cause of our mortification which is the vertue and efficacie of Christs death and buriall Rom. 6.4.5 communicated and applied vnto vs by the spirit of God whereby wee are ingrafted into the body of Christ and so made partakers of the power and vertue of Christs death which being deriued vnto vs doth not onely take away the guilt and punishment of sinne but also doth mortifie and kill our naturall corruptions which heretofore wholy ruled and ouerswaied vs. Secondly the forme manner and progresse of this worke is here expressed namely the weakning subduing and killing of our corruption by little and little so that this worke is not perfected at once and in an instant but by degrees first it is weakned and the power thereof somewhat abated so as though it beare sway in vs yet it doth not wholy ouerrule vs without resistance as it was vsed to doe in the time of our ignorance then being further enabled by vertue of Gods spirit working in vs we preuaile against it so that though it often rebell yet doe we subdue it and obtaine victorie Lastly obtaining a greater measure of the spirit we mortifie and kill it that is though we doe not vtterly depriue it of life and motion yet we giue it such a deadly wound that it neuer recouereth his former strength but still pineth and languisheth till with the death of the bodie it also dieth and is wholy abolished Now whilest it is in this consumption and neere vnto death hauing a long time before been weake oftentimes it seemeth to recouer strength and to offer some violence vnto the regenerat part but this must not discourage vs as though now it were on the mending hand and like to be restored to it former health and strength for as it fareth with those that lie vpon their deathbead so it is with our sicke flesh and the corruptions thereof after that nature seemeth spent and the power thereof wholy decayed oftentimes falling into some grieuous fit wherein there is a fight betweene life and death their strength seemeth redoubled and farre greater than euer it was but bee of good comfort it is no signe of health but a pange of death which neare approacheth And thus you see the death of sinne and our naturall corruption Now as in the death of the body there is a certaine progresse therein namely when the dead carcase is also buried so also there is not only a death of sinne Rom. 6.4 Col. 2.12 and 3.3.5 but also a buriall the which is wrought by the vertue of Christs buriall applied vnto vs by Gods spirit whereby it commeth to passe that sinne which is already slaine and dead doth so remaine and continue so that this buriall of sinne is nothing else but the further progresse and continuance of our mortification Of this the Apostle speaketh Rom. 6.4 Rom. 6.4 We are buried then with him by baptisme into his death c. So Col. 2.12 § Sect. 3 And thus haue I shewed what our mortification is That the worke of mortification is hard and necessarie which as it is a worke most hard so also most necessary the difficulty appeareth by the name which is borrowed from the practise of Chirurgeons who before they cut off any member doe first mortifie it that after they may take it away with lesse sense of paine And this is implyed by our Sauiour Christ whereas hee inioyneth vs if our right hand or eye offend vs to cut it off and plucke it out and plainely expressed by the Apostle Paul Col. 3.5 Mortifie therefore your members which are in the earth fornication vncleanenesse Col. 3.5 the inordinate affection euill concupiscence and couetousnesse c. where calling these sinnes by the name of members he intimateth thus much that they are as deare vnto vs as the members of our body and also that it is as vnpleasant and painefull vnto vs to forsake our naturall corruptions as to be depriued of the hand eye or foote But though this worke be most hard yet it is most necessary for the best things that are in the flesh and vnregenerate part euen the wisedome thereof is death and enmitie against God Rom. 8.6 7 8. because it is not subiect to the lawe of God neither in deede can be Rom. 8.6 7. neither can we doe any thing pleasing vnto God so long as we are in the flesh as it is verse 8. Lastly if we liue after the flesh we shall dye euen the euerlasting death of body and soule but if wee mortifie the deeds of the body by the spirit wee shall liue euen the life of holinesse and righteousnesse vpon earth and the life of glory and eternall happinesse in Gods kingdome And therefore if it be necessary to be in amitie with God whose louing kindnesse is better than life Psalm 63.4 or to performe obedience vnto the lawe of God or to doe any thing pleasing in his sight or to escape death and damnation or to inioy life and eternall saluation then is it also necessarie to mortifie the flesh and the lusts thereof how hard and vnpleasant soeuer this worke seemeth vnto vs. So that the difficulty must not discourage vs but rather double our diligence and because it is a paine intollerable to part with our sinnes so long as they remaine like liuely members of the body of our flesh therefore as Chirurgians to make the paine tollerable to the patient doe first vse meanes to mortifie themember which they purpose to cut off so let vs vse all good meanes to weaken the strength of sinne and to mortifie our carnall affections and then we shall suffer them to be quite cut off and taken from vs without any extraordinarie passion or sense of paine § Sect. 4 And so much concerning our mortification Of Viuification what it is and the causes thereof wherein the spirit of God communicating and applying vnto vs the vertue and efficacie of Christs resurrection doth raise vs vp from the death of sinne to holinesse and newnesse of life The cause of our viuification is the vertue and efficacie of Christs resurrection applied vnto vs by Gods spirit the which vertue flowing from his deitie was first powerfull in his owne flesh raising it out of graue and giuing it victorie ouer sinne and death and being deriued from our head and communicated vnto vs who are members of his body it doth also reuiue vs who were dead in our sinnes and inableth vs to leade a new life in holinesse and righteousnesse according to the rule of Gods word This appeareth Rom. 6.4 where he saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Phili 3.10.11 So Philip. 3.10 11. where Paul desireth not onely to bee clothed with the righteousnesse of Christ applied by faith for his iustification but also to know and
from our owne shadowes yea from our selues for wee carrie it in our owne bosomes How hard therefore is this enemie to be ouercome how dangerous and irksome must this fight needs be wherein our selues must be enemie to our selues So that we cannot obtaine the victorie vnlesse we be ouercome we cannot be sure of life vnlesse we mortifie and kill our greatest part we cannot sustaine our selues but we nourish our enemie we cannot famish our enemie but we our selues shall pine with hunger Who would not thinke the estate of those citizens to be most dangerous who being besieged by forraine forces harbour amongst them more traytors which are hourely in readines to open the gates and betray the citie into their enemies hands than true subiects and loyall citizens to stand in their defence But this is our case we are besieged with forraine forces the world and the diuell and we nourish in vs secret traytors euen the flesh with whole legions of the lusts thereof which are continually readie to open the gates of our soules euen our senses of seeing hearing touching tasting smelling whereby whole troupes of temptations enter and surprize vs. § Sect. 3 How the flesh is to be weakned The consideration whereof should make vs most watchfully to stand vpon our guard and to vse such Christian policie to withstand our enemies and preuent their treacherous attempts as true-hearted citizens would vse in the like case who if they were besieged with forraine forces and knew that they harboured traytors who sought all opportunities of betraying their citie into their enemies hand they would if they were strong enough lay hand on them draw them to the place of iudgement condemne and put them to death but if they found them too great and strong a partie then they would vse all good policie to make them weaker by depriuing them of their foode and prouision weapons armour and munition and all other meanes wherein consisted their chiefe strength and then they would set vpon them being thus disabled and proceede in the course of iustice before mentioned so we being in continuall danger to haue the citie of our soules sacked through the treacherousnes of our flesh must if wee be strong enough and powerfull through Gods spirit mortifie kill and abolish the flesh and the lusts thereof but if we finde the spirit weake and the flesh strong we are to disable it by fasting and watchfulnes in prayer by withdrawing from it the foode with which it is nourished that is voluptuous pleasures and worldly delights but especially being weake in our selues wee are to implore the aide and assistance of Gods spirit whereby we may be strengthened and enabled to subdue and mortifie the lusts of the flesh 1. Pet. 2.11 which rebell and fight against our soules being assured by Gods mercifull promise that if we aske and desire his spirit he will giue it vs Luk. 11.13 Luk. 11.13 and hauing the spirit of God to assist vs we shall be sure of victorie But if in steede of mortifying and taming the flesh and the lusts thereof wee pamper them like Epicures with all voluptuous delights Pro. 24.21 wee shall but strengthen our enemies to cut our owne throtes if wee delicately bring vp this seruant which we should vse as a slaue at length it will be not onely as our sonne but a tyrannous Lord and master which will binde vs hand and foote in the fetters of sinne and cast vs into the prison of hell What follie therefore is it to nourish and arme our enemie to our owne destruction CHAP. VIII Of Sathans policie § Sect. 1 ANd thus much of the flesh which is the second enemie that ioyneth with Sathan in working our destruction and thus much also concerning the first part of our enemies power which consisteth in the strength either of himself or of his aides now we are to consider of the second part which consisteth in his warlike policie and skill in imploying this his strength to his best aduantage If our enemie had great strength and yet wanted policie he might the more easily be resisted and the sooner vanquished for strength without wit is like a giant without eyes But as our enemie is exceeding strong so is hee also no lesse subtill and politike in imploying all his strength to his best aduantage and therefore as in regard of his strength he is called in the Scriptures a lion and a mightie dragon so in respect of his subtiltie and wilines he is called a serpent yea an old serpent which being the subtillest of beasts hath his craft redoubled by his age and experience Apoc. 12.9 Apoc. 12.9 and hereof he is called in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie vnto vs his great knowledge No marueile therefore though Sathan should be an expert souldier seeing he is not onely of wonderfull strength but also of great knowledge by creation which though in respect of good things it was much decreased by his fall yet in sleights and stratagems it is much increased by his long experience from the beginning of the world euen almost sixe thousand yeeres which is sufficient to make one wise that is by nature foolish and simple and therefore much more Sathan who is by nature very politike being also a spirit and hereby fit to diue as it were into the secrets of nature and with incredible swiftnes to passe from place to place readie to intrude himselfe into all companies secretly and to learne the nature qualities and dispositions of al men against whom he fighteth And though he cannot know our thoughts directly and certainly for this is proper to God alone to bee the searcher of hearts yet he hath such intelligence from our affections lusts inclinations and outward actions that hee can shrewdly gesse at them if he doe but a while keepe vs companie and see our disposition and conuersation So that wee cannot giue Sathan the least aduantage but he is readie to take it and make vse thereof to our ouerthrow we can lay no plot against him but he discerneth it and is readie to preuent it And therefore in this respect our state is like the king of Arams 2. King 6.12 2. King 6.12 for Sathan our enemie knoweth all our counsailes and consultations which wee take and hold in our most secret chambers § Sect. 2 And thus you see what Sathans policie is How we may defeate Sathans policie against which we must oppose no lesse wisedome and skill if wee will haue the victorie Whereas therefore wee are foolish by nature or wilie to beguile our selues that wisedome which we haue naturally being worldly and carnall which is enmitie against God Rom. 8.7 Rom. 8.7 and therefore more fit to betray vs into the hands of our enemie than to defend vs from him it behooueth vs to goe out of our selues into the Lords treasurie of wisedome and there to furnish vs with such spirituall sauing wisedome as shall be
losse or crosse maketh me mourne weepe and waile when by my sinne I haue offended God I cannot shed a teare nor shew any true signe of hartie sorrow and such is mine vntowardnes and corruption that in stead of forsaking my sinne I am readie to fall againe vpon the next occasion And therefore I cannot haue any faith or full assurance of Gods promises made in Christ seeing they are all limited and restrained to those sinners which repent and amend That the desire of Gods graces is accepted for the graces which we desire That therefore these mourning soules may receiue some comfort let them know first that if they haue an earnest desire of repentance faith and the rest of Gods graces if they haue a good purpose to leaue and forsake their sinnes and to spend their liues in the seruice and worship of God if they are displeased with their corruptions and according to the measure of grace giuen pray vnto God desiring the assistance of his holy spirit whereby they may more and more mortifie the old man and crucifie the flesh and the lusts thereof if they hate the sinne they commit and loue the good which they cannot doe if they can grieue because they are no more grieued for their sinnes and be displeased with themselues because their sinnes doe no more displease them then may they be assured that they are Gods children who are acceptable vnto him in Iesus Christ For he respecteth not so much our actions as our affections nor our workes as our desires and indeuours so that he who desires to be righteous is righteous he that would repent doth repent hee that striueth to leaue and forsake his sinnes hee repâ—teth of him as if he had left and forsaken them they that would neuer fall nor bee foiled by their spirituall enemies God esteemeth as his inuincible souldiers and valiant worthies who were neuer vanquished For the Lord accepteth the desire for the deede and if there be first a willing minde 2. Cor. 8.12 it is accepted according to that a man hath and not according to that a man hath not as it is 2. Cor. 8.12 So he is accounted blessed not who hath attained vnto perfect inherent righteousnesse indeede Matth. 5.6 but he who hungreth after righteousnesse Matth. 5.6 that is who hath a sence and feeling of his wants and imperfections and withall an earnest desire to haue his wants supplied § Sect. 3 But yet we must not imagine The conditions required vnto that desire which is acceptable that euery flickering and vnconstant desire proceeding from suddaine passion and some extraordinary occasion is pleasing vnto God for so euery worldling might imagine himselfe to be in the state of grace but vnto this desire I speake of there are diuers things required As first that this desire be ioyned with an holy indeuour and earnest striuing and labouring in the vse of the meanes whereby wee may attaine vnto those graces which we doe desire for it is not sufficient that wee wish for faith repentance and other graces vnlesse we indeuour to attaine vnto them and to this end carefully vse all good meanes ordained of God for the obtaining our desires Secondly this desire must not be suddaine like a flash of lightening vanishing away as soone as it entreth into vs but we must constantly perseuere in it till it be satisfied Thirdly it must not bee a slight and indifferent desire as though we would haue these graces if we could easily attaine vnto them otherwise wee doe not greatly care whether wee haue them or no but it must bee very earnest at least sometime though not alwayes So as we may say with Dauid My soule longeth after thee O Lord as the thirstie land Psal 63.1 And As the Hart brayeth for the riuers of water so panteth my soule after thee O God as it is Psal 42.1 Fourthly this desire is true and pleasing vnto God when as it proceedeth from a sense of our owne want and penurie in regard whereof we are truely humbled And hereof it is compared to hungering and thirsting in which two things concurre first a sence of want which afficteth vs and a desire to haue it supplied Fiftly it is not sufficient that we haue a continuall and earnest desire of our saluation vnlesse wee desire as earnestly the subordinate causes and meanes tending thereunto namely vocation iustification sanctification faith repentance and the rest of the graces of Gods spirit for euen Balaam himselfe did wish that he might die the death of the righteous but his desire was not acceptable to God because he wished not also to liue their life he desired to die like them that he might be saued but hee desired not to serue the Lord in holinesse and newnesse of life whereby he might haue been assured of saluation If therefore wee would haue our desires acceptable to God they must be ioyned with an holy indeuour to obtaine those spirituall graces which we doe desire they must be constant earnest and proceede from a true sence and feeling of our owne want and be referred as well to the meanes as to the ende and then the desire of grace is the grace it selfe the desire of faith is faith the desire of repentance is repentance not in it owne nature but in Gods acceptation who accepteth the will for the deede § Sect. 4 And in truth this is the chiefe perfection of our righteousnes The Christians perfection consisteth in desiring and labouring after perfection when as we feele our imperfections and labour earnestly after more perfection for Christiani sumus potius affectu quà m effectu We are Christians rather in our affections and desires than in our workes and abilities neither doth the Lord bestow vpon his children the full measure of his spirit and the graces thereof in this life but onely the first fruites which are as it were but an handfull of corne in respect of the whole field and the earnest to assure vs of the rest which is but as a peny in respect of many thousands which are confirmed vnto vs thereby Rom. 8.23.2 Cor. 1.22 and 5.5 as the Apostle speaketh Rom. 8.23.2 Cor. 1.22 and 5.5 True it is indeede that God bestoweth his spirit and the graces thereof vpon some of his children in greater measure and vpon some in lesse euen as the first fruites may be a greater or lesser handfull and the earnest is sometimes a peny and sometimes a shilling sometimes more and sometimes lesse but yet the greatest measure which any receiue is but as an handfull of the first fruites and an earnest peny in respect of the maine summe and full measure which the Lord hath hereby assured vs that he wil bestow vpon vs in his kingdom and hee that hath receiued the least earnest hath as full and perfect assurance of the whole bargaine which God hath couenanted to make good vnto vs as he who hath receiued the greatest according to the
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
sinne that presseth it downe feareth and doubteth the spirit being assured of euerlasting happines triumpheth with ioy desiring nothing more than to be dissolued and to be with Christ the flesh finding it selfe guiltie of sinne and in this respect subiect to the anger of God and condemnation feareth and trembleth to thinke vpon death The spirit conceiueth of God as of a mercifull father in Christ and in all necessities flyeth vnto him by heartie prayer the flesh conceiueth of him as of an angrie and seuere iudge and therefore flyeth from him desiring rather to seeke for helpe any where else than of the Lord so that the christian by reason hereof at the same time findeth in himselfe opposition betweene action and action affection and affection For at the same instant while the flesh hauing in it the conscience of sinne and sense of guiltinesse doth murmur repine and complaine vpon God as an enemie which is readie to destroy vs the spirit doth flie vnto God by a liuely faith and committeth it selfe to his prouidence will and protection expecting saluation from him onely which it could neuer doe if it were not assured that we were in his loue and fauour And in this the christian may not vnfitly be compared to a childe who hauing been sharpely corrected by his father doth auoyde his presence as though hee were his enemie but if at the same time some suddaine danger affright him before al other he runneth to his father for safegard and protection so when our heauenly father hath sharpely corrected vs either with some outward or inward afflictions we flee from his presence as though he were our enemy but when an imminent danger ouertaketh vs and we be in perill to be supplanted with sathan and his assistants who are our enemies in deed then the sonne-like affection which is wrought in our hearts by Gods spirit doth moue vs to runne vnto him before all other desiring and crauing his ayde and assistance And thus it appeareth that though the flesh and the spirit be mixt together yet they retaine their owne natures properties and effects and though faith which is a grace of the spirit be mingled with doubting yet this doubting is not of the nature of faith which in it selfe is certaine and assured nay it is not an infirmity of faith as lamenesse is an infirmity of the ioynts and dimnesse of the sight for it is not any way incident to the nature thereof and therefore much lesse is it a commendable virtue of faith as the Papists teach but it is a fruite of vnbeleefe which is in the part vnregenerate and is opposed vnto faith as appeareth Rom. 4.20 and consequently Rom. 4.20 though faith be assaulted with doubting yet in it owne nature it may and doth remaine certaine and assured § Sect. 6 Fourthly That it is no presumption to labour for the assurance of our election 1. Cor. 2.16 they obiect that it is rash presumption and proud boldnesse for any man to search into the mystery of Gods secret counsailes or to take vpon him peremptorily to determine that hee is one whom God hath elected For who hath knowne the minde of the Lord as it is 1. Cor. 2.16 I answere that it is true indeede whosoeuer prieth into Gods hidden counsailes and secret decree of predestination is proude and presumptious and shall in the end receiue the punishment of both being giuen ouer of God to fall into many errors and in the end vtter desperation and therefore it is very dangerous yea pernicious to our soules if we labour after the assurance of our election by vsing these meanes and iudge of Gods decree according to the conceite of our own reason doubtfull speculations But yet though the will of God be in it selfe secret and not to be searched into this must not hinder vs from looking into his will reuealed though we can gather no certainty of our election by searching into his secret decree yet this is no impediment why wee may not gather it out of his word where hee hath reuealed his decree and the execution thereof though we can haue no assurance by our owne speculations yet we may attaine vnto it by the testimony of Gods spirit Rom. 8.16 which witnesseth to our spirits that we are the sonnes of God which also searcheth all things euen the deepe things of God and is giuen vnto vs that we also might know the things which God hath giuen vs 1. Cor. 2.10.12 as the Apostle teacheth vs 1. Cor. 2.10.12 and therefore it is no pride or presumption to be certaine and assured of that which the Lord hath reuealed in his word to this end that we might be certainely assured thereof But it may be demanded how this certainty can be gathered out of the Scriptures I answere that if we would attaine vnto it we must not seeke it in the law where the promises of life and saluation are made vpon the condition of our own works and worthinesse which condition we can neuer performe and therefore can neuer be assured of the promise But out of the Gospell which doth not only shew that some are predestinated to life and some reiected neither doth it only speake of our election as it was ordained in Gods secret decree in it selfe or reuealed in his word but also it setteth out vnto vs the execution of the decree with the causes meanes signes and effects of our election and how it is accomplished for the bringing vs to those ioyes to which God hath chosen vs. First therefore it sheweth the decree of God concerning our election Secondly Gods decree concerning our redemption by the death and obedience of Christ our mediator Thirdly the decree of God concerning the calling of his Church by the ministery of the word that they may be ingrafted into the body of Christ and so participate with him in all his benefits to their saluation Fourthly the decree concerning the sending of his spirit into the hearts of his chosen by the inward operation whereof the word is made effectuall for the begetting of faith and repentance Fiftly and lastly his decree concerning the iustifying and sauing of those who repent truely of their sins and apprehending and applying vnto themselues by a liuely faith Christ and his merits obedience doe approach vnto the throne of grace to receiue mercy and forgiuenesse And all these are so linked together that they can neuer possibly be seuered so that he who is assured of one may be assured of all whosoeuer is certaine that he hath faith and repentance may be certaine also of his election though he neuer presumptuously search into Gods secret counsaile Fiftly §. Sect. 7. That the Lord particularly assureth vs of our election they obiect that there is no certainty of faith which is not grounded vpon Gods word but there is no place of Gods word which assureth vs of our particular election and saluation and therefore we can haue no certainty
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
the diuell that he might deliuer all them which for feare of death were all their life subiect to bondage as it is Heb. 2.14 15. He was indeede a mightie prince of this worldly Canaan Iosh 10.24.25 but our good Ioshua hath subdued him and hath left nothing for vs to doe who are his souldiers and followers but to tread in his necke in token of victorie But we alas are faint-harted like vnto Iether the first borne of Gedeon Iudg. 8.20 21. for though our Sauiour Christ hath conquered these our spirituall enemies and hath put the sword of his spirit into our hands wherewith we might also vanquish them yet we are afraid to draw the sword because we are but fresh water souldiers and white liuered and therefore we had need to encourage our selues not onely by looking on the victorie of our chiefe Captaine but also on the conquest of our fellow souldiers who were weake and fraile like our selues So likewise Christ hath ouercome the world and willeth vs to be of good comfort seeing we shall be partakers with him in his triumph if we wil ioyne with him in his fight Ioh. 16.33 Ioh. 16.33 And though our flesh be a treacherous enemie and stronger to vs then the spirit yet so we will fight against the lusts thereof we shall be sure of victorie for he will assist vs with his holie spirit and therewith enable vs more and more to mortifie this old man and bodie of sinne Well may we take a foyle in this spirituall combat but the Lord wil raise vs vp againe For though we fall yet shall we not be cast off because the Lord putteth vnder his hand as it is Psal 37.24 And the Lord hath promised that he will not suffer vs to be tempted aboue our power but will giue the issue with the tentation that we may be able to beare it as it is 1. Cor. 10.13 and he that hath promised is faithfull and true yea truth it selfe and therefore he will be as good as his word Though therefore Sathan incounter vs with all furie let vs not be faint-harted but couragiously endure his assaults and so in the end the victorie will be ours for if wee resist the diuell he will flie from vs Iam. 4.7 if we fight the Lords battailes valiantly the God of peace shall tread Sathan vnder our feete shortly as it is Rom. 16.20 For the promise of brusing the serpents head made by the Lord Gen. 3.15 doth belong not onely to Iesus Christ our head but also to all those who are members of his bodie § Sect. 6 Let vs not therefore feare to fight against beaten and conquered enemies slothfully pretending our weaknes to withstand these sonnes of Anakim for as one saith Nemo hic non vincet nisi qui vincere noluit Erasm in Enchir milit Christ Euery one shall be a conqueror who desireth the conquest For if we will be the Lords souldiers he will not suffer himselfe to be so much disgraced as to let vs be ouercome by his mortall enemies He hath armed vs himselfe with his owne armour and sent vs out to fight his battailes and therefore he will not haue vs vanquished being fortified with his strength for so should himselfe be ouercome in vs and his weapons would be esteemed weake and insufficient Yea he hath ingrafted vs into his own bodie and we are liuely members thereof and therefore let vs neuer think that all the power of hell shall be able to ouercome vs for what head can with patience suffer his sound members to be pulled from his bodie if he be able to defend them CHAP. IIII. Of the malice of our spirituall enemie Sathan § Sect. 1 ANd so much concerning the reasons which may encourage vs to vndertake this combat now we are to speake of the spirituall warfare it self wherein as in all other warres we are to consider of our preparation to the conflict and the conflict it selfe In our preparation we are first to consider of the state qualitie and condition of our enemies and of our meanes how we may withstand and ouercome them Concerning the first in an enemie who proclaimeth warre against vs we are to consider two things first of his will and secondly of his power For if he haue will to hurt vs and no power he is not to be greatly regarded if power and no malitious and vnreconcilable will he is not so much to be feared but if his power be great and puissant and his will malitious then is it time to looke about vs and to muster all our forces that we may be readie to endure the incounter First therefore concerning the will of our grand and arch enemie Sathan if wee consider thereof aright wee shall finde that it is most malitiously bent against vs Sathans will most malicious so that there is no hope of truce or reconciliation with him though wee could finde in our cowardly hearts to labour and sue for a dishonorable peace with Gods and our enemie For his malice is not newly conceiued but inueterate euen as ancient within a few daies as the world it selfe and much more durable for the world shall haue an end but Sathans malice to mankinde is endlesse because the cause thereof namely the loue and fauour of God toward the faithfull whose estate he doth enuie and maligne himselfe being eternally reprobated shall be endlesse and eternall And this appeareth in the example of our first parents who were no sooner placed in the garden of pleasure and possessed of Paradise but Sathan being almost burst with enuie to see their happie estate neuer rested till he had disgorged his malice and dispossessed them of that happinesse which they enioyed Neither doth he lesse maligne and hate those who being fallen in Adam are raised vp in Christ and haue the fee simple of euerlasting glorie purchased by Christs merit assured vnto them by the spirit of God and a liuely faith And hence it is that the Lord knowing Sathans malice towards his children and that whether he fawneth or frowneth he alwaies seeketh their destruction hath proclaimed open warres betweene vs Gen. 3.15 Gen. 3.15 that we may alwaies stand vpon our guard and not be surprised at vnawares that also wee may not entertaine a thought of peace though Sathan offer it on whatsoeuer conditions for what peace can there be betweene the children of God and the children of Belial betweene the seede of the woman and the seede of the serpent seeing God himselfe from the beginning hath put enmitie betweene them § Sect. 2 But as the malice of Sathan is inueterate Sathans malice ioyned with violence so also it is mortall and deadly not to be satisfied by offering a small iniurie by taking away our goods and good name or afflicting vs with sicknesse no not by taking away our liues for nothing will satisfie him but our finall destruction of body and soule And this his malice is liuely deciphered
benefits at Gods hand but hauing obtained them we must be as readie to giue him thankes and to ascribe the glorie of all vnto him who is the author and bestower of all vertue and grace which is in vs and so calling vpon God with all manner of prayer he will be continually readie to assist vs in our spirituall combat The third thing required is that we pray in or by the spirit for the word here vsed may signifie both First therefore we must pray in the spirit to which is required first that we pray with vnderstanding in which respect the ignorant Papists offend who pray in an vnknowne tongue and the ignorant Protestants also who though they pray in their owne language yet know not the sense and meaning of that they speake Secondly that we pray with attentiue mindes ioyning our hearts with our tongues and thoughts with words to which is opposed the prayer of the lippes alone when as wee draw neere vnto God with our mouthes our hearts in the meane time being farre from him Esa 29.13 as it is Esa 29.13 Which kinde of prayer is odious and abominable vnto God for what more grosse discord than when the tongue and heart disagree from one another which should be tuned in vnisone And as the carcasse being seuered from the soule is presently corrupt and stinketh so the prayer of the lips being seuered from the prayer of the heart which is the life and soule of it is but a dead carcasse of prayer and stinketh in Gods nostrels Thirdly that we pray with a pure conscience and faith vnfained lifting vp pure hands to God 1. Tim. 2.8 without wrath or doubting as it is 1. Tim. 2.8 to which is opposed prayer proceeding from a polluted conscience when as men liue in their sinnes without any true sorrow for those which are past or any sincere purpose to forsake them in the time to come which prayers must needes proceede from an heart full of incredulitie seeing they haue no promise in the word whereupon they may ground their faith nay contrariwise it is said that God heareth not sinners Ioh. 9.31 that is Ioh. 9.31 such as go on in their sinnes without repentance hauing no purpose of heart to leaue and forsake them And thus you see what it is to pray in the spirit which wee cannot perfourme vnlesse we pray through and by the spirit of God which helpeth our infirmities and teacheth vs to pray as wee ought yea it selfe maketh request for vs with sighes which cannot be expressed Rom. 8 26. §. Sect. 4. Of watchfulnes Matth. 26. as it is Rom. 8.26 The fourth thing required is watchfulnes which dutie is required ioyntly with prayer in many places Our Sauiour three times ioyneth them together saying Watch and pray that ye enter not into temptation Matth. 26. And the Apostle Peter 1. Epist 4.7 saith Now the end of all things is at hand 1. Pet. 4.7 Be ye therefore sober and watching vnto prayer As though hee should say your enemie the diuell as a roring lion walketh about seeking whom he may deuoure and therefore it behooueth you at all times like valiant and carefull souldiers who are still in daunger to be assaulted by their enemies to be sober and watch 1. Pet 5.8 as it is 1. Pet. 5.8 but now more especially seeing the end of all things is at hand for Sathan knowing that his time is but short will redouble all his forces to work our destruction euen as souldiers will most fiercely assault a town when as they cannot long lie at the siege either by reason of winter drawing on or the approching of new forces to relieue the towne or raise the siege Seeing therefore Sathan redoubleth his force and care in working our destruction let vs redouble our care and watchfulnes in seeking to preuent his force and malice For if Sathan watch continually that he may murther vs shall not wee be watchfull in withstanding his assaults He is continually in armes to ouerthrow vs and shall not wee watch night and day in our Christian armour that we may defeate his forces and obtaine victorie Now this our watchfulnes is partly of the bodie and partly of the soule The bodily watching is the abstaining from naturall sleepe to the end that wee may giue our selues vnto prayer Psal 6.6 Psal 88.1 when as with Dauid we water our couch with teares Psal 6.6 and call vpon God not onely in the day but in the night also as it is Psal 88.1 And whē as euen at midnight we rouze vp our selues to giue thankes vnto God for his mercie and benefits Psal 119.62 as it is Psal 119.62 The watchfulnes of the soule is when as wee doe not sleepe in our sinnes being rocked in the cradle of carnall securitie but shake off our drowsines by vnfained repentance rising vp to newnes of life And to this watchfulnes the Apostle exhorteth vs Eph. 5.14 Awake thou that sleepest Eph. 5.14 and stand vp from the dead and Christ shall giue thee light c. for wee are dead in our sinnes till Christ by his spirit mortifie them and reuiue vs Eph. 2.1 raising vs vp to newnes of life as it is Eph. 2.1 Though therefore wee take our rest and sleepe in that measure which nature requireth 1. Thess 5.6 yet let vs not sleepe as doe other to wit in carnall securitie but let vs watch and be sober as it is 1. Thess 5.6 because in this respect it is time that we should arise from sleepe for the darke night of ignorance is past and the bright sun-shine day of the Gospel is come Rom. 13.12 c. let vs therefore cast away the workes of darknes and let vs put on the armour of light So that we walke honestly as in the day not in gluttony and drunkennes neither in chambering and wantonnesse nor in strife and enuying but putting on the Lord Iesus Christ taking no thought for the flesh to fulfill the lusts thereof as it is Rom. 13.12 13 14. And this is the Christian watch which we are to ioyne with prayer but as I would not haue vs put our whole confidence in the spirituall armour so much lesse in our owne care and watchfulnes for wee must relie our selues vpon God onely desiring him to watch ouer vs while we sleepe but yet with the Lords assistance wee must ioyne our endeuour and not drowsily and sleepely receiue his aide and as the godly husbandman expecteth the fruites of the earth from the blessing of God and yet notwithstanding vseth all paines care and diligence in plowing harrowing and sowing his ground so we are to seeke deliuerance from the force and malice of our spirituall enemies of God alone but yet wee are to ioyne our good endeuour carefully and diligently vsing all the good meanes which are ordained of God for this purpose § Sect. 5 The fift thing required is perseuerance in prayer Of
spirit may be saued in the day of the Lord Iesus 1. Cor. 5.5 § Sect. 5 It may be that the worke of mortification and regeneration doth goe slowly forward Though our spirituall growth be show yet it is certaine and the Lord may for a time let our corruptions beare great sway in vs to the end he may hereby truly humble vs with the sight of our infirmities and take away from vs all selfe-confidence presumption and cause of boasting and cause vs wholy to relie vpon his mercie and Christs merits but though it go on slowly yet it shall goe surely because it is not begun and continued by our selues for we cannot so much as thinke a good thought but all our sufficiencie is of God as it is 2. Cor. 3.5 2. Cor. 3.5 neither can we so much as will and desire that which is acceptable in Gods sight for it is he that worketh in vs the will and the deed Phil. 2.13 euen of his good pleasure as it is Phil. 2.13 And therefore these holie desires which are the beginnings and first fruites of regeneration being the worke of Gods spirit he will finish and perfect that which he hath begun till at last we be fully freed from our corruption and indued with vnspotted holines and sanctification Phil. 1.6 According to that Phil. 1.6 I am perswaded of this same thing that he who hath begun this good worke in you will performe it vntill the day of Iesus Christ For as with the Lord himselfe there is neither change nor shadow of change Iam. 1.17 Mal. 3.6 Rom. 11.29 Iam. 1.17 Mal. 3.6 so also are his gifts and calling without repentance as it is Rom. 11.29 § Sect. 7 If therefore we haue but a desire to forsake our sinnes If we earnestly desire perfectiō the Lord will perfect vs and in the meane time pardon our imperfections and to attaine vnto true sanctification this desire is Gods worke which he wil finish accomplish according to that Psal 145 19. He wil fulfill the desire of them that feare him For if the Lord doe euen presse vpon vs whilest we doe not desire his companie if hee stand waiting and knocking at the doore of our hearts calling and crying vnto vs that we will open and giue him entrance when his holie spirit hath inflamed vs with true loue of him and opened our hearts with an earnest desire to haue him enter will he now thinke you goe away and refuse to come in when wee inuite him Nay assuredly for he hath promised the contrarie Reuel 3.20 Behold saith he I stand at the doore and knocke if any man heare my voice and open the doore I will come in vnto him and sup with him and he with me that is I will make him a rich banquet of my heauenly graces and giue him to drinke the water of life of which whosoeuer drinketh shall neuer be more a thirst but it shall be in him a well of water springing vp into euerlasting life as our Sauiour speaketh Ioh. 4.14 So our Sauiour Christ calleth such as thirst vnto him Ioh. 7.38 Reu. 21.6 If any man thirst let him come to me and drink And I will giue to him that is a thirst of the well of the water of life freely If therefore we haue a thirsting desire after Gods spirit and the graces thereof we shall in Gods good time be satisfied and filled with the full measure of them And in the meane time though our infirmities be neuer so great and manifold yet in Christ God wil be well pleased with vs when as our corruptions do displease our selues so that we earnestly desire to be freed from them and to serue the Lord in righteousnes and holines of life For the Lord esteemeth more of our will than of our deedes and of our holie endeuour than of our best workes because this is the seruice and sacrifice of our hearts wherewith aboue all other things hee is most delighted and therefore Da cordi Deo sufficit Pro. 23.26 Giue thy hart to God and it sufficeth Prou. 23.26 For the Lord is our most gracious father whose loue farre exceedeth the loue euen of tender mothers Esa 49.15 Esa 49 15. and 66.13 Looke therefore what affection the tender father or mother beareth and sheweth towards their childe and such nay infinit more will the Lord shew towards vs as himselfe professeth Mal. 3.17 And I will spare them Mal. 3.17 as a man spares his owne sonne that serueth him Now we know that if a child endeuour to to his dutie and striue to doe his best though through want of power or skill hee is not able to doe as he would those things which his father inioyned him there is no louing father but will winke at his imperfections and accept his wil commending his obedience and dutifull endeuour though the worke in it self deserue no commendations how much more therefore will our heauenly father whose loue is infinite and without all compare be wel pleased with vs in the middest of our infirmities if we haue a desire and care to serue him The Lord is our shepheard Psal 23.1 Ioh. 10. and we his flock and the sheep of his pasture as it is Psal 23.1 and Ioh. 10. Now if a sheepe be intangled in the briars so as hee cannot follow the shepheard though he heare his voyce calling vnto him yet if hee struggle and striue to come out to the vttermost of his power and bleat for the shepheards helpe when he cannot help himselfe hereby it appeareth that hee is one of his flocke which the good shepheard will not suffer to be lost whereas indeed if he want not power alone but will also to be freed and to follow after it is cleere that he belongeth to another sheepfold so if when wee are intangled in the briars of our corruptions and so hindred with our imperfections that wee cannot follow the great shepheard of our soules Iesus Christ in the path of righteousnes which leadeth to the sheepfold of euerlasting happines though wee heare his voyce calling vnto vs yet if with the sillie sheepe we struggle and striue to be freed from the snares of sinne and when wee cannot free our selues by our power doe as it were bleate and after our sheepish manner implore the help of our carefull shepheard crying out with the Apostle Paul that blessed sheepe of Christ Wretched man that I am Rom. 7.24 who shall deliuer me from the bodie of this death as it is Rom. 7.24 then will our louing shepheard Iesus Christ in his good time come and loose vs and if with strugling in the briars of sinne we are so disabled that we cannot goe he will take vs like the straied sheepe vpon his shoulders and carrie vs by the waies of righteousnesse into his sheepfold of euerlasting happinesse Neither can it possibly be that our heauenly shepheard who of purpose came into the world
which are past and endeuoureth to forsake them in the time to come For naturally we are blinde and yet doe not perceiue our blindnesse we are most sinfull and miserable and yet doe not see our sins and miserie but with the proud Pharisie and iusticiarie Papist wee thinke our selues righteous and with the Church of the Laodiceans we imagine that we are rich and haue need of nothing not knowing that wee are wretched miserable Reuel 3.17 pour-blind and naked vntill it please the Lord to annoynt our eyes with the eye-salue of his spirit whereby we are enabled to discerne the pure gold of Christs merits which only maketh rich from the drosse of our owne workes and the white raiment of Christs obedience from the polluted ragges of our owne righteousnesse And though wee see our sinnes yet naturally wee are not sorie for them nay we delight our selues with their remembrance or if we sustaine any griefe it is not for the sinne but for the punishment which either wee feele presently inflicted or feare as being hereafter threatned vntill it please the Lord to adopt vs for his sonnes and to giue vs the spirit of adoption which mooueth vs to grieue and sorrow for our sinnes not so much for feare of punishment as for son-like affection because by our sinnes we haue dishonoured and displeased our gratious and louing father and because wee cannot wholie mortifie them so long as wee continue in this life we lamentably crie out with Paul Wretched man that I am who shall deliuer me from this bodie of death And because we know that we shal be neuer freed from it altogether so long as wee liue wee wish earnestly with the Apostle that we may be speedily dissolued being contented to part with our liues because wee can no otherwise part with our sinnes Whosoeuer therefore hath this sorrow for sinne hee may be assured of his election and saluation for 2. Cor. 7.10 as it is 2. Cor. 7.10 this godly sorrow causeth repentance vnto saluation not to be repented of whereas worldly sorrow causeth death and all the promises of life and eternall happinesse are made onely to such repentant sinners and to them onely they appertaine And as Gods children are grieued for their sinnes past so doe they hate and detest them as in all others so especially in themselues which hatred causeth them to flee from them and auoide all occasions which might cause them to fall into the like wickednes striuing and endeuouring to mortifie their lusts and euill concupiscences and to leade their liues in holinesse and righteousnesse because herewith their heauenly father is well pleased Whereas the wicked man if hee bee not restrained with a seruile feare of Gods iudgements or of temporarie punishments goeth on in his sinnes with pleasure and delight adding drunkennesse vnto thirst and drawing iniquitie vnto him with the cords of vanitie Whosoeuer therefore haue this son-like care and holie endeuour of forsaking their sinnes and betaking themselues to serue the Lord in the duties of holinesse and righteousnesse they may bee assured that they are elected and adopted to be the sonnes of God but those who haue no such purpose can neuer haue this assurance for if they were the sonnes of God they would be affected like louing children to such a gratious father § Sect. 5 The fift signe of the childe of God elected to saluation The fift signo is an hungring desire after Christs righteousnesse Ioh. 7.37 Reuel 21.6 is when as feeling his owne miserie and wretchednesse he earnestly desireth and euen as it were hungreth and thirsteth after Christs righteousnesse looking for life and saluation in him alone for such as these our Sauiour Christ calleth vnto him Ioh. 7.37 If any man thirst let him come vnto me and drinke and to such he promiseth euerlasting happinesse Reuel 21.6 I will giue to him that is a thirst of the well of the water of life freely of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4. but it shall be in him a well of water springing vp vnto euerlasting life And to this we may adde also an high and incomparable estimation of Christ and his righteousnesse after that wee are assured of them whereby wee prise and value them so much aboue all worldly things that with Paul we esteeme them all but drosse and dung in respect of gaining Christ Phil. 3.8 Phil. 3.8 and are content not onely with the Merchant to sell all wee haue that we may buy these precious pearles but also to suffer tribulation anguish persecution famine nakednesse perill sword yea death it selfe Rom. 8.35 rather than wee would be separated from the loue of Christ as the Apostle speaketh Rom. 8.35 § Sect. 6 The sixt signe of the childe of God The sixt signe is the inward fight betweene the flesh and the spirit is the inward combat which they feele betweene the flesh and the spirit whereby on the one side they are drawne vnto sinne and on the other side incited vnto holy obedience now delighted in the lawe of God and yet soone after led captiue vnto sinne one while rowing against the tide of their carnall affections and another while carried violently downe the streame by reason of their weakenesse and the strength of their in-bred corruption For naturally we goe al one way without any stop opposition or resistance euen the broad way which leadeth to hell and destruction naturally we serue sinne and willingly subiect our selues to liue in the bondage of our spiritual enemies vntil the Lord doe with his holy spirit renew our will and sanctifie our affections working in vs an earnest desire to come out of this miserable captiuitie that we may attaine vnto the glorious liberty of the sonnes of God which renewing and sanctification because it is done but in part therefore is it opposed by the contrary corruption which wee haue by nature so that what the spirit loueth the flesh hateth what the spirit imbraceth the flesh abhorreth what the spirit would haue vs doe the flesh hindreth and inforceth vs to leaue vndone with whatsoeuer the spirit is delighted with that the flesh is vexed and displeased and this spirituall fight is in all Gods children as appeareth Rom. 7.23 Gal. 5.17 which should bee so farre from discouraging vs Rom. 7.23 Gal. 5.17 that nothing more can assure vs of our election for naturally we are all flesh wholy submitting our selues to be ruled by Sathan neither is there any fight or opposition in vs for Sathans kingdome is not deuided against it selfe and whilest the strong man wholy keepeth the house all that he possesseth is in peace vntill our Sauiour Christ by the operation of his spirit thrusteth him out of his possession and seeketh to rule in vs by the scepter of his word and then the diuell rageth and striueth to keepe his hold and the flesh stormeth desiring still to serue his old maister When therefore we feele
the Lord hath pardoned and remitted them so as they shall neuer be imputed vnto vs nor arise vp in iudgement to our condemnation neither in this world nor the world to come secondly he doth deliuer vs from our sinnes whilest he doth giue vnto vs his holy spirit whereby our sinnes are in some measure mortified the strength of them abated so that they do not raigne and rule in vs as in former times although we cannot wholy expell them from dwelling in vs according to that Rom. 6.12 Rom. 6.12 Sinne shall not raigne in your mortall bodie that you should obey it in the lusts thereof And though we cannot vtterly subdue this Cananitish brood of our corruptions but that still whilest we continue in this life they are as thornes in our sides alwaies vexing and grieuing vs yet by the helpe of Gods spirit assisting vs we weaken their force abate their courage and make them become tributaries and if at any time they rebel we curbe them in giue them the ouerthrow yea though sometimes they gaine ground giue vs the foile yet wee rise againe by vnfained repentance and recouer our selues being assisted with the fresh supply of Gods spirit till at last by death we obtaine a finall victory § Sect. 5 Thirdly That our obedience to the Lawe proueth not that we are not redeemed Gal. 3.13 he obiecteth that we are still vnder the law and tied to the obedience thereof and therefore Christ hath not freed vs from it I answer that though Christ hath not freed vs from the obedience of the lawe yet he hath freed vs from the curse and malediction as it is Gal. 3.13 so as though we do not performe it in that exact manner and measure which God requireth yet our transgression shall not be imputed vnto vs for he hath perfectly fulfilled the law for vs that his righteousnesse might become our righteousnesse and he hath suffred death that by his blood he might wash away our sins Rom. 8.3.4 And thus when the law was impossible to be performed by reason of the weaknes and corruptions of our flesh the Lord sent his Son in the similitude of sinfull flesh and for sin condemned sin in the flesh that the righteousnesse of the lawe might be fulfilled in vs as it is Rom. 8.3 4. Moreouer we are not now tied to performe obedience to the lawe to the end that thereby we may be iustified nor yet shall we for the imperfections of this our obedience be in danger of condemnation but now onely it is a meanes before our conuersion to bring vs to Christ by shewing vnto vs our sinnes and insufficiency in our selues and after our conuersion it serueth for a rule or square according to which we are to frame our liues in holinesse and righteousnesse that so we may shew our thankfulnes vnto our heauenly father for his inestimable benefits by glorifying his name in a godly life And because this also is bitter and vnpleasant to flesh and blood therefore the Lord hath also granted and giuen vnto vs his holy spirit which mortifieth our corruptions whereby we are made lesse prone vnto sinne and quickneth vs in the inner man inabling vs to performe obedience in some measure to the law of God with alacrity and cheerefulnes so that now his commandements are not grieuous vnto vs 1. Iohn 5.3 as the Apostle speaketh 1. Ioh. 5.3 but his yoke which so much galled vs while we were rebellious and like vntamed oxen is now become easie and his burthen which heretofore was so heauy and irkesome is now become light Matth. 11.30 as our Sauiour telleth vs Matth. 11.30 § Sect. 6 Fourthly That God is not angry vvith the faithfull though he seemeth to frowne vpon them the tempter may obiect to the weake conscience which laboureth vnder the burthen of sinne that our Sauiour Christ hath not redeemed vs from the anger of God due for sin seeing we stil see his frowning countenance and apprehend the scorching heate of his wrath inflamed against vs but let all know that if they truly beleeue in Christ and onely rely themselues vpon this their mediator if their sins past grieue them and they purpose for the time to come to labor that they may forsake them then they are reconciled vnto God by Christ and in him hee is become their louing and gracious father Col. 1.20.21 as the Apostle telleth vs Col. 1.20.21 Let not such therefore be discouraged if God seeme to frowne vpon them for a time for hee will not frowne for euer nor alwaies retaine his anger as the Psalmist speaketh Psalm 103.9 Nay Psalm 103.9 in truth he is not angry with vs at all as a Iudge to punish but as a Father to correct and amend vs and if we will speake properly he alwaies loueth and delighteth in vs for as hee is well pleased with Christ our head so is he alwaies well pleased with vs in him as being members of his body notwithstanding as a tender Father when his Sonne offendeth maketh semblance as though his wrath were kindled to the ende that hee may bee carefull in the time to come to auoyde the like fault and to amend so the Lord who is our gracious Father seemeth oftentimes to bee grieuously displeased with his children when they haue sinned against him hiding from them his amiable louing countenance and shewing nothing but signes of wrath not that hee hath in truth cast them out of his loue and fauour for he neuer falleth out with those whom Christ hath reconciled vnto him neither can hee cease to loue the members of Christ nor Christs members cease to bee his members after they are once ingrafted into his bodie by his holie spirit and a liuely faith onely like a wise father he frowneth vpon them and seemeth angrie to make them in the time to come forsake their sinnes whereby they haue incurred his displeasure § Sect. 7 Fiftly the tempter will obiect that we are not freed and deliuered out of his power and iurisdiction That though Sathan tempt vs yet we may be assured that we are redeemed Heb. 2.14 seeing he doth often assault and ouercome vs with his temptations and leadeth vs captiue fast bound in the fetters of sinne To which wee must answere that our Sauiour Christ by his death hath destroyed him that had the power of death that is the diuell that he might deliuer all them which for feare of death were all their life time subiect to bondage as the Apostle sheweth Heb. 2.14.15 That God hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare sonne Col. 1.13 as it is Col. 1.13 That our redeemer Iesus Christ hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon his crosse Col. 2.15 and that not onely for himselfe but for all his members Col. 2.15 That hee hath
been said I might adde the testimony of heathen writers who in their seueral times haue in their writings made mention of the most principal things which are contained in the story of the Bible but as we neede not the helpe of a candle to see the sunne which more sufficiently sheweth it selfe by his own light so this glorious light of Gods truth is in it selfe so cleere and manifest that it needeth not the testimony of Infidels to confirme it vnlesse it be to those who farre exceede them in infidelitie And that noble learned and religious Gentleman Philip Mornay in his bookes of the Trunesse of Christian Religion hath eased me of this labour from whose neuer wasting candle I haue borrowed the chiefest part of my light in the handling of this question CHAP. XXI That the testimony of Gods spirit doth onely perswade vs that the Scriptures are the word of God ANd these are the arguments whereby all gainesaiers may be conuinced who deny the Scriptures to be the word of God and his infallible trueth but though they are sufficient for the conuiction of all opposers and for stopping the mouthes of all Atheists Epicures and meere naturals yet notwithstanding not any of these nor al these are in themselues sufficient to beget faith in the heart of any or to perswade him with full assurance to beleeue that the Scriptures are the word of God vnlesse there be adioyned vnto thē the testimony of Gods spirit which doth not only conuince but also throughly perswade vs of this truth and this alone in it selfe is al-sufficient though we neuer heard any other of the former reasons for the working of faith in vs and a full perswasion of this truth § Sect. 1 That all other arguments are insufficient without the testimony of Gods spirit That all other arguments are without this vnsufficient hereby it is more then manifest in that not many wise nor many learned in the world doe beleeue the Scriptures which is the cause why they doe not submit themselues to the obedience thereof whereas if faith might be wrought in men by force of arguments or naturall reason Matth. 11.25 they who best conceiue them would most easily be perswaded by them but contrariwise we see that these things are hid from the wise and prudent and are reuealed vnto babes not by meanes of naturall reason but by the testimony of Gods spirit For naturally we are all blind in spirituall things neither can the naturall man discerne the things of the spirit of God neither can he know them 1. Cor. 2.14 because they are spiritually discerned as it is 1. Cor. 2.14 and therefore though the Scriptures be the glorious light of Gods truth shining as bright as the sunne in the firmament to those whose eyes are inlightened with Gods spirit yet to those who continue in their naturall blindnesse and were neuer annoynted with the precious eye-salue of Gods spirit this glorious light appeareth not no more than the sunshine to those who want their sight and hence it is that they grope at noone dayes And as the poore woman of whom Seneca speaketh being suddainely in the night stricken with blindnesse desired the next day to vndraw the curtaines and open the windoes that shee might see whereas the cause of her not seeing was not want of light but want of eyes So these men who are stricken with naturall blindnesse complaine that they cannot see the glorious light of Gods truth shining in his word and therefore desire to haue it cleered by taking away the clouds of obiections which seeme to shadow it and by adding vnto it the light of humane reason but the truth is the fault is not in this glorious light which alwaies shineth but in their blindnesse who cannot discerne it and yet such is the pride selfe loue and vaine opinion which euery one hath of his owne gifts that they will sooner imagine that the sunne wanteth light than they eyes to looke vpon it § Sect. 2 True it is that by the former reasons they may be conuinced Other arguments conuince but not perswade so that they haue nothing to obiect and perhaps they may bee brought to haue a good opinion of the Scriptures to a doubtfull conceite that they are the word of God in deede they may with the two Disciples which trauailed to Emaus when they heare the Scriptures interpreted haue their harts burne and throb within thē imagining that which they heare to be more than the word of mortall man and as the blind man in the Gospell when his eyes were a little illuminated by our Sauiour discerned men not as men but as moouing trees so they may in some confused manner know and acknowledge the Scriptures to be the word of God but before Christ hath fully opened their eyes and by the precious eye-salue of his spirit hath dispelled their naturall blindnesse they wil neuer certainely be perswaded nor assuredly beleeue that the Scriptures are not the word of man but the infallible truth of God For it is not in mans power to beget faith in any neither is it grounded vpon any natural reasons or perswasions but it is the supernaturall gift of Gods spirit who illuminates our vnderstanding and inclines our will so that we see and stedfastly beleeue that trueth which it deliuereth as appeareth Ephes 2.8 2. Thes 1.11 Ephes 2.8 2. Thes 1.11 And when we haue this testimony of Gods spirit in our hearts it will certainely perswade vs of this truth Gods spirit fully perswadeth vs of this truth 1. Cor. 2.15 though we had no other reason as appeareth by testimonies of Scripture and by our owne experience For the first it is said 1. Cor. 2.15 That the spirituall man that is he who is indued with Gods spirit iudgeth all things and yet himselfe is iudged of no man So 1. Iohn 2.27 But the annoynting which ye receiued of him 1. Ioh. 2.27 dwelleth in you and ye neede not that any man teach you but as the annointing teacheth you all things and verse 20. Vers 20. But ye haue an oyntment him that is holy and ye haue knowne all things Where by hee vnderstandeth the spirit of God 1. Cor. 2.10.12 which searcheth all things euen the deepe things of God which spirit is giuen vnto vs that we might know the things which are giuen vnto vs of God as it is 1. Cor. 2.10.12 So our Sauiour promiseth to send a comforter vnto vs Ioh. 16 7.13 as it is Iohn 16.7.13 And in deede who is more fit then the spirit of God to confirme vs in the assurance of that truth which he himselfe hath indited and inspired or who can better iudge of the things of God then the spirit of God who can better informe vs in this truth then hee who is the spirit of truth And therefore if we haue the testimony of Gods spirit in vs we shall neede no other witnesse nor any
I am who shall deliuer me from the body of this death and that we confesse our miserable estate vnto our captaine and leader Iesus Christ desiring him to assist vs with the power of his holy spirit that thereby we may be freed out of the hands of these our spirituall enemies whose bondage and captiuitie is so irksome and grieuous vnto vs. Neither doth the Lord now require that we performe absolute and perfect obedience to his commaundements but that to will be present in vs that we consent and approue his law to be good and delighting in it concerning the inner man that we desire and indeauour to performe that good we cannot and forgetting that which is behinde indeauour our selues to that which is before and follow hard towards the marke Phil. 3.13.14 though we cannot attaine vnto the end of our race till wee come to the end of our liues Finally the Lord doth not require of vs a whole haruest of goodnes and righteousnes but the first fruites thereof he doth not stand so much vpon our actions as vpon our affections vpon the perfection of our workes as vpon the alacritie of our willes and integritie of our hearts the righteousnes which he requireth is an humble confession of our vnrighteousnesse a sincere hatred of our sinnes a holy indeauour in the vse of the meanes to mortifie our corruptions and to rise from the death of sinne to holinesse and newnes of life which whosoeuer can offer vnto God they may assure themselues that they shall be accepted through Christ as righteous in Gods sight notwithstanding their manifold imperfections and corruptions The end of the second Booke THE THIRD BOOKE INTREATING OF SANCTIFICATION AND PERSEVERANCE as also of Sathans temptations which he suggesteth against them both and of such answeres wherewith the Christian may refute and repell them CHAP. I. Of Sanctification and the causes thereof § Sect. 1 ANd so much for the answering of such temptations of Sathan as concerne our iustification That God is the principall efficient of our sanctification Now wee are to speake of our sanctification which is the next effect of Gods election and inseparably ioyned with our iustification wherein I will obserue my former order first setting downe the doctrine of sanctification and then answering those temptations of Sathan which doe most impugne it Sanctification what is it For the first Sanctification is an action of the whole Trinitie whereby the beleeuer already iustified is by little and little renued according to Gods image in holinesse and righteousnesse by the mortification of the flesh with the corruptions thereof and the quickening of the spirit And this is our sanctification which is expressed in the Scriptures by diuers names and phrases for it is called regeneration the new birth renouation the putting off or mortifying of the old man and the putting on or quickening of the new man and such like The efficient cause of our sanctification is God himselfe who as he alone iustifieth vs and freeth vs from the guilt and punishment of sinne so he onely sanctifieth vs and deliuereth vs from the tyrannie of sinne so that it shall no longer raigne in our mortall bodies freeing vs in such measure as pleaseth him from our naturall corruptions Leuit. 20.8 which heretofore wholy ouerswayed vs. And this appeareth by plaine testimonies of holy Scriptures Iohn 1.13 Iohn 1.13 It is said that the faithfull are borne not of blood nor of the will of the flesh nor of the will of man but of God Ephes 2.10 So Ephes 2.10 we are said to be Gods workemanship created in Christ Iesus vnto good workes which phrase the Apostle vseth to note vnto vs that as God onely did create vs so he onely doth renue and regenerate vs. The Lord likewise doth appropriate this worke vnto himselfe as belonging to another Ezech. 36.26 Ezech. 36.26 and 34.28 A new heart will I giue you and a new spirit will I put into you and I will take away the stony heart out of your body and I will giue you an heart of flesh And hence it is that the Apostle desiring the sanctification of the Thessalonians beggeth it at Gods hand 1. Thes 5.23 The very God of peace sanctifie you throughout 1. Thes 5.23 Psalm 51.13 And Dauid finding the want hereof in himselfe hath his recourse vnto God Psalm 51.10 Create in me a cleane heart O God and renue a right spirit within me So that as God doth begin in vs this worke of sanctification so likewise he doth accomplish and finish it And therefore as we are wholy to ascribe vnto God our election vocation and iustification so also our sanctification that he may be all in all in the worke of our saluation For as he onely formed vs so he onely can reforme vs as he is the author of our naturall generation Gen. 1.28 for by his blessing we haue our being so also of our spirituall regeneration for by his spirit onely wee are renued Neither must we imagine that it is in mans power to renew himselfe no more than to beget himselfe for as well may the Blackmoore change his skinne or the Leopard his spots as wee doe good who are accustomed to doe euill Ierem. 13.23 Ierem. 13.23 yea as easily may the dead man raise himselfe as wee may raise our selues from the death of sinne to newnesse of life Eph. 2.1 Eph. 2.1 It is onely the water of Gods spirit that can wash away our Ethiopian blacknesse and turne our spotted vncleannesse into snowie whitenesse it is onely the God of life that can make vs rise from the death of sinne to newnesse of life But here it may be demaunded that if sanctification bee wholie the worke of God and not in our owne power why doe the Scriptures exhort vs to sanctifie our selues to mortifie our sinnes and to walke in newnesse of life I answere that though sanctification bee wholy from God yet these exhortations are necessarie for hee worketh this worke in vs not as in stocks and stones but as in reasonable creatures of whom he requireth consent of will desire and endeuour in the vse of the meanes ordained of God for the beginning and perfecting of this worke of sanctification in vs. And although this will desire and endeuour be his work likewise yet these exhortations to godlinesse are to good purpose for with the exhortation God ioyneth the operation of his spirit and whilest he commandeth vs he giueth power also to performe that which he commandeth whilest he exhorteth vs to sanctification hee himselfe sanctifieth vs with his spirit § Sect. 2 Now further wee are to know That the work of sanctification is common to the three persons in Trinitie T it 3.5 Eph. 2.4.5 Heb. 9.14 that as all other workes of God which he exerciseth towards his creatures so this work of sanctification likewise is common vnto the three persons in the Trinitie for first God
the Father sanctifieth vs by giuing vs his sonne and sending his spirit and therefore this work is ascribed vnto him Tit. 3.5 Eph. 2.4.5 God the sonne sanctifieth vs by mortifying our sins by vertue of his bloud purging our consciences from dead workes that wee may serue the liuing God and by vertue of his resurrection raising vs also from the death of sinne to newnesse of life and lastly by his death hath merited for vs Gods spirit and rising againe hath sent him vnto vs whereby wee are regenerate and therefore hee also is said to haue sanctified vs and God is said to haue sanctified vs in him Eph. 5.26 1. Cor. 2.11 Eph. 5.26 1. Cor. 2.11 God the holy Ghost also sanctifieth vs by applying the vertue of Christs death and resurrection vnto vs and so immediatly beginneth continueth Ioh. 3.5 6. Act. 11.16 Tit. 3.5 and perfecteth this worke in vs and therefore most vsually in the Scriptures this worke is ascribed vnto him Ioh. 3.5 6. Act. 11.16 Tit. 3.5 And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification vpon which point I haue the longer insisted to the end that wee should not in this worke rest vpon our owne strength for then wee shall be subiect to many discouragements and lie open to innumerable temptations grounded vpon our small measure and slow progresse in our sanctification as also vpon the great difficulties and manifolde discouragements which both stay vs in the birth and hinder our full growth in true godlinesse all which in respect of our owne power prooue this worke not onely hard but euen impossible for vs to be perfected and accomplished But rather that wee relie our selues vpon the Lords infinite power and gracious promises whereby wee are assured notwithstanding our owne exceeding weaknesse that he will not onely begin but also finish and perfect this good worke in vs. § Sect. 3 And thus much concerning the principall efficient cause of our sanctification The motiue cause Gods sole mercie the motiue cause which mooued the Lord to sanctifie vs was his owne mercie and Christs merits The first is expressed by the Apostle 1. Pet. 1.3 whereas it is said 1. Pet. 1.3 that God according to his abundant mercie hath begotten vs again c. The other is implied by Paul Eph. 2.5 where hee saith that God hath quickened vs in Christ Ephes 2.5 who by his death merited not onely the remission of sinne for vs but also Gods spirit whereby wee are sanctified So that it was not any good inclination vnto holinesse in vs or any thing els wherein we excelled others which moued God to sanctifie vs Eph. 2.1.3 for wee were all alike the children of wrath and dead in our sinnes but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour were the onely causes which moued the Lord to giue vs his spirit whereby we are regenerate and raised from the death of sinne to holinesse and newnesse of life And therefore let vs not arrogate the praise of our sanctification in whole or in part vnto our selues but ascribe all the glorie to God who is the sole author and finisher of it § Sect. 4 The instrumentall causes of our sanctification Of the instrumentall causes of our sanctification Ioh. 15.3 and 17.17 Iam. 1.18 1. Pet. 1.23 are either externall or internall the external are first the word of God of which our Sauiour speaketh Ioh. 15.3 Now are you cleane through the word which I haue spoken vnto you And cap. 17.17 Sanctifie thē with thy truth thy word is truth So the Apostle Iames chap. 1.18 Of his owne will begat he vs with the word of truth c. And the Apostle Peter affirmeth that we are borne anew not of mortall seede but of immortall by the word of God c. The word of God therefore is an instrumentall cause of our sanctification In which respect also the Ministers by whose ministerie wee are conuerted and regenerate are said to be our spirituall fathers who haue begotten vs vnto God 1. Cor. 4.15 Philem. v. 10. as appeareth 1. Cor. 4.15 and Philem. vers 10. in both which places Paul chalengeth this title vnto himselfe Another externall cause of our sanctification are the Sacraments especially the Sacrament of Baptisme whereof it is that Ananias saith vnto Paul Act. 22.16 Arise and be baptized wash away thy sins Act. 22.16 Eph. 5.26 So Eph. 5.26 it is said that Christ gaue himself for his Church that he might sanctifie it and cleanse it by the washing of water through the word The which places as they are to be vnderstood principally of the washing of iustification wherby we are purged from the guilt and punishment of sinne so also of the washing of sanctification whereby we are cleansed from the sinnes and corruptions themselues The internall instrument of our sanctification is a liuely faith without which the other outward instruments are vneffectuall in those who are of yeeres neither must we think that the bare action of hearing or the outward washing take away our sins and corruptions vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith For the word which we heare profiteth not vnlesse it be mixed with faith in those that heare it Heb. 4.2 Heb. 4.2 And vnlesse those that are capable of faith beleeue with all their heart Act. 8.37 it is to no purpose to be baptized Act. 8.37 and therefore vnto the other we must ioyne this instrument of a liuely faith if wee would attaine vnto true sanctification For faith purifieth the heart and is fruitfull in the workes of loue Act. 15.9 Gal. 5.6 as the Scripture speaketh § Sect. 5 And thus haue I set downe the efficient causes of our sanctification Of the manner how our sanctification is wrought in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know that wee being vnited vnto Christ principally by Gods spirit and instrumentally by a liuely faith and so made members of his mysticall bodie doe participate the vertue of his death buriall and resurrection whereby not onely our iustification but also our sanctification is deriued vnto vs. For first by vertue of his death our sinnes are mortified and our corruptions crucified together with him as appeareth Rom. 6.6 Knowing this Rom. 6.6 that our old man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne Secondly by vertue of his buriall this death of sinne is as it were further continued and thereby our sinnes and corruptions are more and more subdued and kept vnder that they cannot rise and rebel against the spirit And of this the Apostle speaketh Rom. 6.3 where he saith Rom. 6.3 that we are buried with Christ into his death Thirdly by vertue of
euery part and facultie of bodie and soule And therefore whosoeuer would bee assured that he hath attained true sanctification he is to labour to compose and frame the whole man his minde and imagination his will and affections his outward actions life and conuersation according to the exact rule of Gods law in all of them mortifying the old man and his inbred corruption and imbracing the contrarie duties of holinesse and righteousnesse Otherwise if our sanctification be not of the whole man and euery part in their seuerall measure it will in the end be vaine and fruitlesse for as it is to no purpose for citizens being besieged to fortifie one place of the wall and leaue another part vnfortified or to keepe strait watch at some of the gates and leaue others open so it will not auaile vs to fortifie some parts against the power of sinne and to leaue others weake and naked nor to garde some of the outward passages of the senses and neglecting some other suffer them to lie as an open entrance to let in our spirituall enemies for so they will easily surprise vs and leade vs captiue vnto sinne but if we would be in any safetie in this strait siege we must set a strong garde and a carefull watch ouer euery part and facultie of our bodies and soules § Sect. 3 The obiect of our sanctification about which it is exercised Of the obiect and time of our sanctification is sinne and corruption and holinesse and righteousnesse that we may flie the one and imbrace the other mortifie the flesh and the lusts thereof and be quickned in the spirit that we may be conformable in all holy obedience vnto the law of God auoyding that which he hath forbidden and labouring to performe that which hee hath commaunded The time when sanctification is wrought in vs is presently after we are effectually called and iustified for as soone as the vertue and power of Christs obedience death and resurrection is applied vnto vs by a liuely faith it doth not onely free vs from the guilt and punishment of sinne but also mortifie the flesh with the corruptions thereof and quickneth vs in the inner man enabling vs to forsake our former sinnes and to serue the Lord in holinesse and newnesse of life But howsoeuer our sanctification bee begun presently after our conuersion yet it is not so soone finished but as the seede being cast into the ground doth first take roote and then is scarcely discorned afterwards shooteth forth into a blade and so springeth vp by little and little till it bringeth forth an eare and lastly it ripeneth and yeeldeth to the sower plentifull increase so when first the seedes of sanctification are sowne in vs by vertue of Gods spirit they haue a time to take rooting when as they make little or no shew to our selues or others but afterwards they send forth as it were a blade of a holy profession and the ripe fruites of godlinesse Notwithstanding these fruites in this life are not purely cleane and without mixture but as in the fairest field there is amongst the cleanest wheate some tares and cockell so in those that are most sanctified there are many corruptions of the flesh mixed with the good fruites of the spirit Apoc. 22.11 the which the christian is still in weeding and plucking vp by the rootes so long as he liueth but yet can neuer ouercome this great worke till the winter of death wholy nippeth and killeth these weedes of sinne We must not therefore presently after our conuersion dreame of a perfection in sanctification no nor yet at the first estimate the truenesse thereof by the greatnesse of the measure for as it is in the naturall generation and growth of the body so also in spirituall regeneration all is not finished at the first but perfected by degrees As soone as we are conuerted we are but babes in Christ Heb. 5.14 and in respect of our infancie in knowledge faith and other graces such as haue neede rather of milke than of strong meate Rom. 8.29 in the rest of our life we grow vp from strength to strength till we come to mans estate vnto which age we cannot properly be said to haue attained till by death we wholy lay aside the old man and the corruptions thereof and lastly we attaine to our consummation and full perfection when at the latter day wee shall rise againe and both in body and soule bee indued with perfect holinesse whereby we shall be enabled to performe obedience to Gods will in that degree which his iustice requireth CHAP. III. Of the parts of Sanctification § Sect. 1 THe parts of sanctification are two That sanctification containeth two parts mortification and viuification mortification and viuification the which also are said to be the parts of true repentance but in a diuerse sense for they are attributed vnto sanctification as they are the worke and action of God who by his holy spirit doth mortifie and quicken vs and is the sole author and cause of our sanctification and vnto repentance as they haue reference vnto vs who being regenerate and indued with Gods spirit doe labour in the mortification of our corruptions and indeauour to serue the Lord in newnesse of life for Spiritu sancto acti agimus we being first moued and set a worke by Gods spirit doe worke together with him This diuision hath it ground and warrant in many places of holy Scriptures in which it is expressed in diuers phrases and formes of speech Psal 34 14. and 37.27 Esa 1.16.17 Rom. 5.11.18 Eph. 4.22.23 Psal 34.14 Escew euill and doe good Esa 1.16.17 Cease to doe euill learne to doe well Rom. 6.11 likewise thinke ye also that ye are dead to sinne but are aliue to God in Iesus Christ our Lord. And v. 18. Being free from sin ye are made the seruants of righteousnesse Ephes 4.22 That ye cast of concerning the conuersation in time past the old man which is corrupt through the deceiuable lusts 23. And be renewed in the spirit of your minde 24. And put on the new man which after God is created in righteousnesse and true holinesse So Rom. 7.4.8.13 1. Cor. 5.7 Col. 2.12.3.9 Gal. 5.16 1. Pet. 2.24.3.11 By al which places and many others it is cleere and manifest that our sanctification consisteth of these two parts the mortifying of the flesh and the quickning of the spirit § Sect. 2 Mortification is the first part of sanctification Of Mortification what it is and how it is wrought wherein the spirit of God applying vnto vs the vertue and power of Christs death and buriall doth by little and little weaken subdue and kill in vs our naturall corruption the flesh and the lusts thereof so that they are not so powrfull as in times past to stirre vp in our mindes euill motions which are contrarie to the will and word of God In this description is set downe first the
vnto vs. with Sathans temptations drawne from the reliques of our sinnes the strength of our corruptions and the imperfections and small measure of our sanctification let vs further consider first that these reliques of sinne shall not bee imputed vnto vs nor come in iudgement before God to our condemnation because by faith we are vnited vnto Christ and so made partakers of the vertue and merits of his death and passion whereby he hath satisfied Gods iustice for our sinnes so that they cannot now condemne vs nor draw vpon vs any punishment and likewise wee are made partakers of his perfect righteousnesse and obedience to the law which as a rich robe doth couer and hide our patched ragges of imperfection So then though we see the reliques of sinne and our manifold imperfections let vs not be discouraged hereby from labouring in the worke of sanctification but rather striue and endeuour to mortifie our sinnes and aspire to more and more perfection And if besides our purpose wee be led captiue of sin let vs remember that we haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 and that he is the reconciliation for our sinnes so that though they make vs condemne our selues in our own consciences yet they shall neuer condemne vs before God And this the Apostle Paul sheweth vnto vs for hauing in the seuenth chapter of his epistle to the Romanes declared that the faithfull haue remaining in them the flesh and reliques of their old corruptions which powerfully hinder them from doing the good they would and moue them to commit the euill which they would not least any hereby should be discouraged in the sight and sense of his corruptions hee presently addeth in the beginning of the eighth chapter that notwithstanding the flesh and the corruptions therof which before he had spoken of remained in vs yet there was no condemnation to those who were in Christ Iesus and hee yeeldeth this reason because the law of the spirit of life which is in Christ Iesus had freed them from the law of sinne and of death that is because the power and vertue of the spirit of God which is the author of life by vniting vs as members vnto the bodie of Christ in whom we liue and by sprinkling our consciences with his precious bloud had deliuered them from the force and power of sinne and death so that now it could not condemne them nor oblige and binde them to guilt and punishment as in former times Seeing therefore the sting of sinne is taken away that it cannot condemne vs let vs not so feare it as that it should moue vs desperately to cast away our weapons not daring to encounter it for though this our enemie may assault vs yet it cannot ouercome vs though it may wound vs yet it cannot kill vs though it may giue vs a foyle yet in the end wee are sure of victorie if we manfully resist and labour to subdue it § Sect. 6 Secondly let vs consider that the Lord doth not require of vs vnder the Gospel such exact and perfect righteousnes That the Lord in the Gospell requireth not perfect obedience to the law as was required vnder the Law which is altogether impossible to our corrupt nature and was neuer to be found in any man our Sauiour Christ excepted but onely that wee striue and labour to attaine vnto it he doth not require of vs that we should at once free our selues from the flesh and the corruptions thereof but that we endeuour to mortifie it according to the measure of grace and strength which wee haue receiued from him he doth not require of vs that wee be without sinne but that sinne doe not rule in our mortall bodies that wee should like slaues obey it willingly in the lusts thereof and that also wee hating and abhorring it doe continually make warre against it and subdue it by little and little seeing we cannot at once wholy vanquish it He doth not now require of vs that we should performe perfect obedience to the law which Christ hath performed for vs but that we doe our best endeuour and though we cannot attaine to our desire Rom. 7.12.22 yet at least that wee be delighted in the law of God concerning the inner man and consent vnto it that it is good holy and iust In a word this is the Christian mans righteousnes which God requireth that he hate sinne and loue godlines that hee desire and endeuour to mortifie the flesh and corruptions thereof and labour to leade a new life in holy obedience and if contrarie to his desire and purpose he doe the euill which hee hateth or leaue vndone the good which hee loueth that he sorrow and grieue for his sinnes and imperfections and making confession hereof before the throne of grace doe implore mercie and forgiuenesse in Christ Iesus And if wee offer vnto God this righteousnesse it will be acceptable vnto him notwithstanding our manifold imperfections for hee measureth our deede by our will and esteemeth more of our affections than of our actions August Nec intuetur Deus quantum quilibet valeat sed quantum velit quicquid vis non potes Deus factum computat He respecteth not what we can doe but what we would do and that which we could performe and cannot he esteemeth it as though it were performed So that hee reputeth him righteous who earnestly desireth and laboureth to be righteous and him perfect who acknowledging and bewailing his imperfections striueth to attaine to more perfection Wherein he fitly may be compared vnto a tender louing father who esteemeth of the least endeuours of his beloued sonne more than of the best actions of a seruant because hee regardeth not so much the excellencie of the action as the person and cheerefull will of the agent § Sect. 7 Now the reasons why the Lord being perfectly iust will notwithstanding accept of our imperfect righteousnesse VVhy the Lord accepteth of our imperfect righteousnesse is first because we being made members of Christs bodie our persons are acceptable vnto him and therefore our workes also not in their own worthines or for their own merit but in and for Christ are accepted the corruptions and staines of them being washed away in his bloud and the imperfections of them being couered with Christs perfect righteousnesse And thus being adorned in the garment of our elder brother Christ Iesus we obtaine the blessing of our heauenly father Secondly our righteousnesse and holinesse doth proceede from the spirit of God dwelling in vs and from hence our workes being imperfect in themselues doe receiue their dignitie excellencie and estimation in Gods sight as being the fruites of his own spirit howsoeuer mingled with our corruptions § Sect. 8 Thirdly let vs remember that our sinnes and corruptions which we hate and labour to mortifie will neuer mooue the Lord to reiect and cast vs out of his loue and fauour That
and prayest continually and beatest thy braines with daily care to the end that thou mayest attaine vnto some perfection in christianitie yet dost thou not see how little thou profitest by all thy labours seeing thy knowledge is still small thy faith weake thy charitie cold thy heart dull and hard thy good workes few and imperfect and all thy zealous resolutions easily hindred and quite ouerthrowne with euery small temptation Why then dost thou striue against the streame and vndertake a taske which is to thee not onely hard but euen impossible for doe what thou canst yet all will bee to little purpose seeing this worke is full of great difficulties thy selfe disabled with manifold corruptions and thy enemies which oppose against thee exceeding strong and mightie as thy selfe findest by lamentable experience and thy much laboring and little profiting doe clearely proue Cease therefore thy bootlesse trauaile and rather imbrace thy pleasing delights than turmoyle thy selfe with vaine labour § Sect. 2 For the answering of which temptation we are to know That the dislike of our dulnesse and backwardnesse is accepted of God that if we dislike our own dulnesse and backwardnes in profiting and growing forward in sanctification if we be truely sorrowfull and bewaile our great wants and imperfections and labour earnestly in the vse of the meanes whereby we may attaine vnto knowledge faith and all other sanctifying graces and also be enabled to bring forth the fruites of holy obedience then are we accepted of God and shall in the end most certainely obtaine our desire though yet we can see but small profit of all our labours neither shall all the power of our spirituall enemies so farre preuaile against vs as vtterly to hinder vs in this worke but that we shall vndoubtedly goe forward although not so speedely as we desire For this holy desire of profiting in godlinesse this indeauour and carefull vse of those meanes which are ordained by God for this purpose are not naturall but the worke of Gods spirit begun in vs and we are with the Apostle to be perswaded of this same thing Phil. 1.6 that he that hath begun this good worke in vs will performe it vntill the day of Iesus Christ Phil. 1.6 We are to assure our selues with the Prophet Dauid that the Lord will fulfill these holy desires of those that feare him Psal 145.19 Psal 145.19 We are vndoubtedly to beleeue that the Lord will not suffer vs to be tempted aboue our power 1. Cor. 10.13 but will giue a good issue with the temptation 1. Cor. 10.13 We are not to imagine that he will breake this brused reede nor quench this smoking flaxe seeing he hath promised the contrarie Matth. 12.20 Matth 12.20 And though this little graine of mustard seede for a time lie hidden in the earth and when it sprouteth vp springeth so slowly that wee cannot sensibly discerne the growing thereof yet in Gods good time being watred with the dew of his holy spirit it will become one of the greatest trees in the Lords garden For seeing the Lord hath giuen vs this grace not to be wanting in the vse of all good meanes we may most certainely assure our selues that the Lord for his part will not be wanting in giuing his blessing and graunting the assistance of his holy spirit which he hath promised to those that desire it Luk. 11.13 § Sect. 3 Secondly That Gods spirit dwelling in vs will in the end perfect this worke let vs consider that these small beginnings of grace and first fruites of the spirit are most vndoubted signes that he dwelleth in vs now wheresoeuer he dwelleth he sanctifieth his own lodging and is not idle till he haue effected this worke which he hath vndertaken and begun Though therefore this worke in regarde of thy slowe proceedings seeme hard yea euen impossible yet consider that that which is possible to man is impossible to God though thou seest many difficulties and mighty oppositions by thy powrefull enemies yet let not this discourage thee seeing the Lord who is with thee is almightie and therefore able to repell the violence of all opposers and to make the most heauie and pinching yoke light and easie Though in thy selfe thou art most weake and feeble Matth. 11.30 Eph. 6.10 Phil. 4.13 yet thou art strong in the power of Gods might and enabled to doe all things through the helpe of Christ which strengtheneth thee § Sect. 4 Thirdly let vs consider that as the Lord hath decreed our saluation and promised vnto vs eternall life so he hath also as certainly decreed and promised the meanes tending thereunto That the Lord hath as certainly decreed and promised our sanctification as our saluation which are the effects of his election and the forerunners of our saluation but one especiall effect of his election is our sanctification and the way to saluation is the path of righteousnesse and holinesse and therefore this is no lesse certainely assured vnto vs that we shall be sanctified and enabled to walke in this way of righteousnesse and holinesse then that we are elected and shall be saued Though then we are weake and vnstable 2. Tim. 2.19 yet the foundation of God remaineth euer sure though in regarde of our owne feeblenesse and manyfould imperfections the worke of sanctification seeme altogether impossible yet this should not moue vs to doubting nor discourage vs in our course seeing it hath not any ground vpon our owne strength but vpon Gods immutable decree and neuer failing promises Eph. 1.4 Ioh. 14.16.17 Ezech. 11.19 and 36.26 Ier. 31.33.34 Ioel. 2.28.29 When then our small progresse in true godlinesse caused through the violence of our corruptions and oppositions of our spirituall enemies discourageth vs making this worke of sanctification seeme impossible let vs cal to minde that the Lord hath as certainely decreed that we should be his saints here vpon earth as his saints in heauen that he hath most faithfully promised that he will direct vs with his holy spirit take away from vs our stonie hearts and giue vs fleshy hearts illuminate our blinde vnderstandings with true sauing knowledge indue vs with a liuely faith and with all other sanctifying graces enable vs to performe in some measure holy obedience to his heauenly will mortifying our corruptions and enabling vs to serue him in newnes of life all which gracious promises we are as vndoubtedly to beleeue as those which concerne either the remission of our sinnes or euerlasting happines And therefore though our owne dulnesse backwardnesse and little profiting in sanctification should worke in vs true sorrow yet this should not discourage vs doubting of the issue of all our labours but knowing that God is alike true in all his promises let vs setting aside all difficulties beleene against beliefe and vndoubtedly perswade our selues that the Lord will finish that good worke which hee hath begun in vs though as yet it hath but small
of the certaintie of our election § Sect. 5 The tenth reason may be taken from Gods continuall aid in all trials and temptations The tenth reason taken from Gods continual aide for if hee be alwaies readie to strengthen and support vs wee can neuer finally bee ouerthrowne but though wee fall yet we shall not fall away but shall be raised vp againe in despite of all our enemies For God is faithfull and will not suffer vs to be tempted aboue our power but will giue a good issue with the temptation 1. Cor. 10.13 that we may be able to beare it as it is 1. Cor. 10.13 2. Pet. 2.9 And he knoweth to deliuer the godly out of temptation as the Apostle speaketh 2. Pet. 2.9 And therefore be our weaknesse neuer so great yet let vs not feare our finall falling away but knowing whom we haue beleeued let vs perswade our selues of our perseuerance knowing that hee is able to keepe that which we haue committed vnto him 2. Tim. 1.12 as it is 2. Tim. 1.12 § Sect. 6 And these are the reasons drawne frō Gods nature in himself and his actions towards vs The eleuenth reason taken from the nature of faith wherby we may vndoubtedly be assured of our perseuerance The second sort of arguments may bee taken from our selues and first from the nature of true faith wherewith wee are endued which is not temporarie but constant and permanent For he that hath a true and liuely faith is like the house builded vpon the rock which neither the raine nor floods nor windes could ouerthrow Matth. 7.24 25 Matth. 7.24.25 and 16.18 neither shall the gates of hell ouercome him chap. 16. vers 18 he is like the good ground in which the seede falling is not stollen away nor choked vp nor withereth for want of root but he receiueth the seed and keepeth it and bringeth foorth fruite with patience Luk. 8.15 as it is Luk. 8.15 And contrariwise it is a most vndoubted marke of an hypocrite who neuer was indued with a true faith when as his faith is temporarie and hee falleth away according to that 1. Ioh. 2.19 They went out from vs but they were not of vs 1. Ioh. 2.19 for if they had been of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. § Sect. 7 The second reason may bee taken from the example of those who haue grieuously fallen and yet haue continued in the state of grace The twelfth reason taken from examples Psal 51.10.11 and haue been raised and restored againe by vnfained repentance and thus did Dauid fall and that most grieuously and yet was not depriued of Gods spirit as appeareth Psal 51.10.11 Thus did Peter fall by denying his master Noah by drunkennesse Lot by incest and yet they were not depriued of those graces which they had receiued howsoeuer for the time they were much eclipsed and weakened neither were they reiected by God but vpon their true repentance were receiued into his former loue and fauour § Sect. 8 The last reason may be taken from the weaknesse and inabilitie of the causes which should hinder our perseuerance and make vs fall away The last reason taken from the inabilitie of the causes which should hinder our perseuerance Rom. 1.35 For there is nothing in the world so powerfull but it is altogether too weake to worke this defection For first afflictions cannot depriue vs of grace nor hinder our perseuerance as it is Rom. 8.35 for though they are the firie trial yet they do not burne vs but refine vs from our drosse neither doe they hinder our saluation but rather cause vnto vs a farre most excellent and et ernall waight of glorie as it is 2. Cor. 4.17 2. Cor. 4.17 nor yet our flesh for though it be neuer so strong yet the spirit of God dwelling in vs will in the end mortifie and subdue it Not the world for our Captaine Christ hath ouercome it not onely for himselfe but also for his members Ioh. 16.33 yea and hee enableth vs also by his holy spirit to ouercome it Iohn 16.33 1. Ioh. 5.4 For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith as it is 1. Ioh. 5.4 Not the diuell for if wee resist him Iam. 4.7 1. Ioh. 5.18 he will flee from vs Iam. 4.7 And he that is borne of God keepeth himselfe and the wicked one toucheth him not 1. Ioh. 5.18 Not our sinnes for they are punished and fully satisfied for in Christ and if we sin we haue an aduocate with the father 1. Ioh. 2.1 2. c. 1. Ioh. 2.1 2. And for the corruption of sin though it dwell in vs yet it shall not raigne in vs Rom. 6.12 Though we fall into it Rom. 6.12 1. Ioh. 3.9 yet not with full consent of will 1. Ioh. 3.9 for the regenerate man sinneth not but his corrupt flesh dwelling in him Rom. 7. as it is Rom. 7. Not any temptation for the Lord is faithfull and will not suffer vs to be tempted aboue our power 1. Cor. 10.13 but will giue a good issue vnto it 1. Cor. 10.13 Not any thing in the world Rom. 8.38.39 Rom. 8.38.39 for all things whatsoeuer shall be so disposed by the wise prouidence of God that though they bee neuer so hurtfull in their owne nature and apt to draw vs from God yet they shall worke together for the best vnto them which loue God as it is Rom. 8.28 And thus haue I prooued the certaintie of our perseuerance both by plaine testimonies of Scripture and also infallible reasons I had purposed as in the other points going before to haue answered such obiections as are commonly suggested by Sathan and stifly vrged by his instruments the Popish rabble against this truth and accordingly had almost finished that which I intended but diuers reasons moued me to desist from my purpose as first and especially his earnest desire who is at the chiefe charge of printing these my labours who fearing that the greatnesse and dearenesse of the booke might be a hindrance to the sale thereof intreated me to forbeare the publishing of this controuersie which being somewhat long would haue increased the volume and consequently the price To whose request I more willingly condescended partly because the controuersie before handled of the certaintie of faith and assurance of our saluation is of the like nature so that the proouing of the one is the confirming of the other and the answering of those obiections which are made against the certaintie of our assurance is a sufficient refutation of those which are obiected against our perseuerance many of the testimonies of Scriptures and other reasons which are alledged against both being the very same And partly because I vnderstand that my godly learned and most deare brother