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
the flesh fight against sathan nor sathan against the flesh nor either of thē against thēselues for so their kingdome being deuided could not possibly stand Mat. 12.25 as our sauiour Christ himselfe hath taught vs Mat. 12.25.26 And therefore it must needs be sōe other force which causeth this oppositiō which can proceede from nothing else but the spirit of God But this will more manifestly appeare if we consider the contrarie affections and actions which plainely shew themselues in this battle for we find our faith assaulted with doubting and infidelitie these also againe beaten backe after they haue gotten some ground and subdued with the strēgth of faith we discerne also our affiance in God shrewdly shaken with diffidence and distrust and afterwards this distrust vanquisheth againe by affiance so as after we haue vttered through the violence oftentation some diffident and impatient speeches yet at the length we growe to Iobs resolution Though hee kill mee yet will I trust in him Iob. 13.15 Wee may also discerne our zeale sometime so hot in Gods seruice that it expelleth coldnesse and the fruit thereof dulnesse and drowsinesse of spirite and sometimes by them it is cooled and in outward appearance quenched and the like may bee saide of all the other fruits of the flesh and the spirit Besides which fight and stirring betweene them and their fruits the christian may obserue in himselfe a misliking of the corruptions of the flesh great greefe and vexation of mind because hee is still subiect vnto them and an earnest desire to be freed from them ioyned with an holy indeauoure in the vse of the meanes which are ordayned of God for this purpose and howsoeuer through the violence of Sathans tentations and his owne corruptions ye be sometimes led captiue into sinne yet afterwardes hee is greeued for it hee hateth and abhorreth it and earnestly desireth and indeauoureth for the time to come to leaue and forsake it and to serue the Lorde in newnesse of life Now whence doth all this opposition and contrarietie proceede shall wee say from the flesh why it is against all reason Iam. 3.11 for as the Apostle Iames disputeth Iam. 3.11 Doth a fountaine send out at one place sweete water and bitter can the figg tree bring forth oliues or a vine figgs or rather as our sauiour Christ reasoneth Mat. 7.16 Doe men gather grapes of thorns or figgs of thistles Mat. 7.16 so may I demaund can the flesh in the which as the Apostle affirmeth dwelleth no good thing Rom. 7.18 bring foorth the fruites of the spirite which are quite contrarie to the nature thereof namely sorrowe for sinne hatred of it selfe and the corruptions thereof and carnest desire of sanctification and holines of life it is impossible And therfore we may conclude that they are the fruits of Gods spirit in vs and consequently that wee are the sons of God who are indued with a true and liuely faith for as many as are led by the spirite of God Rom. 8. they are the sonnes of God which priuiledge belongeth onely to the faithfull as appeareth Ioh. 1.12 Ioh. 1.12 As many as receaued him to them hee gaue power to be the sons of God euen to them that beleeue in his name So that whosoeuer haue the spirit haue faith also for the spirit and faith which is a fruit thereof cannot be seuered § Sect. 10 The fourth argument whereby we may bee assured that we haue faith The 4. argument taken from our sanctification is our mortification and dying vnto sinne and rising againe to newnesse of life for the bloud of Iesus Christ which is applied vnto vs by faith as it doth washe away the guilt and punishment of our sinnes so doth it also cleanse vs in some measure from the corruptions themselues and as his death and obediēce hath meritted the pardon of our sins so also Gods spirit by vertue whereof we are more and more freed from the bondage and seruitude of sinne and Sathan and as by his resurrection hee hath made way for our second resurrection whereby wee rise to euerlasting happinesse so also for our first resurrection whereby wee rise from sinne to newnesse of life If therefore wee can find in our selues that our sins and corruptions are by little and little mortified that wee striue and indeauour after holinesse and righteousnesse of life if our vnderstandings bee somewhat inlightened in the knowledge of Gods truth and our stubberne wills inclyned to holy obedience if we discerne that our affections are in some measure changed and renewed then may wee be assured that wee are indued with a true and liuely faith which hath applied vnto vs Christ Iesus and his bloudshed death merites by vertue whereof this worke of regeneration is begunne in vs. § Sect. 11 Lastly The last argument taken from the seuerall fruits of sanctification we may be assured that we haue faith by the seuerall fruits of sanctification and regeneration which proceed from it for example when wee can sorrow and greeue for our sinnes past not for any worldly losse or feare of punishment but because thereby we haue offended God when as we hate our present sinnes and corruptions especially those which stick fastest vnto vs and are most pleasing to our corrupt nature when as we indeauour and striue to forsake and mortifie all sinne though our carnall affection be much indeared to it by reason of some great pleasure or profite which it bringeth with it auoiding with no lesse care those sinnes which bring worldly benefitt then those which are accompanied with shame and punishment when as we loue God euen when he afflicteth vs and in obedience to his commaundement perfourme such holy duties and imbrace such vertues not onely which are commendable in the world but also those which are accompanied with shame and reproach when as we loue our brethren yea euen our enemies and shew this our loue by giuing vnto those who want and forgiuing those who offend vs and when more especially we extend this loue and the fruits thereof to those who are of the houshould of faith and amongst these principally to Gods ministers who are instruments appointed of God for our conuersion and saluation when as wee can submit our selues vnto Gods will and rest contented in all estates with his good pleasure when as we loath this life and the vanities of the world and desire our dissolution that we may be with Christ and be freed from our sinnes when as we are patient in afflictions and in the middest of them haue some hope of tasting Gods mercy and goodnesse grounding our hope vpon Gods promisses and our owne former experience when as we delight in the hearing and meditating in Gods word and continue constant in the profession and practise of his truth not onely when our obedience is good cheape but also when it is deare and very costly and as well when it is
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 all danger of death The first of these vertues is signified hereby in that he calleth faith a shield which repelleth Sathans temptations as the shield doth the darts that are cast against it the second by the word quenching namely that as water quencheth the fire so faith quencheth the firie darts of Sathans temptations as is aforesaid VVhy Sathan is called the wicked one Lastly wee are to note that he calleth Sathan the wicked one to shew vnto vs that hee is the father and author of all wickednesse and sinne both by sinning himselfe and prouoking others to sinne by his temptations And therefore he is called the wicked or euill one both here and Matth. 6.13 But deliuer vs from the euill one Matth. 6.13 and 13.38 Ioh. 8.44 So Matth. 13.38 The tares are the children of the wicked one as also Ioh. 8.44 CHAP. XIIII Of the helmet of saluation THe fift peece of our Christian armour is the helmet of saluation which is so called by a metonymie of the effect because it bringeth saluation to them that weare it Esa 59.17 Rom. 8.24 1. Thess 5.8 for we are saued by hope as it is Rom. 8.24 which we are to vnderstand by the helmet of saluation as appeareth 1. Thess 5.8 where he exhorteth vs to put on the hope of saluation for an helmet Hope the helmet of saluation As therefore souldiers when they goe into the field put on their helmet that thereby they may defend their head which is their chiefe part from the cruell blowes of the enemie so we being to fight the spirituall battaile must put on hope both of victorie and the glorious crowne belonging thereunto and so shall wee neuer turne our backes when wee are assaulted seeing by the Lords assistance we doe assuredly hope for victorie and through his mercie and the merits of Christ do expect after our combat is finished the garland of euerlasting happines promised to all that ouercome For though Sathan assault vs on the one side by offering vnto vs the riches honours and pleasures of the world that thereby he may intice vs to sinne and so yeeld our selues his captiues he shall not preuaile against vs if we be armed with this helmet of saluation for as no man in his right wits would sell his certaine interest vnto a goodly inheritance for a bright shining counter so much lesse will any man who is not starke mad sell his assured hope of the eternall kingdom of glorie by yeelding himselfe the slaue of sinne and Sathan to purchase for the present the worlds counterfaite shining excellencies which are in truth but mutable or at least momentanie vanities And though he assault vs on the other side with afflictions Act. 28.20 crosses and persecutions as he did Paul yet wee will with him for the hope of Israel be content to bee bound in the chaines of miserie and affliction For the heauiest crosse will seeme tolerable yea an easie yoke and a light burthen 2 Cor. 4.17 to those who doe expect and hope for a farre most excellent and an eternall waight of glorie neither can the straight way and the narrow gate discourage those that in the end of their iourney assuredly expect a palace of pleasure and neuer fading felicitie But on the other side if we doe not put on this helmet wee shall not dare to lift vp our heads in the day of battaile for as those who are encouraged with hope of victorie and the spoyle ensuing doe fight valiantly so those who are quite forsaken of hope doe forsake also the field and casting downe their armour and weapons doe either runne away or cowardly yeeld vnto the enemie CHAP. XV. Of the sword of the spirit § Sect. 1 Of the sword of the spirit ANd so much for the defensiue armour which wee must put on that which followeth is both defensiue and offensiue fit to defend our selues and repell and foyle the enemie The first is the sword of the spirit the word of God This the Apostle calleth the sword of the spirit because it is a spirituall and not a carnall weapon which the spirit of God himself hath as it were tempered made sharpened and put into our hands to repell our spirituall enemies whensoeuer they assault vs. If therefore we would defend our selues and driue backe Sathan wee must not onely buckle vnto vs the defensiue armour before spoken of for he that standeth altogether vpon defence standeth vpon no defence but wee must take vnto vs the sword of the spirit wherewith we may repell and deadly wound our spirituall enemies Wherein we are to imitate the example of our chiefe Captaine Iesus Christ who though he was able to haue confuted Sathan by other arguments or to haue confounded him by the omnipotent power of his deitie Matth. 4. yet as he suffered himselfe to be tempted in all things like vnto vs so he vsed also the same weapons which he hath appointed vs to vse in this spirituall combat of temptations to the end that we might be taught how to handle them hauing his example for our imitation and also may conceiue assured hope of victorie considering that our Captaine subdued Sathan with the selfesame weapons § Sect. 2 Whensoeuer therefore wee are assaulted by Sathan let vs draw out the sword of the spirit That the sword of the spirit is a most fit weapon to repell Sathans temptations that wee may defend our selues and giue him the foyle as being the most fit weapon for this purpose for if Sathan seeke to blind the eyes of our vnderstanding with ignorance that thereby hee may leade vs as it were hoodwinkt into sinne the word of God is a lanthorne to our feete and a light vnto our pathes to discouer Sathans darke illusions and secret ambushments and to guide our feete in the way of peace If he seeke to deceiue vs with his lies and to seduce vs into errors the word of God is the touchstone of truth by which wee discerne the pure golden veritie from the drossie conceits of humane inuentions and the subtill delusions of Sathans probable falsehoods from the vndoubted certaintie of Gods infallible truth If he transforme himselfe into an angell of light Gods word doth pull off his vizard and maketh him appeare in his owne likenes if he come vpon vs like a roring lion to deuoure vs it protecteth vs from danger and maketh vs strong enough to withstand his violence Seeing therefore this weapon is so excellent let vs most highly esteeme it and manfully vse it whensoeuer Sathan doth assault vs and tempt vs vnto sinne How we are to vse the sword of the spirit in the conflict of temptations For example when he inticing vs to commit sinne doth extenuate and mince it as though it were but a May-game and a tricke of youth which God regardeth not let vs draw out the sword of the spirit saying it is written that all they are accursed who continue
Christs can neuer perish neither is any able to pull them out of his hands as it is Ioh. 10.28 § Sect. 4 But against this it is obiected In what sense Christ is said to haue died for all men 1. Tim. 2.6 Heb. 2.9 1. Ioh. 2 2. that in the scriptures Christ is said to haue died and to haue giuen himselfe a ransome for all men 1. Tim. 2.6 Who gaue himselfe a ransome for all men And Heb. 2.9 he is said to haue tasted death for all men and 1. Ioh. 2.2 he is said to be a reconciliation for the sinnes of the whole world To which I answere first that these speeches are not to be vnderstood of all and singular men but of all the faithfull which are gathered out of the whole world for the drift of the Apostles is to shew that our Sauiour Christ died not onely for the beleeuing Iewes but for the Gentils also of what countrie nation or condition soeuer they were And so these generall speeches are expounded Ioh. 11.52 where our Sauiour Christ is said to haue died not onely for the Iewish nation Ioh. 11.52 but that also he might gather together in one the children of God which were scattered So also hee is said Reu. 5.9 Reuel 5.9 to haue redeemed vs that is all the faithfull vnto God by his bloud out of euery Sathans temptations grounded vpon the doctrine of c. kinred tongue people and nation and Galat. 3.26 that all are the sonnes of God by faith in Christ Iesus and vers 28. Gal. 3.26.28 That there is neither Iew nor Grecian bond nor free male nor female but all are one in Christ Iesus So that these places are not to be vnderstood of all and singular men but of al beleeuers of what nation or condition soeuer they be For all the promises and benefits promised in the Gospel which is the couenant of grace are to be restrained to the condition of the couenant be they neuer so generall and vniuersall and this condition is sometimes expressed and sometimes vnderstood but neuer excluded So Ioh. 3.16 Ioh. 3.16 So God loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting Rom. 3.22 it is said Rom. 3.22 that the righteousnesse of God by faith in Iesus Christ is giuen to all that beleeue So Gal. 3.22 Gal. 3.22 The scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue Act. 10.43 As also Act. 10.43 Secondly I answere that Christ in some sense may be truly said to haue died for all the world namely in respect of the sufficiencie of his death though not in respect of the efficacie for by his death hee paid a sufficient price for the sinnes of all the world and a full ransome for all mankinde if all would or could applie his merits and obedience vnto themselues by a liuely faith but in respect of Gods counsaile Christs wil and the euent his death was not effectuall for the redemption of all but the faithful only Euen as a soueraigne salue may haue sufficient vertue in it selfe to cure innumerable wounds and sores but yet it is effectuall for the healing of those onely to which it is applied so the precious baulme of Christs bloud is of sufficient vertue to heale the wounds of all sinners whatsoeuer but notwithstanding it is effectuall to those only to whom it is applied by a true and liuely faith § Sect. 5 But it is further vrged that it is plainly said in the scriptures The former obiection vrged and answered Mar. 1.5 that hee died for all without exception I answere that it is an vsuall thing in Gods word to put this word all for many or for all those which are of one kinde So it is said Mar. 1.5 that all the countrey of Iudea and they of Ierusalem went out vnto Iohn the Baptist and were baptized of him that is not euery man without exception but great multitudes So it is said Mat. 4.23 that our Sauiour Christ healed euery disease and sicknesse amongst the people that is many that were diseased Matth. 4.23 or diseases of all kindes And Act. 10.38 it is said Act. 10.38 that Christ healed all that were oppressed by the diuell that is very many for otherwise great numbers oppressed of the diuell neuer came into our Sauiours presence Thus also it is said ver 12. that there was in the sheete which Peter saw in his vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fourefooted beasts that is beasts of all kinds And thus somtimes by all we are to vnderstand all the elect and them onely and sometimes all the reprobate and them alone In the first sense are these places to bee vnderstood Ioh. 12.32 our Sauiour saith that after he is crucified he will draw all men vnto him that is Ioh. 12.32 all the faithfull and elect for they only are conuerted vnto God and drawne vnto Christ So it is said Esa 54.13 that al shall be taught of God And Iere. 31.34 Esa 54.13 Iere. 31.34 Ioel. 2.28 that all shall know him from the least to the greatest And Ioel 2.28 the Lord saith that in the latter times he will powre out his spirit vpon all flesh which places cannot be vnderstood of the reprobates and wicked but of all Gods elect and faithfull Sometimes also we are hereby to vnderstand all the reprobate and wicked So Phil. 2.21 the Apostle saith that all seeke their owne and not that which is Iesus Christs that is Phil. 2.21 all worldlings and wicked men And Ioh. 3.32 the Baptist saith that no man hath receiued Christs testimonie that is Ioh. 3.32 none of the wicked and reprobate for all the faithfull and elect receiue it and beleeue By all which places it is euident that this word all sometime signifieth many and sometime all of one kind and therefore in those places where it is said that Christ hath died for al men we may vnderstand it of many as it is expounded Matth. 26.28 or of all the faithfull Matth. 26.28 as in many places it is restrained Secondly it is obiected that Christ died euen for the wicked and damned for it is said that some shall denie the Lord who hath bought them 2. Pet. 2.1 chap. 1.2.9 2. Pet. 2.1 that some who are purged afterwards become blind and forgetfull 2. Pet. 1.9 that he may be destroyed for whom Christ died Rom. 14.15 Rom. 14.15 Heb. 10.29 that they who are sanctified may count the bloud of the Testament an vnholie thing and tread it vnder their feete Heb. 10.29 To which I answere that these and such like places are to be vnderstood of men not as they are in truth and in Gods sight but as they are in outward shew profession and in the estimation of men who according to the rule of
charitie iudge the best when they see not euident reason to the contrarie or it may bee vnderstood of hypocrites as they are in their owne opinion or according to their vaine boasting and so those that are in shew or in their owne opinion redeemed by Christs death may bee reprobates and condemned but not any who are redeemed in truth Secondly those hypocrites that are in the outward visible Church are said to be redeemed in respect that they are numbred for a time amongst the faithfull till they bewray their hypocrisie and depart from the communion and fellowship which they haue outwardly with the Saints though they are not in truth redeemed vnlesse they be of the Church and members of Christs bodie § Sect. 6 Lastly it is obiected that as in Adam all die euen so in Christ shall all be made aliue That al are not redeemed by Christ who perished in Adam 1. Cor. 15.22 as the Apostle speaketh 1. Cor. 15.22 but all died in Adam and therefore all are made aliue in Christ I answere that the Apostle here vnderstandeth all the faithfull of whose resurrection he here disputeth and it is as much as if he had said as al the faithfull died in Adam so al shall be made aliue in Christ or though it bee vnderstood of all that they died in Adam yet it prooueth not that all are redeemed by Christ for then the sense is thus much as Adam deriued death vnto all his by natural propagation so Christ hath deriued life to all his by grace and this appeareth in the verse following where hee saith that first Christ rose and afterwards they that are of Christ shall rise at his comming now they onely are Christs who are led by his spirit and therefore they who haue not their part in the first resurrection whereby being sanctified they rise againe from the death of sinne to newnesse of life shall not haue their part of the second resurrection whereby they rise to inherite those ioyes which Christ hath purchased for them But it may bee further vrged that if all doe not liue in Christ who died in Adam Adams sinne shall bee of more force than Christs death and satisfaction and Adam shall be more strong to destroy than Christ to saue I answere that their power and strength is not to bee measured by the number of those who are destroyed and saued but according to the manner whereby they were destroyed and saued or according to the vertue and force required to sauing and destroying for it is far more easie to hurt many than to helpe a few to kil a multitude than to restore one to life for euen bruite beasts can kill and destroy but neither man angel nor other creature can giue life saue God alone and so it was no hard matter for Adam to plunge al mankind into the gulfe of perdition but to saue and deliuer vs out of this wretched estate neither he nor any other could perfourme saue Christ alone and therefore though our Sauiour had freed and restored to life but only one and Adam by his sinne destroyed all yet Christs death was stronger and of more vertue in sauing than Adams sinne in destroying Secondly I answere that Christs death is as sufficient for the redemption of all the world as Adams sinne for their condemnation in respect of the infinite value and price thereof if as Adams sinne was deriued vnto all by naturall propagation so Christs death and merits were applied vnto them by faith for there is no want of vertue in this precious salue to heale but the cause why it healeth not is because it is reiected and cast away through incredulitie Thirdly Christs death is of far more vertue and force than Adams sinne in that it bringeth vnto vs farre better things than we lost in Adam for we lost by Adam but earthly benefits but wee haue deriued vnto vs by Christ heauenly glorie and euerlasting happinesse Adam cast vs out of the possession of the earthly paradize but Christ giues vs possession of the heauenly Ierusalem Adam made vs of the seruants of God the bondslaues of Sathan but Christ made vs of the bondslaues of Sathan the sonnes of God and heires of his kingdome CHAP. XV. That all who are redeemed are also sanctified § Sect. 1 ANd thus I haue taken away the ground of Sathans first temptations Sathans temptation to perswade men to all licentiousnesse whereby hee mooueth carnall men securely to continue in their sinnes because Christ hath redeemed and will saue the wicked as well as the godly by prouing that Christ hath redeemed the faithfull onely The second temptation which he vseth to the same purpose he thus frameth Christ hath redeemed all at least who beleeue in him be their sinnes neuer so many and grieuous and therefore thou maist continue in thy sinnes with pleasure and delight and satisfie the lusts of thine owne flesh only beleeue and thou shalt be saued for Christ requireth no other condition Neither is there any other end of Christs comming but that he should by his suffring take away thy sinnes and therefore why shouldest thou vexe and torment thy selfe in embracing bitter mortification and newnesse of life and in shunning thy sweete and pleasing sinnes seeing Christ redeemeth the greatest sinners as well as the least The answere To this we are to answere that there are no sins so innumerable in multitude and so hainous in their qualitie and nature which will exclude vs from the benefit of our redemption wrought by Christ so we applie his death and merits vnto vs by a true and liuely faith but yet notwithstanding this can be no encouragement for any to continue in their sinnes for first we are to know that none haue part in this redēption wrought by Christ but those onely who are made partakers thereof by a true and liuely faith which is neuer separated from the fruites thereof true repentance and holinesse of life neither is it possible that any should bee assured of Gods loue but this assurance will make them to loue God againe and this loue will worke in their hearts a zeale of his glorie and a care to glorifie his name by causing the light of their godly liues to shine before men it is not possible that any who truly beleeue that that they are redeemed with the precious bloud of Christ should not highly esteeme and bee exceedingly thankfull to Christ for this inestimable benefit which none can doe who tread the bloud of Christ vnder their feete and voluntarily cast themselues into the bondage of sinne out of which we are redeemed with so precious a price and so scorne this benefit and despite our Sauiour who hath bestowed it it cannot bee that any should bee so foolish as to sell their soules vnto sinne for euery vaine pleasure and trifling commoditie if they bee assured that Christ redeemed them with the price of his precious bloud which was of more value than many worlds
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
feele the vertue of Christs resurrection that by this meanes he might attaine vnto the resurrection of the dead And as Paul earnestly desired this so also he attained vnto it as himselfe professeth Galath 2.20 Thus saith hee I liue Gal. 2.20 yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued me and giuen himselfe for me Now this efficacie and vertue of Christs resurrection is applied vnto vs by Gods spirit which vniteth vs vnto Christ our head and therefore vsually in the Scriptures this worke is ascribed vnto him Rom. 8.11 So Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because his spirit dwelleth in you § Sect. 5 And thus haue I shewed the author of our viuification Of the manner how our viuification is wrought the manner how it is wrought followeth to bee spoken of First the spirit of God dispelleth the cloudes of ignorance and illuminateth the eyes of our vnderstanding with the beames of true sauing knowledge wherewith being inlightened we rightly iudge that folly and madnesse in which we thought formerly our chiefe wisdome consisted and approue that as onely wise which before wee condemned as extreame foolishnesse Of this the Apostle speaketh Ephes 1.17 where he prayeth that God would bestow vpon them the spirit of wisdome and reuelation through the knowledge of him Ephes 1.17 that the eyes of their vnderstanding might bee inlightened c. After the vnderstanding is thus inlightened then also the will is changed and whereas before regeneration it was corrupt peruerse and rebellious now being sanctified it beginneth to hate and auoide that euill which in former times it loued and imbraced and to like and delight in that good which formerly it loathed and abhorred so that the regenerate man saith with the Apostle that to will is present with him though hee finde no meanes to performe that which is good Rom. 7.18.22 and that he is delighted in the lawe of God concerning the inner man though the law of his members rebelling against the law of his mind leade him captiue to the law of sinne Finally the vnderstanding being inlightened and the will reformed there followeth the renewing of all the affections the thoughts imaginations powers and faculties of the soule and lastly the internal parts being quickened there insueth the renuing of the body the outward actions life and conuersation § Sect. 6 And thus haue I set downe the manner and forme of our spirituall renewing now as the worke of mortification That the worke of sanctification is not finished in an instant so this of viuification is not perfected and finished in an instant but in continuance of time and by degrees neither doe we so long as we continue in this life receiue any great measure thereof but onely the first fruites which is but as it were a little handfull in respect of that large haruest of godlinesse which we shall attaine vnto in Gods kingdome as the Apostle speaketh Rom. 8.23 Rom. 8.23 Whereas therefore the Church is saide to bee perfectly purged from all spottes of sinne Ephe. 5.26 27 Ephes 5.26 27. it is to be vnderstood of our iustification whereby the faithfull are deliuered from the guilt and punishment of sinne and adorned with Christs perfect righteousnesse and not of our sanctification which is onely begun in this life but not perfected till the life to come as it is notably set downe 2. Cor. 5.1 2 3 4. 2. Cor. 5.1 2. c. CHAP. IIII. Sathans temptations whereby he laboureth to intice vs to commit sinne answered § Sect. 1 ANd so much for the doctrine of sanctification Of the kinds of Sathans temptations whereby he indeauoreth to hinder our sanctification the right vnderstanding wherof serueth much for the answering of all contrarie cauils and obiections which are suggested into our mindes by our spirituall enemies Now hauing shewed the trueth of this doctrine let vs in the next place propound Sathans temptations which he commonly vseth to hinder this worke of sanctification to the end that the weake christian may bee the better inabled to answere them in the day of triall The temptations which Sathan suggesteth to hinder our progresse in godlinesse are of two sorts either allurements to intice vs to goe aside out of the narrow path of holinesse into the broade way of sinne and wickednesse or discouragements to disharten and wearie vs in trauailing this spirituall iourney By the first he sweeteneth the bitter pill of sinne that it may seeme pleasant to our carnall appetites to the end that we may greedely swallow it to our euerlasting bane by the other hee laboureth to make holsome godlinesse loathsome and altogether vnpleasant to our sensuall taste Those hee commonly vseth before we haue sinned to cause vs presumptuously to fall into it and these after wee haue sinned and wounded our consciences to the end hee may moue vs desperately to surcease our labour in the workes of sanctification as being not only difficult but altogether impossible § Sect. 2 The first sort of his temptations whereby he laboureth to draw vs into sinne Of Sathans temptation whereby he allureth vs to fall into sinne he inforceth by extenuating the sinne vnto which he allureth vs by putting vs in minde of the mercies of God and merits of Christ and by hiding from vs the curse of the law and the punishments threatned against sinne both in this life and the life to come Why will hee say makest thou such scruple of committing this sinne which is so pleasant or profitable vnto thee seeing it is in it owne nature but very small and almost no offence at all being compared with the great transgressions which others haue committed who notwithstanding are said euen in the Scriptures to haue been most godly and righteous yea and highly in Gods loue and fauour why therefore shouldest thou who art farre inferiour vnto them stumble at this small strawe seeing these great blockes could not hinder euen the most religious from inioying the pleasures of sinne Consider also the common frailtie of mankinde and the naturall corruptions of the best whereby they are ready to fall when the least occasions are offered into sinnes farre greater then this which so much pleaseth thee Remember that thou canst not be a saint in this life nor freed from that corruption which so fast cleaueth vnto thee and therefore seeing thou must needs sinne now sinne when thereby thou maist haue pleasure or profit for doe what thou canst yet thou shalt often fall And why wilt thou not rather be lead with delight then be drawne with necessitie Consider likewise that thy God is most mercifull and therefore still ready to pardon thy sinnes and the rather because he knoweth thy fraile
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
his resurrection there is a quickening power deriued into vs whereby wee are reuiued and raised vp from the death of sinne to holinesse and newnesse of life And of this mention is made Coloss 2.12.13 where it is said that as we are buried with Christ Col. 2.12.13 Rom. 6.4 so likewise wee are raised vp and quickened together with him and Rom. 6.4 the Apostle saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the father so wee also should walke in newnesse of life § Sect. 6 And this is the manner according to which God worketh sanctification in vs Of the ends of our sanctification now wee are briefly to speake of the other causes as they lie in order The materiall and formall causes of our sanctification may best be considered in the parts thereof The finall cause is two-fold Gods glorie which is the chiefe and principall cause of our sanctification and the eternal saluation of those who are sanctified which is subordinate to the other For the first that Gods glorie is the end of all our good actions and holy conuersation Matth. 5.16 it appeareth Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your father which is in heauen 1. Pet. 2.12 So 1. Pet. 2.12 Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation And the Apostle Paul willeth vs that we doe all things whatsoeuer to the glorie of God 1. Cor. 10.31 1. Cor. 10.31 For the other we are therefore sanctified that wee may be saued and also be assured of our saluation and this we may gather out of the Apostles words Tit. 3.5.7 where hee saith that God hath saued vs by the washing of the new birth and renuing of the holy Ghost Tit. 3.5.7 that we should be made heires of eternall life Neither can we euer inioy euerlasting happinesse vnlesse we be regenerate Ioh. 3.3 according to that Ioh. 3.3 Except a man be borne againe he cannot see the kingdome of God So the Apostle saith 1. Cor. 15.50 that flesh and bloud cannot inherit the kingdome of God neither doth corruption inherit vncorruption 1. Cor. 15.50 And Apoc. 21.27 it is said Apoc. 21.27 that no vncleane thing shall enter into Gods kingdome and therefore the Apostle Heb. 12.14 vseth this as an effectuall argument to mooue vs to embrace sanctification because without this holinesse no man shall see the Lord. Heb. 12.14 On the other side if wee bee regenerate and shew the fruites thereof in a holy conuersation by dying to sinne and rising againe to newnesse of life then may wee bee certainly assured of our saluation and therefore the Apostle willeth vs by these workes of holinesse to make our calling and election sure 2. Pet. 1.10 affirming that if wee doe these things wee shall neuer fall 2. Pet. 1.10 CHAP. II. Of the effects subiect obiect and time of our sanctification § Sect. 1 THe principall effects of our sanctification Of the effects of our sanctification are a detestation of our former sinnes in which wee haue taken our pleasure and delight and an hartie loue of righteousnesse and holinesse which before our regeneration were loathsome and vnpleasant vnto vs when notwithstanding our infirmities and often falles wee can say with the Apostle Paul that wee would faine doe that good we cannot and hate that euill which we doe and howsoeuer wee cannot performe perfect obedience to all Gods commandements yet we delight in the law of God in the inner man Rom. 7.15.19.22 Rom. 7.15.19.22 Secondly from these affections of louing good and hating euill there ariseth an earnest desire to embrace the one and flee the other and from this desire proceedeth a setled purpose of heart and a carefull endeuour to mortifie our flesh with the corruptions thereof and for the time to come to frame our liues according to the rule of Gods word the which purpose and endeuour is ioyned with the diligent vse of all good meanes wherby we may attaine vnto our desire Thirdly when as this desire and endeuour to leade a godly life is hindred by our spiritual enemies the flesh the world and the diuell there followeth in the man regenerate a spirituall combat wherein hee strugleth and striueth to withstand their temptations and to goe forward in his course of holy obedience And if hee preuaile and foyle his spirituall enemies then there followeth peace of conscience and ioy in the holy Ghost but if hee bee ouercome and led captiue vnto sinne through the violence of their temptations then doth hee not lie still and suffer sinne to raigne in him but hee seeketh to rise againe by vnfained repentance which is accompanied with these seuen fruites First a care to leaue that sin into which he is fallen Secondly 2. Cor. 7.11 an vtter condemning of himselfe for it Thirdly an holy anger against himselfe for his fall Fourthly a feare least againe he should fall into the same sinne Fiftly a desire euer after to please God Sixtly a zeale of the same Seuenthly reuenge vpon himselfe for his former offence And these are the effects of true sanctification which whosoeuer can finde in himselfe he may be assured that he is sanctified and shall be saued § Sect. 2 The subiect in which this worke of sanctification is wrought is all and euery one of Gods elect and them only Of the subiect of our sanctification neither is there any sanctified but those onely that are elected and shall be saued as appeareth Ephes 1.4 Neither is this worke begun in any one part of them alone but in all the parts powers and faculties of soule and bodie as appeareth 1. Thes 5.23 The God of peace sanctifie you throughout The minde is inlightned with the true knowledge of Gods will reuealed in his word Psal 119.18 Col. 1.9 Psal 119.11 Rom. 7.18 which before was blinded with ignorance The memorie is inabled to retaine those holy things which the vnderstanding conceiueth The will fleeth that which is euill and imbraceth that which is good The affections are purged from their corruptions and made seruiceable to holy reason The body also is sanctified 1. Cor. 3.16 and made a fit temple for the holy Ghost so that whereas heretofore the members thereof were the readie seruants of vnrighteousnesse vnto sinne Rom. 6.19 they are now become the seruants of righteousnesse vnto holinesse Lastly the actions and outward conuersation which heretofore were sinfull and scandalous are now holy and righteous seruing both for the aduancement of Gods glorie and the edification of our christian brethren In a word whosoeuer are truely sanctified they are also wholy sanctified that is as the Apostle speaketh sanctified throughout in