented of it and if any doe either he neuer truly repented or if he did yet after his fall there is no place to a second repentance nor hope of Gods mercie For answering whereof wee are to know that howsoeuer the state of those who thus sinne is somewhat dangerous and they more hardly recouered than others euen as those diseases are perilous and hardly cured into which wee fall by a relapse after the recouerie of health yet this is incident to the children of God who haue truly repented and notwithstanding this grieuous kinde of falling they are not debarred of Gods mercie in Christ Iesus And this appeareth partly by reasons and partly by examples For first the gracious promises of the Gospell concerning the remission of sinnes are indefinite and without limitation of time or sinnes whether committed before or after repentance So Matth. 11.28 Come vnto me all ye that labour and are heauie laden Matth. 11.28 1. Ioh. 2.1 2. and I will ease you and 1. Iohn 2.1 2. If any man sinne we haue an aduocate with the father c. In which and in many other places the Lord assureth vs that he will receiue to mercy all repentant sinners of what nature and qualitie soeuer their sinnes are Secondly in the lawe were sacrifices appoynted for the sinnes of the people not onely those who were newly receiued into the Lords couenant for their sinnes past but also for those sinnes which were