intercession to the Father for them This makes them To call vpon God in Christ a signe of our vnion with him in all their necessities and wants to repaire to their heauenly Father with much ioy confidence and comfort powring out their soules vnto him in the name of Christ nay they neuer finde more comfort in any estate good or bad then when they inioy his presence in the heauenly exercise of Prayer Dares any then call himselfe a Christian and professe himselfe to haue put on Christ as well as any that dares not come into his presence that cannot open his mouth nor yet his heart to him in prayer neither confessing and bewailing his wants nor begging any supply thereof from him I knowe it should bee high presumption in any to dare to looke God in the face out of Christ vnlesse they haue not onely a commandement but a gracious promise in his name and for his sake to bee heard in their requests If there be any such presumptuous one hee may iustly feare that whiles he lifts vp his hands and his face to heauen God powre vpon him Psal 11.6 and raine downe snares fire and brimstone and an horrible tempest as the iust portion of his cup. Yet on the other hand for any hauing both precept and promise from God in Christ 〈◊〉 name to come immediately into his presence and to receiue what he askes for any I say not to come not to aske not to pray is an argument of an vnbeleeuing impenitent and senselesse heart and the true character of an Atheist and of one who is without God and without Christ in that he calls not vpon the Lord. Psal 14.4 Yet many such there are that especially of and by themselues neuer powre foorth a prayer to God nor willingly with others Par. 3. §. 9. and yet these men forsooth are as good Christians as any in their owne conceits and will bee saued by Christ as soone as the best oh strange hypocrisie and delusion 2. Secondly hereby also may a Christian take a scantling of himselfe namely by his conceit of and affection to Death and to Iudgement It being appointed vnto men euen to the godly once to die Heb. 9.27 after which commeth the Iudgement by both these as Christ drawes neere vnto vs so doe we vnto him So that if once we haue put him we by these put him more on and draw neerer vnto him Section 9. 1. Death whether it be in the Lord or for the Lord 1. By Death Rom. 8 38.39 as it seperates not from Christ nor from the loue of God wihch is in Christ Iesus our Lord so it brings a man neerer vnto Christ euen to be with Christ which is farre better and more to be desired then to be still in the body if wee respect our owne good Christ indeed now is in vs and we in him Phil. ◠23 Gal. 2.20 but as yet we are not so properly with him in which regard it is said that whilest we are at home in the body 2 Cor. 5.1.2 4. 6.7.8 wee are absent from the Lord but by death we are absent from the body and present with the Lord we so are present with his humanity whiles here we are by faith wee are espoused to him but by death we beginne to be taken into house home with him for euer where we shall inioy his more immediate presence and company for here wee walke by faith not by sight This makes Death so desirable to such as here haue truly put on Christ for saith Paul we know that if our earthly house of this Tabernacle where dissolued wee haue a building of God an house not made with hand eternall in the heauen for in this we groan earnestly desiring to be cloathed vpon withour house which is from Heauen for we that are in this Tabernacle do groane being burthened not for that we would be vncloathed but clothed vpon that mortalitie might be swallowed vp of life This affection is also in Gods Children generally who though Death be an enemie in it selfe and may affright them as men desiring their natuall good and preseruation yet whiles by faith they seeing beyond it Not to feare death an argument of our vnion with Christ looke to their eternall good they feare it not but much desire it as a man doth bitter and loathsome Physicke not for it selfe but in hope of health and according to Gods will willingly imbrace it whē it comes There may be some strife awhile betweene nature and grace as there is in them also betweene grace and corruption betweene the flesh the spirit Gal. 5.17 which haue contrary desires but the desires of the greater good of our soules by death preuailes against the desires of the lesser good of our bodies by inioying this temporall life As therefore we are bid examine our selues 2 Cor. 13.5 whether we be in the faith and proue our selues whether Iesus Christ is in vs or we be reprobates so may we doe it as well by this tryall as any for if Christ be in vs here and we in the faith of Christ then assuredly we cannot but desire and according to Gods will to be with him and further and more to enioy his more immediate presence which cannot be enioyed but by death at the least wee cannot when our time is come or that God calls vs to seale his truth by our death which wee professed in our life bee vnwilling or refractary thereunto which if for any long time we be or if that the loue of the world and of our temporall life preuaile with vs to make vs vnwilling to die whether in our profession or for it we haue then too iust cause to suspect our selues that as yet we neuer truly put on Christ nor were by faith vnited and espoused to him for if wee were wee could not be vnwilling to depart hence seeing he now is absent in body and to goe to him and to bee with him in those Mansion places which he hath prepared for vs in heauen which euen Louers and espoused couples in like case of absence the one from the other doe so much on earth desire Therfore to be vnwilling to die and to be with Christ argues that that party hath no hope to see Christ in his Kingdome or to raigne with him that he hath so little desire to goe to him whereas hee that hath once seene Christ here with the eies of faith and by it hath put him on will with good old Simeon wish and say Luk. 2.29.30 Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation It argues moreouer that such a partie Par. 3. §. 10 and haue this straight vnion with him which wee make shew of or that we dwell in him he in vs we wil further declare this by our loue to him and to his comming for so are true
feare of wrath and eternall Iudgment with respect to themselues and to their owne praise more then Gods to their owne profit in a seruile and base manner vpon an opinion of merit and binding God to them euen for the worke done neuer looking to the manner of doing it and vpon such sinister respects and motiues let no man father such workes vpon the spirit of God But now seeing euery one will be ready to say he is moued inwardly and by Gods sanctifying spirit it will be needfull to shew how a man may iudge of the Spirit and know whether and when he is moued thereby Where wee must know that there are or may be three things in a man which may moue and lead him in his actions First Nature intire which seeking the preseruation of it selfe moues principally vpon that ground and motiue Secondly corruption of Nature through sinne which blindly seeking its owne good sets a man on worke vpon the respects of sinfull pleasures profits and preferments of the world through selfe-loue and selfe-respect measuring all good and happinesse by such things Thirdly Grace and Gods sanctifying Spirit in the regenerate which stirrs him vp vpon the respects of Gods glory and will to doe his duty out of loue conscience and in obedience to God Now all these three being truly in Gods Children and grace seemingly only with the other two Par. 3. §. 14 in hypocrites it s a point of good consideration and consequence to be able to put a difference amongst these and so to be able to iudge whether a man bee indeede cloathed and indued with the sanctifying Spirit of Christ and haue thereby put him on to true Sanctification or whether nature or corruption doe not lead him Section 14. Now we may iudge hereof especially by the properties of Gods Spirit 2 By the properties of it which are foure foure whereof only I meane to stand vpon It being called in Scripture 1. a holy Spirit 2. a righteous Spirit 3. a free Spirit 4. a strong Spirit or Sprit of might and all these either in regard of the motions and effects of it or of the manner of working If then a man would know whether this sanctifying spirit of God doe moue him or no let him try this first by the holinesse of his thoughts desires aymes and actions Gods Spirt is a holy Spirit Par. 3. §. 15. and therefore holy Dauid 1 Gods spirit is a holy Spirit Psal 51.11 hauing through his negligence suffered himselfe to be foyled prayes the Lord not to take his holy Spirit from him which if God should haue done hee knew that sinne should haue had the vpper hand of him Now the hollinesse of this Spirit shewes it selfe in these two things especially First And where it is it is knowne by the holines of it in opposing of sinne and corruption Secondly in working increasing the contrary graces and vertues in vs. Section 15. 1. There is that contrarietie in nature betweene Gods Spirit It shewes it's holines 1 In opposing of sinne and corruption 2 Cor. 6.15 16. and mans corruption that they can neuer be together without opposition and conflict wherby one seeks the expulsion of the other and indeed what agreement or concord hath Christ with Belial the Temple of God which wee are through the residence of the spirit in vs with Idoles euery sinne which we giue intertainement to being our Idole and god Where then Gods holy Spirit is there will be a conflict there shall not any sinfull thought affection desire purpose or indeauour shew it selfe but it shall finde it selfe incountred with a contrary holy thought affection desire purpose and indeauour either for the present or not long after and so on the contrary This is that which the godly find continually in themselues being in this life but in part sanctified Where gods spirit is there is a conflictt a combate There being in them both grace and corruption they finde both grace thwarting their corruptions and corruption thwarting grace When they find euill and sinne strong in them they allow it not yea though they doe it yet they neither allow it Rom. 7.15 21.22.23 nor would doe it but euen hate what they do and when they would doe good they finde euill present with them and when they delight in the Lawe of God after the inward man they see another Law in their memhers warring against the law of their minds c. as Paul found it in his experience being therfore better able to describe this combate which hee doth in these words Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other As therefore corruption cannot indure grace so neither can grace indure corruption Wee are sure the flesh wil euer hinder the work of the spirit as much as in it lies and we must see we cry quittance with it by resisting through the spirit the works of the flesh We cannot looke to bee in this life quite freed from the molestations of the flesh we must therefore see that the motions thereof be molestfull vnto vs which if we find we are so farre from hauing cause of discouragement though the indwelling of sinne should be a burthen to vs that we haue thence a comfortable testimony of Gods grace and spirit in vs by which we feele and distaste our corruptions for it is not corruption but grace that can iudge of corruption Where then in a man all is at peace and in quiet and that hee finds no disturbance in his soule no opposition when he would doe either good or euill it is a signe all is not well Hauing grace he cannot but when hee would doe good find opposition by the flesh for that is vndoubtedly in all men euen in the best and when he would doe euill vnlesse he also finde in him an opposition made against the flesh and corruptions of it which it will not doe of it selfe he may conclude he hath not Gods holy and sanctifying Spirit at all for as corruption will not let Gods sanctifying spirit bee quiet where it is so wil not grace suffer corruption to enioy for any long time peaceable possession Hath then corruption her full swinge and sway in thee Is it not thwarted by contrary desires affections and indeauours It is a fearefull signe that Christ hath no part in thee or possession of thee by his Spirit but that the strong man Satan by thy sin is not yet cast out but holdeth his owne and wholly possesseth thee that thou art as yet but a meere naturall man and sensuall hauing not the spirit Iude 19. wheras they that are in Christ Iesus are such as though the flesh molest and now and then hinder them yet walke not after the flesh Rom. 8.1 but after the spirit that is though the flesh be a stumbling blocke in their way and cause them now
and vpon a perfect hatred of sinne for it selfe makes a man looke in all things to the glory and will of God And it is proper to the spirit of Sanctification denying himselfe and to oppose himselfe against all sin which corruption lookes at where as affection to sinne and feare of euill and punishment make the combate in the naturall man The difference between which two combats may be further conceiued hence In the naturall man the combate is in seuerall and distinct faculties and powers of the soule And differs from that combate which is in naturall men as betweene the sensuall appetite and reason between rebellious affections and the naturall conscience but in the spiritual man there being in him and in each facultie both flesh and spirit mixed together not flesh in one part and spirit in another no more then we can distinguish hote and cold in luke-warme water light and darknes in the dawning in him I say the combate is in one and the same faculty and in each power of the soule in which is both flesh and spirit so that the mind is carried against it selfe it being at once both fleshly and spirituall and so the will against it selfe and each affection against it selfe insomuch that when according to corruption we would doe euill yet Gods spirit teacheth vs to will the contrary so that wee cannot doe what we would but either it makes vs that wee cannot sinne that is as do the wicked Ioh. 3.9 liue in the practise of any one sinne or if we do fall through the strength of temptation yet wee sinne not with full consent of will but euen by grace hate that euill which by corruption we doe yea when we would doe good by the Spirit regenerating our wils and also doe it yet through the corruption of the same will euill is present and wee faile in the doing of it being not able to fulfill Rom. 7.18 or throughly to accomplish that which is good Where then we find our wils carried against themselues our heart carried against it selfe and against its owne liking in regard of our dearest best pleasing corruptions where we can find a dislike loathing of that sinne which corrupt nature most inclines vnto c there is the true combate indeed and there is this holy and sanctifying spirit by which we put on Christ which thus opposeth sinne in the motions and lusts of it as most opposite and contrary therevnto so that the godly sinne not in Gods account when indeed they sinne and doe euill Christ whom they by the spirit haue put on couers and imputes not to them their imperfections and failings But the differences between these two combats in naturall and spirituall men Par. 3. 19. will be more apparant afterwards by that which followes and by those other properties of the spirit Section 19. The second thing then wherein the holinesse of the spirit consists 2 Gods spirit shewes it selfe an holy Spirit in begeting good motions is not onely in opposing sinfull motions but in begetting holy and good motions thoughts and inclinations according with the will of God whereby it works and increaseth in vs the contrary graces and vertues The grace of Gods Spirit in vs where it reigneth doth not onely withstand and represse sinfull rebellious affections but it orders the soule aright And by renewing vs. and conformes the whole soule to the will of God euen as in a well ordered Commonwealth or Kingdome there is not only resistance made against rebels a suppression of them but a right and willing obedience performed to lawfull authoritie a loue of Religion and Iustice and dutie performed by euery man according to his place one to another euen so is it in the regiment of the soule in a regenerate man where the law of grace in him and the Spirit is not onely opposite to sinne and rebellious affections which would ouerthrow or at least trouble and disturbe that gouernment but is as a new fountaine and welspring of goodnes in him fruitfull in all goodnesse though it had no enemies to molest it Heereby then may wee also iudge of our selues whether we haue put on Christ or no by the spirit of Sanctification if wee not onely resist and repell sin not suffering it to raigne in vs but also haue our willes and affections renued to a liking of goodnes and of the contrary graces to those sinnes which we would subdue For naturall conscience may restraine sinne in vs and keepe it from breaking out yea and hate it vpon the forenamed grounds and respects to punishment disgrace shame of the world yet neuer in that manner so subdue sin in vs as to beget contrary graces As for example a couetous and so a passionate and angry man so an vncleane person may keepe vnder his sinne from breaking into act outwardly an angry and malicious man may euen vpon some prouocation so keep in his anger and conceale his malice for the present that he shall shew nothing but loue and faire cariage euen as we see it in Esau his behauiour towards his brother Iacob who ouercame that malice which he inwardly conceiued against him for the birthright and doubtlesse not without a great conflict in himselfe repressed it vpon carnall respects and considerations A man would in this case in charity haue bin ready to haue commended his patience and religion and to haue conceiued Esau had rested well content in Gods disposall of the birthright from him euen as wee now in like charity not knowing mens hearts commend and conceiue well of their ciuill harmlesse cariage and abstinence from euil wherunto perhaps often they are tempted and prouoked yea but in the meane time where is their loue affection to the contrary vertues of true liberality patience chastity temperāce c. Esau repressed the euill of hatred in him for the present but where was the contrary grace of true and sound loue of his brother and so we may aske in the other and like particulars But this holy spirit where it is begets the contrary graces in good measure and makes vs who were proud truly humble and not only vpon by respects to suppresse Pride but inwardly and sincerely to loue humilitie euen for it selfe so it makes vs of angry meeke of malicious louing of vncleane chast of couetous liberall of profane truly religious not vpon sinister grounds and motiues to represse and suppresse these euils which both naturall conscience in vs and men without vs would condemne if they were manifest but vpon a good liking and true affections to the contrary graces to loue desire and earnestly to endeauour inwardly to haue and outwardly to shew forth the contrary vertues Hence then are we to try our selues for if wee bee Christs then this spirit of Christ will teach vs to haue a great pleasure to giue to the poore and needy Saints as euer formerly wee had either to take from
and then trip or stop or turne aside yet they go not on they walk not in the way therof but rise and returne and walke in the wayes of God after the direction of his Word and spirit There is now and then warre within but this warre is a signe of peace In this combate the victory in the midst is often vncertaine and doubtfull in regard of this or that particular action for sometime Amalek preuailes and sometimes Israels this is because the godly doe not at all times as they ought fight praying but trust too much to their owne strength but yet in the end the spirit preuailes the victory is alwayes on Gods part It is here as in the pleading of a Case of law which being tossed by diuers Lawyers goes doubtfully a long time somtimes for the plaintife sometimes for the defendant till in the end the Iudge decide it Now in the case of sinne they are euer sure to get the plea that doe but make resistance and by the Spirit plead their owne cause Yea but is this strife enough then shall Herod and Pilate and many a wicked man haue this holy Spirit of God who are not drawne to sinne but with great reluctance strife within themselues Is euery strife then an argument of sauing grace and of the spirit I answere Not euery strife but that cheifly which is betweene grace and corruption Par. 3. §. 16. for there being as is said in euery man first nature intire and secondly the corruption of nature naturall reason will and affections which are good and carnall reason will and affections which are bad and moreouer besides these two there being thirdly in the godly man who hath put on Christ in him onely grace and Gods sanctifying spirit Hence it is There is a threefold combate that there is a threefold combate the first but especially the last whereof onely is proper to those that are Christs 1. Betweene Grace and Nature 2. Betweene Nature and Corruption 3. Between Corruption and Grace Section 16. 1. Betweene Grace and Nature not sinfull 1 Betweene grace and nature intire Nature desires its own preseruation and a man may doe it without sin for a man is bound to preserue his owne life by all lawfull meanes to repell death and such euils as are hurtfull to his health ease peace life and to such things as are naturall vnto him But it falls out often in the course of Christianity that there is some greater good to bee respected then this temporall life or any thing belonging to it and that is our spirituall life and the saluation of our soules yea then that also and that is Gods glory and the manifestation thereof in the Gospell of his Sonne Now in such cases as wherein our natural good and our spirituall good and Gods glorie cannot stand together This is in the best there Nature must yeeld which cannot be vsually but with some kinde of strife and reluctancie betweene Nature Grace though properly these be not contrary but onely diuers the one nature subordinate to the other grace This strife was in our Sauiour Christ in his agony where nature in him seeking its owne preseruation made him pray Mat. 26.39 O Father if it bee possible let this cup passe from mee yet it yeelded to a greater good Par. 3. §. 13 Gods glory and mans saluation so that he added Neuerthelesse not as I will but as thou wilt This combate was also in Moses who though he could not but desire his owne good and saluation Exod. 32.32 yet hee preferres Gods glory before it in the sparing and preseruation of his people saying If thou wilt not forgiue their sinne blot me I pray thee out of thy booke which thou hast written And in Paul Rom. 9.3 who in like case could wish that himselfe were accursed from Christ for his brethren his kinsmen according to the flesh Though this be not that combate I meane of chiefely yet hereby wee may and should try our selues when we cannot inioy our libertie goods ease life with Gods glory and the honour of the Gospell the good of our soules Marke 8 34.35.-38 there we must yeeld and forsake all for Christ and the Gospell else we are not worthy of him we are none of his Par. 3. §. 17 2. The second strife is betweene Nature and Corruption 2 Betweene nature and the corruption of nature which is in men vnregenerate Nature in them is not so wholly corrupted and blotted out but that it remaines intire in good part for the common and most generall principles of it which are as the rellicks of the Image of God in man according to which he was first created Gen. 1.21 whereby hee hath some generall knowledge of good and euill especially if wee speake of naturall good and euill not Morall and some generall will and inclination to good as whereby generally he desires happinesse and hath no will to that which would hinder his happinesse and things which are naturall to him This may be and is in meere naturall men and so a kind of conscience naturally of good and euill grounded vpon those generall principles though in drawing particular conclusions thence and in application he faile exceedingly This is called the Law of Nature in him by which naturall men and generally all men without sauing grace are guided and led hence there is in naturall men that which Paul calls the Truth and the worke of the Law written in their hearts Rom. 1.18 2.15 their conscience also bearing witnesse and their thoughts the meane while accusing or else excusing one another Now these mens cōciences receiue also information from without as not only from experiēce the knowledg of Arts Sciēces as of moralitie but also by good instruction and from diuine and supernaturall Principles and knowledge reuealed in and by Gods word which euen Nature it selfe in vnregenerate men will in the generall acknowledge should be obeyed entertained which therefore so farre we may call naturall But all these are wonderfully corrupted when application is to bee made where corruption of nature through selfe-respects of sinful inordinat affectiōs desires of pleasures profits honours intermingles it selfe and puts good nature which awhile may resist stand out shew itselfe to silēce as for supernaturall knowledge motiōs generally approued of they are in particular cases by corruptiō opposed reiected thogh not alwaies without some strife There is then a strife oftē in vnregenerate men whereby they are both long a yeelding to their corrupt affections hauing yeelded find some touch of their naturall conscience and remorse in themselues for their yeelding with a horror oftentimes but we cannot make this an effect of Gods sāctifying spirit in thē seeing the resistāce is not made against these sinful affections as they are sinfull that is repugnant ccontrary to Gods will to
his most pure nature in obedience to God in a good conscience desirous to please God but in regard of some euill consequent or other as shame of the world reproach punishment temporal or eternall or at the best out of the goodnes of nature and out of a generall approbation of goodnes dislike of euill whereby either reason awhile resists the appetite and passions of the mind which fight against reason or natural cōscience doth withstād the motions of sin vpon the aforesaid respects or the like it euermore in resisting being accompanied with some selfe-respect or other which yet is often ouercome mastered by the other so that whether it yeeld or stand out as it doth in many ciuill men yet this strife is no work of Gods sauing grace or sanctifying Spirit in thē As in Herod see this in by instances Herod had Iohn the Baptist in some reuerēce such was Iohns innocency integritie and faithfullnesse otherwise that right reason and iudgement in Herod must needes approue of it commend yea admire it yea but withall Herod was addicted to his Lust he incestiously loued and kept Herodias his Brothers wife which when once Iohn reproued in him there arose a conflict in him betweene his affection to Iohn and to Herodias and his sin especially when Herodias made request for Iohns head Hereupon Herod is distracted in his thoghts he finds a combate within him and hereupon he is very sory Yet his affection to sinne which hee meant not to leaue Mat. 14 9. and to Herodias ouercame his naturall conscience and therefore he yeelds to the beheading of Iohn Here was a great strife in Herod and many a man such like as he was could halfe excuse his fact alas it was against his will what wold yee haue had him done c. But this strife was not from true grace in him which would so haue opposed his sinfull and lustfull affection and the vniust request of Herodias Daughter that he would either neuer haue yeelded to either of them or if hee had it would haue brought him to speedy and vnfained repentance for that fact and to reformation of life in casting off Herodias but this it did not Nay let vs suppose Herod had withstood and denyed her request and therein ouercome himselfe and his rash Oath to her could we call this an effect of grace nothing lesse seeing he would haue done this euill before vpon Johns reprouing of his sin Mat. 14 3-5 for which yet he laid hold on Iohn and bound him and put him in Prison for Herodias sake and for which he would haue put him to death but why did he it not he feared the multitude because they counted him as a Prophet He was then at a strife before what to doe with Iohn his lust bad kill him his reuerence to Iohn but chiefely his feare of the people bad spare him this preuailed till new occasion offered it selfe Was his sparing of Iohn a fruite of the Spirit No It had no part in this combate if it had it would haue taught him to haue feared God more then man and to haue obeyed the motions of it and not of sinne And in Pilate c. The like wee say of Pilate in his adiudging of our Sauiour Christ to death what anotable strife was in him the Iewes in their malice would needs haue him crucified he would haue him saued Pilate would faine please the people and hee would also faine acquit Christ both he could not doe Hereupon hee is wonderfully perplexed and distracted in his thoughts On the one hand Mat. 27.18 19-24-26 his conscience iudgeth Christ innocent For hee knew that for enuy they had deliuered him yet moreouer being further awakened with the Dreame of his wife tells him of plagues and iudgement if hee condemned the innocent and iust faine therefore would he haue deliuered him pleading hard for him yea but his affection tells him when he saw a tumult and that he could preuaile nothing and how eagerly the people was bent against Christ that he must please the people who told him he else could not bee Caesars friend hereupon making a protestation of Christs innocencie and of his owne vnwillingnes to condemne Christ charging them with his blood he scourged him and deliuered him to bee Crucified And heere what naturall man would not hence excuse Pilate and bee ready to plead for him as cōdemning Christ against his wil cōceiuing him to be innocēt perhaps sorrie in regard of that necessitie which compelled him to giue him into the hands of the Iewes Pilate might seeme iust and innocent which doubtlesse hee was in his owne eyes and iudgement whiles he washed his hands and protested his owne innocencie whiles the malicious Iewes only might seem culpable But indeed this conflict in Pilate was so farre from excusing his fact that it makes it so much the more vniust and hateful that hee against so cleare light of his conscience should condemne innocency it selfe and suppose he had indeed taken Christs part and acquitted him not giuing him ouer vnto the Iewes yet it being done vpon those grounds onely of naturall conscience feare of plagues in his conscience from God which caused the conflict it had been no argument of sauing grace in him nor no worke of Gods sanctifying spirit And generally in the vnregenerate Such conflicts then betweene nature either approuing of good or seeking its owne good and preseruation though corruptly and corruption are no arguments of true grace we see the like daily in naturall yea often wicked men who can say I see and approue that which is good but I follow and doe that which is euill who can also after sin is committed condemne themselues whiles the light of nature shewes them the vilenesse of their doings and the light of Gods word generally beleeued vengeance hanging ouer their heads for the same But shall any thence conclude they haue this holy spirit of God which makes them so dislike their doings No though I know many yet so do because hauing sinned they can say they did it not without some strife within themselues before and some acknowledgment and griefe after But if this be all then shall Caine and Iudas be Saints whose consciences troubled them after their euill deeds or at least Felix and his like who hearing or thinking of iudgement due to them for their sins tremble Acts 24.25 and yet liue in their sinnes still c. Section 18. We conclude then that not euery combate in a man 3 The third combate is betweene grace and corruption but the third and last especially as in part the first is a signe of Gods sanctifying and holy Spirit Par. 3. §. 18. and that thereby a man hath put on Christ This is between grace and corruption as is said in the beginning whereby this strife being grounded vpon a true loue of God and a desire of godlinesse for it selfe
which where it is is a spirit of strength and resists by faith Satan himselfe Section 36. A fourth meanes of the Christians resistance of Satan 4 By prayer Ephes 6.18 c. is by Praier without which all the other parts of Christian armour are little availeable Prayer buckles all the rest on Par. 3. §. 37 he fights praying and so shewes himselfe to haue this spirit which is a spirit of prayer but a wicked man cannot pray an hypocrite is neuer accepted of in his formall prayers and therefore can reape no assistance from Christ which he either seeks not or seekes amisse and so is foyled But of this formerly Section 37. Lastly heerein shewes the true Christian spirituall strength 5 By watchfulnesse ioyned with wisdome both which in all kinds of incounters bodily or ghostly must goe together in as much as he is made by the Spirit watchful against sinne yea against the beginnings and occasions of it whatsoeuer his speciall sin bee by which Satan seeks aduantage This he ioynes to his prayers according to that of our Sauiour Mark 14.38 Watch yee and pray lest ye enter into tentation for he knows that sluggish prayers will doe no good This makes him avoid all knowne or suspected occasions of sin restraining eyes mouth hands feet Par. 3. §. 38 from beholding speaking acting or following vanities with all these bodily members making a couenant as Iob did with his eyes Iob 31.1 Sinne being the deuils Bawd hee knowing it to be a tempter deales with it Prou. 6.27 as he would doe with an harlot Against such things as by which Satan seeks aduantage he remoues his way far from her and comes not nigh the doore of her house hee puts farre from him all stumbling blocks of iniquitie and all to this end that hee may giue the deuill no aduantage by such things as whereby hee seekes aduantage Now these are diuers Section 38. First and generally Securities through want of watchfulnesse 1. Securitie he knowes and considers that Satan is euer watchful and that therfore hee himselfe can no sooner grow carelesse and secure and to neglect his watch ouer his own heart Bifields Promises and to bee without feare of euill but Satan will quickly espie the same vpon the aduantage giue some sudden vnexpected and strong assault by darting and shooting into the heart and thoughts some one temptation or other to this or that sinne vnto which he finds the soule to lie most open Herevpon he dares not be secure but fearing alwayes which feare may stand with Christian courage he stands vpon his Watch-tower hath his eyes in his head soone espies the danger or occasion by which hee may bee tempted so either preuents the deuill who finding him so watchfull tempts him not or withstands and repels the temptation which he foresaw Thus hee foreseeing danger and how Satan may tempt him by occasion of such company as he is to frequent or of such estates and conditions of life as hee is to change or the like he either auoyds both the one and other if no vrgencie or necessitie compell him or if hee must needs then foreseeing the danger and occasions of temptation to sinne thereby hee carefully armes himselfe against them Whereas Par. 3. §. 39 on the contrary the secure Christian not knowing his owne danger neither fearing any euill liues carelesse quiet and secure like the citie Laish Iudg. 18.7.8.9 c. ventures vpon all occasions and so incouraging the deuill to assault him as those others did the Danites by their security he is both assaulted and as soone foyled insnared taken for thus whiles he sleeps Mat. 13.25 12.44.45 the enemy sowes his tares and finding the heart emptie swept and garnished hee enters with a troope Section 39. More particularly the Deuill seekes aduantage from trying our thoughts and affections 2. Intertainement giuen to the first motions of sin by presenting therunto obiects to withdraw them and by that intertainment he finds vs to giue therunto so that seeing vs to giue any the least welcome to these his Harbingers and to lodge them with vs hee then comes himselfe attended with legions takes vp the best roome which is our hears there seates himselfe Now the wise Christian knowing this his method in tempting accounts it not safe for him to dally with such thoghts or to giue them the least intertainment heereupon thus timely resisting repelling them he so long as he so doth findes the lesse incumbrance and more freedome from stronger assaults euen as he that stoppeth the flood-gates at the first and giues no way thervnto no not a little But the vnsound Christian wanting this wisdome pleaseth himselfe with such obiects as are injected by the deuill and setting his thoughts theron dallieth therewith and pleaseth himselfe with contemplatiue vanities projecting to himselfe now this now that and so delights himselfe in the thought of that euill and sin which hee neuer purposed to commit and by this meanes giues the deuill hope to proceed and to imploy his skill to put fire to this fuell and so to inflame the heart to insnare the soule Par. 3. §. 40 which he no sooner doth but possession is giuen him presently so from euill thoughts as the seede conceiued by delight and daliance the birth of sinne followes Heb. 3.12 and so at length by degrees there is a departure from the liuing God So vnwise and weake is an vnsound Christian as shewing not so much strength as to withstand the first and weakest assault A shrewd argument therefore of vnsoundnes it is any waies to dally with sin and to make no resistance at the first discouery of it or to thinke a mans selfe able after hee hath play'd with it awhile to cast it off when he will Section 40. Againe the Deuill gets great aduantage when he finds men excessiue and inordinate in their loue care 3 Immoderation about the things of this life and indeauours after the things of this life as of riches honours pleasures c. For when he sees any so much as nibling at these his baites much more when he sees any greedily to swallow them downe he failes not to pull the line and to fasten the hooke in their iawes that is he seeing them wedded to these things hookes them to himselfe thereby and as they haue swallowed his baites so doth he swallow and deuoure them for hee goeth about like a roaring Lyon seeking whom he may deuoure Now the wise Christian knowing the Deuill as a cunning Fowler will bee readiest to spread his Net and shoote and strike when hee feeds on these his baites without feare as hee watcheth to preuent him 1 Pet. 5.8 so also he will be sober in the vse and injoying of these outward things and giue the Deuill no occasion against him by his intemperate loue of such things or by glutting
Christian denying himselfe makes himselfe a foole in the account of the world and in the acknowledgement of his owne folly carnal wisdome that he may be wise his wisdome is to know and feare God according to his word he followes the directions therof and armes himselfe with that armour it prescribes whereas the worldly wise care not for Gods word which they reiect both in iudgement and practise and then what wisedome is in them They proue wise only to deceiue themselues Ier. 8.9 whiles they trust to their owne wisdome 1 Cor. 3.19 it deceiues them and as God taketh the wise in their owne craftinesse so doth the deuill take them notwithstanding their wilinesse Section 44. Hauing considered the Christian mans strength by the spirit 2 Gods spirit strengthens the true Christian against the inticements of sinne in withstanding and resisting Satan the Authour of euill Par. 3. §. 44. wee are now to take further notice of it as it hath to deale with euill it selfe which is first the euill of sinne Sinne and vice is of a bewitching nature it kils whiles it fawnes vpon vs and flatters vs and by the allurements and inticements of it vnsound and vnarmed Christians are drawn aside and mastered It hath conquered the strongest Which though strong that hath not been strengthened with this spirit of might Was not great Alexander otherwise inuincible ouercome of wine wrath 1 Esdras 3.18.21.22 4.26 How exceeding strong is wine It causeth all men to erre that drinke it It makes the coward draw his sword It makes men speak all things by talents yea how much more strong are women and the loue of them Many strong men otherwise haue runne out of their wits for women and become seruants for their sakes c. Sampson the strong by his lust became a prey to Dalilah The like preuailing power hath all sinne ouer the sonnes of men who are drawen away of their owne lust and concupiscence Iam. 1.14.15 and are entised then when lust hath conceiued it bringeth forth sinne and sin when it is finished bringeth forth death This is that strong King which raigneth in the mortall bodies of natural men and hath them at like commaund as the Centurion had his seruants to one saying Go and he goeth to another come he commeth to a third doe this and he doth it so mens speciall corruptions haue that command ouer them through the inticements of pleasure profit pride and the like that at the first motion they come they goe they run they ride they lye they sweare they fawne they flatter in a word they sticke at nothing but yeeld themselues and their members seruants to vncleannesse and to all sin which is vncleannesse How weak are their hearts whiles thus they doe and how doe they plainely thus shew themselues to want the Spirit of Christ which is a spirit of strēgth Where then any sinne raignes and is not at least resisted there is no Spirit of Christ though there bee the Name and Profession of Christ But the true Christian It inables him to resist and keepe vnder clothed with the Lyons skin of the tribe of Iudah shewes himselfe a true and valiant Hercules to cut and strike off the Hydra-heads of sin sprout they neuer so fast and at length to kill the body of sinne so that howsoeuer it bee euer molesting him or alluring him yet hee withstands it resists repels and at length ouercomes it He so keeps his heart as one that is watchfull and carefull would keepe a tree which he is set to watch lest the birds build their nests in it though hee cannot wholly hinder them from fluttering about it and sometimes lighting on the branches yet he can and doth by diligence keep them from nestling in it so though the best Christian cannot wholly driue sin from him Par. 3. §. 45. nor bee free from the allurements and inticements of it but that sometimes it will whiles hee is negligent rest vpon him and find place and some footing yea hinder him and creepe into his best actions sacrifices yet as when the foules came downe vpon the carkeises of Abrahams sacrifice hee droue them away Gen. 15.11 and offered his sacrifice so doth the other resist and withstand sin and corruption that it neither rests nor nestles in his heart nor yet hinders the acceptation of his spirituall sacrifices of Prayer Praise Almes c. Now this sinne is either that part of Originall sinne which we call naturall corruption and the flesh or it is actuall and more outward sinne Section 45. The flesh is that corruption of nature which is in euery part and power of soule body 1 How he deales with the flesh with inbred corruption consisting in a depriuation of the image of God and of that rectitude righteousnesse which was in vs at our first creation in Adam and in a deprauation of those powers wherby the whole soule is both forward and proue vnto all euill onely and continually and froward backward in regard of all goodnesse in which regards the soule is laid open vnto sin in act and to Satan which as an home-bred traytor is ready to take part with him to let him into the soule and to giue him the full possession of it And this effect it hath in the vnregenerate and hypocrite As for the true Christian though this corruption of his nature be couered with the righteousnesse of Christ with which he stands clothed yet it is not taken away for being God hauing left it in our nature as for other ends so doubtlesse for this one to exercise his graces and the power of the Spirit in vs euen as he left many nations vndriuen out of the land of promise that by them he might not only proue Jsrael but also teach them warre These remnants of sin Iudg. 2.22 3.1.2 as those nations left doe euer either molest Gods seruants or allure and intice them to actuall sinne as the other were euer either making warre against Israel or inticing them to their Idolatries and being so neer vs euen within vs they proue most treacherous and dangerous enemies euen as if a citie being besieged by forrain forces should harbour within it selfe a company of traytors who should either hinder assaults to bee giuen vpon the enemies or bee ready to open the gates and betray the city into the enemies hands Now wheras the vnsound Christian being either secure fearing no danger from the flesh or weake and giuing it its will is foyled thereby and giuen ouer vnto sin and into the hands of Satan by sin the sound Christian deales other wise with it hee knowing what aduantage Satan seekes from his flesh as also the treachery of the flesh watcheth ouer it and not only preuenteth the treacheries of it so that it cannot doe the euill it would but proceeds against it as a traytor and by the strength of grace
and sword of the Spirit kils mortifies and abolisheth the flesh or at least if hee finde it too strong as yet for him hee wisely withdrawes from it food and nourishment by keeping vnder the body by temperance fastings or the like or howsoeuer as the flesh in him lusteth against the Spirit so he stirres vp the Spirit to lust against the flesh Gal. 5.17 and when all helpes faile hee cries out of it to God saying Miserable man that I am who shall deliuer mee from the bodie of this death yea implores the aid and assistance of Gods Spirit by which he ouercommeth and for which hee can accordingly praise God saying with the same Paul 1 Cor. 15.57 Rom. 7.25 But thankes be to God which giueth vs the victory through our Lord Iesus Christ Par. 3. §. 46 and I thanke God through Jesus Christ our Lord. Section 46. This inbred corruption of ours is neuer in this life so wholly subdued 2 How he by this strong spirit deales with sinfull affections motions but that it remaines still in the best both for the being of it and for the motions of it whereby a man shall find himselfe inticed to actuall and outward sins that through the subtiltie of Satan most according to his speciall inclination calling age occasion place or time wherein he liues according to these Satan seekes and takes his aduantage from our flesh from our naturall inclination and affection to any sinne more then other to tempt vs accordingly by the baites and bribes of pleasure profit or preferment Now neither good nor bad neither sound nor vnsound Christian is free at all times from such temptations to one sin or other by which Satan seekes to get or keepe possession of him But the difference is to be obserued betweene them Par. 3. §. 49 which generally is The difference betweene the sound and vnsound Christian in temptation to sin 1 Generall that by the power of sauing grace the former masters and mortifies all kind of sinne and vice in him how pleasing how gainefull how aduantagious soeuer in the world it may proue vnto him though it be to the pulling out of a right eye to the cutting off of a right hand or foote not suffering any bosome or beloued sinne to keepe the hold of his heart but keeping euery sinne and sinfull affection vnder himselfe free for euery good duty and exercise for hee knowes that there can be nothing but a bare forme of godlinesse without where the power of any one sinne is within and by this mortification of sinne and of his speciall corruption he giues euidence of the presence of this powerfull spirit in him whereas the other by suffering some sinne or other to sway his affection and to remaine indeed vnmortified in him shewes the contrary But of this thus generally long since Par. 3. §. 47. more particulally we shall find the sincere Christian to haue this spirit of strength in as much as hee both makes resistance against sinne and the temptations thereof Particularly as also impugnes and assailes his sinne continually labouring to dislodge it and roote it out Section 47. No man properly resists sinne by his owne strength 1 He resists and withstands sin but by the strength of Christ and of grace in him The power of our will by nature is so disabled that it hath not any inclinatiō to good much lesse power ouer euill without a further power of grace from Christ but is rather in bondage vnder it And therefore that the godly resist temptation and withstand sinne as it is sinne is from the gift of God not from any strength of theirs 1 Cor. 10.13 It is God that will not suffer vs to be tempted aboue that we by his grace are able and it is he that with the temptation will also make a way to escape that we may be able to beare it Wee are therefore bid resist 1 Pet. 5.9 stedfast in the faith Now that wee doe by faith which is the guift of God wee doe not of our selues we are also being to deale with temptation bid to be strong not in our selues Ephes 6.10.11 but in the Lord and in the power of his might c. If then any resist and bee not wholly ouercome of sinne it is from Gods grace and strength as it was answered Paul vpon his resistance made by prayer my grace is sufficient for thee 2 Cor. 12.9 for my strength is made perfect in weaknesse This grace in the Godly makes them either so soone as they are assaulted to abhorre the temptation and to giue no manner of consent vnto it as being hatefull to God or if they cannot be so soone quit of it yet to account it a burthen and an affliction to them that they are so song molested and as it were buffeted by it and to make resistance by prayer and by wrastling with of sinners that they both thinke and say they haue such a strong faith and such peace of conscience that Satans temptations neuer trouble them and haue no power ouer them whereas there was neuer any so strong in faith but Satan durst did assault him as the Apostles Adam in Paradise yea Christ himselfe Such againe is their securitie sottishnesse that they are most of all captiuated vnder sinne when they sleepe soundly and securely in sin being most assaulted when they feele no assault and therefore making no resistance because they are ignorant of the assault Yea often they are not assaulted or at least molested by Satan and why because they are already by sinne his subiects slaues and so when the strong man Luk 11.21 Satan armed by their sinne keepes the house the things that he possesseth are in peace though it be but a false peace the temptations to sinne doe please them Par. 3. § 48. and therefore they resolue to make no resistance spiritually and thus are they ouercome of the temptation Section 48. But the godly and truly spirituall Christian 2 Hee impugnes and assayles it doth not only resist sinne when it or Satan by it doth assault him but he moreouer assaults and impugnes it and to the vtmost of his power and of grace receiued he striues to dislodge and dispossesse it out of his heart so farre as it is in him though it would let him be quiet and giue him such content as sinners seeke yet he will not let it be quiet but if it would lurke or hide it selfe either vnder his tongue or in some corner of his heart either in his vnderstanding by an ignorance of sin in the nature of it or in his wil by obstinacie or an affection of libertie or in his affections by selfe-pride or selfe-loue which often with the other will not let a man see his sinne yet he hauing himselfe Par. 3. §. 49 stronger then other in Gods children which by reason of long continuance and familiaritie
or of bribes of pleasure gaine or worldly content which it hath giuen the sensuall part hath got deeper hold and more possession of the heart this is that which they being once truly regenerat most of all hate most violently oppose and labour by all good meanes to roote out to subdue to kill and mortifie not that they neglect or spare lesser sins taking themselues to haue a like charge from God concerning all sinne as King Saul had against Amalek to whom it was said 1 Sam. 15.3 Go and smite Amalek and vtterly destroy all that they haue and spare them not but slay both man and woman infant and suckling oxe and sheepe camell and asse The hatred of the godly being bent against sinne as it is sinne is vniuersall against all sinne yet most especially it shews it selfe against such sinnes as are strongest and as which most of all oppose withstand the worke of the spirit in them The godly man hating sinne sincerely shewes so much by most hating that sinne which in him is most hatefull to God Euery sinne hee accounts as a deuill yet as among deuils there is one Master-deuill most hating him and most hated of him so there is commonly some master-sin or other which as it is strongest in him so is it most strongly set vpon and either fired out of him by the spirit of zeale or starued by abstinence fasting or moderating his affections about the things of this world which vsed to feed and strengthen it Thus he not onely strengthens himselfe to resist the violent motions of his strongest corruption the spirit in him being like fire which resists and runs against the wind growes more violent and fierce thereby but moreouer hee straines and striues to lay loune these stormy winds of temptation if by no other means yet by powring out strong cries to Christ his Sauiour whom both winds the sea obey who accordingly rebukes those winds so that a great calme is presently in that soule Thus he neuer giues rest vnto his soule till thus he find it Which the hypocrite spareth But now the formall Christian hauing some beloued sin or other in him which brings him gaine in the world suppose it be lying falsifying of wares scant weights measures or the like or pleasure suppose it bee wantonnesse and whoring or else gaming or mis-spending his whole or the best and most of his time in company-keeping or in hawking hunting c. or preferment suppose it be a seruile dependance on great mens euill humours and a conforming himselfe thereunto in hope of preferment in Church or Common-wealth or flattery bribery Simony c. hee loues this sin to well to part with it spare him but this sinne and he will spare you any other wherunto he is not so strongly tempted by the aforesaid bayts of profit pleasure or preferment Let but John in his preaching spare Herod and allow him his whore and Herod will spare his head yea do many other things at Iohns preaching let Iudas haue the bag and in other things Mat. 2◠21.22 to the world and eye of charitie he will liue vnblameable so that in case of question the other Apostles will euery one sooner suspect himselfe then Iudas Ester 3.5 c. Let proud Haman haue but Mordecai his cap and his proud humour fed and the Iewes may liue peaceably by him let Absalom be but King and iudge in the land and if you will beleeue him euery man shall haue Iustice done him 2 Sam. 15.4 Thus let that young man in the Gospell keepe and hold his possessions when Christ calleth for them and hee will keepe all the Commandements else as he had done from his youth If an hypocrite seeme to oppose and set himselfe against such sinnes as are his bosome sins it is no otherwise at the best then it is with many amongst vs who though they beare the name of Protestants and so would bee taken yet Papists as Papists are not so hatefull to them but that though they can now then disclaime Popery yet they can better abide them and conceiue of them and giue them better respect then some other of the same religion and profession though in greater sinceritie with themselues whereas the sincere Protestant though he truely hate and abhorre all schisme and faction yet hee most of all hates and abominates the heresie and Apostasie of Popery least affects the persons of stiffe Papists as they are Papists So sinners may seeme to condemne themselues for such sins of theirs as yet inwardly they more truly affect then the contrary graces Howsoeuer if any euill bee subdued or kept vnder in them it is not their beloued sinne but such as whereunto they are least of all tempted which therefore was or is but weake in them Thus like a coward who not daring deale with a Captaine or strong souldier will yet set vpon a wearied weak or wounded enemy and insult ouer him tyranously and thence would bee taken to be valiant so the seeming Christian would be taken for sincere because of his repressing of some lesser euils in him which yet is no true mortification especially when he shall also conforme outwardly to the best duties yet there is some strong man within with whom either for feare he dares not or for loue hee will not deale either it will cost him too much paines sorrow disquiet in dislodging him or his loue to him that is to his sinne more then to himselfe will not let him mortifie it hee will resolue rather to giue it life lodging with him thus he deales with his sinnes as Saul with the Amalekites 1 Sam. 15.8.9 who hauing a charge to destroy all yet hee spared the greatest their King Agag and the best of the Sheepe of the Oxen of the fatlings and the Lambs and all that was good and would not vtterly destroy them but euery thing that was vile and refuse that they destroyed vtterly This was partly through feare of the people whom herein he feared more then God partly for loue of the prey because it was fat and good Yet hauing done somthing which God commanded vers 13. he comes with his bragges I haue performed the commandement of the Lord. Thus the fattest as I may say most contentfull sinnes to the flesh yea Agag the King of Sinnes shall bee spared and suffered to liue and raigne in the Hypocrite whiles yet abstaining from lesser euills and conforming outwardly to good duties he must bee taken to doe righteousnesse and all that God commands Par. 3 §. 50 Isa 58.2.3 c. Thus vnsound and weake at once doth the Hypocrite shew himselfe Section 50. Secondly but much more briefely Gods spirit 2 Hee assayles couragiously where it is indeed as it especially singles out a mans speciall corruption so it assaults it valiantly and couragiously yea with a resolution neuer to giue ouer though he be