The Christian Warfare Part 1

CHAP. XLVI. Satan's temptations concerning smallness, and weakness of faith answered.

[§. Sect. 1] A Nd so much for answering those tētations, whereby Satan laboreth to persuade the afflicted Christians that they have no faith, wherewith if he cannot prevail, in the next place he will tell them that their faith is so small if it be any at all, so overwhelmed with doubting, so unfruitful, and so mixed with imperfections, that it will not be effectual and sufficient for their salvation. Which temptation if we would withstand, we must not dream or imagine that to have a true faith, is to have a perfect faith which is never assaulted with doubting nor shaken with any temptations, for there is no such faith to be found in any of God's childrē, seeing the most perfect are partly flesh and partly spirit, and as the fruit of the spirit is faith and affiance in God, so the fruit of the flesh is doubting and infidelity, & these continually assault & fight one against another.

Again we are to know that there are diverse degrees of true faith, and that all the children of God have it not in the like measure: for some have attained to a strong and great measure of faith, as those who are endued with much knowledge, and firmly assent unto that which they know, and are most certainly persuaded of their salvation in Christ, and that all the gracious promises of the gospel do belong unto them, so as nothing in the world shall be able to separate them from the love of God which is in Christ Jesus our Lord; others are weak and endued with a small measure of faith, as those who have little knowledge, weak assent and persuasion, being yet but babes in Christ, and growing up from faith to faith, as the Apostle speaketh Rom. 1.17. till at length they attain to that fullness of persuasion, of which mention is made, Heb. 10.22. Now we are to hold first that this small and weak measure of faith is notwithstanding a true faith, and therefore sufficient for the salvation of those who are endued therewith, neither are the promises of the gospel made to those only who have a strong faith, but to those who have a true faith; John. 1.12. As many as received him he gave to them prerogative to be the sons of God, even to them that believe in his name. And John 3.18. He that believeth shall be saved, in which and such like places there is no measure of faith propounded, but the promises are made indefinitely to all that believe, how small and weak soever their faith be in respect of the quātitle and apprehension, so that in regard of the quality it be true and lively.

[§. Sect. 2] That a weak and small measure of faith is true and lively faith, it is manifest both by reason and also plain testimonies of the Scripture; for the first: diversity of degrees in quantity of a thing doth not take away and annihilate the existence & true being thereof; for example a small drop of water is as well and truly water as the whole Ocean, a little spark is true fire both in respect of substance & quality, as well as a mighty flame, a little man is as truly a man as a great Giant: and so a little faith is as well a true faith as a full persuasion; neither doth the small quantity take away the being, nature, and truth thereof. Secondly, this also manifestly appeareth by the Scriptures, whereas many are said to have faith and to believe, who hearing the doctrine of Christ & seeing his miracles believed, & acknowledged him to be the true Messias & their Savior, though at the same time they had attained to an exceeding small measure of knowledge, and were ignorant of many of the chief principles of Christian religion, because they nourished not this their ignorance, but resolved to use all those good means of increasing in knowledge which God hath ordained for this purpose. And thus many of the Samaritans are said to have believed for the saying of the woman and because of his own word. John. 4.39.41. Thus a certain ruler and all his household are said to have believed, when they saw the miracle which our Savior wrought in curing the rulers son of his fever only with his word, ver. 52. Yea the apostles themselves whose faith our savior Christ compareth to a firm rock against which the gates of hell should never prevail, were notwithstanding endued with weak and small measure of faith, before the ascension of our Savior, and sending of the holy ghost. For they were ignorant even of the main principles of Christian religion, and of diverse articles of faith, and consequently could not believe, assent, or be persuaded of those things which they did not understand. For example howsoever they knew and acknowledged that our Savior Christ was the promised Messias, yet they were ignorant that he should redeem mankind by his death; for when he foretold that he should be delivered into the hands of the Gentiles to be crucified, it is said that they understood none of those things. Mat. 20.18. Luk. 9.45.. So also they knew not that being dead he should rise again the third day as the Evangelist showeth Mar. 9.32. And when they heard thereof by the women they thought it a feigned thing as it is Luk. 24.11. They were ignorant also of his ascension as appeareth. John. 13.36. and 14.5. and of his kingdom, for they dreamed of an earthly kingdom, and of worldly preferments which they were to have by him, as we may see. Act. 1.6. Mar. 10.37. By all which it plainly appeareth that though the Apostles were endued with a true faith, yet their faith was exceeding weak and small, as also it is most evident in that reprehention used by our savior when they were in some appearance of danger. Matth. 8.26. wherefore are ye fearful o ye of little faith.

[§ Sect. 3] And therefore though we find our faith to be weak and small yet let not Satan persuade us that for this cause it is false and counterfeit, or that we shall easily be overcome of every temptation and never persevere unto the end that we may be saved; seeing a weak and small faith may be a true faith, against which how weak in it self soever it be, yet the gates of hell shall never prevail against it, for the weaker our faith is, the stronger shall we find God's power in sustaining and preserving us, the more that Satan laboreth to winnow us in the sieve of his temptations, the more effectually will our Savior Christ make intercession for us that our faith fail not; the feebler our faith is in apprehending Christ, the more powerful will his spirit be in apprehending us and in joining us inseparably in a holy communion with him. But yet we must not content our selves with a small and weak measure of faith, but earnestly labor after more perfection, and to grow from faith to faith, till we attain unto fullness of persuasion, Otherwise we shall make it manifest that we deceive our selves with a show and shadow of faith, and that as yet we have no true faith indeed, which as it resembleth the grain of mustard seed in respect of the smalnes at the beginning thereof, so also in the growth & increase, & therefore if ever we would attain unto peace of conscience, and assurance that we are endued with a true and lively faith, we must earnestly labor in the use of those means ordained of God for the increase of faith, and fervently pray unto God that he will not only sow the seed of faith in our harts, but also that he will so water it with the dew of his grace and holy spirit that it may grow from a small seed to a great tree, and that he will never cease blowing this smoking flax with the breath of the same his holy spirit, till it increase from a little spark to a mighty flame, whereby our hearts being warmed with true comfort, may with fervent zeal seek to glorify his holy name by our Christian and holy conversation.

[§ Sect. 4] Secondly we are to know that how weak & small soever our faith be so it be true the Lord will not reject it, nor us in regard of it, for he will not break the bruised reed nor quench the smoking flax till he bring forth judgment unto victory, as himself hath spoken. Mat. 12.20. He will not contemn the least measure of his own grace which he hath bestowed upon us; for though it be in never so small a quantity yet if it be true it is his own gift, and his gifts are without repentance, neither doth he ever contemn that which himself hath given, nor take it away after it is once bestowed; nay rather to him that hath shall be given until he have abundance, he that hath received 5. talents shall receive 5. more, yea and he that hath but one if he do not hide it, but use it to his masters glory shall be accepted and have his talent doubled. We read in the scriptures that Christ reproved some for their small faith, but yet we never read nor heard that he rejected and cast of any, though their faith were never so weak if it were true, no not him who cried out in the sense of his own weakness; Lord I believe, help thou my unbelief. And therefore if with him we find a true faith in us, at least in some measure, and though it be exceedingly mingled with doubting and assaulted with infidelity, yet if we can with this man earnestly pray the Lord to help our unbelief, and with the Apostles heartily cry out: O Lord increase my faith, the Lord will accept of our hearty desire, and grant our request which is made by his own spirit in us, and that according unto his own will.

[§ Sect. 5] Thirdly we must understand that faith doth not justify and save us by it self as it is a virtue or faculty of the mind and heart, or in respect of it own excellency, quantity, and worthiness, (for what were this but to embrace again the doctrine of the papists which we have rejected, and to seek for justification in our selves, and for our own merits and worthiness?) but as an instrument whereby we lay hold of, and apply unto our selves Christ Jesus with his righteousness and merits, by which only we appear just before God; now a weak faith as truly though not so powerfully doth apprehend and apply Christ Jesus and all his merits and obedience as a stronger faith, even as a small and weak hand if it be able to reach up the meat to the mouth, doth as well perform its duty for the nourishment of the body as one of greater strength; because it is not the strength of the hand but the goodness of the meat which nourisheth the body: So a weak faith laying hold of Christ and applying him and his benefits, to the believer, is sufficient to nourish him to everlasting life as well as a stronger, because it is not the worthiness or excellency of the instrument, but of Christ which it apprehendeth that is effectual for our justification & eternal saluatiō. So in like manner as a small & weak hand is able to receive an alms as a stronger and greater, and as a little eye doth see the whole body of sun, or some great mountain as well as a bigger: so our faith though weak and small, doth apprehend Christ as truly and effectually for the salvation of the believer, as the greatest and most strong, our Savior Christ compareth himself to the brazen Serpent, and the believing Christian stong with the stinge of sin to the Israelites which did behold it to the end they might be cured: now we know that all of them were not a like sharp sighted, but some were poreblind, some blear eyed, some saw it but exceeding weakly and dimly, but yet notwithstanding as many as looked on it were cured and healed, though they were never so weak sighted; so whosoever being stong with sin do look upon Christ with the eye of faith, resting upon him alone for their salvation, though they be never so weak sighted, yet they shall be restored to health and be eternally saved, because it is not in their sight but in the object thereof Christ Jesus to justify before God, and to purchase for them eternal salvation.

CHAP. XLVII. Other temptations concerning faith answered.

[§. Sect. 1] A Nd thus may we answer Satan's temptations, which he groundeth upon the small quantity and weakness of our faith: besides which he suggesteth diverse others, as first that true justifying faith is a firm, certain and constant persuasion, whereas ours if we have any at all is weak and feeble, instable, inconstant and wavering, and that it is not only continually assaulted but also often foiled and overcome with doubting and infidelity, and therefore that it is but a shadow of faith, and not true faith indeed. The which temptation we may easily answer if we but remember that which already hath been delivered; namely that the best cannot attain in this life unto such perfection of faith as is quite freed from all infirmities and corruption, that there is diverse degrees of true justifying faith, some weaker, some stronger, some in greater, and some in smaller quantity, some like smooking flax, and a grain of mustard seed, & some like a bright burning flame which giveth light, and the lively heat of true comfort to those who are endued therewith, and of as high growth as the greatest tree in the garden, and yet all true faith and sufsicient for salvation. That so long as we continue in this life our knowledge is but imperfect and vayled with much darkness and ignorance, for we know but in parte, as even the apostle speaketh in his own person, 1. Cor. 13.12. And therefore our assent and persuasion must needs be imperfect, and but in part, and often assaulted with much doubting: that howsoever faith and doubting are opposed in their own nature, yet notwithstanding they may be together in the same subject in respect of diverse partes. For we are partly flesh and partly spirit, and these two with their several fruits do continually fight and strive one against the other, and sometimes the flesh, sometimes the spirit with their several fruits get the upper hand, in the mean time both retaining their own nature and properties, howsoever they do not so evidently appear nor so powerfully work their several actions, when the adverse part prevaileth, and hath put them to the foil; for example, faith which is a fruit of the spirit, is continually assaulted by doubting, which is a fruit of the flesh, and proceedeth from the root of infidelity, and sometime faith prevaileth and sometime it receiveth the foil, but yet at the same time howsoever we cannot sensibly discern it, nor the actions thereof, yet it retains it own nature and properties, neither is it deprived of his firmness, constancy and certainty howsoever they be for a time covered & hid out of our sight, like the fire under the ashes, or the Sun under a cloud, as before I have said.

Though therefore we find in us much inconstancy and doubting, yet let not Satan persuade us that these are of the nature and properties of our faith, and that therefore our faith is not true but temporary false and counterfeit, for this inconstancy and doubting, proceedeth not from faith and from the spiritual and regenerate part, but from the flesh and the part unregenerate; and therefore howsoever it is assaulted, and sometimes foiled by them, yet in it own nature it is true certain and constant.

[§. Sect. 2] Secondly, he will suggest that the Saints mentioned in the Scriptures, had most certain & strong faith & in exceeding great measure, that they brought forth continually most notable fruits thereof, & were not subject to such infirmities and doubting as we feel in our selves. To which we are to answer, that this temptation is full of untruth, and hath no sound part in it: for first we are to assure our selves that they fell into manifold doubtings and were subject unto innumerable infirmities and corruptions, which are not specified in the book of God: neither was it fit or expedient that it should be a register of all human infirmities, and of their manifold falls, but only that some should be recorded for our warning, that we might more warily watch over our selves, least we should fall into the like sins, and for our comfort also when we are fallen, in that our case is common with God's dearest children; in which respect the Scriptures is not wanting Look upon Abraham the father of the faithful whose faith was so strong that he above hope believed under hope, and you shall see that his faith notwithstanding was sometimes shaken with diffidence and doubting, as when distrusting God's gracious promises made unto him, and not resting upon his almighty power, he was content to take unto him Hagar his maid and commit sin with her, that so by his own devise he might make good God's promise and obtain the blessed seed, as though God could not perform that which he had spoken, unless he helped him by such unlawful means. So where was the strength and constancy of Moses faith when he dishonored God before the people in not believing his word, & by showing his impatiency. Numb. 20.10.11. where was the strength and constancy of David's faith, when he complaineth that he was forsaken, that God had failed in his promises, that he had forgotten to be merciful and had shut up his tender mercies in displeasure? Psal. 22.1. and 77.8.9. Or of Job's faith when he cursed the day of his birth and accounted God his enemy, who had set him up as a mark against which he shot poisoned arrows? or of Jeremiah when he likewise wished that he had never been borne and bewrayeth great impatiency. Ier. 20. Or of Jonah when he rebelled against God's commandment and fled from his presence, or when after his miraculous delivery, he murmured and uttered impatient speeches even against God himself for the loss of a poor gourd which kept him from the heat of the sun; and when the Lord mercifully and mildly reproved him saying, doest thou well to be angry for the gourd, he stubbornly answered: I do well to be angry unto the death. Ion. 4.9. Or of the Apostles themselves when they fled away and forsook their Lord and master Jesus Christ for fear of worldly punishment, and when after his death they would not believe the women reporting that he was risen again, until their own eyes had seen them? Lastly, though it be evident that diverse of the Saints mentioned in the Scriptures had a far greater measure of faith, and brought forth much more plentiful fruits then we can discern in our selves, yet this is no good reason to prove that our weaker & smaller faith is no faith, or ineffectual for our salvation, for this is an absurd consequence, the Moon giveth much less light then the Sun, therefore it giveth no light at all, one hand is far greater then another, therefore the lesser is not a true hand, this man excelleth another in the use of reason, and therefore the other is unreasonable, because the diverse degrees in the quantity of things do not take away the truth of their being and existence so long as they be of the same nature and quality. Besides as the holy ghost hath set down examples of most strong faith in some of God's servants, so hath he made mention of some who have had but weak and little faith, to the end that we should so labor to attain unto the highest degree as that in the mean time we be not utterly discouraged with the lowest; for example as he hath remembered the faith of Abraham who believed above hope under hope, so he hath not forgotten his weak faith who cried I believe, Lord help thou mine unbelief; as he hath mentioned the faith of Job who grew to this resolution: Though he kill me yet will I trust in him, so he hath expressed also the faith of Nicodemus, in knowledge weak and simple, and in practice and profession cowardly and fearful, as he hath set down the strong faith of Paul, who grew to this fullness of persuasion that nothing should be able to separate him from the love of God in Jesus Christ, so he hath not left out the little & weak saith of Thomas who would not believe further then he saw and felt. Yea the Lord in his word hath revealed unto us the diverse degrees of faith in the same men in respect of diverse times; at one time like a grain of mustard seed, at another time like a great tree, at one time like a little smoke, and soon after bursting out into a great flame, now like a weak reed wavering and declining with the smallest blast of any trial, and within a while like an immovable rock which beateth back huge billows and even a whole sea of violent temptations; in a word it setteth out to our vew as it were portrayed in a fresh and live picture the diverse ages of a Christian as he is in his conception and preparation to grace, and as he is in his new birth and first conversion, as he is a babe, and as he groweth from his infancy to greater age and strength, till he come to ripe years and to be a strong man in Christ. Besides it showeth unto us his diverse relapses through sin the sickness of the soul, and how oftentimes the spiritual growth is hindered, and the strength of God's graces abated and much weakened by the cotidian ague of our corruptions and Satan's temptations, and also after these fits be driven away by virtue of God's spirit, how we receive a greater increase of grace and measure of strength, whereby we grow more in christianity and godliness in a year then we did in two before. All which is set down to this end that we should not make our infancy our 〈 in non-Latin alphabet 〉 and full growth, but labor to increase in grace till we become of babes strong men in Christ; as also that finding our selves as weak as little infants we be not utterly discouraged, for if we suck the breasts of our spiritual mother the true church, and receive from her the milk and stronger meat of the word and sacraments, we shall assuredly grow up from grace to grace, and strength to strength, till of babes we become strong men in Jesus Christ, and that though we have many great sickness of the soul, and relapses into sin whereby our spiritual growth for a time is hindered, and our strength in God's graces much abated, yet if we often feed upon the comfortable food of God's word and use this spiritual physic prescribed by God himself we shall not only again recover our former strength and health, but also find a great increase of God's graces in us.

[§. Sect. 3] Lastly, Satan will suggest that though our faith be true, yet it is so exceeding small and weak, that with the violence of his tētations and huge mass of our own corruptions it will easily be overthrown and turned into infidelity. To which we are to answer, that though hereby our faith may be shrewdly shaken yet it can never be overturned, though it may be covered with the ashes of our corruptions, yet it can never be utterly quenched; though through our gretuous foils and falls in the cōbate of temptations, it may be as it were brought into a trance, so as we cannot sensibly discern any action, motion or life of faith, yet the habit and grace it self, after it is once given of God is never taken away, neither is it possible that it should be quite destroyed by all the power of hell.

And this may appear by diverse reasons; first because faith is not of our selves but the free gift of God, as it is Ephe. 2.8. And whatsoever sanctifyng and saving grace the Lord giveth that he never taketh utterly away; for the gifts and calling of God are without repentance, as the Apostle speaketh. Rom. 11.29.

Secondly, whosoever truly believeth, he is truly knit and united unto the body of Christ and is made partaker of his holy spirit which as it begetteth and beginneth all the sanctifying and saving graces in us, so also it nourisheth, strengtheneth and confirmeth them so as they can never utterly fail, for whatsoever good work he beginneth that will he also perfect and accomplish. Phil. 1.6.

Thirdly, whosoever truly believeth he is truly justified, and whosoever is justified is elected called and shall be glorified, for these inseparably go together. Rom. 8.30. and consequently he that hath true faith whereby he is justified cannot fall away, seeing his justification is as certain as the eternal decree of God's election.

[§. Sect. 4] Lastly, God both can and will strengthen and confirm all those who are weak in faith, till they attain unto the end of their faith even the salvation of their souls, and therefore it is impossible that they which once truly believe should fall away and be condemned. Concerning God's power no man can make any question seeing it is omnipotent and almighty, and for his will he hath fully revealed it both by his word and works, namely that he will not take away that grace which he hath once given, but rather increase it till it be perfected and accomplished. For the first the Lord saith that he will comfort his Church and people, as the woman comforteth her child, Esa. 66.13. now we know that the mother doth not abandon her child, nor deprive him of that comfort which she can give him because he is sick and weak, but rather the sicker and weaker he is, the more is her care and diligence in releiuing him in his distress; when he is not able to digest strong meat she provideth for him comfortable food of light disgestion, when he is so weak that he cannot go she carrieth him in her arms or otherwise supporteth him, when he is so sick that he falleth down to the ground in a swoon, she raiseth him up & never resteth till she hath recovered life in him, is this love in a natural mother? then surely much more shall we find in our heavenly father, for though a mother may forget the fruit of her womb, yet will the Lord never forget us, as he hath promised. Esa. 49.15. And therefore the greater our weakness is in grace, and the more grievous our sickness is through sin, and the noisome humors of our corruptions the more carefully will he watch over us, with the eye of his providence, and support us with his almighty power in our greatest weakness, the more tenderly will he pity us, and in loving compassion will provide for us, such comfortable food as will be fit to nourish us and repair our decayed strength, when we cannot go he will with his almighty hand uphold us, and when we fall into a dead trance he will not rest till he hath again revived and quickened us with his holy spirit. Moreover our Savior hath said, that he will not break the bruised reed nor quench the smoking flax. Matth. 12.20. but he will support our weakness with his almighty power, so that though with the reed we be borne down to the ground, with the boisterous blasts of Satan's temptations, yet we shall be raised up again, according to that Psal. 37.24. Though he fall he shall not be cast off, for the Lord putteth under his hand, and he will blow upon us with the breath of his holy spirit, till he turn our small smoke to a great flame which shall never be quenched by all the malice of our spiritual enemies. So Matth. 13.12. our Savior Christ hath promised, that whosoever hath, to him it shall be given and he shall have abundance. Neither doth he limit or define any quantity less or more but indefinitely promisseth abundant increase even unto the least, so far is he from taking away that which he hath once bestowed. And whereas we through our weakness and frailenesse are easily cast down and fall away, and therefore have good cause if we should only look upon our infirmities to doubt and despair of perseverance, yet in respect of God's omnipotent power, watchful providence, and promised assistance we may confirm our selves in faith, hope, and certain assurance of continuing unto the end; for the Lord upholdeth all that are falling, and lifteth up those who are already down, as the Psalmist speaketh, Psal. 145.14. the power of God is manifested in our weakness, his riches in our beggerlinesse, his mercy and goodness in our frailenesse, and manifold corruptions, and with his holy spirit he helpeth our infirmities, as it is Rom. 8.26. We have not an high priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort yet without sin▪ and therefore he is able sufficiently to have compassion on them that are ignorant and out of the way, because that he also was compassed with our infirmities, and the apostle reasoneth. Heb. 4.15. and 5.2

[§. Sect. 5] Secondly it appeareth manifestly by God's works, administration, and practice, that he will not deprive any of that sanctifying grace which he hath once bestowed, though the measure thereof be never so small; neither can we observe either by our reading the whole book of God or by our own experience that any man having received the least grain of true faith hath utterly been deprived of it, and rejected of God. Even the disciples themselves when they were reproved for their little faith, were by him strengthened and confirmed, so that all the power of hell could not prevail against it, and though Satan indeauoured to sift them as wheat, yet Christ's intercession was more mighty to defend them, then the devil to destroy them, and his intercession a stronger propp to uphold them, then the weight of Satan's temptations to overthrow and bring them to ruin; so he who cried out I believe Lord help thou my unbelief, though his faith was weak yet it perished not, but rather received a greater increase. Yea he rejected not Thomas in his willful doubting and obstinate incredulity, but offered all occasions of confirming his weak faith, and never ceased till he had fully assured him of his resurrection. In a word all the saints of God at one time or other have had experience of this mercy, power, and goodness of God in supporting their weakness, upholding them in their great infirmities, and in raising them when they were fallen to the ground; and to this end our Savior was anointed by God's spirit unto the office of his mediation, that he should preach the gospel unto the poor, heal the broken hearted, that he should preach deliverance unto captives, and recovery of sight to the blind, and set at liberty them that are bruised. Luk. 4.18. To this ende he had familiar society with the frail and weak, with those who had little faith, that he might increase it, and no faith, that he might beget it, with publicanes and sinners and men full of infirmities; to this purpose he calleth such as thirst and hunger feeling their own emptiness of grace, and earnestly desiring to be filled and satisfied, and such also as labor and are heavy laden with the unsupportable weight of their corruptions promising that he will ease them, lastly to this end he hath ordained the ministry of the word and administration of the sacraments, not only to beget faith where it is not, but to nourish and increase it where it is weak and feeble, and therefore though our faith be never so weak and small let not Satan persuade us that therefore it shall be overthrown and turned into infidelity, for the Lord hath assured us both by his gracious promises in his word and also by the performance thereof in his works from the beginning to this day, that where he hath given the least measure of faith or any other sanctifying grace, there he will also increase, strengthen, and confirm it, and where he hath begun any good work there he will finish and perfect it, notwithstanding our frail weakness, and the forcible violence of all our spiritual enemies.

CHAP. XLVIII. Of our justification.

A Nd so much concerning those temptations of Satan which he suggesteth to the end that he may frustrate our effectual calling. [§. Sect. 1] The next subordinate cause and means of our salvation is our justification, for whomsoever the Lord effectually calleth those also he justifieth. as it is Rom. 8.30. In speaking whereof I will first show what it is, and afterwards answer such temptations of Satan as he suggesteth into our minds, to the end that he may infringe the doctrine of justification, and make it vain and unprofitable unto us.

For the first. Justification is an action orworke of the whole trinity the father, son, and holy ghost, whereby God graciously and freely imputing unto every faithful man the righteousness and obedience of Christ the mediator doth accept of him and pronounce him to be just and righteous, for the glory of his name and salvation of the believer.

The efficiēt cause of our iustificatiō is God alone as appeareth by manifest testimonies. Esa. 43.25. I, even I am he that putteth away thine iniquities for my own sake and will not remember thy sins. So Ezech. 16.8. The Lord thus speaketh to his church and people; I spread my skirts over thee and covered thy filthiness. 9. Then I washed thee with water, yea I washed away thy blood from thee and anointed thee with oil. 10. I clothed thee with broydred work &c. whereby he signifieth that he purged it with the blood of Christ from all sin, and adorned it with the rich robe of his righteousness. The Apostle likewise saith that it is God who justifieth him who in himself was ungodly. Rom. 4.5. and 8.33. It is God who justifieth, who shall condemn? The reason hereof is manifest because it is the Lord against whom we have sinned, as David speaketh Psal. 51.4. And he alone is our supreme judge who hath authority to absolve or condemn us, and therefore he only can give unto us the pardon and remission of our sins and accept of us as just and righteous.

And this work is not peculiar unto any one person, but is commune to the whole trinity. For God the father being fully satisfied by the full satisfaction, righteousness, and obedience of Christ the son, applied unto us by the holy spirit, doth pardon and forgive us all our sins, and pronounceth and accepteth of us as innocent, and endued with perfect righteousness.

The motive or impulsive cause, which moved the Lord thus to justify us, was not any thing in us or out of him self; but of his mere mercy, and free good will wherewith he hath loved us from the beginning, as it manifestly appeareth Rom. 3.24. Where the Apostle saith that we are justified freely by his grace, through the redemption that is in Christ Jesus. and Tit. 3.5.7. Not by the works of righteousness which we had done, but according to his mercy he saved us, by the washing of the new birth and renewing of the holy ghost. 7. That being justified by his grace, we should be made heirs according to the hope of eternal life.

The instrumental causes are of two sorts: first on God's part the word and the sacraments, whereby the Lord offereth, conuaigheth, sealeth, and assureth unto us his mercy & grace, Christ Jesus with his merits, righteousness, and obedience, the remission of our sins, and everlasting life.

Secondly on our part a true and lively faith, whereby we receive and apply unto our selves the mercy of God, Christ Jesus & all his benefits, resting upon him alone for our salvation.

[§. Sect. 2] The material cause of our justification is the active and passive righteousness and obedience of Jesus Christ, his inherent holiness, his fulfilling of the law, his death, sacrifice, and full satisfaction. So that we are not justified by the essential righteousness of the godhead, nor by our own works joined with Christ's merits, nor by any inherent righteousness infused of God through the merits of Christ; or by any other thing in our selves or any other mere creature, but by the alone righteousness of our mediator Jesus Christ God and man, which is out of our selves and in Christ as the proper subject thereof, and not belonging to us till by the spirit of God and a lively faith it be applied unto us and so becometh ours.

The formal cause of our justification is a reciprocal imputation or transmutation of the sins of the believer unto Christ and of his righteousness unto the believer: whereby it cometh to pass that the faithful man hath not his sins imputed unto him, nor the punishment due unto them inflicted on him, because Christ hath taken upon him the guilt and punishment, and by making full satisfaction unto his fathers justice, hath obtained the pardon and remission of all his sins. And also is clothed with the glorious robe of Christ Jesus righteousness, and so appearing before God both free from all sin and endued with perfect righteousness he is justified, reconciled, and eternally saved. And of this imputed righteousness the apostle speaketh, Rom. 4.5. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. 6. Even as David declareth the blessedness of the man unto whom God imputeth righteousness without works, saying. 7. Blessed are they whose iniquities are forgiven, and whose sins are covered. 8. blessed is the man unto whom the Lord imputeth not sin. and 2. Cor. 5.19. For God was in Christ and reconciled the world unto himself, not imputing their sins unto them &c. 21. For he hath made him to be sin for us which knew no sin that we should be made the righteousness of God in him. And the Apostle affirmeth 1. Cor. 1.30. That Jesus Christ is made unto us of God, wisdom, righteousness, sanctification and redemption. So that now Christ's righteousness is our righteousness, his obedience our obedience, his merits our merits, as certainly, perfectly and effectually, even as if we our selves had been most innocent fulfilled the law, or made full satisfaction to God's justice. By which it appeareth that in respect of our selves we are justified freely of God's mere mercy & grace, without any respect of our own righteousness or worthiness; but yet through Christ and for his righteousness and obedience imputed puted to us, both which are signified by the Apostle Rom. 3.23.24. where he said that all in themselves are wretched sinners without difference, and thereby are deprived of the glory of God's kingdom, 24. and are justified freely of his grace, through the redemption which is in Christ Jesus.

[§. Sect. 3] The final cause of our instification is twofold, the chief and principal is the glory of God, for hereby the Lord hath most notably manifested his infinite justice and mercy, his justice in that he would rather punish our sins in his only begotten Son, then he would suffer them to go unpunished; his mercy in that for our sakes he spared not his best beloved Son, but gave him to suffer death, yea the death of the cross, that by his one oblation he might make full satisfaction for our sins, and purchase for us everlasting life; and also in that he vouchsafeth unto us the outward means of his word and Sacraments, and the inward assistance of his holy spirit, whereby we are united unto Christ and have a lively faith begotten in us, which apprehending Christ his righteousness and merits we are justified, sanctified, and eternally saved. And this end is signified by the Apostle Rom. 3.24.25. where he saith that God hath justified us freely by his grace, through the redemption which is in Christ Jesus, to declare his righteousness by the forgiveness of sins and might show himself just by justifying him who is of the faith of Jesus. And cap. 5.21. he saith, that as under the law sin had reigned unto death, so now grace reigneth by righteousness unto eternal life through Jesus Christ our Lord. So Eph. 2.5.6.7. he affirmeth that God hath quickened us in Christ who were dead in our sins & hath raised us up in him; that he might show in the ages to come the exceeding riches of his grace through his kindness towards us in Christ Jesus.

The inferior and subordinate end is that our salvation may hereby be firmly assured unto us, for now our salvation is not in us but in the hands of God, and it is grounded not on our own works and worthiness, but upon the righteousness and obedience of Jesus Christ, which is a most certain and firm foundation which will never fail us. And this the Apostle showeth Rom. 4.16. whereas he saith, that the coucnant of grace whereby we are assured of everlasting salvation is made by faith, that it might come by grace, and the promise might be sure to all the seed.

[§. Sect. 4] The parts of our justification are two, the remission of our sins, and the imputation of Christ's righteousness, for as in every natural man there is the corruption, guilt, and punishment of sin, and the absence or privation of holiness and righteousness, so in Christ we have a remedy for both: for the first by his passion and suffering: for the other by his actual obedience and perfect fulfilling of the law. And this is manifest Rom. 4.6.7. where the Apostle distinctly maketh mention, of the righteousness of Jesus Christ imputed without works, and of the forgiveness, covering and not imputing of sin. Neither was it sufficient for the obtaining of everlasting life and happiness, that our mediator should by his death make full satisfaction for our sins, both of commission and also omission, but also that he should cloth us with his active obedience, whereby we might appear perfectly righteous before God.

The truth hereof may further appear, if we consider first that our Savior Christ was not bound to fulfill the law for himself, because he was from the first moment of his conception assumed into the hypostatical and personal union with the second person in Trinity, and consequently was not only man but God also, and therefore not bound to any law, neither needing any legal righteousness being already endued with a far more excellent righteousness even the righteousness of God. So that either our Savior performed obedience to the law to no purpose, or else to this end that he might impute it unto us, and thereby indue us with such a most perfect and everlasting righteousness as might give unto us the right of eternal life.

Secondly, if only our sins were pardoned and we not not made partakers of Christ's active righteousness, our imputed righteousness should not excel the righteousness of Adam before his fall, for he neither committed sin of omission nor commission till he transgressed God's commandment in eating of the forbidden fruit; but we are made partakers of a more excellent righteousness by faith, then we lost in Adam, even the righteousness of God by the faith of Jesus Christ, as the Apostle speaketh Rom. 3.22. which consisteth not only in the absence of evil and sin, but in the prefence also of actual holiness and righteousness.

Thirdly and lastly (because it is my purpose only to touch this point by the way as not so properly belonging to this treatise) we are united unto Christ Jesus, and he is become our head and we his members, by reason of which union as he communicateth himself unto us, so also that which belongeth unto him as he is our mediator, and consequently not only his passive obedience whereby he hath made full satisfaction for our sins, but also his actual righteousness whereby he perfectly fulfilled the law.

And thus it appeareth that our justification consisteth of two parts, the first the remission of our sins for the full satisfaction of Christ by his death and sufferings, the other the imputation of his habitual and active righteousness.

The remission of sins is the first part of justification, whereby God forgiveth for the death and full satisfaction of Christ, all our sin both original and actual both in respect of the guilt and punishment, so as they shall never be imputed to our condemnation, neither in this life nor in the life to come. And of this the psalmist speaketh, Psal. 32.1. Blessed is the man whose wickedness is forgiven, and whose sin is covered. 2. Blessed is the man unto whom the Lord imputeth not iniquity. So the Apostle saith that God was in Christ, and reconciled the world to himself not imputing their sins unto them. 2. Cor. 5.19.

The imputation of Christ's righteousness is the other part of our justification, whereby God imputeth unto every believer the righteousness of the mediator Jesus Christ as if it were properly their own and performed by them, that being clothed therewith they may be perfectly righteous in God's sight, and so obtain the right unto everlasting life and happiness. And of this the apostle speaketh, Rom. 4.6. Even as (saith he) David declareth the blessedness of the man unto whom God imputeth righteousness without works. and Rom. 9.30. The Gentiles which followed not righteousness have attained unto righteousness, even the righteousness which is of faith. So Phil. 3.8.9. The Apostle saith that he accounted all things loss and judge them to be dung, that he might win Christ, and might be found in him not having his one righteousness which is of the law, but that which is of the faith of Christ, even the righteousness which is of God through faith. Ier. 23.6.

Now this righteousness of Christ is twofold, his habitual and inherent holiness and innocence, whereby he was free from all corruption and sin both original and actual; and endued with all holiness and purity of nature, from the first moment of his conception. And of this the Apostle speaketh. 2, Cor. 5.21. He that knew no sin, was made sin for us. and 1. Pet. 2.22. Who did no sin neither was there any guile found in his mouth. So Heb. 4.15. He is said to be without sin. And 1. Pet. 1.19. He is called the lamb undefiled and without spot. And himself challengeth the Jews John. 8.46. Which of you can rebuke me of sin. And this holiness being imputed unto us, is opposed to our original sin and natural corruption. The other is his actual righteousness, whereby he performed perfect obedience unto the law in all his thoughts, words, and deeds, through the whole course of his life. And this being imputed unto us, and becoming ours by reason of that union which is between Christ and us, is opposed unto our actual transgression, whereby we have broken the whole law of God both in omitting the duties which are commanded, and in committing the vices and sins which are forbidden.

The persons who are thus justified are all the faithful, and they only who do apply the righteousness of Jesus Christ unto themselves by a true and lively faith. And thus the Apostle doth limmitt and restrain it. Rom. 3.21.22. Where he saith that the righteousness of God is made manifest without the the law; to wit, the righteousness of God by the faith of Jesus Christ, unto all and upon all that believe. and 4.5. To him that worketh not but believeth in him that justifieth the ungodly, his faith is counted for righteousness. And our Savior hath promised, that whosoever believeth in him shall not come into judgment, but hath passed from death to life. John. 5 24.

The time when we are thus justified is first in this life as soon as true faith is begot in us by the ministry of the word, whereby we particularly apply unto our selves Christ Jesus and all his benefits, resting and relying upon him alone for our justification and salvation; the which shall be fully perfected at the day of judgment, when as our Savior Christ shall pronounce the sentence of absolution saying Come ye blessed of my father, take the inheritance of the kingdom prepared for you from the foundation of the world. Mat. 25.34.

CHAP. XLIX. That we are not justified by our works and merits.

[§. Sect. 1] A Nd so much briefly of the doctrine of Justification. Now we are to speak of and to answer such temptations as are suggested by our spiritual enemy, to the end that he may persuade us that we are notiustified, or that he may move us to seek for justification where it is not to be had, and so in the mean time neglect it where only it is to be found, and the alone means whereby it is to be enjoyed. In speaking whereof I shall not need to handle things so largely as those points which went before, partly because our justification doth inseparably follow our effectual calling, and therefore he that is assured of the one needs not to doubt of the other, partly because the most of those temptations which Satan suggesteth to impugn and make void our assurance that we are justified are already answered, namely those which concern the remission of our sins, and true faith in Jesus Christ, and partly because those temptations which Satan suggesteth into the minds of afflicted Christians are the self same which the limbs of Satan the antichrist of Roome and all his apostatical synagogue do hold and defend; and therefore I shall not need to entreat hereof at large because these points in controversy have been already and will be hereafter so copiously, learnedly, and religiously handled by others of greater abilities, and far more excellent gifts.

But let us come to the matter in hand. The temptations of Satan concerning this point are of two sorts; the first tend to persuade us to labor after and to rest upon an imperfect and maimed righteousness for our justification, whereby we can never be justified in God's sight, & so in the mean time he causeth us to neglect the alsufficiēt & most perfect righteousness of Jesus Christ by which alone we are justified before God and eternally saved; the other tend to make us doubt of our true justification, that so he may either make this gracious work of God frustrate in us, or else at least deprive our souls of that true consolation and peace of conscience, which dependeth upon the assurance of our justification.

[§. Sect. 2] For the first, he will labor to persuade us that it is not the righteousness of Jesus Christ, imputed unto us by God and apprehended and applied unto us by faith, whereby we are justified in God's sight, for this imputative righteousness is but merely putatiue and imaginacy but by that inherent righteousness which is in our selves; for Christ (will he say) did not fulfil the law & died, that this his righteousness & obedience should become ours by imputation, but he died for us to the end he might merit for us the spirit of God, which should infuse into us an inherent righteousness, & he shed his blood to the end that our good works being dipped and died therein, might become perfect and so justify us in God's sight; and therefore that we are not justified by faith alone, but by our other graces and virtues also, and our good works proceedding from them; neither by faith at all as it is an instrument which applieth Christ and his benefits unto us, but as it is a grace or virtue infused into our selves. Against which temptation it behooveth us most carefully to arm our selves as being most dangerous and pernicious, for it robbeth God and our savior Christ of the whole glory of our justification and salvation, and deriveth some, yea the greatest portion unto our selves, as being chiefly justified by our own means; and also it depriveth our souls of all true comfort and full assurance that we are justified & saved, by taking out of our hands the strong staff of our salvation, the perfect righteousness of Jesus Christ and by putting into them the weak reed of our own works, which will presently break and fail us, when we most rest upon it, and so we shall vnrecouerably fall into the horrible pit of deep desperation, when as we are abandoned of our chief hope, that is, when on the one side the huge weight of our grievous sins, and on the other side the great imperfection of our most perfect righteousness, and the filthy pollution of our most glorious works appear unto us.

And to the end that we may be the better enabled to resist this dangerous and damnable temptation, I will first show that we cannot be justified before the tribunal of God's judgment by our inherent righteousness & good works; and secondly that we are justified by faith alone as it only applieth unto us Christ Jesus his righteousness and obedience.

[§. Sect. 3] That we are not justified by our own works and righteousness, it manifestly appeareth both by plain testimonies of holy Scripture, and strong arguments which are grounded upon them. For the first, the Apostle plainly saith, that by the works of the law shall no flesh be justified in his sight, for by the law cometh the knowledge of sin: but now is the righteousness of God made manifest without the law, having witness of the law and the Prophets; to wit the righteousness of God, by the faith of Jesus Christ, unto all and upon all that believe. Rom. 2.20.21.22. So Phil. 3.9. He disclaimeth his own righteousness, & resteth upon the alone righteousness of Christ Jesus, which is made ours by faith for his justification and salvation. I have (saith he) counted all things loss and do judge them to be dung that I may win Christ, and might be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, even the righteousness which is of God through faith. Phil. 3.9. and Gal. 3.10.11. He affirmeth that as many as rest in the works of the law are under the curse; and that no man is justified by the law in the sight of God, it is evident because the just shall live by faith. So Rom. 4.5. To him that worketh not but believeth in him that justifieth the ungodly his faith is counted for righteousness. And our Savior Christ teacheth us to say and acknowledge when we have done all to our uttermost power which is commanded us that we are still unprofitable servants Luk. 17.10.

[§. Sect. 4] But unto these and such like manifest places it is answered, that the Apostle speaketh not of the works of the moral law, but of the ceremonies only, to which again we reply that no such frivolous distinction can be gathered out of the Apostles words, nay the plain contrary evidently appeareth, by his main scope and drift in his whole discourse of our justification, and also by some particular places. His chief scope is to beat down the pride of all, both Jews and Gentiles to the end that the whole glory and praise of our justification and salvation might be ascribed to the free mercy, grace, and goodness of God alone; now it is most certain that the moral duties are in themselves far more excellent then the ceremonial, and consequently more fit to puff us up with a spiritual pride, and to make us to rest in our selves for our justification, ascribing at least some part of the praise unto our own works and virtues; so that if the Apostle had only spokē of the works of the ceremonial law, man's pride should not be beaten down, neither should God have the whole praise of our salvation, and so his discourse should be vain, as not tending to prove & enforce that, for which end and purpose he chiefly undertakes it. Again this should nothing concern neither the Gentiles in former times, nor any true Christians since the coming of Christ, forasmuch as they did not nor do not, neither were nor are bound to observe the ceremonial law, & consequently could never once dream of obtaining righteousness by fulfilling the ceremonies; but they would rather ascribe the glory of their justification to their moral duties, to which they found themselves bound by the law of nature written in their harts, or do find themselves bound by the moral law of God written in his word; and therefore it was necessary for the beating down of their pride, and that they might ascribe the whole glory unto God of their justification and salvation, that the apostles in this discourse should prove that they were not justified neither by observing the law of nature written in their hearts, nor yet the moral law of God revealed in his word. Whereby it manifestly appeareth that howsoever the Apostle excludeth the works of the ceremonial law from being causes of justification, yet not them alone but the works of the moral law also.

[§. Sect. 5] But this may more manifestly appear by particular places wherein the Apostle plainly showeth that he speaketh not only of the ceremonial law, but of the moral law also. In the second chapter of the Epistle to the Romans, he plainly disputeth as well of the law of nature, to the obedience whereof the Gentiles were obliged as of the law given by Moses. Chap. 3.19.20. He saith that all the world are made culpable before God, and therefore by the works of the law shall no flesh be justified in his sight. Now if this consequence be good he speaketh not only of the ceremonial but of the moral duties, for the former belonged not to the gentiles, and therefore the neglect of them did not make them culpable, nor debar them of being justified by their own works.

Secondly Rom. 10.5.6. and Gal. 3.11.12.21.22.24. The Apostle putteth a plain difference between the righteousness which is by the law, and the righteousness which is by faith, and maketh a flatt opposition in the act of justification not between moral & ceremonial duties, but between doing and believing, faith and works.

Thirdly he saith, Eph. 2.8.9. that we are saved by grace through faith not of our selves, nor of works least any man should boast himself. If he had spoken only of works they might (though foolishly) have wrested it to ceremonies only seeing the Ephesians were not bound to the ceremonial law, as being strangers to the common wealth of Israel, as himself speaketh ver. 12. but whē he saith also not of our selves, he excludeth all whatsoever is in us from being the cause of our salvation, not only ceremonial but also moral duties. So writing to Titus he saith Tit. 3.5. Not by the works of righteousness which we had done but according to his mercy, he saved us, in which place we are necessarily to understand the works of the moral law; for Titus being a Grecian was not bound to observe the ceremonial law, and therefore he was not so much as circumcised as the apostle plainly affirmeth, Gal. 2.3.

Fourthly Paul speaketh of that law by which we come to the knowledge of sin, as appeareth Rom. 3.20. and 7.7.8.9. But the knowledge of sin came especially by the moral law, and therefore of this law the Apostle speaketh.

Lastly the Apostle speaking of the works of the law allegeth these sentences. Gala. 3.10. As many as are of the works of the law are under the curse, for it is written cursed is every man that continueth not in all things which are written in the book of the law to do them. So that he speaketh not of the ceremonial law alone but of the whole law of Moses and of all things contained in it. and ver. 12. And the law is not of faith, but the man that shall do those things shall live in them. Which cannot be understood of the ceremonial law alone, but of the works of the moral law yea of them especially.

Secondly it is answered that the apostle speaketh only of the works of those who are not regenerate nor endued with faith, and not of the regenerate and faithful. Which shifting cavil the apostle clearly taketh away, not only by applying his speeches unto all men without any limitation; but especially in that example of Abraham which he bringeth for this purpose; who though he were long before regenerate, endued with faith and exceeding plentiful in good works, yet he flatly excludeth all his works from being any causes of his justification. So Rom. 4.2. If Abraham were justified by works he had wherein to rejoice but not with God. and ver. 3. Abraham believed God and it was counted unto him for righteousness. 4. Now to him that worketh, the wages is not counted by favor but by debt. 5. But to him that worketh not, but believeth in him that justifieth the ungodly his faith is counted for righteousness.

[§. Sect. 6] And so much concerning the testimonies of scripture which manifestly prove that we are not justified by our works. The reasons which may be brought to the same purpose are exceeding many, but I will briefly touch, some few only. First justification is manifestly opposed to cōdamnation: & they are both judicial words used in civil courts, & therefore to be understood both judicially & not after a diverse manner. But to condemn signifieth not to infuse any fault or crime in to the person condemned; but to pronounce him guilty & faulty: And therefore to justify signifieth not to infuse righteousness into the person justified; but to declare, pronounce, & repute him as just & righteous. Secondly, by the same means whereby we obtain the remission of our sins, we are also justified & made righteous; but we obtain the remission of our sins not for our works or inherent righteousness, or any virtue that is in our selves, but by and for the alone merits, obedience, and full satisfaction of Christ, apprehended and applied unto us by a lively faith, as appeareth Rom. 3.25. And therefore by this means alone we are also justified.

Thirdly, whosoever are justified freely by grace they are not justified by their own merits, works, or inherent righteousness: but the scriptures testify that all the faithful are justified freely by God's grace, as appeareth Rom. 3.23.24. All have sinned and are deprived of the glory of God. And are justified freely by his grace, through the redemption that is in Christ Jesus. So Eph. 1.7. By whom we have redemptiō through his blood, even the forgiveness of sins according to his rich grace. and 2.8. By grace are you saved through faith, and that not of yourselves, it is the gift of God. and Tit. 3. not by the works of righteousness which we had done, but according to his mercy he saved us &c. 7. That we being justified by his grace should be made heirs according to hope of eternal life. And therefore none are justified by their own merits, works, or inherent righteousness.

Lastly, the apostle Paul himself gathereth many absurdities which would follow this doctrine of iustificatiō by works: first that our faith should be vain, and the promise of God void, Rom. 4.14. Secondly that Christ Jesus should die in vain if we have righteousness by the law. Gal. 2.21. Thirdly that we should have cause of boasting and glorying in our selves. Eph. 2.9. for if a man were justified by his own inherent righteousness, he should have whereof to glory, and so God should be robbed of the whole praise of our salvation. Rom. 4.2. But the Lord of purpose hath justified us freely of his grace, and not for our works and inha rent righteousness, that all glorying in our selves might be excluded: as appeareth Rom. 3.27. Eph 2.9. Fourthly it would follow hereupon that we should still be under the curse of the law, which is denounced against all who continue not in all that is written in the book of the law to do them, as the Apostle reasoneth Gal. 3.10. Fifthly that the obedience and satisfaction of Christ should be maimed and imperfect, unless it were patched up with our own righteousness: the contrary whereof the Apostle affirmeth Heb. 7.25. namely that he is able perfectly to save all them who come unto God by him. Lastly, hereupon it would follow that we should continually waver in doubting, in respect of our manifold corruptions and imperfect righteousness, and should have our souls deprived of that peace of conscience which followeth justification by faith, as it is Rom. 5.1. Lastly with the Jews we shall bring our selves into most certain danger of being rejected and cast of, from being the people and Church of God, if with them we go about to stablish our own righteousness, in the mean time not submitting our selves to the righteousness of God, which is of faith in Jesus Christ, as it is Rom. 10.4.6.

CHAP. L. That faith alone justifieth.

[§. Sect. 1] A Nd thus much concerning the first point, namely that we are nor justified by works: the second is that we are justified by faith alone: whereby we are not to understand that faith by it own virtue, or as it is a faculty, habit, work or action in us, doth justify us, but as it is the alone instrument whereby we do apprehend & apply unto us Christ Jesus, his righteousness & obedience, by which only righteousness which is out of our selves in Christ as the proper subject thereof, being offered in the word and Sacraments, and applied by faith we are justified in God's sight, as appeareth Phil. 2.9. Secondly whereas we say that faith alone justifieth, we do not understand such a faith, as is alone without works, charity, and other sanctifying graces, which were nothing else but imaginary dead, and but as it were a carcass of faith which breatheth not; but that amongst all other graces, virtues & faculties of the soul faith alone, and not any of thē is the instrument whereby we apply Christ Jesus unto us, who being thus applied doth justify us.

Otherwise we affirm that other graces of God's spirit and even good works which is a fruit of them all, do necessarily accompany our justification, not as instruments or causes thereof, but as inseparable effects and fruits thereof. So that howsoever we exclude works from the act of justifying, yet we necessarily require them in the subject or person justified; we affirm that faith alone justifieth, but we deny that such a faith which is alone doth justify us; we maintain that we are justified by faith alone without works, but with all we affirm that faith which is without works doth not justify us as being dead, false and imaginary. This may be made plain by some similitudes: to the being of an honest man there is necessarily required honest actions, not as causes but as effects, neither are his honest actions the cause of his honesty, but his honesty the cause of his honest actions; to a living man there is necessarily required as well breathing which is an action or effect of life, as the soul which is the cause thereof, and so to a justified man there is necessarily required, as well good works which are the effects of justification, as faith which is the instrumental cause thereof; for faith and works are never severed in the subject or party justified, although they are disjoined in the act of justifying. So the eye only seeth and not the forehead, but yet the eye severed from the forehead seeth not, because it is but a dead eye, the hand writeth and not the body, but the hand severed from the body writeth not, because it is a dead hand. The foot goeth and not the head or heart, but the foot which is severed from the head or heart goeth not, and so faith only justifieth, and not hope, not charity, not works, but the faith that is severed from hope, charity, and works, justifieth not, because it is but a dead faith; as therefore when we say the eye only seeth, the hand only writeth, the foot only walketh, our meaning is not that these parts being alone, and severed from the rest, see, write, and walk, but that amongst all other parts, the action or function of seeing belongeth peculiarly unto the eye, writing to the hand, walking to the foot: so when we say that only faith justifieth, our meaning is not that the faith which is alone, and severed from other graces and the fruits of them good works, justifieth; but that amongst all other graces this act of justifying peculiarly and properly belongeth unto faith, and not to any other grace, virtue; or works.

[§. Sect. 2] Now that that faith alone, in this sense understood, justifieth, appeareth plainly, both by testimonies of scripture and apparent reasons. For the first, it is manifest, Rom. 3.28. where after long disputation concerning this point, the Apostle expressly concludeth thus. Therefore we conclude that a man is justified by faith without the works of the law. And chap. 4. verse. 5. To him that worketh not, but believeth in him, that justifieth the ungodly, his faith is counted for righteousness. So Gal. 2.16. Know that a man is not justified by the works of the law but by the faith of Jesus Christ: even we I say have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law, because by the works of the law, no flesh shall be justified. And cap. 3.11. And that no man is justified by the law in the sight of God, it is evident: for the just shall live by faith. 12. And the law is not of faith. And hence it is that the righteousness of Christ, whereby we are justified is called the righteousness of faith. because faith is the only instrument, which appehendeth and applieth this righteousness unto us, for our justification.

[§. Sect. 3] The reasons to prove that faith alone justifieth are diverse. First, that which alone applieth unto us Christ Jesus and his righteousness, that only justifieth us: but faith alone applieth unto us Christ Jesus and his righteousness, and not hope, charity, or any other grace: and therefore faith alone justifieth.

Secondly, that which only maketh the promises of the Gospel firm and sure unto us, that alone justifieth us; but faith alone resting upon God's mercy and Christ's merits, maketh the promises of the Gospel firm and sure unto us (which would be most uncertain if they should depend on the condition of our works and worthiness; seeing they are most imperfect, and we most corrupt and unworthy of God's least mercy; as the Apostle plainly showeth. Rom. 4.16. Therefore it is (namely the covenant of grace) by faith, that it might come by grace, and the promise might be sure to all the seed: and therefore faith alone justifieth us.

Lastly, our Savior Christ John. 3.14.15. maketh this comparison. As Moses lift up the serpent in the wilderness, so must the son of man be lift up, that whosoever believeth in him should not perish but have eternal life. From which we may thus reason; As the Israelites who were stung with fiery serpents, were cured not by any outward means of physic and surgerie, or anything in themselves, save only by looking upon the brazen serpent, which for this purpose was set up by God's commandment; so we being stung of the old serpent, with the sting of sin cannot be cured by any means without or within our selves, but by beholding the true substance Christ Jesus, signified by this shadow, with the eye of faith.

And thus have I proved, first that we are not justified by our works, and inherent righteousness; and secondly that we are justified by faith alone: not as it is the chief and principal cause, for in this respect God justifieth; not as it is the matter or meritorious cause of our justification, for in this respect the merits and righteousness of Jesus Christ justifieth us; but as it is the alone instrument and only cause in us which applieth that meritorious cause unto us, whereby alone we are justified in God's sight.

[§. Sect. 4] Secondly, the tempter will object, that this imputed righteousness we speak of, is but imaginary, and a vain fantasy; as if a man who were defiled with dirt should be reputed clean by the imputation of another's cleanness, or as if a beggar should be esteemed rich, by imputation of another's wealth. To which we are to answer, that the imputation of Christ's righteousness unto us, is no imaginary dream, but a matter plainly expressed in God's word, as also the not imputation of our sins is therein specified. In the fourth of the Romans this word is used by the holy Ghost an eleven times. So verse. 3. Abraham believed God and it was imputed unto him for righteousness. And verse. 4. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is imputed for righteousness. And verse. 6. Even as David declared the blessedness of the man unto whom God imputeth righteousness without works. And verse. 8. Blessed is the man to whom the Lord imputeth not sin, &c.

[§. Sect. 5] Yea will the tempter say, it is true that we are justified by imputed righteousness; but not by the righteousness of Christ, which is out of our selves; but our faith, which is formed and perfected with charity, and other graces, and good works is imputed for righteousness: or more plainly, God accepteth of the works of the faithful, and their inherent righteousness, though imperfect and unworthy in themselves, for and through Christ, for such righteousness which may justify us in his sight. For the answering of which objection we are to know, that this word imputing, or imputation, is taken two ways in the Scriptures: first when as the thing imputed is in our selves, and so it is said Psal. 106.31, that the fact of Phinehas was imputed unto him for righteousness; so Rom. 5.13, But sin is not imputed while there is no law. Secondly, when as the thing imputed is out of our selves; and of this, mention is made Levite. 17.4. and Numb. 18.27. And in this latter sense the word is to be understood in the doctrine of justification, and not in the former. For our sins were imputed unto Christ, when he offered himself to stand in our place, to pay our debt and to make full satisfaction to his fathers justice, by suffering those punishments which we by our sins had deserved; in which respect the Scriptures say that he was reputed amongst the wicked, Mar. 15.28. and that he was made sin for us, 2. Cor. 5.21. not by infusion of our sins and corruptions into his most holy nature, but by imputation only. And contrariwise, we are made just or justified not by infusion of inherent righteousness into us, but by imputation of Christ's righteousness, when as believing in him, notwithstanding that our nature is still defiled with sin and manifold corruptions, through the mere mercy and free grace of God for the merits and obedience of Christ we are reputed just, as though we had never committed sin, and had performed perfect obedience unto God's commandments, and so adjudged heirs of everlasting life.

So that this imputation consisteth not in God's reputing of us just, in respect of our inherent righteousness infused into us; but in the free mercy and grace of God, which for Christ his sake covereth our sins, which are indeed inherent in us, so as they shall never be imputed unto us for our condemnation, & imputeth unto us the righteousness which is not in us but in Christ, wherewith being fully possessed, he reputeth of us as most innocent and perfectly righteous.

[§. Sect. 6] Now, that imputation is to be understood in this latter sense, it is most manifest where y ^e Apostle Paul setteth down the word in both these senses, denying that in this doctrine of justification it is to be understood of the former, and affirming it of the latter. To him (saith he) that worketh, the wages is not imputed by favor, but by debt (namely, because he hath merited it by his own righteousness) 5. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted or imputed for righteousness; even as David declareth the blessedness of the man unto whō God imputeth righteousness without works. In which words he plainly showeth, that there is a kind of imputatiō which hath his ground or foundation in works and inherent righteousness, and this he affirmeth is not of grace. And that there is another kind of imputation, which hath not it ground and foundation in him to whom it is made, but in the free mercy of God justifying the wicked without his works, and therefore not only destitute of inherent righteousness whereby he might be justified, but also guilty of inherent corruption and actual transgression, whereby he might be condemned if God should enter into judgment with him. So also he plainly affirmeth Eph. 2.8, that we are saved by grace through faith, and that not of our selves; it is the gift of God. 9. Not of works, least any man should boast himself.

[§. Sect. 7] Secondly, this may be proved by the example of Abraham, upon which the Apostle in the former place insisteth; for by that imputed righteousness whereby he was justified, we are also justified: but the Apostle plainly affirmeth that this imputation was not of Abraham's inherent righteousness, with the which notwithstanding he was plentifully endued; for (as he saith) if Abraham were justified by works, he had wherein to rejoice, but not in God; but that Abraham believed in God, and this was counted to him for righteousness, as it is Rom. 4.2.3: and therefore we are not justified by our works and inherent righteousness, but by the righteousness of Christ imputed unto us.

[§. Sect. 8] Thirdly, that righteousness which justifieth us, must consist in perfect obedience and fulfilling of the law of God, in that exact manner and measure which God's justice doth require: but this cannot possibly be done by any righteousness which is in us, which is most imperfect and mingled with many sins and corruptions, for in many things we sin all, as it is I am. 3.2. and he that saith he hath no sin is a liar, as John speaketh 1. ep. 1.8. and our best righteousness is like a polluted clothe, as it is Esa. 64.6. but by the alone righteousness of Jesus Christ, which being imputed unto us is sufficient to answer and satisfy God's exact and most perfect justice. That our righteousness whereby we are to be justified must be perfect, and such as the law and exact justice of God requireth, it appeareth Rom. 3.31. whereas the Apostle plainly affirmeth, that when faith is imputed unto righteousness, the law is not made void, but rather confirmed and fulfilled. Do we then (saith he) make the law of none effect through faith? God forbid. Yea we establish the law. But this cannot be done by our righteousness, which is imperfect and mingled with innumerable sins, but by the alone most perfect righteousness of Jesus Christ imputed unto us. Again, the Lord hath commanded and straitly charged, that in our civil judgments the righteous shall be justified, and the wicked condemned, Deut. 25.1. And the wise man saith, that he that justifieth the wicked, and he that condemneth the just, even they both are abomination unto the Lord, Pro. 17.15. And the Prophet Isaiah denounceth a woe against them which commit this sin, chap. 5. verse. 23. Now, shall the Lord require this of us, and shall we think that he whose will is the rule of justice, will justify any whose righteousness is imperfect, and not according to his law? No, he hath told us, that it is more easy that heaven and earth should pass away, than that one title of the law should fall vnaccomplished, Luk. 16.17. And therefore let us not trust unto our own imperfect righteousness, but wholly rest upon the alone righteousness of Jesus Christ by a lively faith for our justification. For he is the Lord our righteousness, Jer. 23.6. In him we have righteousness and strength, Esa. 45.24. He is made unto us of God wisdom, righteousness, sanctification and redemption, 1. Cor. 1.30. By his obedience many are made righteous, Rom. 5.19. And that which was impossible to the law, in as much as it was weak because of the flesh, God sending his son in the similitude of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us; as it is Rom. 8.3.4. In a word, in him alone we have all our righteousness, in him we shine gloriously in the sight of God, and he is that bright shining Sun of righteousness, from whom we borrow all our light, without whose rays of holiness we should remain in the darkness of our sins and corruptions.

Lastly, the Apostle setteth down the form of our justification, namely, the imputation of our sins unto Christ, and the imputation of his righteousness unto us. 2. Cor. 5.21. He which knew no sin was made sin for us, that we might be made the righteousness of God in him. As therefore Christ was made a sinner for us, so we are made righteous before God in him; but Christ Jesus was not made a sinner for us by infusion of our sins and corruptions into his nature (for he was always most holy, pure, undefiled and without sin, as the Apostle witnesseth of him) but by imputation only, as being our surety who had taken upon him to discharge all our debt: and therefore in like manner we are made righteous, not by infusion of righteousness, but by imputation only.

[§. Sect. 3] Now whereas they object, that to be justified by imputation is but an imaginary mockery, as if a poor man should be reputed rich; to this we are to answer, that it is but a frivolous cavil: for we do not teach that God esteemeth and reputeth us righteous, being wholly defiled with sin and quite destitute of all righteousness; but that he maketh us perfectly righteous, by washing away our sins with the precious blood of Christ, and by applying and appropriating unto us his perfect righteousness and obedience by virtue of his spirit principally, & a lively faith instrumentally, whereby we are united unto Christ and become members of his body, and consequently have right and full interest unto all that which this our head hath done for us; and so being made partakers of his righteousness and merits, God reputeth us as we are in truth perfectly just and righteous. If a man being poor and far in debt should be accounted and reputed exceeding rich and nothing indebted, it were indeed but a mere imagination. But if another of great sufficiency should take upon him to be his surety, and not only discharge all his debts, but should bestow upon him great sums of money and much treasure, this man whatsoever he was before time in himself, may now be esteemed rich and out of debt. So if we (as we are far indebted to the justice of God and exceeding beggarly, yea stark naked of all righteousness) should be reputed as we are thus in our selves righteous and nothing indebted, it were but a mere mockery; but seeing our Lord and Savior Jesus Christ hath taken upon him to be our surety who is himself all-sufficient, and seeing he hath perfectly and fully answered all our debts wherein we were engaged to God's justice; and not only so, but also hath communicated and bestowed upon us the infinite rich treasures of his righteousness and obedience, giving unto us full interest and possession hereof, outwardly by his hand-writing of the Gospel, and his Sacraments as seals annexed thereunto, and inwardly by the virtue and cooperation of of his spirit applying them unto us: and lastly, seeing we also have received the full assurance of all this heavenly and spiritual rich treasure by the hand of faith, we are in truth quite out of debt, and exceeding rich with his righteousness which is now become ours, and therefore are so reputed and esteemed in the sight of God.

CHAP. LI. Satan's temptations moving the weak Christian to doubt of his justification, answered.

[§. Sect. 1] A Nd so much for answering Satan's temptations, whereby he laboreth to persuade us to rest upon a false and imperfect righteousness for our justification: now we are briefly to speak of those which he suggesteth into the minds of weak Christians, to the end that he may make them doubt of their justification, that so he might (if it were possible) make frustrate this work of God, or at least rob their souls of all comfort and peace of conscience, which always accompanieth the assurance of our justification; for being justified by faith, we have peace towards God through our Lord Jesus Christ, as the Apostle speaketh, Rom. 5.1. First therefore he suggesteth that our justification is an action of God, and therefore unknown to us; so that we cannot possibly attain unto any certain knowledge that we are justified of God, unless he assure us hereof by some special and extraordinary revelation.

For the answering whereof, we are to understand that this act of God in justifying a sinner, is as clearly revealed ordinarily in the Scriptures, as any other thing concerning our salvation, and that every true believer may as certainly conclude by undoubted arguments grounded on God's infallible truth, that he is justified before God, as by natural reason he can prove that he liveth and breatheth. For first our effectual vocation and justification are inseparably linked together by the Apostle Rom. 8.30. So that whosoever can prove that he is effectually called, he may also most certainly infer that he is justified. But every true believer may come to the certain knowledge that he is effectually called (as before I have shown at large) and that not by any special revelation, but by the will of God, revealed in his word by the inward testimony of God's spirit, and the undoubted signs of effectual calling, which he observeth in himself; and therefore without any particular revelation we may attain unto the assurance also that we are justified, that is, that our sins are pardoned for the merits and full satisfaction of Jesus Christ, and we clothed with his righteousness.

Secondly, whosoever can come to the assurance that he hath a true and lively faith, he may also be assured that he is justified; for it is the nature and an inseparable property of true faith, to apply unto the believer Christ Jesus and his righteousness, whereby he is justified before God; and hence it is that the Scriptures plainly affirm that we are justified by faith and not by anything else which is in us, as before I have sufficiently shown. But we may come to the certain assurance that we have a true faith, by the undoubted signs and inseparable fruits thereof, which we may discern in our selves (as hath been already plainly proved) though we never have any special revelation: And therefore without any such particular revelation we may attain unto the certain assurance that we are justified in God's sight.

Thirdly, that which the Gospel assureth us of, we need not to make any doubt thereof, or once call it into question: but the Gospel assureth us, that whosoever believeth in Christ Jesus, and truly repent them of their sins, shall be made partakers of all the gracious promises of life and salvation therein contained; So John. 3.16. God so loved the world that he hath given his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. And chap. 5.24. Verily, verily, I say unto you, he that heareth my word and believeth him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. And Matth. 11.28. Come unto me all ye that labor and are laden, and I will ease you. And therefore whosoever believe in Jesus Christ, approving their faith to the world and their own consciences, to be true and unfeigned, by the fruit thereof, unfeigned repentance, he may assure himself of all the gracious promifes of the Gospel, and consequently of the remission of his sins, and his justification for the merits and righteousness of Jesus Christ.

Lastly, the Lord hath not only after a general manner propounded these promises unto us, and left us to our own liberty to believe or not to believe them, but he hath bound us to the performance of this duty by his express commandment, Mark. 1.15. Repent and believe the Gospel. And 1. John. 3.23. This is his commandment that we believe in his son Jesus Christ, that is, that we do not only after a general manner believe that he is the savior of mankind, but that we believe that he is our savior, who hath redeemed, justified, and will most perfectly save us, and rest wholly upon him alone for our salvation. And he that thus believeth, needeth no other arguments to assure him that he is justified and shall be saved; for he hath the witness in himself, even the testimony of God's spirit, crying in his heart Abba father, and bearing witness unto his spirit that he is the child of God: and not to believe this is to make God a liar, because we will not believe the record that he hath witnessed of that his son, as the Apostle speaketh. 1. John. 5.10. Yea (as before I have shown at large) he hath added unto the hand writing of his word, which containeth also his oath for our better confirmation, his sacraments; whereby he particularly conuayeth and giveth unto every believer, as it were proper possession of Christ Jesus and all his benefits, to the end that there should be no place left to doubting, nor any need of any particular revelation, for our further assurance.

[§. Sect. 2] Secondly, Satan will suggest that those who are justified are made just, and those who are made just do continually the works of righteousness; but thou, will he say to the humbled sinner, continuest still in thy corruptions, and thy wickedness cleaveth fast to thee, and compasseth thee about; and instead of doing the works of righteousness, thou continually heapest up the full measure of thy sins; yea thy best actions are so stained with imperfections and so full of infirmities, that they justly provoke God's wrath against thee.

To which we must answer, that indeed whosoever is justified is made just, but not by infusion of inherent righteousness into our selves, but by imputation of Christ's most perfect righteousness, as before I have shown; for hereby our sins are pardoned, he having taken them upon himself, and satisfied God's justice by suffering those punishments which we had deserved; and also he hath perfectly fulfilled the law, that he might make us partakers of his active obedience; and so imputing both unto us, hath made us perfectly just and righteous in God's sight.

So that now the Lord doth not require obedience to his law at our hands, to the end that we should be justified in whole or in part, by our own righteousness; neither are we to this end to observe God's commandments, that we may offer unto God our works and inherent righteousness, desiring thereby to be justified; for, as I have shown, our best righteousness is imperfect, and mingled with manifold corruptions, so as it would rather condemn us, then justify us, if the Lord should examine it according to the exact rule of his most perfect justice: but we offer unto God for our justification, the most perfect righteousness and full satisfaction of Jesus Christ, which by his merits and sufferings he hath once made for us, desiring thereby wholly and only to be justified and saved.

[§. Sect. 3] As for our works and inherent righteousness, they are not causes but effects and fruits of our justification; neither is it possible that we should do any good work acceptable in God's sight, till we are justified, and reconciled unto God in Jesus Christ, for our works cannot please him, till our persons please him, and whatsoever we do, before faith hath purified the heart, it is sin and odious in the sight of God: but as soon as we have faith begotten in us, presently it apprehendeth, Christ and his righteousness, whereby we are justified, and then being justified, faith worketh by love and bringeth forth in us the fruits of sanctification; which though they be mingled with much corruption, and manifold imperfections, yet God in Christ accepteth of them as perfect, and will crown them with glory, and immortality.

Neither doth the Lord now require of us, that we perfectly at once shake off all our corruptions, but that we labor as much as in us lieth, to mortify and subdue them according to the measure of his grace, and holy spirit, which he hath bestowed on us; he doth not straightly command that we should instantly banish and expel sin from dwelling in us, but that we do not suffer it to reign in us, nor willingly obey the flesh in the lusts thereof, submitting our selves unto sin, as servants and vassals to their Lord and master; he doth not enjoin us that we should wholly vanquish our corruptions, and obtain a full victory over them, but that we proclaim open wars against them, and manfully fight and strive under the conduct of his spirit, against the flesh, and the sinful lusts thereof; and when we are taken captive of sin, that we labor to attain unto our former freedom, in the mean time sorrowing and groaning under the heavy weight of our corruptions, and crying out with the Apostle, wretched man that I am, who shall deliver me from the body of this death; and that we confess our miserable estate unto our captain and leader Jesus Christ, desiring him to assist us with the power of his holy spirit, that thereby we may be freed out of the hands of these our spiritual enemies, whose bondage and captivity is so irksome and grievous unto us. Neither doth the Lord now require that we perform absolute and perfect obedience to his commandments, but that to will be present in us, that we consent and approve his law to be good and delighting in it concerning the inner man, that we desire and endeavor to perform that good we cannot, and forgetting that which is behind, endeavor our selves to that which is before, and follow hard towards the mark, though we cannot attain unto the end of our race, till we come to the end of our lives. Finally, the Lord doth not require of us a whole harvest of goodness and righteousness, but the first fruits thereof; he doth not stand so much upon our actions, as upon our affections, upon the perfection of our works, as upon the alacrity of our willes, and integrity of our hearts; the righteousness which he requireth is an humble confession of our unrighteousness, a sincere hatred of our sins, a holy endeavor in the use of the means to mortify our corruptions, and to rise from the death of sin, to holiness and newness of life; which whosoever can offer unto God, they may assure themselves that they shall be accepted through Christ, as righteous in God's sight, notwithstanding their manifold imperfections and corruptions.

CHAP. I. Of Sanctification, and the causes thereof.

[§. Sect. 1] A Nd so much for the answering of such temptations of Satan as concern our justification. Now we are to speak of our sanctification, which is the next effect of God's election, and inseparably joined with our justification: wherein I will observe my former order, first setting down the doctrine of sanctification, and then answering those temptations of Satan which do most impugn it.

For the first, Sanctification is an action of the whole Trinity, whereby the believer already justified, is by little and little renewed according to God's image in holiness and righteousness, 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 diverse names and phrases; for it is called regeneration, the new birth, renovation, 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 himself, who as he alone justifieth us and freeth us from the guilt and punishment of sin, so he only sanctifieth us and delivereth us from the tyranny of sin, so that it shall no longer reign in our mortal bodies, freeing us in such measure as pleaseth him from our natural corruptions, which heretofore wholly ouerswayed us. And this appeareth by plain testimonies of holy Scriptures. John 1.13. It is said that the faithful are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. So Ephes. 2.10. we are said to be God's workmanship, created in Christ Jesus unto good works: which phrase the Apostle useth to note unto us, that as God only did create us, so he only doth renew and regenerate us. The Lord likewise doth appropriate this work unto himself as belonging to another. Ezech. 36.26. A new heart will I give 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 give you an heart of flesh. And hence it is that the Apostle desiring the sanctification of the Thessalonians beggeth it at God's hand, 1. Thes. 5.23. The very God of peace sanctify you throughout. And David finding the want hereof in himself, hath his recourse unto God. Psalm. 51.10. Create in me a clean heart O God, and renew a right spirit within me. So that as God doth begin in us this work of sanctification, so likewise he doth accomplish and finish it. And therefore as we are wholly to ascribe unto God our election, vocation and justification, so also our sanctification, that he may be all in all in the work of our salvation. For as he only formed us, so he only can reform us, as he is the author of our natural generation, for by his blessing we have our being, so also of our spiritual regeneration, for by his spirit only we are renewed. Neither must we imagine that it is in man's power to renew himself, no more than to beget himself: for as well may the Blackmoore change his skin, or the Leopard his spots, as we do good who are accustomed to do evil, Ierem. 13.23. yea, as easily may the dead man raise himself, as we may raise our selves from the death of sin to newness of life, Eph. 2.1. It is only the water of God's spirit that can wash away our Ethiopian blackness, and turn our spotted uncleanness into snowie whiteness; it is only the God of life that can make us rise from the death of sin to newness of life.

But here it may be demanded, that if sanctification be wholly the work of God, and not in our own power, why do the Scriptures exhort us to sanctify our selves, to mortify our sins, and to walk in newness of life? I answer, that though sanctification be wholly from God, yet these exhortations are necessary; for he worketh this work in us, not as in stocks and stones, but as in reasonable creatures, of whom he requireth consent of will, desire and endeavor in the use of the means ordained of God, for the beginning and perfecting of this work of sanctification in us. And although this will, desire, and endeavor, be his work likewise, yet these exhortations to godliness are to good purpose; for with the exhortation God joineth the operation of his spirit, and whilst he commandeth us, he giveth power also to perform that which he commandeth; whilst he exhorteth us to sanctification, he himself sanctifieth us with his spirit.

[§. Sect. 2] Now further we are to know, that as all other works of God which he exerciseth towards his creatures, so this work of sanctification likewise is common unto the three persons in the Trinity: for first God the Father sanctifieth us by giving us his son and sending his spirit, and therefore this work is ascribed unto him, Tit. 3.5. Eph. 2.4.5. God the son sanctifieth us, by mortifying our sins by virtue of his blood, purging our consciences from dead works, that we may serve the living God, and by virtue of his resurrection raising us also from the death of sin to newness of life: and lastly, by his death hath merited for us God's spirit, and rising again hath sent him unto us, whereby we are regenerate: and therefore he also is said to have sanctified us, and God is said to have sanctified us in him, Eph. 5.26. 1. Cor. 2.11. God the holy Ghost also sanctifieth us, by applying the virtue of Christ's death and resurrection unto us, and so immediately beginneth, continueth, and perfecteth this work in us, and therefore most usually in the Scriptures this work is ascribed unto him, John. 3.5, 6. Act. 11.16. Tit. 3.5.

And thus it appeareth that God himself is the principal and only efficient cause of our sanctification; upon which point I have the longer insisted, to the end that we should not in this work rest upon our own strength, for then we shall be subject to many discouragements, and lie open to innumerable temptations, grounded upon our small measure and slow progress in our sanctification, as also upon the great difficulties and manifold discouragements, which both stay us in the birth, and hinder our full growth in true godliness; all which in respect of our own power prove this work not only hard, but even impossible for us to be perfected and accomplished. But rather that we rely our selves upon the Lord's infinite power and gracious promises, whereby we are assured, notwithstanding our own exceeding weakness, that he will not only begin, but also finish and perfect this good work in us.

[§. Sect. 3] And thus much concerning the principal efficient cause of our sanctification: the motive cause which moved the Lord to sanctify us, was his own mercy and Christ's merits. The first is expressed by the Apostle 1. Pet. 1.3. whereas it is said, that God according to his abundant mercy hath begotten us again, &c. The other is implied by Paul Eph. 2.5. where he saith, that God hath quickened us in Christ; who by his death merited not only the remission of sin for us, but also God's spirit, whereby we are sanctified. So that it was not any good inclination unto holiness in us, or anything else wherein we excelled others, which moved God to sanctify us, for we were all alike the children of wrath and dead in our sins, but only his own boundless mercy and the all-sufficient merits of Christ our Savior, were the only causes which moved the Lord to give us his spirit, whereby we are regenerate and raised from the death of sin to holiness and newness of life. And therefore let us not arrogate the praise of our sanctification in whole or in part unto our selves, but ascribe all the glory to God who is the sole author and finisher of it.

[§. Sect. 4] The instrumental causes of our sanctification, are either external or internal; the external are first the word of God, of which our Savior speaketh John. 15.3. Now are you clean through the word which I have spoken unto you. And cap. 17.17. Sanctify thē with thy truth: thy word is truth. So the Apostle James chap. 1.18. Of his own will begat he us with the word of truth, &c. And the Apostle Peter affirmeth, that we are borne anew not of mortal seed, but of immortal by the word of God, &c. The word of God therefore is an instrumental cause of our sanctification. In which respect also the Ministers, by whose ministry we are converted and regenerate, are said to be our spiritual fathers who have begotten us unto God: as appeareth 1. Cor. 4.15. and Philem. verse. 10. in both which places Paul challengeth this title unto himself. Another external cause of our sanctification are the Sacraments, especially the Sacrament of Baptism; whereof it is that Ananias saith unto Paul Act. 22.16. Arise and be baptized & wash away thy sins. So Eph. 5.26. it is said that Christ gave himself for his Church, that he might sanctify it and cleanse it by the washing of water through the word. The which places as they are to be understood principally of the washing of justification, whereby we are purged from the guilt and punishment of sin; so also of the washing of sanctification, whereby we are cleansed from the sins and corruptions themselves.

The internal instrument of our sanctification is a lively faith, without which the other outward instruments are ineffectual, in those who are of years; neither must we think that the bare action of hearing, or the outward washing, take away our sins and corruptions, unless the word and things signified in the Sacraments be applied unto us by a true faith. For the word which we hear profiteth not, unless it be mixed with faith in those that hear it, Heb. 4.2. And unless those that are capable of faith believe with all their heart, it is to no purpose to be baptized, Act. 8.37: and therefore unto the other we must join this instrument of a lively faith, if we would attain unto true sanctification. For faith purifieth the heart, and is fruitful in the works of love, as the Scripture speaketh.

[§. Sect. 5] And thus have I set down the efficient causes of our sanctification; in the next place let us consider of the manner how this work is wrought in us. For the understanding whereof we are to know, that we being united unto Christ, principally by God's spirit, and instrumentally by a lively faith, and so made members of his mystical body, do participate the virtue of his death, burial, and resurrection, whereby not only our justification but also our sanctification is derived unto us. For first, by virtue of his death our sins are mortified, and our corruptions crucified together with him: as appeareth Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Secondly, by virtue of his burial, this death of sin is as it were further continued, and thereby our sins and corruptions are more and more subdued and kept under, that they cannot rise and rebel against the spirit. And of this the Apostle speaketh Rom. 6.3. where he saith, that we are buried with Christ into his death. Thirdly, by virtue of his resurrection there is a quickening power derived into us, whereby we are revived and raised up from the death of sin to holiness and newness of life. And of this mention is made Coloss. 2.12.13. where it is said, that as we are buried with Christ, so likewise we are raised up and quickened together with him: and Rom. 6.4. the Apostle saith, that we are buried with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life.

[§. Sect. 6] And this is the manner according to which God worketh sanctification in us; now we are briefly to speak of the other causes, as they lie in order. The material and formal causes of our sanctification may best be considered in the parts thereof. The final cause is twofold: God's glory, which is the chief and principal cause of our sanctification; and the eternal salvation of those who are sanctified, which is subordinate to the other. For the first, that God's glory is the end of all our good actions and holy conversation, it appeareth Mat. 5.16. Let your light so shine before men that they may see your good works, and glorify your father which is in heaven. So 1. Pet. 2.12. Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see glorify God in the day of visitation. And the Apostle Paul willeth us, that we do all things whatsoever to the glory of God, 1. Cor. 10.31.

For the other, we are therefore sanctified that we may be saved, and also be assured of our salvation: and this we may gather out of the Apostles words Tit. 3.5.7. where he saith, that God hath saved us by the washing of the new birth, and renewing of the holy Ghost, that we should be made heirs of eternal life. Neither can we ever enjoy everlasting happiness, unless we be regenerate, according to that John. 3.3. Except a man be borne again, he cannot see the kingdom of God. So the Apostle saith, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit vncorruption, 1. Cor. 15.50. And Apoc. 21.27. it is said, that no unclean thing shall enter into God's kingdom: and therefore the Apostle Heb. 12.14. useth this as an effectual argument to move us to embrace sanctification, because without this holiness no man shall see the Lord. On the other side, if we be regenerate and show the fruits thereof in a holy conversation, by dying to sin and rising again to newness of life, then may we be certainly assured of our salvation: and therefore the Apostle willeth us by these works of holiness to make our calling and election sure, affirming that if we do these things we shall never fall. 2. Pet. 1.10.

CHAP. II. Of the effects, subject, object, and time of our sanctification.

[§. Sect. 1] T He principal effects of our sanctification, are a detestation of our former sins in which we have taken our pleasure and delight, and an hearty love of righteousness and holiness, which before our regeneration were loathsome and unpleasant unto us; when notwithstanding our infirmities and often falls we can say with the Apostle Paul, that we would fain do that good we cannot, and hate that evil which we do, and howsoever we cannot perform perfect obedience to all God's commandments, yet we delight in the law of God in the inner man, Rom. 7.15.19.22. Secondly, from these affections of loving good and hating evil, there ariseth an earnest desire to embrace the one and flee the other, and from this desire proceedeth a settled purpose of heart, and a careful endeavor to mortify our flesh with the corruptions thereof, and for the time to come to frame our lives according to the rule of God's word, the which purpose and endeavor is joined with the diligent use of all good means, whereby we may attain unto our desire. Thirdly, when as this desire and endeavor to lead a godly life is hindered by our spiritual enemies, the flesh, the world and the devil, there followeth in the man regenerate a spiritual combat, wherein he struggleth and striveth to withstand their temptations, and to go forward in his course of holy obedience. And if he prevail and foil his spiritual enemies, then there followeth peace of conscience and joy in the holy Ghost; but if he be overcome and led captive unto sin, through the violence of their temptations, then doth he not lie still and suffer sin to reign in him, but he seeketh to rise again by unfeigned repentance, which is accompanied with these seven fruits: First, a care to leave that sin into which he is fallen. Secondly, an utter condemning of himself for it. Thirdly, an holy anger against himself for his fall. Fourthly, a fear least again he should fall into the same sin. Fifthly, a desire ever after to please God. Sixthly, a zeal of the same. Seventhly, revenge upon himself for his former offense. And these are the effects of true sanctification, which whosoever can find in himself, he may be assured that he is sanctified and shall be saved.

[§. Sect. 2] The subject in which this work of sanctification is wrought, is all and everyone of God's elect, and them only: neither is there any sanctified but those only that are elected and shall be saved, as appeareth Ephes. 1.4. Neither is this work begun in any one part of them alone, but in all the parts, powers, and faculties of soul and body, as appeareth 1. Thes. 5.23. The God of peace sanctify you throughout: The mind is enlightened with the true knowledge of God's will revealed in his word, which before was blinded with ignorance. The memory is enabled to retain those holy things which the understanding conceiveth. The will fleeth that which is evil, and embraceth that which is good. The affections are purged from their corruptions, and made serviceable to holy reason. The body also is sanctified, and made a fit temple for the holy Ghost: so that whereas heretofore the members thereof were the ready servants of unrighteousness unto sin, they are now become the servants of righteousness unto holiness. Lastly, the actions and outward conversation which heretofore were sinful and scandalous, are now holy and righteous, serving both for the advancement of God's glory, and the edification of our Christian brethren. In a word, whosoever are truly sanctified, they are also wholly sanctified, that is, as the Apostle speaketh, sanctified throughout, in every part and faculty of body and soul. And therefore whosoever would be assured that he hath attained true sanctification, he is to labor to compose and frame the whole man, his mind and imagination, his will and affections, his outward actions, life and conversation, according to the exact rule of God's law: in all of them mortifying the old man, and his inbred corruption, and embracing the contrary duties of holiness and righteousness. Otherwise if our sanctification be not of the whole man, and every part in their several measure, it will in the end be vain and fruitless; for as it is to no purpose for citizens being besieged, to fortify one place of the wall, and leave another part vnfortified, or to keep strait watch at some of the gates and leave others open; so it will not avail us to fortify some parts against the power of sin, and to leave others weak 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 spiritual enemies, for so they will easily surprise us, and lead us captive unto sin; but if we would be in any safety in this strait siege, we must set a strong garde, and a careful watch, over every part and faculty of our bodies and souls.

[§. Sect. 3] The object of our sanctification about which it is exercised, is sin and corruption, and holiness and righteousness, that we may fly the one and embrace the other, mortify the flesh and the lusts thereof, and be quickened in the spirit that we may be conformable in all holy obedience unto the law of God, avoiding that which he hath forbidden, and laboring to perform that which he hath commanded.

The time when sanctification is wrought in us, is presently after we are effectually called and justified; for as soon as the virtue and power of Christ's obedience, death, and resurrection, is applied unto us by a lively faith, it doth not only free us from the guilt and punishment of sin, but also mortify the flesh with the corruptions thereof, and quickeneth us in the inner man, enabling us to forsake our former sins, and to serve the Lord in holiness and newness of life. But howsoever our sanctification be begun presently after our conversion, yet it is not so soon finished; but as the seed being cast into the ground, doth first take root, and then is scarcely discorned, afterwards shooteth forth into a blade, and so springeth up by little and little, till it bringeth forth an ear, and lastly it ripeneth and yieldeth to the sower plentiful increase: so when first the seeds of sanctification are sown in us, by virtue of God's spirit, they have a time to take rooting, when as they make little or no show to our selves or others, but afterwards they send forth as it were a blade of a holy profession, and the ripe fruits of godliness. Notwithstanding these fruits in this life are not purely clean, and without mixture; but as in the fairest field there is amongst the cleanest wheat some tares and cockell: so in those that are most sanctified, there are many corruptions of the flesh, mixed with the good fruits of the spirit, the which the Christian is still in weeding and plucking up by the roots so long as he liveth, but yet can never overcome this great work, till the winter of death wholly nippeth and killeth these weeds of sin. We must not therefore presently after our conversion, dream of a perfection in sanctification; no nor yet at the first, estimate the truenesse thereof by the greatness of the measure: for as it is in the natural generation and growth of the body, so also in spiritual regeneration; all is not finished at the first, but perfected by degrees. As soon as we are converted, we are but babes in Christ, and, in respect of our infancy in knowledge faith and other graces, such as have need rather of milk than of strong meat: in the rest of our life we grow up from strength to strength, till we come to man's estate, unto which age we cannot properly be said to have attained, till by death we wholly lay aside the old man, and the corruptions thereof: and lastly we attain to our consummation and full perfection, when at the latter day we shall rise again, and both in body and soul be endued with perfect holiness, whereby we shall be enabled to perform obedience to God's will, in that degree which his justice requireth.

CHAP. III. Of the parts of Sanctification.

[§. Sect. 1] T He parts of sanctification are two, mortification, and vivification, the which also are said to be the parts of true repentance, but in a diverse sense: for they are attributed unto sanctification, as they are the work and action of God, who by his holy spirit doth mortify and quicken us, and is the sole author and cause of our sanctification; and unto repentance as they have reference unto us, who being regenerate and endued with God's spirit, do labor in the mortification of our corruptions, and endeavor to serve the Lord in newness of life; for, Spiritu sancto acti agimus, we being first moved and set a work by God's spirit, do work together with him. This division hath it ground and warrant in many places of holy Scriptures, in which it is expressed in diverse phrases and forms of speech. Psal. 34.14, Escew evil and do good. Esa. 1.16.17, Cease to do evil, learn to do well. Rom. 6.11, likewise, think ye also that ye are dead to sin, but are alive to God in Jesus Christ our Lord. And v. 18. Being free from sin ye are made the servants of righteousness. Ephes. 4.22, That ye cast of concerning the conversation in time past the old man which is corrupt through the deceivable lusts. 23. And be renewed in the spirit of your mind. 24. And put on the new man which after God is created in righteousness and true holiness. 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 all which places and many others it is clear and manifest, that our sanctification consisteth of these two parts, the mortifying of the flesh, and the quickening of the spirit.

[§. Sect. 2] Mortification is the first part of sanctification, wherein the spirit of God applying unto us the virtue and power of Christ's death and burial, doth by little and little weaken, subdue, and kill in us our natural corruption, the flesh and the lusts thereof, so that they are not so powrfull as in times past to stir up in our minds evil motions which are contrary to the will and word of God.

In this description is set down first the cause of our mortification, which is the virtue and efficacy of Christ's death and burial, communicated and applied unto us by the spirit of God, whereby we are engrafted into the body of Christ, and so made partakers of the power and virtue of Christ's death, which being derived unto us, doth not only take away the guilt and punishment of sin, but also doth mortify and kill our natural corruptions, which heretofore wholly ruled and ouerswaied us. Secondly, the form manner and progress of this work is here expressed, namely, the weakening, subduing, and killing of our corruption by little and little; so that this work is not perfected at once, and in an instant, but by degrees: first it is weakened and the power thereof somewhat abated, so as though it bear sway in us, yet it doth not wholly overrule us without resistance, as it was used to do in the time of our ignorance: then being further enabled by virtue of God's spirit, working in us, we prevail against it, so that though it often rebel, yet do we subdue it and obtain victory. Lastly obtaining a greater measure of the spirit, we mortify and kill it; that is, though we do not utterly deprive it of life and motion, yet we give it such a deadly wound that it never recovereth his former strength, but still pineth and languisheth, till with the death of the body it also dieth and is wholly abolished. Now whilst it is in this consumption and near unto death, having a long time before been weak, oftentimes it seemeth to recover strength, and to offer some violence unto the regenerate part: but this must not discourage us, 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 upon their deathbead; so it is with our sick flesh, and the corruptions thereof, after that nature seemeth spent, and the power thereof wholly decayed, oftentimes falling into some grievous fit, wherein there is a fight between life and death, their strength seemeth redoubled and far greater than ever it was: but be of good comfort, it is no sign of health, but a pange of death which near approacheth.

And thus you see the death of sin and our natural corruption. Now as in the death of the body there is a certain progress therein, namely, when the dead carcase is also buried; so also there is not only a death of sin, but also a burial, the which is wrought by the virtue of Christ's burial applied unto us by God's spirit, whereby it cometh to pass that sin which is already slain and dead, doth so remain and continue; so that this burial of sin is nothing else but the further progress and continuance of our mortification. Of this the Apostle speaketh, Rom. 6.4. We are buried then with him by baptism into his death, &c. So Col. 2.12.

[§. Sect. 3] And thus have I shown what our mortification is, which as it is a work most hard, so also most necessary: the difficulty appeareth by the name which is borrowed from the practice of Surgeons, who before they cut off any member, do first mortify it, that after they may take it away with less sense of pain. And this is implied by our Savior Christ, whereas he enjoineth us, if our right hand or eye offend us, to cut it off and pluck it out: and plainly expressed by the Apostle Paul Col. 3.5. Mortify therefore your members which are in the earth, fornication, uncleanness, the inordinate affection, evil concupiscence and covetousness, &c. where calling these sins by the name of members, he intimateth thus much, that they are as dear unto us as the members of our body, and also that it is as unpleasant and painful unto us to forsake our natural corruptions, as to be deprived of the hand, eye, or foot. But though this work be most hard, yet it is most necessary; for the best things that are in the flesh and unregenerate part, even the wisdom thereof is death and enmity against God, because it is not subject to the law of God, neither in deed can be, Rom. 8.6, 7. neither can we do anything pleasing unto God so long as we are in the flesh, as it is verse 8. Lastly, if we live after the flesh, we shall die, even the everlasting death of body and soul; but if we mortify the deeds of the body by the spirit we shall live, even the life of holiness and righteousness upon earth, and the life of glory and eternal happiness in God's kingdom. And therefore if it be necessary to be in amity with God, whose loving kindness is better than life; or to perform obedience unto the law of God, or to do anything pleasing in his sight, or to escape death and damnation, or to enjoy life and eternal salvation, then is it also necessary to mortify the flesh and the lusts thereof, how hard and unpleasant soever this work seemeth unto us. So that the difficulty must not discourage us, but rather double our diligence; and because it is a pain intolerable to part with our sins, so long as they remain like lively members of the body of our flesh, therefore as Chirurgians (to make the pain tolerable to the patient) do first use means to mortify themember which they purpose to cut off; so let us use all good means to weaken the strength of sin, and to mortify our carnal affections, and then we shall suffer them to be quite cut off and taken from us without any extraordinary passion or sense of pain.

[§. Sect. 4] And so much concerning our mortification, wherein the spirit of God communicating and applying unto us the virtue and efficacy of Christ's resurrection, doth raise us up from the death of sin to holiness and newness of life.

The cause of our vivification is the virtue and efficacy of Christ's resurrection applied unto us by God's spirit; the which virtue flowing from his deity, was first powerful in his own flesh, raising it out of grave, and giving it victory over sin and death, and being derived from our head, and communicated unto us who are members of his body, it doth also revive us who were dead in our sins, and enableth us to lead a new life in holiness and righteousness, according to the rule of God's word. This appeareth, Rom. 6.4. where he saith that we are buried with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life. So Philip. 3.10, 11. where Paul desireth not only to be clothed with the righteousness of Christ applied by faith for his justification, but also to know and feel the virtue of Christ's resurrection, that by this means he might attain unto the resurrection of the dead. And as Paul earnestly desired this, so also he attained unto it, as himself professeth. Galath. 2.20. Thus (saith he) I live, yet not I now but Christ liveth in me, and in that I now live in the flesh, I live by faith in the son of God, who hath loved me and given himself for me. Now this efficacy and virtue of Christ's resurrection is applied unto us by God's spirit, which uniteth us unto Christ our head, and therefore usually in the Scriptures this work is ascribed unto him. So Rom. 8.11. But if the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, because his spirit dwelleth in you.

[§. Sect. 5] And thus have I shown the author of our vivification: the manner how it is wrought followeth to be spoken of. First, the spirit of God dispelleth the clouds of ignorance, and illuminateth the eyes of our understanding with the beams of true saving knowledge, wherewith being enlightened, we rightly judge that folly and madness, in which we thought formerly our chief wisdom consisted, and approve that as only wise, which before we condemned as extreme foolishness. Of this the Apostle speaketh, Ephes. 1.17. where he prayeth that God would bestow upon them the spirit of wisdom and revelation through the knowledge of him, that the eyes of their understanding might be enlightened, &c. After the understanding is thus enlightened, then also the will is changed; and whereas before regeneration it was corrupt, perverse, and rebellious, now being sanctified, it beginneth to hate and avoid that evil which in former times it loved and embraced, 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 he find no means to perform that which is good; and that he is delighted in the law of God concerning the inner man, though the law of his members rebelling against the law of his mind, lead him captive to the law of sin. Finally, the understanding being enlightened, and the will reformed, there followeth the renewing of all the affections, the thoughts, imaginations, powers and faculties of the soul: and lastly, the internal parts being quickened, there ensueth the renewing of the body, the outward actions, life and conversation.

[§. Sect. 6] And thus have I set down the manner and form of our spiritual renewing: now as the work of mortification, so this of vivification, is not perfected and finished in an instant, but in continuance of time and by degrees; neither do we so long as we continue in this life, receive any great measure thereof, but only the first fruits, which is but as it were a little handful in respect of that large harvest of godliness which we shall attain unto in God's kingdom, as the Apostle speaketh, Rom. 8.23. Whereas therefore the Church is said to be perfectly purged from all spots of sin, Ephes. 5.26, 27. it is to be understood of our justification, whereby the faithful are delivered from the guilt and punishment of sin, and adorned with Christ's perfect righteousness; and not of our sanctification, which is only begun in this life, but not perfected till the life to come, as it is notably set down 2. Cor. 5.1, 2, 3, 4.

CHAP. IIII. Satan's temptations, whereby he laboreth to entice us to commit sin, answered.

[§. Sect. 1] A Nd so much for the doctrine of sanctification, the right understanding whereof serveth much for the answering of all contrary cavils and objections, which are suggested into our minds by our spiritual enemies. Now, having shown the truth of this doctrine, let us in the next place propound Satan's temptations, which he commonly useth to hinder this work of sanctification: to the end that the weak Christian may be the better enabled to answer them in the day of trial.

The temptations which Satan suggesteth to hinder our progress in godliness are of two sorts: either allurements to entice us to go aside out of the narrow path of holiness, into the broad way of sin and wickedness; or discouragements to dishearten and weary us, in travailing this spiritual journey. By the first, he sweeteneth the bitter pill of sin that it may seem pleasant to our carnal appetites, to the end that we may greedely swallow it to our everlasting bane; by the other he laboreth to make wholesome godliness loathsome and altogether unpleasant to our sensual taste. Those he commonly useth before we have sinned, to cause us presumptuously to fall into it: and these after we have sinned and wounded our consciences, to the end he may move us desperately to surcease our labor in the works of sanctification, as being not only difficult, but altogether impossible.

[§. Sect. 2] The first sort of his temptations whereby he laboreth to draw us into sin, he enforceth by extenuating the sin unto which he allureth us, by putting us in mind of the mercies of God, and merits of Christ, and by hiding from us the curse of the law, and the punishments threatened against sin both in this life and the life to come. Why (will he say) makest thou such scruple of committing this sin which is so pleasant or profitable unto thee; seeing it is in it own nature but very small, and almost no offense at all, being compared with the great transgressions which others have committed, who notwithstanding are said even in the Scriptures to have been most godly and righteous, yea, and highly in God's love and favor; why therefore shouldest thou who art far inferior unto them, stumble at this small straw, seeing these great blocks could not hinder even the most religious from enjoining the pleasures of sin? Consider also the common frailty of mankind, and the natural corruptions of the best, whereby they are ready to fall when the least occasions are offered, into sins far 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 cleaveth unto thee; and therefore seeing thou must needs sin; now sin, when thereby thou mayest have pleasure or profit, for do what thou canst, yet thou shalt often fall. And why wilt thou not rather be lead with delight, then be drawn with necessity? Consider likewise that thy God is most merciful, and therefore still ready to pardon thy sins; and the rather, because he knoweth thy frail weakness in resisting sin, and inability to perform obedience to his law: and also that Christ died, not for the just but the unjust, not for the righteous, but for the sinner: and therefore be thy sins never so many, yet applying the merits of Christ by faith, neither their guilt nor punishment shall be imputed unto thee. Call to mind also the gracious promises of pardon and forgiveness, which are made unto thee in the Gospel; for the obtaining whereof, nothing is required of thee but faith and repentance: now this faith thou hast already, and this repentance thou mayest have hereafter when thou hast enjoyed the pleasure or profit of this sin. Neither doth repentance go before, but followeth the committing of sin; so that unless thou first sin, thou hast no cause of repentance nor need to repent.

[§. Sect. 3] And these and such like are Satan's baits, wherewith he allureth us to entangle our selves in the snares of sin: into which we are more ready to fall through the corruption of the flesh, which naturally loving sin, doth, with the evil motions and desires thereof, further Satan's temptations; and the instigation of the world which pricketh us forward and draweth us on into the steep descending way of wickedness, into which we are ready to run headlong of our own accord; partly alluring us with pleasures, riches and worldly glory, the desired objects of our carnal desires; and partly drawing us with evil examples, first to a liking, and then to the practicing of those sins, which we see committed by others.

Against all which temptations that we may be the better armed, let us in the next place propound some arguments whereby we may be withheld from falling into Satan's snares of sin, into which his suggestions, the worlds allurements, and our own corruptions lead and draw us: and then being hereby moved to a true detestation of our sins, and an earnest desire of having a divorce sued betwixt us and them, I will afterwards set down some means, by the careful use whereof we may be enabled to stand in the day of temptation, and preserved from falling into those sins which we already condemn in our judgments and dislike in our affections.

[§. Sect. 4] The reasons whereby we may be persuaded to resist sin are of two sorts: the first, tying us to holy obedience in the bands of love: the other, binding us from falling into sin with the cords of fear. Of the former rank are these and such like holy considerations.

First, we are to set before us the infinite love of God towards us base and vile creatures, altogether unworthy of his least favor by reason of our sins; the which his love as it plainly appeareth in all other his mercies and manifold benefits bestowed on us, so especially in sending his only begotten and dearly beloved son, not only to suffer some small misery, but even death it self, yea that cursed ignominious and cruel death of the cross for us, who were not his loving friends or faithful servants, but opposed enemies and rebellious traitors, who had renounced his service and yielded our selves as slaves to Satan ready to do his will. Seeing therefore our good God hath so dearly loved us, who were altogether unworthy his love, and most worthy of his anger and heavy judgments, O why should not this flame of his love towards us, kindle some sparkles of love towards him again, who is in himself the chief goodness, and to us most kind and gracious? If for our sakes who were his abject enemies, he hath not spared his own son but gave him to die for us; should we not for his sake, who is our chiefest friend, be as willing to part with our sins, and to kill and crucify all our carnal corruptions? Neither can we by any other means so clearly show our love to God as by hating sin, which above all things in the world is most hateful and odious unto him, and the only cause which maketh him abhor even his excellent creatures, so that though he loved them as being his own works, yet he detested them being defiled with the filthy spots of sin; yea so odious is sin unto our righteous God, that he could not choose but punish it in his dearly beloved son, who bare our transgressions and sustained our persons, and when there was no other way to subdue the power of sin, he gave it a mortal wound even through the body of our blessed Savior, and delivered him to be crucified, that by this means he might also kill and crucify our corruptions. Seeing therefore sin is most odious and detestable in the eyes of God, we cannot better show our love towards him, which his love towards us hath so well deserved, than by hating and flying that which he so much abhorreth.

[§. Sect. 5] Secondly, let us call to our remembrance his innumerable benefits, which are the undoubted signs of his love towards us. First he hath elected us unto eternal life that we should be holy. Seeing therefore he hath made special choice of us amongst many who are rejected, therefore let us exceed others in a holy care of serving him, and avoiding those things which are displeasing in his sight; he also hath created us to the end we should worship and serve him our Lord and Creator: and therefore seeing we have our being from him, let us in all our actions seek his glory and avoid sin, whereby he is dishonored. Yea he hath not made us the vilest of his creatures, but reasonable men according to his own image and likeness, and therefore let us not deface this glorious workmanship with the filthy spots of sin. He hath redeemed us out of the cruel bondage of our spiritual enemies, by giving his son to be the price of our redemption, and therefore seeing we are bought with a price so inestimable, let us not willfully again make our selves the bondslaves of sin and Satan, but glorify our redeemer in our bodies and in our souls, serving him in holiness and righteousness all the days of our lives. He hath effectually called us and selected us out of the corrupt mass of mankind, and therefore let us walk worthy our vocation, for God hath not called us unto uncleanness but unto holiness. He hath freely justified us, imputing unto us Christ's righteousness, and pardoning all our sins, both in respect of the guilt and punishment; and therefore being made free from sin, let us no longer live therein, but now become the servants of righteousness; and seeing he hath forgiven much, let us also love much, laboring to manifest our love by the fruits of holy obedience. He hath reconciled us unto himself in his son, and therefore let us not by our sins make him our enemy, nor again build up this wall of separation which Christ our Savior hath broken down. He hath adopted us in Christ to be his sons and heirs of everlasting life, and therefore seeing we are the sons of God, let us yield obedience to our heavenly father, and not live in our sins like the slaves of Satan, least provoking his just displeasure against us by our rebellious wickedness, we should be disinherited of our heavenly patrimony. He hath granted unto us the peace of conscience and joys in the holy Ghost, and therefore let us not by our sins disturb our peace and wound our consciences, turning our sweet joy and comfort into grief and bitter heaviness. Finally, he hath added unto these spiritual gifts, innumerable temporary benefits, health, wealth, liberty, food, apparel, and therefore let us not abuse his gifts by profaning them with our sins, but rather use them as encouragements whereby we may be moved with all cheerfulness to serve so bountiful a master. In a word, as the gifts of God are infinite which concern this life and the life to come; so are the reasons drawn from them infinite, which may serve to restrain us from sin, and contain us in the course of holy obedience: the which if we continually retain in memory (even those benefits which are common to all true Christians, and those which everyone receiveth in his particular place and calling) we will not (unless our vngratefulnes be intolerable) easily hearken to Satan's temptations, nor for the vain pleasures, uncertain riches and momentary honors of this wicked world be hired to commit sin, which we know to be displeasing and odious in the sight of God, who in his endless love hath bestowed upon us such innumerable benefits.

[§. Sect. 6] Thirdly, when we are tempted unto sin, let us call to mind the death and suffering of our Savior Christ, and say unto our own souls, Hath Christ my redeemer paid for my redemption even his dearest blood, and shall I sell my soul to sin again for this vain pleasure or base commodity? Hath he not spared to pour out the full streams of his most precious blood, that in this pure laver I might be purged and cleansed from the filthy spots of sin; and shall the world cause me with her Sirens songs to leap again into this filthy puddle? Should he suffer himself to be crucified that by his death he might kill sin, and shall I now put life into it again, reviving that which he hath mortified? Did he in his infinite love give himself for me, and shall I trample this precious gift under foot, preferring before it the trifling vanities of this wicked world? Should honor allure me to commit sin, seeing the glorious son of God hath abased himself and undergone ignominious shame to free me from it? Should pleasures entice me to break God's commandments, seeing my Savior Christ left the bosom of his father, at whose right hand there is fullness of pleasures & joys for evermore, and endured the grief and miseries of a wretched life and cursed death, that thereby he might satisfy God's justice for my transgressions? Should I be persuaded to commit sin, with the base hire of uncertain riches, seeing Christ hath redeemed me, not with silver or gold, or any other corruptible thing, but with the inestimable price of his most precious blood? Should my sensual taste and curious palate, move me to sin in drunkenness and gluttony, seeing Christ to redeem me hath hungered and thirsted, and in steed of drink had offered unto him gall & vinegar? Shall I be moved to sin by anger, and to seek unjust revenge, seeing Christ being injured opened not his mouth, but like an innocent lamb suffered himself to be led to the slaughter? Far be from me such a desire; nay rather because my Savior Christ hath suffered all this for me, to redeem me out of my spiritual bondage, I will resolve rather to be deprived of all worldly benefits, and endure patiently the greatest miseries and afflictions, than by willful falling into sin make myself again the slave of Satan. And thus have I shown how the remembrance of Christ's death and passion is a notable corrasiue to kill our corruptions: and as men are accustomed to show unto Elephants the juice of the Grape or Mulberie, to make them more fierce and encourage them to a more courageous fight; so have I by offering to our view the precious blood of this immaculate Lamb, endeavored to redouble our valor in fighting this battle of temptations against our spiritual enemies.

[§. Sect. 7] Fourthly, let us remember the union that is between Christ and us, whereby he is become our husband, we his spouse, he our head, and we his members. The consideration whereof may serve as a forcible argument to restrain us from falling willingly into any sin; for if we be the spouse of Christ, far be it from us to behave our selves like Satan's strumpets, prostituting our souls to sin that we may receive the gain of some worldly vanities, and to incur the grievous displeasure of our most loving husband, for the pleasing of our carnal lusts & sensual appetites; if we be the members of Christ's body, far be it from us to make his members the instruments of sin and servants of unrighteousness; for what were this but as much as in us doth lie, to draw our holy head into the communion of our sins and wickedness, and to make our Savior who in himself hath wholly vanquished and gloriously triumphed over sin and Satan, in his members to receive a foil? Nay rather seeing we are the spouse of Christ, let us labor to adorn our selves with the glorious golden garment of holiness and righteousness; and though we have some spots of our natural infirmities in our outward parts, yet let us in a glorious manner decke our selves within with integrity and uprightness of heart; and so the King our heavenly husband shall take pleasure in our beauty, and place us at his right hand in his kingdom of eternal glory. Seeing also we are the members of Christ's body, therefore let us endeavor to conform our selves to the holiness of our head, and by our righteous lives and conversations make it manifest, that we are quickened and led by the same spirit.

[§. Sect. 8] Lastly, let us cal to mind that our bodies are the temples of the holy Ghost, which once were polluted and unclean, but now sanctified and purged by this our holy guest, that they may be fit habitations for himself to dwell in. And then let us consider that it is a most horrible indignity against the majesty of God, to profane with our filthy sins the holy temples of his most holy spirit, and to make them more fit to be sties for filthy swine and unclean spirits, than mansion houses for God to dwell in; that by our sins we vex and grieve the good spirit of God, and make his lodging loathsome unto him, and so as much as in us lieth, we drive him away, and as it were thrust him out of doors, if not by violence, yet at least by our hard and uncivil entertainment: yea that by our sins we do not only defile, but even destroy the temple of God, and thereby also cast our selves headlong into eternal destruction. For if any man destroy the temple of God, him shall God destroy, as it is 1. Cor. 3.16. If therefore we would not profane God's temple, abuse his glorious presence, vex our holy guest, destroy his mansion and our selves also, let us most carefully avoid sin, and nourish all the good motions of God's spirit, wholly submitting our selves with cheerful alacrity to be guided and governed by his directions, and so we shall perfume these holy temples with the odors and incense of holy obedience, which smelling sweetly in God's nostrils will move him to dwell in us with pleasure and delight, all the days of this our pilgrimage, and afterwards to transport us into those eternal mansions of his kingdom of glory, where we shall continue in all joy and happiness for evermore.

CHAP. V. Of the second sort of preservatives to keep us from sin.

[§. Sect. 1] A Nd so much concerning the first sort of arguments grounded upon love; the second sort whereby we may be withdrawn from committing sin, may be taken from that fear and reverence of God, which ought to be in everyone of us: unto which we may be moved by diverse effectual reasons. As first by the consideration of God's all-seeing wisdom, and all-filling presence, whereby he seeth even our most secret thoughts, and is a present witness of all our hidden actions. For this being remembered, who dare in such a glorious presence commit that wickedness, which he knoweth hateful unto him, before whom he committeth it? He is counted an ungracious child, who will wittingly break his fathers commandment even before his face; and he is esteemed a desperate malefactor who dare presumptuously offend against the law in presence of his judge; how then can our ungracious impudency and desperate presumption be excused, who dare offend and sin in the sight and presence of a father so gracious, and of a judge so just?

[§. Sect. 2] Secondly, let us call to mind God's justice, which is so exact, that rather then he would let sin go unpunished, he punished it in his dearly beloved son. If therefore thou sin, thou canst not corrupt him with bribes, nor pacify him with fair words, nor overcome him by entreaty, nor stop the course of justice, with the intercessiō of friends. For, hath he not spared his son, and will he spaire his servants? hath he punished sin in his own child, and will he wink at it in a common subject? could neither the entreaty, nor tears, nor groans, nor strong cries, nor bloody sweat of his best beloved son, appease his wrath and satisfy his justice, but that standing in our place he must needs bear our punishment, and being surety for sinners he must die for sin? and shall they who are the principals escape, who instead of pleading his payment, do contemptuously refuse it, and as it were tread it under foot? It is true indeed that Christ suffered for us that we might escape, and paid our debt that it might not be required at our hand; but seeing all sinners have not their part of Christ and his merits, but only those that are in Christ; and those only are in Christ, who walk not after the flesh, but after the spirit; seeing also those only are partakers of all the gracious promises made in him, who approve their faith by the lively fruit thereof unfeigned repentance; and those only do truly repent, who sorrow for their sins past, hate their present corruptions, and desire and endeavor to serve God in newness of life; how can we have any assurance that God's justice is satisfied for us, and that we have escaped condemnation, if we quench the good motions of God's spirit, and obey the flesh in the lusts thereof, and if still being in love with our sins, we resolve to go forward in our course of wickedness?

[§. Sect. 3] Thirdly, let us cal to our remembrance God's fierce wrath conceived against sin, and his fearful judgments which he hath executed upon sinners, and that not only particular men, but also whole states and common-wealths. Let us call to mind the general deluge in which all mankind saving eight persons were drowned; the destruction of Sodom and Gomorrah by fire and brimstone; the rooting out of the whole nation of the Canaanites; the rejection of the Jews; the overthrow and utter defacing of those famous Churches of the Corinthians, Galatians, Ephesians, Philippians, Collossians, Thessalonians; and the rest mentioned in the Revelation. And to the examples of former times add those which every man observeth in his own experience; and then consider withal that the cause which moved the Lord to execute in his just displeasure these heavy judgments upon mankind, was nothing else but sin, and it will be a forcible reason to withdraw us from it. For the Lord is immutable and unchangeable in his course of justice, and he hateth sin now as deadly as in former ages; neither will he spare us more than others, if we live in our sins without repentance: nay certainly as our sins being aggravated by many circumstances are more odious unto him, so will the Lord proportionably inflict more heavy judgments upon us then he hath upon others, whose sins have not been so great and presumptuous. For if the Lord give us now extraordinary knowledge, or at least the means thereof, and we sin against this knowledge and against our own consciences; if he hath in most abundant measure, multiplied his mercies upon us, and we hereby be made more unkind and ungrateful; if he hath given us warning by innumerable examples of his heavy judgments executed upon others in former times, and in our own days, yea even in our own sight, layeth heavy punishments upon such as have committed no other sins then we our selves are guilty of, and yet we continue in our sins without repentance, how is it possible but that we should provoke God's fierce wrath against us, and draw down violently upon our selves with these cartropes of iniquity, God's fearful plagues and heavy judgments. It is true indeed that God is long suffering and slow to anger, but if hereby we take occasion to continue in our sins, and do delay our repentance, what do we else but treasure up against our selves wrath against the day of wrath, and the declaration of the just judgment of God? It is most certain that God is not easily provoked to wrath and anger, but let not this encourage us to continue in our sins; for if it be once inflamed, it is so fierce and terrible, that with the heat thereof it drieth up the seas; and so powerful that he maketh therewith the earth to tremble and the mountains to melt like wax in his presence, and the voice of his fury doth break and rent in sunder the ceaders, yea the mighty strong ceaders of Libanus, as the scripture speaketh. As therefore fire doth burn more hotly in such solid matter as is long in kindling, then in flax or straw which is soon inflamed, and soon extinguished; so the anger of God is not easily inflamed, but if it be once kindled, it burneth so furiously that nothing will quench it, but the blood of Christ applied by faith, and the streaming tears of unfeigned repentance. Seeing then God's judgments are so fearful, and his anger so terrible, let us carefully take heed of provoking his wrath against us by our sins, for it is a fearful thing to fall into the hands of the living God.

[§. Sect. 4] Fourthly, let us meditate upon the day of judgment, when as we must give an account not only of our words and works, but also of our secret thoughts, before a most just judge, who with the all-seeing eye of his divine knowledge searcheth and beholdeth the very heart and reins, in the presence also of men and Angels. And this will restrain us from falling into sin, though it may be so secretly acted that we need not to fear in this life, either shame or punishment. For let it be supposed that we can hide our sins from the sight of all men, yet what will this benefit us if God against whom we sin, and before whom as our supreme judge, we must give an account do look upon us? what will it profit us though time wear our offenses out of man's remembrance, if God keep a faithful register of them, and ingraue our reckoning with a pen of iron? what will it help us if by our cunning conveyances, we can hide our sins and avoid shame, or with an impudent forehead can face them out without blushing, if our nakedness be discovered, and our shame proclaimed in the presence of God and all his Saints and Angels? What will it avail us to be exempted from punishment in this life, through our great power and vncontrouleable authority, or to escape the penalty of human laws by the intercession of friends, or by corrupting the judge, or by procuring the princes pardon; if again we must be arraigned before such an upright judge, as respecteth no persons, receiveth no rewards, and being found guilty, be condemned unto the eternal torments of hell fire? When therefore we hear the voice of Satan's temptations alluring us to commit sin, let us also have the voice of the Archangel sounding in our ears, Arise ye dead and come unto judgment: when the world tempteth us unto sin on the one side by enticing promises of honors, pleasures, and riches, and on the other side, by terrifying threatenings of loss, danger, or punishment, let us call to mind the day of judgment, when either we must hear the sentence of salvation, Come ye blessed of my father and inherit the kingdom prepared for you &c, or the sentence of condemnation, Depart ye cursed into hell fire which is prepared for the devil and his angels: and then shall not the momentary vanities of the world so forcibly draw us into the snares of sin, as the remembrance of the heavenly joys prepared for us in God's kingdom will retain us in holy obedience; then will not the worlds threats of temporary miseries so strongly urged us to wound our consciences with the sting of sin, as the fear to hear the definitive sentence of eternal condemnation will restrain us from it.

[§. Sect. 5] Lastly, let us call to mind the manifold evils, wich sin causeth both to body and soul, in this life and the life to come; and so though the ugliness of it self will not make us to flee from it, yet the miserable effects which it produceth may move us to abhor it. Consider therefore that there is no evil under the sun, in this life or afterwards, which is not a fruit of this cursed root: it subjecteth the body to sickness and diseases, hunger and thirst, cold and weariness; the mind to ignorance and blindness, the will to perverseness, the affections to all preposterous disorder; it ruinateth the estate, and bringeth a man to poverty and extreme misery; it maketh the whole man obnoxious to the curse of the law, the anger of God, and all those innumerable evils, which ever accompany them. In this world it bringeth the body to death and corruption, and in the world to come both body and soul to condemnation, and endless destruction; it depriveth us of our heavenly inheritance, and the everlasting joys of God's kingdom, and plungeth us into the lake which burneth with fire and brimstone. In a word there is no evil which can be imagined which doth not proceed from this evil of sin, and therefore though it seem never so sweet to our carnal appetites, yet being mixed with this gall and wormwood of innumerable evils, let us loath and abhor it; when the vain and uncertain benefits which it promiseth move us to embrace it, let the miserable evils which accompany it, and the most assured and surpassing joys which it depriveth us of, make us to avoid it as a deadly stinging serpent.

CHAP. VI. Of some special means whereby we may be preserved from falling into sin.

[§. Sect. 1] A Nd these are the reasons whereby everyone may be armed against Satan's suggestions, tempting him unto sin; and be moved unto a Christian resolution, of possessing body and soul in holiness and purity: now we are to speak of some special means, whereby the Christian thus resolved may be preserved from falling into such grievous sins, as wound the conscience, and hinder him in the course of sanctification. First, he that would avoid sin, must carefully also avoid the occasions thereof, which are strong inducements to draw him unto sin; for as it is great folly for a man who dreadeth burning to be always meddling with fire and gunpowder; so is it no less madness to think that we can preserve our selves from sin, and yet entertain all occasions thereof, continually suffering the sparks of Satan's temptations to fall as it were into the tindar of our corrupt affections. It is not possible that he who is inclined to gluttony and drunkenness should contain himself from these sins, if he give himself to company keeping, and take his chief delight in pleasing his taste with the daintiest meats and drinks: or that he who is choleric, should refrain from anger, and yet thrust himself into needless controversies and hot contentions: or for him that is lascivious to abstain from uncleanness, and yet frequent unchaste company, read wanton books, view obscure spectacles, use filthy communication, and pamper himself in gluttony, and drunkenness. In a word we cannot avoid any sin, unless we also flee and shun the occasions and means thereof; and therefore let us be as careful and watchful in the one as the other, or else we shall most certainly loose our labors.

[§. Sect. 2] Secondly, if we would not fall into greater sins, we must also make conscience of those which are less; and think with our selves that no sin is small, seeing the least deserveth the anger of God and everlasting death: otherwise if we willingly entertain even small corruptions, we shall at length make no conscience of heinous transgressions; and these little thieves being let in, will in time set wide open the door of our hearts, that the greatest and grossest may easily enter, and so rob and spoil us of all grace and goodness.

[§. Sect. 3] Thirdly, let us continually stand upon our guard, carefully watching over our own hearts, that we be not surprised at unawares; for thousands are the baits which are laid to entrap us, and ten thousand snares doth Satan lay to entangle us; and therefore it behooveth us to look narrowly to our ways, and to be always as ready to give Satan the repulse, as he to make the encounter. And considering that if we do not assault sin, it will most surely set upon us, and at one time or other will give us the foil if we only lie at ward and never offer blow against this our enemy; therefore it behooveth every Christian soldier, not only to give sin a repulse, but also to wound it in the head, and beat it down, that it may not again assault him, or at least not with wonted power and violence: and for as much as he hath many enemies which cannot at once be overcome, therefore he is to labor to get every day the mastery of some sin, and to bring it in subjection, that so in continuance of time he may vanquish all, and obtain a full and final victory our all his corruptions.

[§. Sect. 4] Fourthly, if we would not fall into grievous sins, we must not stand in our own power, nor trust in our own strength, but wholly rest and rely upon God's promised assistance. For if once we rob God of his glory, and arrogate the praise of our victory over sin and Satan unto our selves, the Lord will withdraw his helping hand, and leave us unto our selves, till by our grievous falls we have learned to acknowledge our own weakness, and to rest wholly in the power of his might. For as all other sins are odious unto God, so especially the sin of pride, because it maketh vile man corriuall with God in his praise and glory, of which he is most jealous; and therefore the Lord suffereth, even his own children, to fall into grievous sins, that hereby they may be humbled; and so useth other sins as a counterpoyson to cure pride.

[§. Sect. 5] Lastly, seeing we stand not by our own strength but by the power of God's might, let us as often as we see our own weakness and aptness to fall, have our recourse unto God, by fervent and effectual prayer; craving his aid and assistance that thereby we may be enabled to stand in the day of temptation. And when by virtue thereof we have given sin the foil, and repelled Satan's suggestions; let us remember to return praise and thanksgiving to the Lord by whose help we have beaten back our spiritual enemies: and then we may be assured that the Lord will uphold us by the power of his spirit from falling into sin; or if we do fall, he will speedily raise us up by unfeigned repentance.

CHAP. VII. That in the most sanctified, remain some relics of sin, and the causes thereof.

[§. Sect. 1] A Nd so much for the answering of Satan's first sort of temptations, wherewith he laboreth to hinder our sanctification by alluring us to commit sin: now we are to speak of the other sort, whereby he seeketh to discourage us in this work, as being not only hard and difficult, but even impossible. And these also are of two kinds; the first taken from the great mass of our natural corruptions and small measure of our sanctification; the other from some actual sins which we have committed. Concerning the first, he thus frameth his temptations: Thou laborest much (will he say) and tirest thyself in attaining unto sanctification, but all in vain; for doest thou not see on the one side the irresistible violence of thy natural corruptions, which continually choke in thee all the good motions of God's spirit, and forcibly draw thee into all sin and wickedness; and on the other side, thy small measure of grace and sanctification, which is exceedingly stained with thy manifold imperfections? How therefore can such weakness withstand such power? And how is it possible that thy feeble spirit should overcome thy strong flesh, especially seeing it is assisted with the strong aides of the puissant world, and the mighty power of innumerable devils? Neither art thou vainly to imagine that God will enable thee to overcome all these difficulties, for he hath given thee over to thine own weakness, otherwise if it were his will to make thee one of his holy ones, he could with the powerful operation of his spirit, long ago have perfectly purged thee from all thy corruptions, and given unto thee a great measure of sanctification. Seeing then it is impossible, in respect of thy weakness and thine enemies power, to accomplish this work which thou hast taken in hand, and seeing thou hast no assurance that God will strengthen thee with his spirit, which thou hast a long time resisted and vexed, by quenching the good motions thereof; thou hast now no show of hope to effect that which thou desirest; and therefore it were much better for thee to cease striving against the stream of thy corruptions, and to follow the natural current of thy desires: for when thou takest all the pains thou canst, thou art in one day carried further backward toward thine old conversation, than thou canst in many months get forward in the course of sanctification.

[§. Sect. 2] And thus doth Satan discourage the weak Christian with his false suggestions, to the end he may hinder him from travailing this way of holiness which leadeth to God's kingdom; for the answering whereof we are to know, that the sanctification of the most holy is imperfect, both in respect of the relics of sin, and corruptions which continually cleave to them, and in respect of the manifold wants and defects of their best actions. Neither are we so washed in the laver of regeneration, but that there remain in us some stains of that scarlet ingrained die of our corruptions; we have not so clearly escaped out of our old captivity of sin, but that we retain still some gaules and bruses, which make us to go haltingly in the ways of righteousness; we have not so vanquished this spiritual enemies, but that still it will assault us, yea and often foil us, though it cannot subdue us; we have indeed overcome these cursed Canaanites, so that they cannot rule and reign in us as in former times, but we have not utterly expelled them from dwelling amongst us; so that do we what we can, yet still they will be as thorns in our sides to vex and grieve us. Heretofore the lusts of our flesh like tyrannical Lord's did against all law and justice overrule us; but now by virtue of God's spirit assisting us, we have weakened their force and brought them under, yet not so but that still they will rebel against the spirit, and continually exercise us in the spiritual warfare. So that the regenerate man is not wholly spirit, as the carnal man is wholly flesh, but is divided into two factions or parts, and always is at civil wars within himself: for so far forth as he is regenerate he is holy, pure, and undefiled, but so far forth as he is carnal, he is sinful, corrupt and full of all pollution: as he is regenerate he wholly loveth and embraceth true holiness and righteousness, and abhorreth and fleeth sin and wickedness; but as he is unregenerate he loveth sin and the vain pleasures thereof, and loatheth righteousness as irksome and unpleasant. In the spiritual part he contemneth the world, and having his conversation above he mindeth heavenly things; but in the carnal part he loveth the world, and is pressed down with the cares and pleasures thereof, so that his mind cannot as it would mount aloft in divine meditations; in the spirit he serveth the law of God, in the flesh the law of sin.

[§. Sect. 3] We must not therefore imagine, that to be sanctified is to be wholly purged from all corruption, to be endued with perfect righteousness, and to have the spirit in full measure; but to have the corruptions of sin lessened and their power abated, so that they cannot wholly ouersway us as in former times; to have some holy desires and good endeavours of serving God in holiness and righteousness, which also we express in our actions, although in great weakness and imperfection; to have the first fruits of the spirit in this life, expecting the whole harvest in the life to come: neither let us yield to Satan, suggesting unto us, that we are not at all sanctified, because we have some relics of our old corruptions and manifold imperfections in our best actions; or that therefore our holiness which we have, is so small that it is to no purpose, and that which we want so great and hardly come by, that it is not possible we should ever attain unto it; seeing these suggestions are sufficiently confuted both by the Scriptures and examples of all God's children. For the Scriptures teach us, that in many things we sin all; that if we say we have no sin, we deceive our selves, and there is no truth in us: and therefore because we continually offend, our Savior requireth that as we ask our daily bread, so also we should pray daily for the forgiveness of our sins. The Apostle also telleth us, that there is a continual fight in every Christian, the flesh lusting against the spirit, & the spirit against the flesh, the one tempting us unto sin, the other stirring us up to holy obedience. Moreover, the examples of God's saints are pregnant for this purpose, neither was there ever any so perfectly sanctified, but there remained in them some relics of their natural corruptions, which also shown themselves in actual sins and grievous transgressions; as appeareth plainly in the examples of the Patriarchs, David, Peter, and all others. But most clearly doth the Apostle Paul show this in his own person, propounding himself as a true pattern of a man regenerate; for though he had attained unto a great measure of sanctification, yet he complaineth of the great force and violence of his inbred corruptions, Rom. 7: for so great strength thereof remained in him, that it forced him to abuse the law of God, taking occasion thereby to work in him all manner of concupiscence, and so in steed of killing sin did revive it in him, verse. 8, 9; that it made him to omit the good he would, and to do the evil that he hated, verse. 15.19; that it rebelled against the law of his mind, and led him captive to the law of sin, ver. 23; that he saw no possible means in himself to subdue utterly these corruptions, and therefore seeketh for help elsewhere, crying out, Wretehed man that I am, who shall deliver me from the body of this death? v. 24.

[§. Sect. 4] Seeing therefore this is the state of all God's children, let not Satan persuade us that we are not yet sanctified, or that it is lost labor to go forward in this work, because of the great power of our corruptions and small measure of sanctification, which is stained also with manifold imperfections; but rather let the strength of our corruptions redouble our care and diligence that we may subdue them: and considering that there are diverse degrees of holiness, let us as soon as we have ascended one step, never rest striving till we have ascended a higher, until at length we come to the top of perfection and the highest step of true holiness; according to the exhortation of the Apostle Apoc. 22.11. He that is righteous let him be righteous still, he that is holy let him be holy still, that is, let him continue and daily increase in righteousness and holiness.

[§. Sect. 5] And to the end that we may not be discouraged in these our holy endeavours, with Satan's temptations drawn from the relics of our sins, the strength of our corruptions, and the imperfections and small measure of our sanctification; let us further consider, first, that these relics of sin shall not be imputed unto us, nor come in judgment before God to our condemnation, because by faith we are united unto Christ, and so made partakers of the virtue and merits of his death and passion, whereby he hath satisfied God's justice for our sins, so that they cannot now condemn us, nor draw upon us any punishment; and likewise we are made partakers of his perfect righteousness and obedience to the law, which as a rich robe doth cover and hide our patched rags of imperfection. So then though we see the relics of sin and our manifold imperfections, let us not be discouraged hereby from laboring in the work of sanctification, but rather strive and endeavor to mortify our sins, and aspire to more and more perfection. And if besides our purpose we be led captive of sin, let us remember that we have an advocate with the father Jesus Christ the just, and that he is the reconciliation for our sins; so that though they make us condemn our selves in our own consciences, yet they shall never condemn us before God. And this the Apostle Paul showeth unto us: for having in the seventh chapter of his epistle to the Romans declared, that the faithful have remaining in them the flesh and relics of their old corruptions, which powerfully hinder them from doing the good they would, and move them to commit the evil which they would not, least any hereby should be discouraged in the sight and sense of his corruptions, he presently addeth in the beginning of the eighth chapter, that notwithstanding the flesh and the corruptions thereof, which before he had spoken of, remained in us, yet there was no condemnation to those who were in Christ Jesus: and he yieldeth this reason, because the law of the spirit of life which is in Christ Jesus, had freed them from the law of sin and of death, that is, because the power and virtue of the spirit of God (which is the author of life, by uniting us as members unto the body of Christ in whom we live, and by sprinkling our consciences with his precious blood) had delivered them from the force and power of sin and death, so that now it could not condemn them, nor oblige and bind them to guilt and punishment as in former times. Seeing therefore the sting of sin is taken away that it cannot condemn us, let us not so fear it as that it should move us desperately to cast away our weapons not daring to encounter it; for though this our enemy may assault us, yet it cannot overcome us; though it may wound us, yet it cannot kill us; though it may give us a foil, yet in the end we are sure of victory, if we manfully resist and labor to subdue it.

[§ Sect. 6] Secondly, let us consider that the Lord doth not require of us under the Gospel such exact and perfect righteousness, as was required under the Law, which is altogether impossible to our corrupt nature, and was never to be found in any man (our Savior Christ excepted) but only that we strive and labor to attain unto it; he doth not require of us that we should at once free our selves from the flesh and the corruptions thereof, but that we endeavor to mortify it, according to the measure of grace and strength which we have received from him; he doth not require of us that we be without sin, but that sin do not rule in our mortal bodies, that we should like slaves obey it willingly in the lusts thereof, and that also we hating and abhorring it do continually make war against it, and subdue it by little and little, seeing we cannot at once wholly vanquish it. He doth not now require of us y ^t we should perform perfect obedience to the law, which Christ hath performed for us, but that we do our best endeavor, and though we cannot attain to our desire, yet at least that we be delighted in the law of God concerning the inner man and consent unto it that it is good, holy and just. In a word, this is the Christian man's righteousness which God requireth, that he hate sin, and love godliness, that he desire and endeavor to mortify the flesh and corruptions thereof, and labor to lead a new life in holy obedience; and if contrary to his desire and purpose he do the evil which he hateth, or leave undone the good which he loveth; that he sorrow and grieve for his sins and imperfections, and making confession hereof before the throne of grace, do implore mercy and forgiveness in Christ Jesus. And if we offer unto God this righteousness, it will be acceptable unto him, notwithstanding our manifold imperfections; for he measureth our deed by our will, and esteemeth more of our affections than of our actions; Nec intuetur Deus quantum quilibet valeat, sed quantum velit, & quicquid vis & non potes Deus factum computat: He respecteth not what we can do, but what we would do, and that which we could perform and cannot, he esteemeth it as though it were performed. So that he reputeth him righteous who earnestly desireth and laboreth to be righteous, and him perfect who acknowledging and bewailing his imperfections striveth to attain to more perfection. Wherein he fitly may be compared unto a tender loving father, who esteemeth of the least endeavours of his beloved son, more than of the best actions of a servant, because he regardeth not so much the excellency of the action, as the person and cheerful will of the agent.

[§. Sect. 7] Now the reasons why the Lord being perfectly just, will notwithstanding accept of our imperfect righteousness, is first because (we being made members of Christ's body) our persons are acceptable unto him, and therefore our works also (not in their own worthiness, or for their own merit, but in and for Christ) are accepted; the corruptions and stains of them being washed away in his blood, and the imperfections of them being covered with Christ's perfect righteousness. And thus being adorned in the garment of our elder brother Christ Jesus, we obtain the blessing of our heavenly father. Secondly, our righteousness and holiness doth proceed from the spirit of God dwelling in us; and from hence our works being imperfect in themselves, do receive their dignity, excellency, and estimation in God's sight, as being the fruits of his own spirit, howsoever mingled with our corruptions.

[§. Sect. 8] Thirdly, let us remember that our sins and corruptions which we hate and labor to mortify, will never move the Lord to reject and cast us out of his love and favor; for we are the Lord's children, and he our gracious father: now we know that a loving father will not reject his child, because he is sick, lame, or in miserable estate, but rather he is more tender over him, till he be recovered of his infirmities: but what are our sins but the sickness, wounds and misery of the soul, with which we are vexed and turmoiled whilst we continue in this life? and will our heavenly father, whose love infinitely surpasseth the love of the most tender mother, cast us out of his favor, because our souls are sick in sin, and molested with many miseries which do accompany it? It is impossible; especially considering that we desire nothing more than to be cured of these diseases, and to be restored to perfect health. The Lord is our heavenly husbandman, and we his husbandry; now we know that the good husbandman doth not forsake his land, because it bringeth forth thorns and thistles, but rather is so much the more diligent and painful in weeding and tilling it, that it may be fitted for good seed and bring unto him plentiful increase; and so the Lord will not cast us off, because we naturally bring forth the weeds and thistles of sin and corruption, but in his infinite love he will with the operation of his holy spirit, plow up the fallow grounds of our hearts, and weed out our corruptions, that so we may like good ground well husbanded, bring forth the ripe fruits of holiness and righteousness.

[§. Sect. 9] Fourthly, let us consider that the Lord our God, who could easily if it had pleased him, have thoroughly purged us from all sin and corruption, and endued us with perfect righteousness and holiness, hath notwithstanding left remaining in us some relics of sin, and many imperfections in our sanctification, both for the manifestation of his own glory, and for the furthering of our own eternal salvation. For first hereby it cometh to pass, that the Lord hath the whole praise of our salvation, seeing he saveth us of his mere mercy, and not for our works and worthiness. Whereas if our righteousness and sanctification were perfect, we would be ready to share with God, ascribing part in the work of our salvation unto our selves, and not wholly attribute it to God's mercy and Christ's only and all-sufficient merits: and therefore the Lord hath left in us the relics of sin and manifold imperfections, that hereby it may appear that we are not saved for our own worthiness and deserts, but of his free grace and undeserved love.

[§. Sect. 10] Secondly, he hath left in us these relics of sin and manifold imperfections, to the end that there might be continual matter and a fit object, wherein he might exercise, and by exercising manifest, to the praise of his grace, his patience, long suffering, love, goodness, and infinite mercy, in the pardoning and forgiving of them, which would not so plainly appear if at once he had endued us with perfect righteousness.

[§. Sect. 11] Thirdly, that hereby he might make way for the manifestation of his power in our weakness and imperfections. If we were perfectly righteous and endued with all grace, it were no wonder if we should withstand Satan's temptations and get the upper hand in the spiritual combat; but seeing we are of our selves sinful, exceeding weak and full of all imperfections, hereby is the infinite power of God manifested, in that we are notwithstanding enabled, to withstand Satan and all the power of hell which oppose themselves against us, seeing nothing else could uphold such feeble weakness against such puissant might. Of this the Apostle speaketh 2. Cor. 12.8, 9: for having oftentimes besought the Lord to be freed from the corruptions of his flesh, he receiveth this answer, that God's grace was sufficient for him, and that his power was made perfect through weakness.

[§. Sect. 12] Fourthly, hereby the Lord continually putteth us in mind of his mercy and manifold benefits, to the end that we daily tasting of them, may also daily return unto him thanks and praise. If he should at once free us from sin, and indue us with a full measure of grace and perfect righteousness, we would soon be forgetful of his abundant mercies, and this forgetfulness would work in us unthankfulness, and this unthankfulness would make us neglect his worship and service. And therefore he doth not at once enrich us, but lets us continue in our poverty, that so we may continually depend upon him: and like a wise householder he doth not suddenly advance us to our highest preferments, for then we would leave his service and betake us to our ease and pleasure; but he bestoweth his benefits by little and little, and so keeping us still in expectation of receiving more, he retaineth us still in his service, and every day increasing his bounty, he putteth also into our mouths new songs of thanksgiving, and giveth us daily new occasion of praising his magnificence.

[§. Sect. 13] Secondly, as the Lord hereby advanceth his own glory, so also he worketh our good, and furthereth our eternal salvation. For first by leaving in us these relics of sin and manifold imperfections, he worketh in us true humility, which of all other graces is most acceptable unto him, and mortifieth our pride, which of all other vices is most odious and abominable in his sight. For when we see our manifold infirmities and corruptions of sin, all cause of pride and self-conceit is taken away, and we in all humility are moved to confess, that it is God's mercy that we are not consumed; how much more that notwithstanding our vileness and unworthiness, he hath made us his sons and heirs of everlasting glory. And thus, of the flesh of this Viper sin, doth the Lord make a sovereign antidote against the deadly poison of pride. And as good Surgeons do not suddenly heal up the wound, but keep it open till they have drawn out the core and healed it to the bottom, for otherwise it would putrefy and become more dangerous; so the Lord will not at once heal the wounds of our sins, but leaveth them as it were open and uncured till he have drawn out the core of pride, which being left in us (though we were healed of all our other sins) would more endanger us than all the rest. Wherein the Lord confirmeth and furthereth us in the way of salvation; for nothing more weakeneth and disableth us than pride, nothing more strengtheneth and upholdeth us than humility, because the strength whereby we stand and repel our spiritual enemies is not our own ability, but the power of God's might, and the Lord withdraweth his assisting hand from the proud, to the end that he may learn to be more humble by his grievous falls; yea he resisteth him, and therefore how is it possible that he should stand? but contrariwise he giveth grace to the humble, and filleth him who acknowledgeth his own emptiness with good things, but the proud who is full in his own conceit he fendeth empty away.

[§. Sect. 14] Secondly, he leaveth in us corruptions and imperfections, to the end that we should not rest in our own righteousness for our justification and salvation (which though it were as great as Adams in the state of innocence, yet it were no sure ground to rest upon) but in the alone righteousness of Christ Jesus, which is all-sufficient and a foundation so unremoveable, that all the power of hell cannot overturn it, nor any that are built upon it. Upon which sure pillar we would hardly rely, so long as we have in our hand the reed of our own righteousness, we being naturally inclined rather to seek for salvation in our selves than elsewhere.

[§. Sect. 15] Thirdly, he leaveth in us these spiritual enemies, that we may exercise our selves in fighting against them, and so be kept from idleness the mother and nurse of all evil; and as he would not at once cast out the Canaanites before the Israelites, but by little and little; least the land should grow unto a wilderness, and the wild beasts should multiply against them: so he would not suddenly cast out our spiritual enemies, but suffereth us to prevail against them by little and little, least giving our selves unto idleness when there is no opposition made against us, there grow in us as in a wilderness the noisome weeds and thorns of sin, and the wild beasts of all outrageous wickedness, which would devour and utterly destroy us. Whereas contrariwise when we are assaulted outwardly with the forces of Satan and the world, and inwardly with the flesh and our natural corruptions, we have enemies against whom we may exercise our faith, affiance, hope, patience, courage, and all other graces which we have received, and by exercise increase them: we fight the Lord's battles like his valiant soldiers, and being assisted by his holy spirit we obtain victory, and with our conquest a more excellent crown of eternal glory: as appeareth Revel. 2.26, 27. and 3.21.

[§. Sect. 16] Lastly, he suffereth us to be molested and vexed with the relics of our sins, that hereby he may make us to loath this world and vale of misery, wherein we can do nothing but break the commandments of our dear loving father; and may be moved to desire that heavenly life in God's kingdom, when having laid aside all corruption, we shall be endued with all perfection, and be fully enabled to perform such obedience unto God as he requireth. For seeing sin is not fully vanquished till it be subdued by our death, nor we ever at rest and free from the assaults thereof, till we rest in the grave; therefore the children of God are content to forsake the world, because they can no otherwise forsake their sins; and desire rather to endure death, than they would have sin to live with them, as appeareth in the example of the Apostle Paul Phil. 1.22.23.

[§. Sect. 17] And thus have I shown the wisdom and power of God, who turneth even the sins of his children to their good, which are in their own nature evil; and therefore though we are continually to bewail them, & to desire by all means to be freed from them, yet we are not desperately to sink under them, not daring to encounter them, seeing now they cannot condemn us, nay not so much as hurt us, but rather are so ordered by God's all-wise providence, that they serve for the manifestation of his glory, and furthering of our salvation, so that we do not with willing delight nor slavish fear yield unto them, but to the uttermost of our power make resistance, and desire and endeavor to overcome them.

[§. Sect. 18] Now in the fist and last place let us consider, that though our flesh be never so strong, and the innumerable corruptions thereof seem irresistible, and though on the other side our spiritual man seem never so weak and feeble, yet we are not hereby to be discouraged, seeing the regenerate part shall most certainly obtain the victory in the end, though in the conflict it receiveth many foils. And though this little David seem in the eyes of a carnal Saul, to be far to weak, and altogether unable to encounter that great Goliath, the flesh with the powerful lusts thereof, yet in the end it will most certainly prevail and get the conquest; because the spirit is the Lord's champion which goeth out in the name of the Lord to sight against his enemies; the flesh the devils soldier who is God's enemy: That, is strengthened and supported with the power of God which being insinit is irresistible; this by the power of Satan, and the world, whose power is finite, and so restrained and overruled by God's might, that they cannot stir without his leave and permission. Unless therefore we would blasphemously imagine, that the flesh and his assistants are of greater power than God himself, or that God will suffer this disgrace that his champion should be overthrown by his professed enemies; we may most certainly assure our selves that we shall get the day and obtain a famous victory. And therefore let not Satan discourage us, by setting before our eyes our own weakness, and the mighty oppositions which are made against us; but arming our selves with the Christian armor, and trusting wholly in the power of God's might, let us valiantly encounter our spiritual enemies, and never give over fighting till by death we have given unto them a final overthrow, and so shall we be crowned with an invaluable crown of immortal glory.

CHAP. VIII. Satan's temptations drawn from our slow progress in sanctification, answered.

[§. Sect. 1] A Nd so much for answering Satan's temptations, drawn from the relics of sin which remain in us, and the small measure of our sanctification: the second temptation whereby he laboreth to discourage the weak Christian, from going forward in his course of true godliness, he taketh from his slow progress and slack proceedings in sanctification, upon which occasion he thus assaulteth him. Thou laborest much (will he say) and toylest thyself with intolerable pains that thou mayest become a sanctified man, but all in vain; for though thou hearest the word often, and readest much, and prayest continually, and beatest thy brains with daily care, to the end that thou mayest attain unto some perfection in christianity; yet, dost thou not see how little thou profitest by all thy labors, seeing thy knowledge is still small, thy faith weak, thy charity cold, thy heart dull and hard, thy good works few and imperfect, and all thy zealous resolutions easily hindered and quite overthrown with every small temptation? Why then dost thou strive against the stream, and undertake a task which is to thee not only hard but even impossible? for do what thou canst, yet all will be to little purpose, seeing this work is full of great difficulties, thyself disabled with manifold corruptions, and thy enemies which oppose against thee exceeding strong and mighty, as thyself findest by lamentable experience, and thy much laboring and little profiting do clearly prove. Cease therefore thy bootless travail, and rather embrace thy pleasing delights, than turmoyle thyself with vain labor.

[§. Sect. 2] For the answering of which temptation we are to know, that if we dislike our own dullness and backwardness in profiting and growing forward in sanctification, if we be truly sorrowful and bewail our great wants and imperfections, and labor earnestly in the use of the means whereby we may attain unto knowledge, faith, and all other sanctifying graces, and also be enabled to bring forth the fruits of holy obedience; then are we accepted of God and shall in the end most certainly obtain our desire, though yet we can see but small profit of all our labors; neither shall all the power of our spiritual enemies so far prevail against us, as utterly to hinder us in this work, but that we shall undoubtedly go forward although not so speedily as we desire. For this holy desire of profiting in godliness, this endeavor and careful use of those means which are ordained by God for this purpose, are not natural, but the work of God's spirit begun in us; and we are with the Apostle to be persuaded of this same thing; that he that hath begun this good work in us will perform it until the day of Jesus Christ, Phil. 1.6. We are to assure our selves with the Prophet David, that the Lord will fulfill these holy desires of those that fear him, Psal. 145.19. We are undoubtedly to believe that the Lord will not suffer us to be tempted above our power, but will give a good issue with the temptation, 1. Cor. 10.13. We are not to imagine that he will break this bruised reed, nor quench this smoking flax seeing he hath promised the contrary, Matth 12.20. And though this little grain of mustard seed for a time lie hidden in the earth, and when it sprouteth up springeth so slowly that we cannot sensibly discern the growing thereof; yet in God's good time being watered with the dew of his holy spirit, it will become one of the greatest trees in the Lord's garden. For seeing the Lord hath given us this grace, not to be wanting in the use of all good means, we may most certainly assure our selves that the Lord for his part will not be wanting, in giving his blessing and granting the assistance of his holy spirit, which he hath promised to those that desire it.

[§. Sect. 3] Secondly, let us consider that these small beginnings of grace and first fruits of the spirit, are most undoubted signs that he dwelleth in us: now wheresoever he dwelleth, he sanctifieth his own lodging, and is not idle till he have effected this work which he hath undertaken and begun. Though therefore this work in regard of thy slow proceedings seem hard, yea, even 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 almighty, and therefore able to repel the violence of all opposers, and to make the most heavy and pinching yoke light and easy. Though in thyself thou art most weak and feeble, yet thou art strong in the power of God's might, and enabled to do all things through the help of Christ which strengtheneth thee.

[§. Sect. 4] Thirdly, let us consider, that as the Lord hath decreed our salvation, and promised unto us eternal life: so he hath also as certainly decreed and promised the means tending thereunto, which are the effects of his election and the forerunners of our salvation; but one especial effect of his election is our sanctification, and the way to salvation is the path of righteousness and holiness; and therefore this is no less certainly assured unto us, that we shall be sanctified, and enabled to walk in this way of righteousness and holiness, then that we are elected and shall be saved. Though then we are weak and unstable, yet the foundation of God remaineth ever sure; though in regard of our own feebleness, and manyfould imperfections, the work of sanctification seem altogether impossible, yet this should not move us to doubting nor discourage us in our course, seeing it hath not any ground upon our own strength, but upon God's immutable decree, and never failing promises. When then our small progress in true godliness, caused through the violence of our corruptions and oppositions of our spiritual enemies, discourageth us making this work of sanctification seem impossible, let us cal to mind that the Lord hath as certainly decreed, that we should be his saints here upon earth as his saints in heaven, that he hath most faithfully promised, that he will direct us with his holy spirit, take away from us our stony hearts and give us fleshy hearts, illuminate our blind understandings with true saving knowledge, indue us with a lively faith, and with all other sanctifying graces, enable us to perform in some measure holy obedience to his heavenly will, mortifying our corruptions and enabling us to serve him in newness of life; all which gracious promises we are as undoubtedly to believe, as those which concern either the remission of our sins, or everlasting happiness. And therefore though our own dullness, backwardness, and little profiting in sanctification, should work in us true sorrow, yet this should not discourage us doubting of the issue of all our labors, but knowing that God is alike true in all his promises, let us, setting aside all difficulties, beleene against belief, and undoubtedly persuade our selves that the Lord will finish that good work which he hath begun in us, though as yet it hath but small proceedings, if we hungar after more perfection, and carefully use the means whereby we may attain to true holiness.

CHAP. IX. Satan's temptations whereby he aggravateth our sins in general, answered.

[§ Sect. 1] A Nd so much concerning those temptations of Satan, which he groundeth upon our natural corruptions and our small measure of sanctification. Now we are to speak of such as he suggesteth after we have committed some actual sins: and these are either in respect of our sins in general, or else some special sin into which we have fallen. Concerning the first, when the weak Christian (who hath a tender conscience, and therefore cannot be persuaded to lie securely in his sin) hath through the strength of his own corruptions, and violence of his temptations, committed any sin against his knowledge and conscience, then doth the tempter (who before his fall exceedingly extenuated & minced his sin, now after that he is fallen into it) out of measure aggravate the grievousness and heinousness of his offense, partly in respect of the nature and quality of the sin it self, and partly in respect of the circumstances, as being committed after his calling, against his knowledge, in such a time or place, & by such a person, as God is thereby most dishonored, and his brethren offended by his bad example. And thus having as it were stretched out his sin upon the tentars of his temptations, and with the blasts of his false suggestions made of every small drop a great bubble, then doth he also set before him the curse of the law, God's fearful judgments, the plagues and punishments of this life, and everlasting death and condemnation in the life to come, continually accusing and terrifying him as being guilty of all these fearful evils, by reason of his sins, to the end that hereby being utterly discouraged, he may desperately cast off all care of continuing in his former course of godliness, as if now it were altogether in vain and to no purpose.

[§ Sect. 2] The which temptation if we would withstand in the day of trial, it behooveth us not to rest in the remembrance of our former faith and repentance, but as we have renewed our sin, so also must we renew our sorrow for it, bewailing our corruptions, which have so prevailed against us as to move us to transgress God's commandments, hating and detesting our sin into which we have fallen, and purposing for the time to come to leave and forsake it, and to serve the Lord in holiness and newness of life. And this our repentance we must approve to be unfeigned by those fruits thereof which the Apostle mentioneth, 2. Cor. 7.9, 10, 11. that is, we must study and endeavor to amend, confess our sin unto God in all humility, and most earnestly crave remission both of the fault and punishment, have a godly indignation against our selves because we have sinned, and a sonnelike fear not so much in respect of the punishment, as of offending and displeasing God our most gracious loving father; and an earnest desire that we may be so renewed, that we be not again so overtaken; a more fervent zeal in loving God and keeping his commandments than before our fall; and lastly, we must take a holy revenge of our selves, that thereby we may so tame our flesh, that it may not hereafter be so powerful in us, as to overcome and lead us captive unto sin.

And thus having renewed our repentance, we must also renew our faith, by applying unto our selves all the gracious promises of the Gospel, concerning life and salvation in Christ Jesus, made unto all repentant sinners; and by calling to our remembrance that Christ the just hath borne the punishment due unto us who were unjust; that with his death and merits he hath fully satisfied God's justice, appeased his wrath, and washed away our sins with his blood; that he hath fulfilled the law for us, and taken upon him our curse, that we in him might be blessed; that by suffering for us, he hath freed us from all punishments of this life and the life to come, that he ever liveth to make intercession for us; so that though we sin, yet there is no fear of condemnation, seeing we have an advocate with the father, Jesus Christ the just, who is the reconciliation for our sins, 1. John. 2.1, 2.

[§. Sect. 3] But here the tempter will object unto the weak Christian, that these promises of the Gospel can yield unto him no sound comfort, seeing they are restrained to those only who are members of Christ Jesus, in which number are none but those who are regenerate, renewed, and governed by God's spirit, according to that Rom. 8.1. There is no condemnation to those which are in Christ Jesus, which walk not after the flesh but after the spirit. But thou (will he say) art not in Christ, for being engrafted in this vine thou wouldest bring forth the grapes of godliness, whereas there springeth nothing from thee but the briars and brambles of iniquity; neither walkest thou after the spirit, for then in thy life thou wouldest show the fruits thereof, but after the flesh, which wholly overruleth thee and casteth thee headlong into all sin and wickedness.

[§. Sect. 4] For the answering of which temptation we are to know, that it is not the committing of a sin or of many sins, which proveth that we walk not after the spirit but after the flesh, (for so should all the children of God be carnal and not spiritual, yea even the Apostle Paul himself who complained that he did the evil which he hated, and found no means to do that which was good, but when he would do good, evil was present with him: and that there was a law in his members rebelling against the law of his mind, which led him captive unto the law of sin) but to walk after the flesh is willingly to obey it in the lusts thereof; to commit sin with pleasure and delight; to embrace that which is evil with full consent of will cheerfully and with all readiness; to run headlong into wickedness stubbornly, presumptuously and securely; to have sin not only dwelling but also reigning in our mortal bodies; to live therein without repentance, never grieving for it, nor endeavoring to forsake it, nay rather greatly loving and making such high account of it, that we had rather part with our lives than be divorced from our sins. Whosoever therefore through his weakness and infirmity is led captive unto sin, and being enthralled by this tyrant earnestly desireth liberty, and doth not willingly run, but is violently drawn by Satan's temptations and his own corruptions, and having sinned is not therewith delighted, but exceedingly grieved that by his sin he hath displeased God; and seeing his own weakness and infirmities doth bewail them, and fleeth unto God by fervent prayer, desiring the assistance of his holy spirit, whereby he may be enabled to mortify his flesh and the corruptions thereof which he deadly hateth, and to serve God in holiness and newness of life; such a one may assure himself that he walketh not after the flesh but after the spirit, and that he is in Christ Jesus, and hath escaped condemnation, though through his infirmity and strength of his inbred corruptions he falleth often into sin.

[§. Sect. 5] Though therefore the sanctified man sinneth, yet this doth not prove that he is still in the flesh and unregenerate; seeing there is great difference between his sins into which he now falleth, and those which he committed before he was sanctified, or those which they commit which still live in the flesh. For first the unregenerate man doth continually sin, heaping up one wickedness upon another, the man regenerate but sometimes, when he is overcome by his corruptions; the wicked man committeth sin with greediness, the godly man with some kind of irksomnesse and after a sort unwillingly; the one draws sin unto him as it were with cartropes, the other is violently drawn to sin with the strength of his corruptions; the one hunteth after sin and the occasions thereof, the other is hunted by sin and Satan's temptations, till being out of breath and fainting for weariness he is overtaken and led prisoner. The carnal man sinneth with full consent of will, and with pleasure and delight, the spiritual man doth not yield without some resistance of the regenerate part, and as it were grudgingly and with the misliking of the spirit; he that is unregenerate suffereth sin to reign in him, and yieldeth unto it such willing and hearty obedience as the loyal subject doth to his lawful King, but the sanctified man obeyeth it as though it were an usurping tyrant, repiningly and by cōstraint, rather drawn with force than moved by any love or liking. The wicked man committeth sin upon deliberation, advisedly and of set purpose; but the regenerate man for the most part suddenly, besides his purpose and contrary to his resolution. The ungodly man's heart and conscience seldom or never controules him for his sin, or if it do, yet it suddenly vanisheth like a flash of lightning; but there is a fight in the heart of the godly man, the carnal part drawing one way and the spiritual part another. When the carnal worldling offendeth he is in his common way, for he maketh an occupation of committing sin; but when the regenerate man sinneth he is out of his course, and is never at rest till he cometh into his way of righteousness again: when the wicked man hath committed one sin, that is an argument to move him to commit another, because judgment is deferred, and he 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 again he doth more carefully look to his feet, and striveth to run the more swiftly in the way of righteousness, that so he may redeem with more than usual speed the lost time wherein he was hindered by his fall. Finally, the unregenerate man being fallen into the puddle of sin, doth wallow therein with pleasure and delight, and never strives to rise again by amendment of life, but the man regenerate though he fall, yet he riseth up again by true repentance, and never resteth till he have thoroughly washed his polluted soul with the blood of Christ applied unto him by a lively faith. The one remembereth his sins which he hath committed, with gladness and rejoicing, yea bragging and boasting of his outrageous wickedness; the other never thinketh upon them but with grief and sorrow, neither is there anything in the world whereof he is more ashamed than of his sins. Seeing therefore there is such great and manifold differences, between the sins of the sanctified and those who are unsanctified, let not Satan persuade us that we are still in the flesh and unregenerate, because will we nill we, we often fall into sin, if in our manner of sinning we can find these differences which we never discerned in former times.

CHAP. X. Satan's temptations taken from particular sins into which we have fallen answered.

[§ Sect. 1] A Nd so much concerning those temptations which Satan suggesteth in respect of our sins in general: now we are to speak of such as concern particular sins, and these are of two sorts; for either Satan seeketh to overthrow our faith, and to discourage us from going forward in our course of godliness, by setting before us and exceedingly aggravating those sins which indeed we have committed, or by persuading us falsely that we have committed such sins, as being unpardonable are not incident to the child of God. The former sort of temptations are taken either from some heinous sin once committed, or from the often falling into the same sin. Concerning the first, he aggravateth the sins of the faithful two especial ways, either because they have been committed after repentance, or voluntarily against knowledge and conscience. In the former respect he is ready to suggest, that the children of God do not commit any sin after they have truly repented of it; and if any do, either he never truly repented, or if he did, yet after his fall there is no place to a second repentance, nor hope of God's mercy. For answering whereof we are to know, that howsoever the state of those who thus sin is somewhat dangerous, and they more hardly recovered than others (even as those diseases are perilous and hardly cured, into which we fall by a relapse after the recovery of health) yet this is incident to the children of God who have truly repented, and notwithstanding this grievous kind of falling they are not debarred of God's mercy in Christ Jesus. And this appeareth partly by reasons, and partly by examples. For first, the gracious promises of the Gospel concerning the remission of sins, are indefinite and without limitation, of time, or sins, whether committed before or after repentance. So Matth. 11.28. Come unto me all ye that labor and are heavy laden, and I will ease you: and 1. John 2.1, 2. If any man sin, we have an advocate with the father, &c. In which and in many other places, the Lord assureth us that he will receive to mercy all repentant sinners, of what nature and quality soever their sins are. Secondly, in the law were sacrifices appointed for the sins of the people, not only those who were newly received into the Lord's covenant for their sins past, but also for those sins which were daily committed, after that they had long been therein. Thirdly, the Lord inoyneth us that we forgive our brother seventy times seven times, if so often he offend us and repent of his fault; and therefore himself much more, whose mercy is infinite, and more exceedeth ours than the whole sea a little drop, will pardon us if as we often sin, so also we often turn unto him by unfeigned repentance. This also manifestly appeareth by examples, for did not the Prophet David after his true conversion fall grievously by committing murder and adultery, the Apostle Peter by denying his Lord and Savior, Noah by drunkenness, Lot by incest, and yet afterwards they truly repented again and were received to mercy? So that this point is clear and manifest, that the dear child of God, after his true conversion and unfeigned repentance may fall into grievous sins, and yet truly repenting of them, may have them remitted, and be received again into God's wonted love and favor.

[§ Sect. 2] But here the tempter will object that the Apostle affirmeth Heb. 6.4, 5, 6. That it is impossible that those who have been once enlightened, &c. if they fall away, should be renewed by repentance: seeing by so sinning, they crucify again to themselves the Son of God, and make a mock of him. And therefore whosoever sinneth after his true conversion, can neither repent nor receive mercy. To which we must answer, that the Apostle in this place doth not speak of every falling into to sin, for so he should be contrary to the other Scriptures before alleged, but of a general falling away by apostasy, and of a malicious persecuting of the known truth, which is the sin against the holy Ghost, the which is joined with continual impenitency, and therefore cannot be pardoned. And this appeareth manifestly by the words of the text; for he doth not simply say if he fall into sin, but if he fall away, namely by a general and malicious apostasy: and again, he showeth of what manner of falling he meaneth in the words following, whereas he saith, that such as thus fall away, crucify unto themselves the son of God, and make a mock of him. Now they are said to crucify Christ again, who with an vnplacable hatred do scorn and deride Christ crucified, renouncing all part and hope in his death and sufferings, as did some of the malicious Jews, and as some apostates do in these days. And therefore this place maketh nothing against the repentance and receiving to mercy of such as fall through infirmity into some particular sins, though never so heinous.

[§. Sect. 3] And so much for answering Satan's temptations drawn from our sins committed after repentance. The second sort are taken from sins committed voluntarily against our knowledge and conscience; which if we have fallen into, he presently suggesteth that we have sinned presumptuously against God, and therefore cannot be reckoned in the number of God's children, nor conceive any hope of pardon and forgiveness. For the answering unto which temptation, we are to know these two things; first, that all sins committed against knowledge and conscience are not presumptuous: secondly, that though we should fall into presumptuous sins, yet we may be the children of God, who are neither debarred of true repentance nor of God's mercy. For the first, we are to know that not the heinousness of the sin committed maketh it to be presumptuous, but the manner of the fact, and the mind of the offender; for howsoever Peter fell grievously, yet we cannot say that he fell presumptuously, because he sinned through infirmity and fear of danger, whereas to sin presumptuously, is to sin of a stubborn willfulness, either through the neglect of God's justice and judgments, or through the abuse of his mercy and benefits. In the first respect they offend, who having diverse times themselves sinned, and yet escaped punishment, or having seen others in the like case, do take occasion hereby to sin again, hoping to escape as in former times: and of such the wise man speaketh, Eccles. 8.11, Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. In the other respect, such offend as take occasion upon God's mercy and long suffering to fall into sin, presuming before they commit it, that God upon their repentance will in his infinite mercy forgive them: and thus they abuse God's mercy and goodness which should lead them to repentance, as an argument to make them more desperately to run into all wickedness. So that to sin presumptuously, is not to sin upon knowledge, and against a man's conscience only, unless there be joined therewith a presumptuous hope to escape punishment, or that not withstanding the sin committed, he shall receive pardon in respect of God's infinite mercy. Now many of God's children may fall against their knowledge and conscience, and yet not presume either to escape God's judgments or to be partakers of his mercy, as namely those who are carried headlong into a sin without any time of deliberation through the violence of their corruptions, or overcome by fear of some present danger, or some other unruly passion.

[§. Sect. 4] But here the tempter will object, that though these sins against knowledge and conscience be not presumptuous, yet they are unpardonable, seeing the committers of them have no part in Christ's sacrifice, and consequently can hope for no mercy at God's hands: and this he will endeavor to prove by that saying of the Apostle, Hebr. 10.26. For if we sin willingly after that we have received the knowledge of the truth, there nemaineth no more sacrifice for sins, but a fearful looking for of judgment &c. For the answering whereof, we are to know, that the Apostle in his doctrine is not contrary to our Savior Christ: but he hath taught us, that not only sins against knowledge are pardonable upon true repentance, but even horrible blasphemies against the majesty of God, yea, all sins whatsoever saving the sin against the holy Ghost. Matth. 12.31, 32. Secondly, we know by experience, that both David and Peter fell grievously against their knowledge and conscience, wittingly, and in a sort willingly, and yet they both repented and were received to mercy: and therefore the Apostle speaketh not of all kind of voluntary falling, but first of sin committed with full consent of will, pleasure, and delight: the which kind of sins are never committed by God's children after their true conversion; for as they are in part carnal and unregenerate, so are they in part spiritual and regenerate, which is to be understood; not only of the understanding part, but also of the will and affections. So far forth therefore as their will is regenerate, they do not will nor yield unto sin; and though they consent unto sin, yet this consent is not absolute and entire, but with some dislike, grudging, and resistance of the spiritual part; the which dislike and resistance, though sometimes it cannot easily be discerned in the very act of sin, whereas the weak motions of the spirit are violently ouerborne, through the violent strength of their natural corruptions, and so overshadowed by the cloudy mists which their unruly passions cast before their understanding, that they cannot at all perceive any dislike or resistance against the temptation: yet after the sin is committed, and the good motions of the spirit are again revived out of their deadly swound, then do they hate and detest that sin which before seemed pleasant unto them and earnestly desire with the Apostle to be freed from it. Lastly, the Apostle in that place doth not speak of every particular sin committed with full consent of will, for so also the elect offend before their conversion, but of a general and malicious apostasy from the known truth, and a scornful rejecting of the sacrifice of Christ once offered for sin: so that the sense is thus much, that if we willfully and maliciously sin, by renouncing the sacrifice of Christ offered for sin, we cannot hope to be saved by any other sacrifice, but are to expect judgment and condemnation, seeing such tread under foot the son of God, and count the blood of the testament an unholy thing, and even despite the spirit of grace, as he explaneth himself in the verses following.

[§. Sect. 5] And so much concerning the first question; the second is whether the Christian man may fall into presumptuous sins, and if he do, whether they be pardonable or no. For the first, though it must needs be confessed that it is a fearful case, to neglect God's justice and judgments because of his long suffering, or to take occasion upon the abundance of God's mercies and readiness to forgive, to provoke him continually by our sins; yet it cannot be denied, but that a true Christian, through the strength of his inbred corruptions, may fall into these presumptuous sins; neither is there any privilege in the holy Scriptures to exempt them from any sin whatsoever, but that either before or after their conversion they may fall into it, saving only that unpardonable sin which is committed against the holy Ghost. Moreover, David prayeth the Lord to keep him from presumptuous sins, and that he would not suffer them to reign over him, Psalm. 19.13. where first he showeth that of himself he was apt to fall into such sins, if the Lord did not preserve him from them; and secondly he implieth, that the Lord might for good causes known unto himself, suffer him to commit these sins of presumption, and therefore he further prayeth that if he should fall into such sins, it would please the Lord to raise him by true repentance, and not suffer them to rule and reign in him. So that it appeareth that a true Christian may fall into these sins: now, that having fallen he may rise again by true repentance, and receive pardon and forgiveness, it is likewise manifest. For if once the Lord receive us into the covenant of grace, and acknowledge us for his children, then nothing in the world, no not the most grievous sins which we can fall into, can separate us from the love of God which is in Christ Jesus our Lord, as the Apostle speaketh, Rom. 8.38, 29. Secondly, our Savior telleth us, that every sin and blasphemy shall be forgiven unto men upon true repentance, saving only the blasphemy against the spirit which is always joined with final impenitence. Matth. 12.31, 32. Thirdly, the promises of the the Gospel are general and indefinite, excluding no fortes of sins whatsoever, so they perform the condition of faith and repentance. And therefore also presumptuous sinners, repenting and believing, are assured of mercy and forgiveness. Lastly, if David might fall into these sins, then David also might repent and receive pardon, seeing he was truly justified, sanctified, and a chosen vessel of the Lord elected to everlasting life.

[§ Sect. 6] And so much concerning the temptations which are taken from those sins which are once committed; now we are to speak of them which he suggesteth unto the weak conscience, after the committing of one and the same sin diverse times; upon which occasion he is ready to persuade the weak Christian, that he never truly repented, otherwise he would never again fall into the same sin; and the howsoever the child of God may fall into diverse sins, through want of care and experience, yet it is not incident to any of this number to fall again and again into the same wickedness, after they have had warning and sufficient knowledge of the evils thereof. For the answering whereof we are to know, that in truth it is a grievous and fearful case to be thus overtaken, and to be so besotted with the pleasures of sin, that neither instruction nor our own experience can make us to see the evils of sin, and work in us a care to avoid and shun it. The burnt child (as the proverb is) dreadeth the fire; he that hath been deceived and thereby much indamaged, is afterwards more wary; he that hath cast himself into any grievous disease through some vnholesome meats, is ever after more careful of his diet; he that hath once been assaulted by his enemy at unawares, and hath received griesly wounds, will after he is cured go better armed and furnished, that he may not again be overtaken of the like danger. And therefore seeing experience of all other evils doth teach us to avoid them, what a lamentable thing is this, that no warning will make us take heed of sin, which is the greatest evil and cause of all the rest? that having drunk this deadly poison and been grievously sick thereof in our consciences, we should being recovered be enticed with the pleasant taste thereof to swallow it down again? and that having received grievous wounds, we should after take no better heed, and go no better armed and prepared to make resistance, but for want of care and watchfulness expose our selves again to the like danger of our spiritual enemies? But yet we are to know that this sometimes, through our great frailty and corruption, may be the estate of a true Christian and faithful servant of God, to fall again and again into the same sin, neither doth anything privilege them from committing that sin again which they have once committed. For first the same inbred corruption still dwelleth in them and is ready again to give them the foil and to lead them captive into the same sin, if the Lord uphold them not, so that in respect of their own strength they may fall again as in former times. Secondly, the same causes still remain which may move the Lord to leave them to themselves, and suffer them to fall, namely that hereby they may be more humbled, and more seriously bewail their corruptions, that they may more earnestly implore his mercy, and he more manifest it in pardoning their sins to the praise of his glory. Thirdly, howsoever this is not usual with the children of God, to fall diverse times into, a sin which is great and grievous, yet everyone findeth in his own experience that he often committeth such sins as are not so heinous, through infirmity and weakness; as to hear the word negligently and carelessly, to be distracted with wandering thoughts in prayer, to fall into unjust anger, to lie and use idle communication and such like, of which notwithstanding repenting he is received unto mercy. So that it is not the often falling into the same sin, that excludeth us out of the number of God's children, or debarreth us of pardon, so that we often repent lay hold upon Christ with a lively faith. Neither do the scriptures limit and restrain God's mercy, and the virtue of Christ's merits, to the pardoning and taking away of diverse sins, once committed, but extend them also to the same sin committed diverse times, yea to all sins whatsoever of which we truly repent.