spirit saith he seruing the flesh is not vnfitly called fleshly so the flesh seruing August de ciuit dei lib. 13. c. 20. the spirit is fitly called spirituall not because it is turned into spirit but because by an admirable facilitie and readinesse to obey it is subiected to the gouernment and rule of the spirit §. Sect. 4 The second Obiection grounded â—n 1. Cor. 9. 27. The second reason obiected is grounded vpon the Apostles words 1. Cor. 9. 27. But I keepe vnder or as the vulgar Latine hath it chastise my body least by any meanes when I my selfe haue preached to others I my selfe should bee a cast-away Where the Apostle maketh the body as they thinke 1 Cor. 9. 27. the enemy against which he fighteth and the chiefe obiect of mortification To which I answere first that we doe not deny but that the body is corrupted as well as the soule Rom. 7. 23. and that sin holdeth part of his residence euen in our earthly members in which regard this naturall corruption is to be subdued euen in the body by those exercises of mortification which the Scriptures haue prescribed as fastings watchings laborious exercises in the duties of Christianitie and of our spirituall callings And to this hee exhorteth vs. Col. 3. 5. Mortifie therefore your members which are vpon Col. 3. 5. the earth whereby he meaneth those sinnes which dwell in our earthly members to wit fornication vncleannesse inordinate affection euill concupiscence as hee expoundeth himselfe in the next words But all this doth not exempt the soule from being the seate also of naturall corruption yea euen the chiefe palace where sinne dwelleth Secondly I answere that by body in this place is not meant the substance Rom. 7. 14. of the flesh but the whole corrupt man or part vnregenerate both soule and body In which sense the Apostle elsewhere calleth himselfe carnall extending this fleshly corruption to his whole person euen as by members wee are to vnderstand those speciall sinnes which dwel in the members as the Apostle in that place of the Collosians explaineth it And this he calleth this a Rom. 7. 23. 24. body of sinne the law of sin which was in his members and the body of death and saith that the old man is b Rom. 6. 6. crucified with Christ that the body of sinne might be destroyed and that in Christ we are circumcised with circumcision made without hands in putting off the body of the sinnes of the flesh And finally that if Christ bee in vs c Col. 2. 11. 6. namely by his spirit the body is dead because of sinne but the spirit is life because of righteousnesse where by death of the body we are to vnderstand the mortification of the flesh in respect of sinne as appeareth by the Antithesis whereby d Rom. 8. 10. wee are to vnderstand the quickening of the inner man to newnesse and holinesse of life § Sect. 5. The third obiection grounded â—n the apâ—st wordes Rom. 12. 6. Thirdly they obiect the words of the Apostle Rom. 12. 6. Let not sinne raigne in your mortall body from whence they conclude that the seate of sinne is in the body and not in the soule and reason To which the answere is easie namely that by the name of body here we are not simply to vnderstand the body alone but by a Synechdoche of the part for the whole the person of man consisting of soule and body And this is vsuall in the Scriptures by one part to signifie the whole person and as by the body to include the soule so in other places by the soule to include the bodie As the soule that sinneth shall die and all the soules that came with Iacob into Egypt which came out of his loynes were Ezech. 18. 4. Gen. 46. 26. threescore and sixe And thus Ambrose expoundeth this place The Apostle saith he calling it mortall body vnderstandeth Mortale ergo corpus diceâ—s totum homiâ—eÌ„ significauit Ambro â—n huâ—c locum the whole man because they who obey sinne are called mortall For the soule saith he that sinneth shall die that is the whole man for none shall bee iudged without their bodies And that the Apostle by naming the body did not exclude the soule it appeareth in the next words that you should obey it in the lusts thereof whereby he sheweth that sinne is not onely in the body but first and principally in the powers and faculties of the soule 〈…〉 Fourthly it is obiected that the chiefe poyson of corruption is in the sensitiue and inferiour faculties seeing experience teacheth vs that the minde reason and vnderstanding is infected by them and so blinded and mis 〈…〉 sion and carnall concupiscence that men giue t 〈…〉 ouer to all sensualitie and become like vnto 〈…〉 which I answere that indeede the poyson of 〈…〉 ceedingly taynted the concupiscence appetite affections and all the sensitiue faculties and that they beeing infected doe infuse their poyson into the superiour faculties and like filthy sinkes of sinne doe send vp noysome sents into the vpper parts the minde and reason for the obiects moue the senses and the sense the will and vnderstanding and it is true that in this little common wealth of man the lusts and passions like rebels rise against reason their king and soueraigne Finally wee deny not but that the minde is drawne to thinke on that euill which the heart affecteth and is corrupted by giuing way to these sinfull lusts and by plotting deuising the meanes whereby they may be satisfied but yet all this proueth not that the fountaine of corruption is in the body and sensitiue parts for the poyson is first sent from the minde to the heart which being infected and corrupted returnes it backe againe to the minde euen as the liuer sendeth grosse blacke blood to the spleen which regurgitating and ouerflowing sends it backe againe to the liuer and so the fountaine of blood being corrupted it corrupteth the whole body Neither doeth this intestine rebellion arise first from the inferiour and subiect parts but from the sinfull corruption of their superiours whereby they are misgouerned either through loose negligence or desperate malitiousnesse for why doeth the heart affect that which is euill but because the minde esteemeth it the iudgement approueth it the will chooseth it if not simply yet as it is bayted with some worldly profit preferment or voluptuous pleasure But it may be further vrged that there are many who haue great knowledge and deepe iudgements that notwithstanding are much corrupted in their hearts passions and affections To which I answere that though they haue some knowledge yet not sauing knowledge and though they haue great illumination yet no spirituall wisedome and prudence to apply this light after an holy maner to particular actions For this christian prudence in doing any thing first propoundeth the end of the action which moueth vs to
and at the same time was willing to die that he might yeelde obedience to his fathers will and perfect the worke of our redemption and yet as one saith Vtrobique Christus neutrobique peccatum Christ in both but sinne in neither § Sect. 2. That this conflict is not in the vnregenerate Secondly this conflict is not at all in those who are vnregenerate and vnsanctified for in these one of the combatants which is the spirit is wanting they are wholy ruled by the flesh vnder their chiefe cōmander Sathan whose kingdom is not deuided in the carnall man but he quietly raigneth without any resistance and possesseth all in peace Neither is there in him any power of opposition for he is not onely sicke but starke dead in trespasses and sinnes and Eph. 2. 1. there is not any sparke of spirituall life and grace which is wholly from the spirit according to that of the Apostle to be carnally minded is death but to bee spiritually minded is 2. Cor. 4. 4. Eph. 2. 2. life and peace Sathans throne is set vp in them and hee raigneth not onely like a King but also like a God in the children of vnbeliefe hauing not onely their bodies and outward man but euen their hearts soules their wils and affections at his commaund so as they are neither able nor willing to make any resistance but yeeld vnto him chearful obedience The flesh as Sathans Vice-roy also ruleth in them and they willingly obey it in the lustes thereof It raigneth in their mortall bodies as the Apostle speaketh yea in the most excellent parts of their soules the minde Rom. 6. 12. and vnderstanding for their wisedome is earthly carnall Iam. 3. 15. and diuellish standing in direct emnitie against God being in the flesh they doe only mind the things of the flesh Rom. 8. 7 and therefore the Apostle ioyneth both these together as Eph. 2. 3. being all one fulfilling the desires of the flesh and of the minde And as they are wholly flesh so all their actions are fleshly Ioh. 3. 6. and carnall for as our Sauiour saith that which i◠borne of Rom. 7. 5. the flesh is flesh and as the Apostle telleth vs when wee were in the flesh the motions of sinnes which were by the lawe did Rom. 6 17. 19. worke in our members to bring forth fruite vnto death and being the seruants of sinne they yeelded their members as seruants to vncleannesse and to iniquitie vnto iniquitie And therefore in those who are meerely naturall and vnregenerate there can be no such conflict because they are onely flesh and no spirit neither can it rightly be saide as Augustine affirmeth August Contra Iulian pelagian l. 6. cap. 11. Tit. 7. Col. 1136. that the spirit of any man can lust against his flesh vnlesse the spirit of Christ doe dwell in him § Sect. 3. That the conflict that is in the regenerate that which is in the vnregenerate differ much and first in their grounds causes from which they arise Howbeit we are to knowe that there is euen in the carnall man another fight and skirmish which hauing some seeming shewe and similitude of the spirituall conflict is by worldly and ciuill men mistaken for it in which respect it wil not be amisse to distinguish them one from another First then they differ in their ground and cause from which they arise for whereas as hath beene shewed the spirituall conflict ariseth from the grace of regeneration and sanctification whereby the gifts and graces of Gods spirit being infused into all our powers and faculties doe make warre against our carnall corruptions and fleshly lusts the conflict which is in the vnregenerate ariseth from those reliques of Gods image defaced in vs opposing the image of Sathan and our sinnefull corruption For the minde retaineth some small sparkes of the light of nature and certaine common notions which receiue some litle strength and luster from the view and study in the booke of the creatures and yet a larger increase of illumination from the word of God which illighteneth the minde euen of a meere naturall man with speculatiue and litterall knowledge whereby hee is in some sortenabled to discerne betweene good and euill trueth and falsehood right and wrong With which light of the vnderstanding the conscience being directed it retaineth also a power to excuse vs when we doe well and to accuse condemne terrifie and torment vs when we doe euill So the Apostle saith that the Gentiles who had not the lawe did shewe the worke of the lawe Rom. 2 15. written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another The will likewise retaineth a kinde of freedome not onely about things materially euill but also such as are natural ciuill meerely morall though herein also it be very weake corrupt and defectiue And these reliques are common to all men and in some are much encreased and rise to a farre higher pitch and degree by the common guifts of the spirit and meere ciuill graces which in a farre greater measure are conferred vpon some men then vpon others But there being mingled in all these faculties a sea of corruption with some small droppes of those created reliques ioyned with a world of wickednesse in the inferiour and sensuall faculties of the soule and many of these carnal corruptions being in their speciall kindes contrary one to another although they generally agree in being all sinfull and euill from hence ariseth this warre and discord betweene them like vnto theeues and robbers who all agree together in robbing and spoyling of a true man but fall out among themselues when they come to deuide the prey Thus the vnderstanding by the light of nature or common grace discerning in particular actions what is good to be embraced and what is euil to be shunned informeth the conscience accordingly and leaueth it to it◠censure and determination either to approue vs for the doing of good forsaking of euil or to condemne vs for the doing of euill and neglecting of good Vpon which censure sometimes the will is excited and moued to embrace that which the conscience alloweth to refuse that which it condemneth sometime being transported by it owne sinnefull corruption and sometime ouerswayed with the violence of the inferiour will carnall appetite and vnruly passions it harkeneth vnto them and stoppeth the eares to reason and conscience For example the vnderstanding discerning that it is grounded on reason and equirie that we should serue God who created vs doeth continually preserue vs according to that of the Apostle For we are his Eph. 2. 10. workmāship created in Christ Iesus vnto good works which God hath before ordained that we should walke in them propoundeth this to the conscience that by the law of creation we are all bound to serue him the which
current if the fountaine it selfe be euer springing § Sect. 5. That the flesh is a more malitious enemy vnto vs then the deuill or the world And thus it appeareth how euill and malicious this wicked enemie the flesh is in it owne nature now let vs consider how it standeth affected towards vs in which respect wee are to know that it matcheth if not exceedeth the world yea the Diuell himselfe in mischiefe and maliciousnesse for howsoeuer it disguiseth it selfe vnder the vizard of friendship and courtier like maketh semblance of all loue yet is it in deadly hatred with the spirituall man continually disturbeth his peace vndermineth his safety and is still plotting his ruine and destruction Neither is it possible to conceiue a more bitter opposition in all things then betweene the flesh and the spirit for what the spirit vndertaketh the flesh crosseth what that furthereth this hindereth and at all times and vpon all occasions the one nilleth what the other willeth In which respect it may truely bee said that these two cannot reigne and flourish in the same man at once for the prosperitie of the one is the ruine of the other the kindling of fleshly lusts is the quenching of the spirituall the nourishing of carnall concupiscence after earthly things is the choaking of spirituall concupiscence after that which is diuine and heauenly and the feeding and fatning of the one is the pinching and straruing of the other according to that of the Psalmist he satisfied their canall Psal 106. 15. desires but with all he sent leannesse into their soules for the pampering of these lusts bring the soule into a desperate consumption and the satisfying of them taketh away all appetite after spirituall nourishment From which mortall and malicious opposition we may plainely gather that there is no peace to be expected no not any intermission or surceasing of this warre vnlesse one of the combitants bee killed and destroyed for as fire and water beeing put together neuer cease striuing and fighting till eyther the fire be extinguished or the water consumed so is it in this spirituall conflict betweene these vnreconciliable enemies The which should adde much to our Christian resolution and make vs couragiously to assault this enemy with carefull diligence renewed spirits and redoubled strength seeing there cannot be so much as as a truce much lesse a secure peace betweene vs nor any meanes to preserue the life of the spirituall man vnlesse wee kill and crucifie this malicious enemie § Sect 6. That the flesh is most malitious vnto vs because it is the author of all sinne But this maliciousnesse of the flesh will better appeare if we consider the effects and fruits that it bringeth forth against vs which may either bee referred to our sinne or to our punishment The former appeareth by that which hath beene said for it is this sinfull flesh which worketh in vs all manner of euill concupiscence and from the inward corruption of the heart proceede euill thoughts murders adulteries fornications thefts false witnesse blasphemies as our Sauiour teacheth vs. And so farre off is the Law of God from stopping this floud of wickednesse that it swelleth so much the higher and by the opposition of Gods will taketh occasion of greater rebellion breaking downe all the bounds and bankes that should stay and keepe it in And as a wilde beast or curst ban-dogge groweth more fierce and inraged when as they are resisted or when they are curbed in and tyed vp So this sauadge flesh and sinfull corruption take occasion by the knowledge of the law the more to transgresse it and the more that they are checked and restrained the more violent they grow in their wicked outrage And this the Apostle testifieth out of his owne experience But sinne saith he that is the sinfull flesh taking occasion by the commandement wrought in me all manner of concupiscence for without the law sinne was dead Now sinne is the greatest euill that can be imagined as being opposite to God the supreame goodnesse neither is death punishment hell condemnation nor the Diuell himselfe so absolutely euill nor so extreamely contrarie to Gods glorious Maiestie In which regard the flesh which is that sinning sinne as the Apostle calleth it and deepe festered and euer running fore which sendeth forth this filth of corruption is chiefely to be hated of those who loue God as being the principall prouoker of rebellion against our supreame soueraigne the bellowes which inflame vs with the fire of concupiscence the cause which maketh vs so often to offend our gracious God the thiefe which robbeth vs of all sauing graces the wall of separation betweene vs and heauenly happinesse and that arch-enemy which would often euery day thrust vs into hel and the gulph of destruction if we were not supported by Gods grace and holy spirit § Sect 7. That the flesh is the cause of the deprauing of our nature and the defacing of Gods image in vs. And as it is the cause of all euill of sinne so consequently of the euill of punishment for this is the running and fretting Leprosie which hath monstrously defiled the whole man and defaced that glorious image of God in which we were created turning our spirituall wisedome into folly and ignorance and our created holinesse and righteousnes into all iniustice and hellish impietie Yea this flesh and fleshly lusts doe not onely deface the image of God but euen the image of a man whilest they take away from him his reason and vnderstanding and so all difference between him and a beast for through the sinfull concupiscence of the corrupt flesh man turning away from his Creator to the creatures looseth not onely the image of God but euen the image of himselfe and hath the image of the creatures imprinted vpon him And hereof it is that man Gods most excellent workmanship is so monstrously deformed and so horribly abased that hee is become in his naturall condition vile and vgly in the sight of God and his holy Angels yea euen a terrour and shame to himselfe if once the Lord open his eyes and giue him a sight of his naked deformities As we may see in the example of Adam who being made the most beautifull and glorious of the creatures was so mishapen and deformed with these sinfull lusts that he could not indure the sight of himselfe but as hee did run into the bushes to hide his deformities from the eyes of God so if it had beene possible hee would haue hid himselfe from himselfe and therefore for want of a better couering made him breeches of Fig-leaues to couer his nakednesse Thus also Iob when by the light of Gods presence he came to a sight of his owne corruptions he was vile and base in his owne eyes abhorred himselfe and repented of his Iob. 42. 6. sinnes in dust and ashes So that nothing maketh vs more vile and base then the flesh and carnall lusts euen as
That this spirituall conflict is in all the regenerate that are of yeares WEe haue shewed that the conflict betweene the flesh and the spirit is onely in the regenerate and how it differeth from that conflict of conscience which is oftentimes in many of the wicked now let vs consider whether that combate be in all the regenerate Secondly whether it be in all in the same maner and measure Thirdly how wee may knowe whether this conflict be in vs or no. And lastly if it bee when it beginneth and how long this conflict i◠to continue Concerning the first we are to knowe that this conflict betweene the flesh and spirit is in all the regenerate who haue receiued spirituall illumination and haue the vse of their reason and vnderstanding being possessed of Gods sanctifying graces not onely in their habites but also in their actes and opperations not in the faculties alone but also in their functions and exercises For as long as these cursed corruptions like the Cananite in the land doe coinhabite with vs they will continually be a◠scourges Iosu 23. 13. to our fides and thornes in our eyes and still there will bee warre betweene vs whilest they labour to hold their possession and wee endeauour to roote them out And howsoeuer our chiefe Commaunder may sometime sound a retraite and giue vs some intermissions for the renewing of our forces and recouery of our breath yet vtter dismissions we shall not haue from this warlicke seruice till hauing like our head and Sauiour by death ouercome all our enemies we shall receiue the crowne of victory and for euer triumphantly reioyce in the security of our peace § Sect 2. What wee are to thinke of Infants and Ideotts But whereas I say that this conflict is in all the regenerate who haue the vse of reason and vnderstanding I doe from among them exempt such infants and ideots as want the vse of reason and yet belong to Gods election in whom God worketh for their iustification sanctification and saluation after an extraordinary secrete and wonderfull maner applying Christ vnto them his righteousnesse obedience and the vertue of his death and resurrection by his holy spirit who al-sufficiently supplieth vnto them the defect of all inferiour istruments and meanes and here by purgeth and cleanseth them from the guilt punishment and corruption of all their sinnes Now in these there cannot actually bee this conflict betweene the spirit 〈…〉 flesh because they haue not the actes and operations o◠spirituall graces but onely the seedes of them which though they may haue their potentiall inclinations to this conflict yet no present actuall exercise and voluntary imployment of them in this spirituall warrefare Although it may bee thus much may be granted that seeing by their regeneration there is a change in their nature by which they are spiritually renewed in all their powers and faculties there may be in them all an auersenesse in their renewed nature to their olde corruptions as it were by an holy instinct and disposition wrought in them by Gods spirit although there be no discourse of reason or vse of vnderstanding euen as wee see by naturall antipathy fire and water light and darkenesse contending and striuing against one another though they haue no will or reason to stirre them vnto the fight For though as we haue shewed the conflict of conscience ariseth out of logicall disputes and the discourse of reason and vnderstanding and therefore can onely be in them who haue the vse of these yet this combate of the spirit springing from another fountaine euen the change of an nature through spirituall regeneration there may in that sense which I haue shewed euen in children and ideots bee some kinde of conflict betweene the spirit and the flesh the seede of grace and of corruption striuing against one another All which is to be vnderstood not of all infants belonging to Gods Election but onely of those which dye in their infancy who hauing much to bee done for the quicke perfecting of that great worke of their saluation whilest they are going that short passage betweene the wombe and their heauenly inheritance God to manifest his infinite wisedome power and goodnesse doeth thus worke in them after a wonderfull and extraordinary maner And as for these who liue to riper age and vntill they haue the vse of reason and vnderstanding they haue not this conflict in them before their regeneration and conuersion because then onely the spirit and in sanctifying graces doe begin to dwell in them and to make warre against their carnall corruptions § Sect. 3 That this conflict is not in al the regenerate in like manner and measure As touching the second point we are to know that the conflict betweene the spirit and the flesh is not in all the regenerate after the same maner nor in the same measure but diuersly as it pleaseth the Lord to glorifie himselfe in the manifestation of his wisedome goodnesse and omnipotencie either by giuing vnto his seruants a great measure of strength and spirituall grace by which they obtaine an easie victorie wherein the bounty of his goodnes clearely shineth or a lesse and scanter proportion by which notwithstanding they are inabled as certainely though not so speedily to ouercome hereby magnifying the all-sufficiencie of his power which more manifestly appeareth in our 2 Cor. 12. 9. greater weakenesse For according as the measure of our spirituall strength and riches of Gods grace as also of carnall corruption differ in respect of their diuers proportions such is the difference in this Christian combate betweene one faithfull man and another For some receiue but a small measure of spirituall illumination the least degrees of faith confidence loue and other spirituall graces and these through their weakenesse commonly make weake assaults against the flesh and fleshly lusts and as weakely withstand their encounters whereof it commeth to passe that they stand in the battaile with much faintnesse and frailetie and receiue many wounds foyles and fals before they obtaine the victory Though the Lord performing euen to these his gracious promises doth not suffer them to be tempted aboue their power but either assisteth them by his owne might or fitteth them with slight tentations according to their weakenesse Sometimes there is in the regenerate lesse reformation of their corrupt natures by the restraining grace of God and the common gifts of the spirit by reason whereof the flesh is of greater strength and the corruptions thereof are much more malignant raging and violent in all the faculties of their soules especially in their wils passions and affections So that though they haue a great measure of strength and spirituall grace yet they cannot with any ease or in short time get the vpper hand but there is much strugling and wrastling sharpe and fierce assaults on both sides as is betweene mighty enemies equally matched and sometimes the one sometimes the other preuaileth and woundeth
hiding from our sight his fatherly countenance and the bright beames of his fauourable countenance in the apprehension whereof the life of our life consisteth and depriueth vs of the peace of conscience and ioy in the holy Ghost by which wee are in the spirituall man made strong and couragious in the day of tentation after that wee haue receiued wounds of the flesh in the spirituall fight it hindreth their cure and causeth them to fester and ranckle and to growe euery day more dangerous and incurable then other And after wee haue beene allured to drinke the sweet poisons of the fleshes bewitching cup this impanitencie doth cause vs to retayne them in the stomacke vntill working they doe make vs sicke vnto death where as they would not be hurtfull and pernicious if as soone as they were swallowed they vvere cast vp againe by vnfained repentance The fourth sin that weakeneth the spirit is carnall security and hardnes of heart whereby wee blesse our selues when our estate is dangerous and haue no sense and feeling neither of Gods mercie and loue nor of his anger and displeasure by the one whereof the spirit is strengthened vnto Gods seruice and by the other preserued from sinning against him So also the strength of the spirit is by this carnall securitie much impayred because it maketh vs to put the euill day far from vs and vtterly to neglect our spirituall enemies as though we had a secure peace and all cause of danger were farre remoued it causeth vs to neglect our Christian watch and so to lye open to the malicious and secret assaults of our spirituall enemies and to neglect the meanes of our safety and defence our spirituall foode and prouision our weapons and munition our fortifications and all other prepararations which should be any meanes of defence in the day of battell whereby the spiritual part is betrayed suddenly surprized before it expecteth any danger The last speciall sin wherby the spirit is weakened and all the good motions thereof quenched is the loue of the world which like birdlime so besmeareth the spirituall part and the wings of the soule that it cannot flee aloft but is intangled and catched fixed and fastened to the earth and worldly vanities More especially the loue of honours and the glory of the world doth make the spirituall man slacke and sluggish in the pursuite of eternall glory and heauenly happinesse The loue of riches hindreth him from seeking with all earnestnesse spirituall graces and those incomparable treasures which are laide vp for vs in Gods Kingdome it choaketh the seede of the Word so as it cannot take roote and beare fruit frustrateth all the good motions of the spirit so as they cannot take effect it exposeth vs to many tentations and snares and causeth vs to fall into many foolish hurtfull lusts which drowne men in destruction and perdition And so also the loue of earthly pleasures doth much enfeeble 1 Tim. 6. 9. 10 the spirituall part in the pursuit of those eternall pleasures and fulnesse of ioy which are at Gods right hand for euermore and as they weaken the body and effeminate the minde so as they are made vnfit euen for any warlike imployments in the world so much more doe they disable the soule and spirit for this warfare against the enemies of our saluation For when the flesh is pampered with these carnall delights the soule is starued and pined when it is distended and growne fat grosse with gluttony and belly-cheare the spirit is made leane and infeebled when it reuelleth in fleshly ioy the regenerate part droopeth and mourneth beeing spoyled and robbed of the ioyes of the holy Ghost When it is filled and euen glutted with excesse the spirit is straitened of roome and hath no place where it may reside and therefore the Apostle requireth first emptinesse of wine and then that wee should be filled Eph. 5. 18. with the spirit to note vnto vs that fulnesse of both will not stand together § Sect. 2. We must not prouide for the spirit poyson instead of holesome foode nor carnall weapons instead of spirituall A second meanes of weakening and disabling the spirit which is to be auoided respecteth our prouision which we are to make for the armie of Gods graces as first that we doe not prouide for their nourishment poyson in steade of holesome foode as for example in stead of the pure word of God the spirituall Manna the sincere milke of the Gospell and Sacraments instituted by our Sauiour Christ humane traditions and inuentions will-worship and our owne superstitious deuotions which haue no ground or warrant out of the scriptures nor scarce any resemblance of that holy and holesome foode which is by God appointed for our nourishment Of which meate the more liberally we feede the more leane and lanke we waxe in our spirituall strength and stature the more feeble and faint we growe in all sauing graces because howsoeuer it be sweet to our naturall and carnall appetite yet it is of a quite contrarie qualitie to the spirit and the graces and gifts thereof and it is no better then the Diuels most artificiall poysons which cause them that taste and feede of them to waste and weare away in a continuall consumption of all pietie and true godlinesse Secondly we must beware that we doe not prouide for this spiritual Warfare carnall weapons and munition For as the Apostle saith the weapons of our warfare 2 Cor. 10. 4. are not carnall but sutable vnto the Spirit it selfe and mighty through God to the pulling downe of strong holds As for example we must not fight against the flesh with fleshly anger and carnall reuenge for here especially the saying Iam. 1. 20. of the Apostle is verified The wrath of man worketh not the righteousnesse of God we must not fight against and indeauour to subdue it with spirituall watchings as resting in the deed done and not destinating it to a superiour end namely in the imploying of our time in prayer with it Watch and pray and the watching ouer our hearts that wee doe not sinne rather then ouer our eyes that we doe not sleep Wee must not seeke to subdue it by popish fasting which is nothing else but like all other their deuotions a bodily exercise consisting in their superstitious abstinence from certaine meates contrary to the Word of God which calleth it a doctrine of Diuels and teacheth vs that all the creatures 1 Tim. 4. 1. 3. 1 of God are cleane if they be sanctified by the Word and Prayer and allowing the vse of all the daintiest fish and delicatest wines and fruits which pamper the flesh more then the moderate vse of ordinarie dyet But as occasion serueth we must vse totall abstinence when we would tame the flesh and humble our selues before God yet not like them resting in the deede done much lesse esteeming it satisfactorie and meritorious but onely vsing it as
adhering to all the parts and faculties of our soules and bodies vnmortified and vncrucified or that part of a Christian which is vnregenerate and continually fighteth and striueth against the spirit And this is the malicions enemie that assisteth Sathan and the world to worke our vtter ouerthrow vnto which the Scriptures haue giuen many names whereby the nature and qualities there of are implyed that we may the better know it and arme our selues to fight against it For it is called the a Rom. 6. 6. Ephes 4. 22. Col. 3. 9. old man not onely because in age and antiquitie it almost matcheth humane nature but rather to imply vnto vs that like those who by reason of their old age haue had much experience it is very subtle and politique and so full of sleights and stratagems that if wee be not exceeding wary and watchfull it will easily circumuent vs. It is called also the b 1. Cor. 2. 14. naturall man because this corruption ouerspreadeth the whole nature of all men who are vnregenerate for howsoeuer in the first creation we were good free from sinne yet after the fall of our first parents wee were so degenerate and infected in our natures with the poison of their corruption that it is as naturall familiar and easie to sin and offend God as for a man to eate drink and sleepe for a fish to swim a bird to flie or for a stone to descend downwards It is called the old Adam to leade vs vnto the fountaine from which it sprung that is not God who made all things good but our first parents who as they lost the image of God by their fall and were wholly corrupted in their owne natures so they deriued their corruption vnto all their posteritie and hauing first defiled themselues with this spirituall Leprosie did also infect therewith all that numerous of-spring which descended of them It is called the c 2. Cor. 9. 17. Rom. 8. 10. body because this corruption dwelleth in the bodie and exerciseth it selfe in it by it as by it instrument in the committing and perpetrating of all the workes of darknes and that we may the more clearely discerne what body the Apostle meaneth he calleth it the d Rom. 6. 6. body of sinne and the e Col. 2. 11. body of the sinnes of the flesh because the flesh by the bodie committeth all manner of sinne and wickednesse It is called the body of death because it is the cause of death and f Rom. 7. 24. condemnation in which sense Elizaus his Disciples said that death was in the pot that is deadly poysonous hearbs which would cause them to dye who had tasted of them It is called also g Rom. 7. 8. 11 sinne not onely because it selfe is sinne but also the roote and fountaine of all other wickednesse and the h Rom. 7. 17. sinne that dwelleth in vs because like the strong man it keepeth sure possession till a stronger commeth and dispossesseth it euen the Spirit of God dwelling in vs. It is called i Iam. 1. 13. 14. euill concupiscence because it filleth vs with sinfull lusts and maketh vs to to stand in opposition against the will of God desiring and willing that which he nilleth and condemneth It is called k Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which encloseth or besetteth vs about because this hellish Captaine with a whole armie of sinfull lusts enuiron vs on euery side so as wee cannot possibly of our selues escape out of their ambushments Finally it is called the law of sinne the l Rom. 7. 23. law of the members and the m Rom 8. 2. law of death because it is the rule of all the naturall mans actions guiding him into all wickednesse the commander of all his parts and members vnto whose iniunctions they doe like subiects yeeld free and willing obedience the which their seruice and subiection is in the end rewarded with euerlasting death of bodie and soule CHAP. III. What wee are to vnderstand by the Spirit in this discourse §. Sect. 1. That the word Spirit is diuersly taken in the Scriptures AND thus wee haue shewed what the flesh is which is one of the champions in this spirituall combate now wee are to consider of the other which is the Spirit and that wee may the more distinctly know what it is wee must vnderstand that the word Spirit is diuersly taken in the Scriptures and to omit many acceptations which are altogether impertinent to our present purpose we may obserue that it is sometimes taken generally for all spirituall and incorporeall substances and sometimes more specially for some one of them And thus it sometime signifieth the whole a Ioh. 4. 24. deitie and sometime euery one of the persons the Father the b Ioh. 6. 63. Sonne in respect of his diuine nature and the c 1. Ioh. 5. 6. 7. holy Ghost who hath this name of spirit after a vsuall and peculiar manner giuen vnto him But howsoeuer God and euery of these holy and diuine persons doe fight in vs and for vs against the flesh seeing it is their grace that supporteth vs and their strength whereby wee ouercome yet we are not to vnderstand by spirit in the following discourse this diuine nature who being omnipotent none is able to resist Sometime it signifieth the d Eccles 12. 7. Act. 7. 59. 2. Cor. 7. 1. soule of man euen as the flesh is taken for the bodie but these are not opposites and enemies but deare friends who so entirely loue that they feare nothing more then to be separated and to part company Sometime it signifieth that chiefe and excellent facultie of the soule called e 1. Cor. 2. 11. Rom. 12. 2. Luke 1. 47. reason and vnderstanding but neither can it here be taken in this sense because this spirit it selfe is corrupt and sinfull and this naturall reason and wisedome is enmitie against God and against this spirit whereof we speake which opposeth and fighteth against it as against his chiefest enemie Sometime it is taken for the vigour and efficacie of the vnderstanding and reason it selfe as where the Apostle exhorteth the Ephesians to be renued in the spirit of their minde Sometime by spirit we vnderstand the f Luke 1. 15. Gal. 3. 2. Act. 2. 18. gifts and graces of the spirit as Faith Loue Hope Ioy and the rest which being fruits of the Spirit do stand in opposition to the lusts of the flesh and in some sort doe fight against them they being contrarie the one to the other Finally the Spirit sometime signifieth a new qualitie of holinesse created and wrought in all the Elect by the Spirit of God whereby all the powers and faculties of his soule and body are renewed according to the image of God in wisedome holinesse and righteousnesse In which sense wee are to vnderstand it in this place §. Sect. 2. What wee are
to bee consumed with the fire of his displeasure Now what a fearefull condition is this to be at emnitie mortall opposition and in hostile tearmes against God himselfe For as the Apostle saith doe we prouoke God vnto anger Are 1 Cor. 10. 22. we stronger then he Can it be well with the earthen pitcher when it dasheth it selfe against the strong rorke Or can the seely Mouse escape destruction when he prouoketh and encountreth the fierce Lyon And how much more may they bee assured of vtter ruine and destruction who are at emnity with God himselfe who is not onely able to arme all the creatures against them but with a word of his mouth to cast them into hell § Sect 11. That the flesh is the cause of all our punishments Finally as the flesh is the cause of all sinne so also of all punishment and therefore because it were infinite to stand vpon the particular euils and mischiefes which this malicious enemy causes vnto vs looke how many plagues and punishments are inflicted vpon mankinde either in state or name soule or body and impute them all to the flesh as the fountaine of these bitter waters from which they spring and flowe And yet all these beeing put together are not comparable to those fearefull punishments which it causeth to carnall men in the life to come For it excludeth them out of Gods kingdome and cutteth off all hope of hauing any part in the heauenly inheritance For they that are in the flesh are vnregenerate and vnsanctified and without holinesse they can neuer see God and out of this heauenly citie are excluded dogges and sorcerers and whore mongers and Heb. 12. 14. murtherers and idolaters and whosoeuer loueth and maketh a lye And more plainely the Apostle hauing reckoned vp Apoc. 22. 15. the fruits of the flesh directly affirmeth that they who doe Gal. 5. 21. such things shall not inherite the kingdome of God And lastly the maliciousnesse of this wicked enemy and the sinfull lusts thereof herein appeareth in that nothing will satisfie them but our death and destruction For they are those mortall weapons which kill and murther vs and the edge and point of them is not onely directed against the body but against our soules which are much more precious And this argument the Apostle vseth to perswade vs to shun and auoide them Dearely beloued saith hee I beseech you as strangers and pilgrims abstaine from fleshly lusts which warre against the soule The end of which warre is not onely to get 1 Pet. 2. 11. the victory and to keepe vs in subiection but to cast all that are conquered into the prison of hell and to plunge them into euerlasting condemnation of body and soule So the Apostle saith that when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth Rom. 7. 5. Rom. 8. 6. 13. fruit vnto death that to bee carnally minded is death and yet more plainly that if we liue after the flesh we shall die that he who soweth to the flesh shall of the flesh reape corruption whereby is meant eternall death and destruction as appeareth by the antithesis following but he that soweth to the spirit shall of the spirit reape life euerlasting And the Apostle Gal. 6. 8. Peter likewise telleth vs that the Lord reserueth the vniust vnto the day of iudgemen to be punished but chiefely them that 2 Pet. 2. 10. walke after the flesh in the lust of vncleannesse §. Sect. 12. That the malice of the flesh is the more dangerous because it is masked vnder the coulor of friendshippe Now this malitiousnes of the flesh is so much the more dangerous because it is masked disguised vnder the colour coueâ—ture of the nearest friendship for whilest in outward shewe it seemeth a nearer friend then a kinsman or dearest brother and like another selfe appeareth most carefull of aduancing our present and future good it doeth most malitiously vndermine our safetie and betraieth vs into the hands of our professed enemies neither can Sathan and the world be more ready to besiege and assault vs with the forces and troupes of their temptations then the flesh to yeelde vs into their handes by giuing free entrance to these assaylants Yea it doth not onely open the gates of our soules to let in these mortal enemies but being entred it ioineth with them assisteth these hellish forces with a strong army of carnall lustes and sighteth against our soules robbing and ransacking them of all spirituall graces and wounding them euen to the death with the wounds of sinne if they were not recured with the precious balsum of Christs blood So that we haue iust cause to complaine with our Sauior that it is not a stranger or professed enemy but a wicked Disciple and false Iudas that continually followeth vs waiting all opportunities whereby he may betray vs and that he who eateth bread with vs hath lift vp his heele against vs. And as Dauid complaineth of Achitophel It is not a professed foe that doeth vs this mischiefe but it is thou a man mine equall my guide and Iohn 13. 18. Psal 55. 13. 14. mine acquaintance our councellour and companion that walketh with vs to the house of God It is one who was borne and bred liueth and dyeth eateth drinketh sleepeth walketh and talketh with vs which notwithstanding watcheth all occasions of bringing vs to destruction for like tinder receiuing the sparkes of Sathans temptations it nourisheth and encreaseth them till at length our soules be inflamed with a world of wickednesse Whereby it appeareth that the flesh with the lustes thereof are enemies aboue all others most daungerous and pernitious for being secret traytors they are much more malicious then professed enemies malice and hatred being of such a nature that the more they are smothered and concealed the more they are inwardly increased and inraged They haue also the fittest opportunities to worke our ouerthrowe in that lying and liuing with vs they can easily take the best aduantages and then set vpon vs when as wee are most weake or secure and least prouided to make resistance Moreouer being secret traytors they are so much the more able to doe vs mischiefe because suspecting no hurt from them wee doe not arme our selues against them nor fortifie our soules against their assaults whereof it commeth to passe that wee are often ouercome and led captiue vnto sinne before we discouered the enemy or did discerne that we were encountred Finally they fight with vs not by marching against vs in the open field but out of secret ambushments when we feare no danger and so oftentimes put vs to flight before wee haue any time to recollect and marshall in order the forces of our minde or to make any head against their fury Now what can bee more dangerous then to haue alwayes in our company such a treacherous
time present For whilest it is called to day and Psal 95. 7. 2 Cor. 6 2. the Lord calleth vpon vs to performe holy duties it is the acceptable time and day of saluation which being once past will neuer returne againe That those duties which are first in excellency should be first also in time and that no wise man putteth off matters of greatest waight but giueth them prioritie and precedencie both in respect of time and place Let vs remember that our liues are short and momentanie and that it were but all too little though they should be wholly spent in Gods seruice and that this short time is so vncertaine that we haue no assurance of liuing another day or houre in regard whereof it is great madnesse to put off those duties for the doing whereof we chiefely came into the world and vpon the performance of them our saluation dependeth and to prefer before them trifles which for the present are of small value and will not profit vs any whit at the day of death and iudgement That we cannot by our owne naturall strength doe any good dutie but as we are assisted by Gods Spirit and that if we from day to day quench the good motions therof and will not open when he knocketh so hard and often at the dore of our hearts we shall moue him to depart from vs leaue vs to our impenitencie securitie and hardnes of heart Finally let vs know that if it be now troublesome and tedious to performe holy duties and vertuous actions how much more will it be so when our vices are growne habituall and by long custome are turned into another nature Furthermore whereas the flesh pretendeth many occasions of present distraction and multitude of businesse and telleth vs that we may more conueniently performe Christian duties and betake our selues to a godly life when these troubles are a little ouer as for example that we may better serue God when as we haue setled our worldly estate and are freed from distractions which for want hereof doe now disturbe vs when we haue gotten such a summe of money such a farme or Lordship attained to such honour and preferment or haue had the fruition of this or that pleasure vpon which we haue set our hearts let vs know that all these are but friuolous excuses like vnto theirs who being inuited to the marriage supper of the Kings Sonne Mat. 22. refused to come which will in no case be accepted of God as sufficient when he calleth vs to account seeing they only discouer our doting loue on worldly vanities and our vtter neglect of spirituall and heauenly things Let vs consider that it is a great indignitie to consecrate vnto the world our chiefe strength and prime seruice and to destinate vnto God the after leauings of which also we are vncertaine whether we shall performe them or no that it is great folly and want of iudgement to prouide first temporarie necessaries yea superfluities for our bodies and leane to a second vncertaine care the eternall saluation of our soules That we haue no assurance to liue till we haue attained earthly things and afterwards to prouide for heauenly and therefore if we thinke heauen better then earth and those euerlasting ioyes better then these momentany trifles it were our wisedome to preferre and seeke them in the first place seeing we cannot be assured of them both and leauing of which Martha to be incumbred with worldly businesse to choose with Mary the better part For though many things might be conuenient and worth Luk. 10 41. our seeking if we had a lease of life and leysure inough to looke after them yet this one thing is necessary that by fearing and seruing the Lord which was the maine end for which we came into the world we may glorifie him and so gather assurance of our owne saluation § Sect. 4. The fourth policie of the flesh in mouing vs to rest in faire promises and faint purposes Fourthly when a◠the flesh cannot intice to vse meere dela es and doe iust nothing then it will perswade vs to rest in that which is as good as nothing namely fayre promises and faint and false purposes and resolutions that we will become new men out of hand Especially if we haue our desire in some things which we presently hope for as deliuerance from some affliction freedome from some danger or recouery from some sicknes But when we haue gone thus farre there it maketh vs to stay by offering vnto vs if we will continue in our old courses some accesse of worldly wealth or the fruition of sinfull pleasures and hauing preuailed so much with vs it stayeth not here but maketh vs soone after more carnall and wicked more slothfull and negligent in the performance of all good duties then euer we were before With which deceipt if we would not be ouertaken let vs know that it were better not to promise at all then hauing promised not to performe and pay for what is this to mocke God who will not be mocked What is it but to dally and to play childes play with him seeking to please him with complementall promises and fayre words That the Lord is not pleased by our making vowes and promises if wee doe not also pay them seeing we doe hereby but multiply our sinnes adding to our former euill courses couenant-breaking and falsifying of our promises euen with God himselfe Finally that we doe but quench the good motions of the Spirit when as we doe not nourish and cherish those good purposes and resolutions which he suggesteth vnto vs but suffer our selues to be carried away by the contrary motions of our sinfull corruption And therefore the Psalmist biddeth vs vow and pay vnto the Lord our God the which the Prophet Esay maketh a note of the Psal 76. 11. Pro. 20. 25. Esa 19. 21. faithfull and the contrary by the wise man is said to be a property of a foole When saith he thou vowest a vow vnto God deferre not to pay it for hee hath no pleasure in fooles Eccl. 5. 4. pay that which thou hast vowed § Sect. 5. The fift policy is to withdraw vs from more excellent duties by occasion of doing of some lesser good But if it cannot by all the former deuises and deceipts perswade vs to neglect such duties as are truely good then will it by the occasion of doing some lesser good withdraw vs from that which is greater and more excellent in which regard that good which is of a meane and inferiour nature becommeth vnto vs euill because it is abused by our flesh to shoulder and thrust out that which is of greater worth and waight And thus it perswadeth men to reade the Scriptures at home on the Lords day and in the meane time to neglect the publique assemblies the ministerie of the word and Prayer with the congregation yea sometime to pray priuately in the Church or to
reade some good booke that so they may neglect to ioyne with the rest of Gods people with vnanimitie and vniformitie in the publique seruice of God thus it moueth men to prefer the outward rest of the Sabbath before the workes of necessitie or mercy which God requireth as speciall parts of the sanctification of it as helping the distressed visiting the sicke indeauouring to preuent some great and emminent daunger either to our neighbours or our selues the which was the sinne of the hypocriticall Pharises which our Sauiour so sharpely reprehendeth teaching them and vs that the Lord preferred mercy before sacrifice and such was Martha Mat. 9. 13. her sinne in neglecting Christs Sermon the foode of her soule that she might minister vnto him foode for his body For the preuenting of which deceipt we must labour to haue our iudgements rightly informed out of Gods word Luke 10. â—0 not onely in the knowledge of that which is good and to be embraced of vs but also in what degree of goodnesse euery Christian duty is that euery thing in due order may be esteemed chosen and practised by vs the highest degrees before the meane and the meane before that which is inferiour vnto it The duties which we owe vnto God in the same ranke and degree before those which wee owe to our neighbour the ende dutie and seruice it selfe before the meanes whereby we are enabled thereunto As for example the obedience and seasonable practise of the things we knowe before hearing and reading which are the meanes of knowledge when as of necessitie the one must giue place to the other And the loue and true seruice of God before the loue which we owe to our neighbours when as they will not stand to geather And finally honest recreations which are the meanes whereby we may be the better Dut. 13. 1. 2. fitted for the workes of our callings must giue places vnto duties them selues which they inable vs vnto § Sect 6. The sixt policie is to moue vs to performe good duties vnseasonably Like vnto this is an other deceipt of the flesh whereby it moueth vs to doe that good which wee resolue to doe vnseasonably and to our great hinderance in our course of godlines as when to distract vs in prayer it putteth into our mindes good meditations and profitable instructions which we haue formerly heard and learned or to hinder vs from hearing the word it causeth vs to thinke of some dutie or worke of mercy which is not pertinent to the present purpose or to keepe vs from sanctifying the Sabbaoth and consecrating it wholly as an holy rest vnto God it moueth vs to thinke vpon the duties of our particular callings and of prouiding for our children and familes Now the meanes to frustrate this pollicy is wisely to discerne it and to obserue and set a watch ouer our hearts that they may seriously and onely intend the well performing of those duties about which we are employed that so wee may doe them with all our might for as the prouerbe is hee that huntetb after two hares at once shall catch neither and as nature intendeth not many things at once so neither doeth grace because the vertue and powers either of body or minde being distracted by diuers obiects doe like the riuer diuided into many streames but weakely performe their functions and operations and being vnited are much more strong and actiue And not vnlike to the former is that other deceipt wherby it moueth vs to neglect the doing of some present good vpon the pretence of doing some other and greater good afterwards whereby it not onely defeateth our present good purpose but commonly doth also wirhdraw vs from doing that future good for the performance whereof the other was neglected And thus when wee are purposed to pray vnto God it perswadeth vs to delayes vnder this colour that we may afterwards performe this duty more effectually when wee are not so dull and heauy so troubled with distractions nor so assaulted with temptations And thus generally it diswadeth vs from performing any seruice vnto God pretending that wee may haue afterwards better meanes and fitter opportunitie and so may doe it in such manner as may bee more acceptable vnto God And thus also it moueth vs to neglect the workes of mercy all our life long pretending that we may doe them much more amply and liberally by our last will which taketh not effect till after death For the defeating of which pollicy let vs knowe that we cannot performe seruice vnto God till hee calleth and enableth vs by his spirit thereunto and that we are called when the Lord offers meanes and opportunitie which if we neglect we knowe not whether hee will afterwards honour vs so much as to appoint vs to these holy seruices which we haue carelesly causlesly omitted Let vs remember that the time present is ours therfore at our pleasure to be vsed for al good purposes but the time to come is out of our reach and we knowe not whether we shall catch hold of it yea or no. That it is better to doe a certaine good though not so great and excellent then to neglect it in hope of doing that which is vncertaine though in it owne nature more eminent and commendable Finally consider that if we vse well the time present for doing God that seruice which we are able he will with the inlarging of our desires inlarge also our meanes and opportunity of doing greater good in the time to come CHAP. XVII Of he pollicies which the flesh vseth to inturrupt vs in the doing of good duties and to alienate our hearts from them § Sect. 1. How the flesh interroseth when we are exercised in doing good duties ANd thus the flesh hindereth vs from the performance of all good duties In the performance of them it dealeth also no lesse deceiptfully and that either to inturrupt and distract vs that wee may doe them onely formally and to no purpose or else so to corrupt and poyson our best graces and most vertuous actions that they may become vnprofitable yea hurtfull vnto vs. For the former when we endeauour to seeke the Lord in his holy ordinances and set our selues to performe the pious duties of his seruice if it cannot by the former deceipts wholly hinder vs from doing of them it will like Dauids false friend accompany vs to the house of God as though it likewise were delighted in these holy exercises but to no other ende but that it may frustrate and defeate our holy desires For when we labour to heare Gods word to call vpon his name or singe his praises this sinne that hangeth on vs and presseth vs downe doeth either make vs dull and drowsie lumpish and heauy so that we cannot attend these holy exercises with any chearefulnesse and alacritie of spirit but offer vnto God dead and carrion-like sacrifices which hauing no heart nor life in them are loathsome vnto
suffer the pricke in the flesh to molest the Apostle and the messenger of Sathan to buffet him notwithstanding he so earnestly prayed to be deliuered from 2 Cor. 12. 9. them that the al-sufficiency of his grace assisting him might appeare and his power might bee gloriously manifested in his vveakenesse and infirmitie Secondly God is more glorified when as vvee seeing the strength of our flesh and naturall corruptions and our frailtie and vveakenesse vvants and many infirmities of our spirituall part are moued hereby to attribute the vvhole glory and prayse of our saluation to the alone mercy of God both in respect of the beginning and persecting thereof and vtterly denying our selues and our owne righteousnesse doe wholly rest and rely vpon the perfect and al-sufficient righteousnesse and obedience of his sonne Iesus Christ where as if there were in vs perfection in holinesse vvee vvould hardly acknowledge the Lord to be all in all in the worke of our saluation but would bee ready to attribute something vnto our selues Thirdly the wisedome and power of God is more manifested and glorified when as he doth his great works by contrary meanes and causes which in their owne nature would rather hinder them And therefore hee will haue vs Ioh. 9. 41. 1 Cor. 3. 18. Apoc. 3. 18. 2 Cor. 12. 9. blinde that we may see foolish that we may become wise poore that he may inrich vs weake that we may be strong imperfect in our graces that wee may bee endued with more perfection and finally will haue vs passe by the gates of hell that we may come to a greater measure of heauenly happinesse It were not so much if the Lord should perfectly sanctifie vs and presently giue vs eternall glory but to giue this blessednesse to vs who haue so many wants and corruptions yea to make our imperfections to serue as meanes for the increasing of our happinesse this doeth exceedingly magnifie his power and wisedome Fourthly we are hereby made more thankefull vnto the Lord and more chearefull in singing to his praise when wee are supported and saued notwithstanding our imperfections then if hee should indue vs at the first with all perfection For the more sensible wee are of Gods benefits the better wee esteeme them and so consequently receiue them with greater thankfulnesse but the more wee haue found the want of them and how little we haue deserued them the more sensibly doe we apprehend their excellency when wee enioy them the more wee haue groaned and laboured vnder the burthen of our infirmities and corruptions the more weereioyce when wee a 〈…〉 ed from them and our restoring out of a state of in perfection vnto perfection is much more acceptable then if we 〈◊〉 alwayes beene preserued in it Euen as iâ— giues vs more contentment hauing beene poore to be made then to bee borne rich to enioy our libertie after thraldome theâ— if we had neuer beene embondaged and makes vs more thank full to our benefactors when as by them vve haue beene adopted then vvhen vve haue beene borne to a goodly inheritaÌ„ce And so in the like case we are more thankefull vnto God for freeing vs from our sinfull corruptions by litle and litle then if at the first he had made vs pure and perfect and for giuing vs victory ouer the flesh after a painefull and doubtfull conflict then if vvee had neuer beene assaulted but had alwayes enioyed a secure peace And this vve may see in the example of the Apostle who hauing through the violence of the flesh beene led captiue vnto sinne and thereby forced lamentably to cry out O wretched man that I am who shall deliuer me from the body of Rom. 7. 24. 25. this death doeth presently in the sense of Gods mercy which had deliuered him burst forth into thankful prayses I thanke God through Iesus Christ my Lord. Lastly hereby vve more glorifie God when we are assured by our growth in sanctification and in all sauing graces of the spirit by vvhich vve are inabled to resist the flesh and the lusts thereof that they are the free guifts of God and that hee beginneth continueth and increaseth them in vs vvhich if they vvere alwayes from the beginning perfect in vs vve would thinke them to be some naturall faculties and abilities and not giuen vs of God And these are the reasons vvhich doe chiefely respect the glory of God §. Sect. 3. That this conflict â—â— profitable for the faithfull to traine them vp in humility Secondly the Lord suffereth the flesh still to dwell in vs and daily to assault vs because it is profitable for our owne good and the furthering and assuring of our heauenly happinesse First because it is a notable meanes to traine vs vp in humilitie vvhich is a grace most acceptable vnto God and to subdue our pride and all vaine-glorious conceipt vvhich aboue all other vices is most odious and hatefull vvhen as vvee see and consider vvhat a miserable vastation and spoyle of all those graces and excellent endowments which we had by creation sinne hath made in vs how it hath poysoned corrupted and disabled all the powers and faculties of our soules and bodies how it hath made vs vnfit for any good thing and prone vnto all euill and that these staines and blots of sinfull corruption doe in a great part remaine in vs after our regeneration so assaulting vs with all malice and furie darkening our vnderstandings wounding our consciences peruerting our wils hardening our hearts and corrupting and disordering all our affections that were wee not continually assisted and vpheld by the spirituall grace of the Almightie God we should sinke and fall in the conflict and bee made an easie pray to our malitious enemies this may well subdue our loftie and proude conceipts and make vs pull downe with shame our peacockes plumes when as wee looke to the foule feete of our filthy corruptions see the ruines remaining of Gods goodly building and how all our naturall forces doe quite faile vs and forsake vs when as we most relye on them yea when as wee see euen after regeneration such reliques of corruption and rebellion remaining in vs that did not the Lord coÌ„tinually send vnto vs fresh aides of renewed graces we were not able to stand nor maintaine the fight against ouâ— carnall corruptions In consideration whereof wee are iustly moued to humble our selues and to giue all glory vnto God who worketh in vs the will and the deede and not onely beginneth but continueth and perfecteth the worke of our saluation and finally to acknowledge that what grace or spirituall strength we haue more then others we 1 Cor. â— 7. haue it from God and not from our selues and therefore that wee haue no cause to boast of it seeing it is receiued but must returne God the glory of his owne guifts And thus doth the Lord in his infinite power and wisdome turne euill into good and like the most skilfull Physition
those excellent qualities and rich ornaments of heauenly wisedome holinesse and righteousnesse wherewith they were beautified after Gods owne image were quite taken away The which being as it were the strong garrison which kept the Citie were no sooner expelled but the sinnefull lusts triumphing in their victory held all vnder their subiection to the diuels vse as their chiefe Soueraigne § Sect. 3. No conflict betweene the Flesh and the Spirit in the state of corruption Now there was not in eitheir of these estates this combate and conflict in vs betweene the flesh and the spirit whereof we intreate not in the state of innocency for then was there in vs a sweete harmony and consent betweene all our powers and parts of soule and body and there being no sinfull lust or vnruly passion in vs but a great multitude of well-agreeing graces wee enioyed a blessed peace Nor in the state of corruption was there any such conflict because the strong man Sathan possessing all all that hee possessed was in peace onely as it happeneth often among soldiars of the same band who striue one with another about the booty and prey there was some contention betweene the will and the conscience and betweene one vnruly passion and another but it was onely like those hot contentions betweene the Iesuits and the Priests who much disagreeing about profit and soueraigntie one with another yet all agreed and ioyned together as one man like true vassals to doe all seruice to their Lord God the Pope yea as it may probably be suspected euen their quarrels and contentions were part of his seruice and in their disagreeing they yeelded obedience to their holy father for so in like manner in the hottest contention betweene our sinnefull lusts they yeelded their obedience to the diuell as their chiefe soueraigne who if he sawe by this strife any disaduantage arising to his hellish kingdome through this hot contention was both able and ready to accord their differences as the Pope did those betweene the Priests and Iesuites and so to ioyne them together like friends in doing him seruice §. Sect. 4. The peace of the vnregenerate more pernicious then the most daungerous warre But this hellish peace was ten thousand times more dangerous pernitious to our poore soules and bodies then the most cruell and perillous war to the weakest enemy and so much the rather because we had no apprehensioÌ„ of the danger nor feeling of our own misery Because we were borne the bondslaues of the diuell and so still brought vp in doing him seruice in the vnfruitfull workes of darkenesse for which wee had onely the present pay of worldly vanities though when wee had laboured most in his toylesome workes we were oftentimes cozened of our wages Herein like vnto the Israelits vnder the Egyptian Pharaoh who when they were best vsed had but their onions garlicke and flesh pottes wherby onely they were but better enabled to doe their drudgery and worke in their bricke-kils and somtime in stead of these poore comforts they had for all their labour sore beatings and cruell blowes and yet being bred in this seruitude and knowing no better they rather chuse to returne vnto it againe then to take any paines in going to the land of promise So and much worse was our miserable bondage to the Pharaoh of hell for at the best we had for all our drudgery but the stincking garlicke and onyons of worldly vanitie which he gaue not for loue to vs but in loue to himselfe giuing vs this food as the rider giueth prouender to his horse that wee might bee the more hartened to doe him seruice And out of his hellish hatred and cruelty towards vs he often withheld from those who did him most faithfull seruice this pay of earthly prosperitie and in stead thereof afflicted and misused them with the blowes and stripes of misery and afflictioon Neuerthelesse being borne and inured to this hellish thraldome such was the height of our misery wee desired still to liue and dye in it taking our whole delight and placing our chiefe happinesse in pleasing our tyrannicall maister by seruing him in the workes of darkenesse and doing all abhominable wickednesse although wee were sure after that wee had beene toyled in his seruice and scorched in his bricke-killes we should for the accomplishment of our reward be cast into the fire of hell § Sect 5. Gods infinite loue in sending his only soone to redeeme vs made waâ— for this spirituall conflict But when we were in this desperate condition and now come to this height of misery that we desired still to liue in it and like the Israelits with Moses would haue beene angry with any who should haue offered vnto vs meanes of deliuerance because not onely our other parts and faculties but also our willes and hearts our loue and liking with all other our affections were enthralled in this seruice and voluntarily leauing their Lord and creatour wholly adhaered to Sathan and delighted to doe his will euen then our gracious God infinite in all mercy and goodnesse of his meere grace and free good will sent his onely sonne into world to redeeme vs with his precious death to vanquish and subdue all the enemies of our saluation and to set vs at liberty who were embondaged and were so in loue with our thraldome that wee did not so much as desire to bee freed from it Who hauing thus paide the price of our redemption and prouided a soueraigne salue for all our sores of sinne doeth not so leaue vs for then wee should haue ben neuer the better but applyeth the power and efficacy of his merits vnto vs and as it were with his owne hand â—ayeth the plaister vpon our mortall wounds whilest by his word made effectuall by his spirit he maketh knowne vnto vs this excellent worke of our redemption and the promises of grace and saluation made to all beleeuing and repentant sinners by which he begetteth this faith in vs wherewith as with an hand we lay hold on and apply vnto vs his righteousnesse death and obedience for our iustification and redemption and so in respect of right we are freed from our sinnes so as they cannot condemne vs because God in Christ hath forgiuen them and also from the tyranny and thraldome of Sathan death hell and condemnation Rom. 8. 1. 3â— so as they shal be neuer able to hurt vs or lay any thing to our charge And not resting here our powerfull Sauiour sendeth his spirit with many legions of his graces into our hearts who pul vs out of the dominion of sinne and Sathan so as they cannot rule and raigne in vs as in times past regenerate and purifie vs from the filth and corruption of sin by power of the same death which deliuered vs from the guilt and punishment due vnto it and enable vs to serue God in newnesse of life by applying likewise vnto vs the vertue of his
blocks in his way and often trippeth at his heeles to make him stumble fal though it cannot quench and extinguish his desire to serue and please God yet it much abateth the heate and feruour of his zeale and though it cannot quite crush and sincke him yet it will so shrewdly bowe and buckle him together that hee is ready to complaine with Dauid that he is crooked Psal 38. 6. and bowed downe greatly and therefore goeth mourning all the day long The consideration whereof should moue euery Christian to bee humbled in the sight of his owne frailtie wants and imperfections to deny himselfe and his owne righteousnesse that hee may wholly rest vpon the perfect and al-sufficient righteousnesse and obedience of Iesus Christ for his iustâ—fication and to ascribe vnto God the whole glory and praise of his saluation For the minde will heart and affections which are the causes and fountaines from which all our workes doe spring being in part regenerate and in part vnregenerate partly spirituall and Esa 64. 6. partly carnall all our workes and actions which proceede and spring from them must needes bee of the like nature 1. Cor 10. 12. Phil. 2. 12. So also it should moue vs to worke out our saluation with feare and trembling and whilest wee stand to take heede of falling seeing we are so full of frailty and are so much weakened vnto all good actions through the malignitie and continuall opposition of our sinnefull flesh This should make vs to keepe a narrowe watch ouer our hearts that they be not hardened through the deceitfulnesse of sinne and to Prou. 4. 24. Heb 3. 13. 32. 13. lift vp the hands which hang downe and the feeble knees and to make straight pathes for our feete least that which is lame be turned out of the way as the Apostle exhorteth It should cause vs to mourne and grone in the sight and sense of our carnall corruption hindering vs in all good actions and leading vs captiue vnto sinne and to cry out with the Apostle wretched man that I am who shall deliuer me from the body of this death Finally it should moue vs to poure forth Rom. 7. 23. daily vnto God most feruent and effectual prayers desiring Pro. 4. 23. Heb. 3. 13. him to annoynt our stiffe limbes with the oyle of his spirit and to enlarge our hearts that we may runne more chearefully and swiftly in the way of his Commaundements to Heb. 12. 13. strengthen vs daily with his might and to send continually into vs fresh aydes of his sanctifying graces whereby wee may be inabled to withstaÌ„d the coÌ„tinual assaults of the flesh to subdue and mortifie it with the lustes thereof that it may not be able to resist the good motions of his spirit and hinder our Christian course in the way of godlinesse and in his good time wholly to abolish this our enemy and to giue vnto vs a full a finall victory ouer it in Iesus Christ CHAP. VIII Of the subiect of this Conflict betweene the flesh and the spirit § Sect. 1. There can be no conflict in them that are perfectly sanctified THe next point to be considered in this conflict betweene the flesh and the spirit is the subiect of it where and in whom it is fought The which is such persons as are regenerate and the faithfull onely whilest they liue in the world for in them onely is the cause of this conflict which is the cohabitation of these enemies which assault and resist one another Neither can there be any such combate in the glorified Saints because they are perfectly sanctified and haue no reliques of the flesh or sinnefull corruption remaining in them and consequently no enemy to oppose and resist the spirit For whereas it may bee obiected that there was a conflict in our Sauiour who was perfectly holy when being in his agony hee prayed to haue the cup passe from him and then submitted his will to his fathers Not my will but thine be done To this I answere that this Mat. 26. 42. was not the conflict berweene the flesh and the spirit but as the Schoolemen speake betweene two willes in Christ the superiour and the inferiour or the will of reason and the will of sensuality the one being the will of the flesh or naturall appetite and concupiscence the other the will Ioh. 1. 13. of the man or the reasonable creature as the Apostle Iohn seemeth to distinguish them Thus the Disciples hauing long watched by their inferiour will and sensuall appetite desired sleepe But the will of reason should haue ouerruled this and therefore because it did not our Sauiour reproueth them Could you not watch with me one hower So Mat. 26. 42. a man may by his inferiour will desire to eate and drinke and in his superiour will may desire rather to abstaine that it may be conformable to Gods reuealed will requiring that wee should humble our selues by fasting and prayer So when death approacheth a man may in his inferiour will and naturall appetite desire to liue and yet in his reasonable will submit himselfe to Gods good pleasure Yea desire in many respects to be dissolued and to be with Christ And thus our Sauiour being man and in all things like vnto vs sinne onely excepted desired that the cuppe of his passion might passe from him in his inferiour will and naturall appetite which shunneth death and seeketh the preseruation of it selfe but in his reasonable will considering the ende why he came into the world which was by his death to glorifie God in perfecting the worke of our redemption he ouerruled the naturall appetite did wholly submit himselfe to the wil of his father Neither is the sensuall will sinnefull vnlawfull when it is subiected to the reasonable but wheÌ„ it goeth about of a subiect to become a Soueraigne and to resist and ouerrule that vnto which it should yeeld obedience Euen as it is no fault in a subiect to desire that his owne will in things lawfull or indifferent may be done so that when hearing the contrary pleasure of his Prince he doe not rebell against it but is content willingly to submit himselfe vnto it Or if wee would haue this strife and conflict to be in the same will of Christ wee may say that it was a combate not betweene grace and corruption but betweene diuers desires in the same will which may lawfully be in a man if they be grounded on diuers respects as a man may at the same time lawfully desire to liue that hee may glorifie God or to dye that hee may cease to sinne be glorified by him he may desire to eate for the refreshing of nature and the repelling of the paine of hunger and to fast that he may be fitted the better for some religious exercise And so our Sauiour desired to haue the cuppe passe from him hauing respect to the preseruation of his nature
of his regeneration fighteth against the flesh the world and the diuel without any pressing by the conscience or inticement and enforcing by the terrours of the lawe denouncing punishment if hee goe not on this Warfare onely out of his loue and obedience towards God and his owns inclination carying him against these enemies as it were by a naturall antipathy and inward contrariety as the fire striueth against the water health against sickenesse or life against death § Sect. 7. The fourth difference is in their contrarie effectes The fourth difference betweene the combate of the spirit and the flesh in the regenerate and betweene the reason and will the conscience and affections in the vnregenerate is in their contrary effects for by the conflict betweene the flesh and the spirit our faith is confirmed in the assurance of our regeneration seeing the spirit of God which is one of the combattants dwelleth in vs of Gods loue and fauour seeing hee hath chosen vs for his souldiars to fight his battailes and of our owne saluation seeing Gods spirit fighting in and for vs we are assured of victory for who can withstand his power or resist his will and of the crowne of victory euerlasting glory promised by trueth it selfe to all those who ouercome But contrariwise from the conflict of coÌ„science in the vnregenerate where in oftentimes the worser part preuaileth ariseth doubting and incredulity terrours feares and vtter despaire in the apprehension of Gods wrath and those dreadfull punishments which sinne hath deserued Secondly from the combate of the flesh and spirit vnsained repentance is begunne or renewed and encreased in those who are regenerate for there is a change in them principally in their wils hearts and affection whereby in all things they oppose the flesh hating that which it loueth and louing that which it hateth willing what it nilleth and nilling that which it willeth vpon which followeth the purifying of the heart and the purging of it from all sinfull corruptions the hating and forsaking of all sinne and a hearty desire and earnest endeauour to serue the Lord in holinesse and newnes of life and not onely a reformation in part but totall obedience in all our affections and actions in the renouncing of all sin and the embracing of al good duties in the whole course of our liues But there is no such change following the conflict betweene the conscience and affections reason and will onely there may bee some pange of sorrowe and shedding of teares caused not by the loue of God or hatred of sinne but by the apprehension and expectation of deserued punishments There may be also some confession and acknowledgement of sinne whilest they are vpon the racke of conscience and are terrified with the feare and apprehension or pinched with the present sense and smart of punishment and some promise or it may be purposes of leauing and forsaking their wicked courses as wee see in the example of Pharaob who whilest the hand of God was vpon himselfe and his people confessed his sinne and promised amendment And finally they may out of this serude feare leaue the most of their sinnes and outwardly reforme themselues and conforme their practise in many things to Mark 6. 20. such obedience and to the performance of so many good duties that they may thinke themselues and perswade others that they are notable conuerts as we may see in the example of Herod and yet for all this there is in them no sound repentance no change of nature no purging and remouing but onely a temporary restraining of their corruptions wrought in them not by grace and the spirit but by other corruptions of a different nature namely seruile feare and terrour of conscience As hereby it plainely appeareth in that when as they are taken from the racke and secured â—n their conceipt from the feeling of further punishment they returne againe to their wicked courses and become more obdurate and rebellious then they were before or if there is any shewe of some amendment yet it is not a through reformation or a purging of the heart from all the filth of sinne such as followeth the conflict of the spirit and the flesh but a reducing of the vnregenerate man from extreamitie to some medioctitie from being a Publican and notorious sinner to be a Pharisee Hypocrite or at the best a meere ciuill man conformable to the politique lawes in the state and no opposer to outward discipline and order in the Church And this also is the worke of naturall reason which perswadeth them to this information for worldly respects whereas the other is the worke of the spirit which in loue and obedience to God beginneth and continueth this amendment in them the fruite and benefite whereof redoundeth chiefely to the preseruation of humaine societie the good of common wealthes in the maintayning of externall discipline which could not stand against the rage and fury of tumultuous passions and affections were it not that their strength is abated their violence restrained by the conflict of conscience whereas the fruits of the combate betweene the spirit the flesh are much better namely the aduancement of Gods glory by our worshipping seruing him in spirit truth the strengthening increasing of our faith the inward purging and purifying of the heart and conscience from the hidden and secrete corruption of all sinne humiliation in this life and glorification in the life to come for all that thus fight shall surely ouercome and receiue for thâ—â— reward the crown of victory euerlasting blessednes Thirdly the warre betweene the spirit and the flesh causeth vnto vs the most secure peace euen peace with God when as be comming his souldiaâ—s we fight vnder his standard against his and out enemies peace betweene the faculties of our soules when as the inferiour faculties are in quiet subiection to the superiour the affections harkening vnto and obeying the conscrence the will yeelding voluntary obedience to reason as Gods viceroy and all to God as their supreame soueraigne It bringeth also with it vnspeakeable comfort spirituall reioycing and ioy in the holy Ghost because it assureth vs of Gods loue and gracious assistance of a full and finall victory ouer all our enemies and the crowne of victory euerlasting glory but the conflict of conscience in the vnregenerate causeth continuall garboyles hot dissension tyranny in the superiour faculties ruling onely by seruile feare and rebellion in the inferiour when as they haue power to breake the yoke of gouernment horrour and anguish of minde disconsolate sorrow and hellish dispaire when the affrighted conscience beareth sway or the mad and tumultuous ioy of frantique men when the wilde affections and disordred passions by gagging and silencing the conscience doe get the vpper hand the which oftentimes lasting no longer then a blaze of thornes doth leaue behinde it redoubled griefe and desperate despaire Finally the conflict betweene the spirit and the flesh maketh the
chearefull readinesse to suffer any thing which it pleaseth God to cal him vnto for his sake vntill at last it come to that plerophory and full perswasion of Gods vnchangeable loue and our Election Rom. 8. 38. 39. 1 Ioh. 4. 18. Adoption and Saluation which was in the Apostle Paule who was fully perswaded that nothing in the world was 1. Pet. 1. 8. Rom. 5. 3. able to seperate betweene Gods loue and him And this is accompanied with such peace of conscience as passeth all vnderstanding For when we are assured that wee haue the remission of our sinnes and are quite freed from them both in respect of their guilt and punishment then the terrours and feares which did accompany them are taken away and both Sathan and our owne consciences which did continually accuse vs are put to silence so as they can no longer affright vs nor disturbe our peace From whence springeth spirituall ioy vnspeakeable and glorious whereby we reioyce not onely in the fruition of Gods benefits but also in afflictions and tribulations as the Apostle witnesseth when as we see our selues freed out of the hands of all our spirituall enemies the wrath of God the curse of the lawe death hell and condemnation and now brought into an happy and blessed estate of grace and saluation in and by Iesus Christ and and his benefits apprehended and applied by faith Which effects who so finde thus wrought in them they may be assured that they haue the spirit which is the cause and authour by which they are wrought euen as the light bringeth vs the Sunne the streames to the fountaine and the branches and fruite vnto the roote from which they flow and spring § Sect. 7 The differences betweene a iustifying faith and the faith of presumptuous ciuill worldlings Yea but hypocrites and vnregenerate men doe boast most of their faith and assurance of saluation and therefore they also may haue the spirit or else this faith is no infallible signe of it To which I answere that they haue no true faith but as it were in a dreame and dotage they delude themselues by mistaking their carnall and secure presumption for a liuely and iustifying faith But how shall we discerne the one from the other seeing they seeme to haue oftentimes as strong confidence assurance of their saluation as the best Christians I answere that though there be betweene them some seeming similitude yet there is as great difference as betweene pure gold a rotten post guilded ouer For first true faith is grounded on the Scriptures the word of God but presumption hath no ground but an idle conceipt arising cut of pride and selfe-loue True faith alwayes followeth vnfained humiliation in the sight and sense of our sinne and misery whereas the presumptuous man was neuer humbled but hath a proude conceipt of his owne righteousnesse and worthinesse Faith followeth illumination and knowledge and first we must know God and his Christ before we can truely beleeue in them but presumption riseth commonly out of ignorance and the more destitute the woldly man is of the knowledge of God and his wayes the more bold and confident hee is in his perswasion True faith is ioyned with all other graces as loue zeale of Gods glory humilitie patience and obedience manifesting it selfe by the fruites that it bringeth foorth in good workes But presumption is seuered from them all and goeth alone without any such company and attendants True faith is not discerned before sound conuersion and then it beginneth in some small and weake degrees but presumption is borne and bred with vs and in an instant commeth to its full strength which maketh the secure worldling to bragge that he hath alwayes beleeued and is so strong in faith that he neuer doubted of his saluation True faith is not attained vnto without great difficulty it being no lesse a worke to beleeue the Gospell then to fulfill the Lawe but presumption voluntarily creepeth into our hearts and the lesse paines wee take in the vse of Gods holy ordinances the more easily it entreth and the stronger it waxeth Faith is alwayes assaulted with doubting and the one being a fruite of the spirit the other of the flesh there is a great and continuall conflict betweene them but presumption is bold and confident and he who is possessed of it professeth that hee neuer doubted of his saluation neither feeleth he any conflict in him because he is wholly carnall and corruption warreth not against corruption but onely runneth out of one extreame into another for when the secure worldling being by some meanes awakened out of his lethargy ceaseth to presume then he beginneth to despaire Faith purifieth the heart and worketh by loue and is neuer seuered from vnfained repentance but presumption nourisheth and increaseth all sinfull corruptions and they who most presume are most destitute of all true loue towards God and their neighbours And howsoeuer they leaue some grosse sinnes forworldly respects yet they repent of none there being no charge in their affections but onely in their actions yea in this respect also they nourish many sins in their bosomes which they thinke most sweete and aduantageable and will by no meanes be perswaded to part with them Faith vniteth and applieth Christ vnto the beleeuer for all vses for which God gaue him that is as well for sanctification as for iustification and saluation and applieth the vertue of his precious Rom. 12. 1. blood for the taking and purging away of the pollution and corruption of sinne as well as the guilt and punishment and as it taketh hold of Christ to make him ours so it giueth and offereth our soules and bodies vnto Christ that we may become his and be wholly deuoted and dedicated to his worship and seruice but presumption onely apprehendeth Christ for the remission of sinne and the obtaining of euerlasting life and not for the mortification of sinne by vertue of his death nor spirituall quickening and renewing by power of his resurrection and so also it is onely a receiuer but no giuer it taketh all in shewe which Christ offereth but it will in loue of thankefulnesse returne nothing vnto him againe Faith finding it owne weakenes and the sharpe encounters of doubting and incredulity laboureth earnestly in the vse of all good meanes whereby it may bee more and more encreased and confirmed as hearing the word receiuing the Sacrament reacing prayer meditation and such like but presumption finding no such assaults securely neglecteth all these helpes feeling it selfe then the strongest when it is most destitute of them Finally true faith endureth in the day of fiery tryall and temptation and euen when God seemeth to frowne to withdrawe outward testimonies of his loue and in stead of them sendeth afflictions and crosses then the beleeuer with Abraham hopeth aboue hope and beleeueth against beliefe it Rom. 4. 18. Iob. 13. 15. 19. 25. pearceth through all these cloudes of
spirit as our Sauiour speaketh conuinceth vs of sin shewing vnto vs both the hainousnesse of our sinnes together with their multitude and also the grieuous and endlesse punishments Ioh. 16. 8. which they haue deserued And this it doth commonly at the first in a more generall and confused maner amazing and astonishing vs with terrours and feares horrours of minde and panges of conscience when as wee see the huge masse or mountaine of our manifold and grieuous sinnes as it were in the whole lumpe and the wrath of God the curse of the Law the plagues and punishments of this life and the life to come which we haue by them deseruedly and in respect of our owne meanes ineuitably drawne vpon vs and afterwards more particularly and distinctly it setteth our sinnes in order before vs and especially presenteth to our viewe those sinnes which wee are most guiltie off and by which wee haue most dishonoured God and wounded our owne consciences By all which it worketh in vs that which we call penitence contrition and humiliation whereby we are cast downe vnder the heauie waight of our sinnes and lye grieuing and groning vnder them as it were vnder an intollerable burtheÌ„ finding no rest or comfort in our selues or in any worldly things besides And thus the spirit by the law as it were with an yron hammer battereth and bruiseth our hard and stony hearts in pieces that he may mixe with them beeing made contrite Ier. 4. 3. the oyle of his spirituall graces and vseth it like a plow to breake vp as it were these clunge stiffe and fallow grounds that being thus prepared he may sow in them these holy seedes For when hee hath thus cast vs downe and throughly humbled vs then he raiseth vs vp againe by reuealing vnto vs the mysterie of saluation the mercies of God and merits of Christ offered vnto all who will receiue them by saith And then as hath beene shewed it worketh in vs an hungring desire after Christ and his righteousnesse and a carefull earnest and constant endeauour in the vse of all good meanes as the hearing of the word prayer and the rest whereby wee may be made partakers of them The which by his inward and secret operation he so blesseth and sanctifieth vnto vs that they become effectuall to worke in vs a liuely faith whereby wee lay hold vpon Christ and his benefits and so are assured of the mercie of God and the remission and pardon of all our sinnes of Gods grace in this life and eternall glory in the life to come § Sect. 3 That faith is the cause and foundation of our repentance And thus being possessed by faith of all these inestimable benefits our hearts are rauished with the apprehension of the infinite loue of God and our Sauiour Christ and inflamed with vnsained loue towards them againe which faith thus working by loue doth cause a change and alteration which is called repentance beginning in the minde and heart and so proceeding to the outward parts and actions and worketh in vs a godly sorrow because by our sinnes we haue so much offended and displeased so gracious a God and good a father a true hatred of those sinnes and corruptions which wee haue either formerly committed or which yet adhere and cleaue vnto vs and a settled resolution and constant purpose to mortifie and subdue leaue and forsake them for the time to come and to serue the Lord in holinesse and newnesse of life All which wee doe not out of seruile feare but out of child-like loue and affection which maketh vs willing and desirous by our new obedience to please and glorifie our heauenly father not for feare of condemnation but because through the mercies of God and merits of Christ we are assured that we shall neuer be condemned Where by the way we may note a notable difference betweene that sorrow for sinne which the spirit worketh in the regenerate and that which is in carnall men For though these may sorrow and grieue after they haue sinned yet it is not for sinne it selfe the remembrance whereof is pleasant vnto them but for the punishments which they either presently feele or feare and expect in time to come where as the sorrow of Gods children is a floud or streame that springeth from faith and loue making vs to bewaile our sinnes because we haue offended and dishonoured so good a God who hath freed vs from the guilt and punishment of them by giuing his onely Sonne to death as the price of our redemption § Sect 4. That the spirit dwelling in vs purgeth vs from our naturall corruptions So that if the Spirit of God dwell in vs then hath it wrought in vs this worke of repentance in all the parts thereof and hath made in vs an happy and blessed change from euill to good from sinne to holinesse and from corruption to grace For as in nature corruption goeth before generation the abolishing of the old forme before the bringing in of the new so before wee can bee spiritually renewed the old man must bee killed and crucified and then the new man will bee quickned and reuiued sinne and corruption is purged away and then holinesse and righteousnesse is wrought in vs. First then in effecting this worke of repentance the Spirit of God dwelling in vs purgeth and purifyeth vs from all our sinfull corruptions in all the parts of our soules and bodies by applying vnto vs the efficacie and power of Christ Iesus his death which mortifith and crucifieth them in vs so as they doe no longer raigne in our mortall bodies as in time past As for example it causeth the scales of ignorance to fall from the eyes of our minde it freeth in some measure our iudgements from errour our imaginations from vanitie our consciences from dead workes our hearts from hardnesse our wils from peruersenesse and rebellion our affections from corruption and disorder and all the members of our bodies from the seruitude of sinne All which are the proper and peculiar workes of the spirit and the fruits of our regeneration and nâ—w birth according to that of the Apostle Whosoeuer is borne of God doth not commit sin for his seede remaineth in him and he cannot sinne because he is 1 Ioh. 3. 9. borne of God § Sect 6. That the spirit is knowne to be in vs by his quickning of vs in the inner man Yea but in the regenerate also there may seeme to bee some mortification some mourning for sinne some leauing and forsaking of it As we see in Herod who heard Iohn the Baptist gladly and did many things according to his instructions In Simon Magus who for a time left his forcerie beleeued and was baptized In Ahab who humbled himselfe before God wearing sackcloth and going mournfully In Iudas Demas Ananias and Sapphira with many such like and how then may we discerne the one from the other I answere that though there be some seeming
flesh but onely in regard of their actions and operations which for a time through the strength and violence of corruption may bee hindred intermitted yea in outward appearance wholly annihilated and abolished But wee must take heede that wee doe not ascribe the permanency and growth of these sauing graces to any propertie or excellency which they haue in themselues as though they were able in their owne vertue and strength to withstand all temptations and to continue and increase in their perfection For if Adam in the state of innocency could not thus stand in the strength of his graces which were farre more perfect and excellent then any meere man euer since the fall attained vnto then how much lesse can we whose graces are Math. 12. 20. 17. 20. mingled with imperfections and stained with corruptions especially the weakest of Gods children whose faith is like the smoking flax and bruised reede which in their owne nature are soone quenched and easily broken or like the graine of mustard-seede which is as our Sauiour speaketh the least of all other but yet euen of their first and smallest seedes of graces it may bee as truely saide as of the strongest that they are not no not in respect of their degree abated and impaired for then being already the least degree if they should fall from that they should come to nothing but that in the middest of the temptations of Sathan and their owne flesh they still growe from one degree to another vnto a perfect age in Christ euen as the little infant thriueth as certainly in the naturall growth notwithstanding his weakenesse and all outward lets and impediments to childhood and youth as the youth doeth to ripe and perfect age But this our standing and thriuing in the state of sauing graces is to be ascribed to the power and promises of God to our vnion with Christ from whom wee receiue liuely sap and iuice by which we are nourished in all grace and goodnesse and to the continuall and gracious assistance of our good God who strengtheneth and supporteth vs against all the power of hell § Sect 11. An obiection against the former doctrin answered But some will say that this doctrine is lyable to much abuse seeing many will take occasion hereby to become presumptuous and secure because being as they suppose indued with these graces which are essentiall to a Christian they shall neuer loose them no not so much as in some degrees but euen when they sinne their graces are in the spirituall growth vnto perfection To which I answere that so is the doctrine of iustification through Gods free grace by faith yea of Gods mercy redemption by Christ and all the promises of the Gospell For where as the Apostle taught that where sinne abounded grace abounded much more Rom. 3. 7. 8. 6. 1. Rom. 1. 16. 2 Cor. 2. 16. some were ready to say Let vs sin thē that grace may abound and when with best caution we deliuer the truth wee shall finde that that which to some will be the strong power of God to saluation will bee to others a stumbling blocke of offence to others foolishnesse and that the same Word of God wil be as to the elect the sauour of life vnto life so to the wicked and reprobate the sauour of death to their deeper condemnation But it is not possible that any sound Christian who is indued with these graces in truth should thus abuse that which hath beene said to securitie and presumption for though the spirit of God fighting in them against the flesh cannot be ouercome yet may it be shrewdly shaken and foyled in the conflict though wee cannot loose these fundamentall vertues neither in whole nor in part yet through our negligence vnworthinesse and corruption they may bee suspended by God from their functions and operations and all their sweet fruits and effects the peace of conscience assurance of Gods loue and ioy in the holy Ghost may bee taken from them which is their chiefe comfort and the very life of their life without which it is but a continuall torment and painefull agony of bitter death they may loose the sense and feeling of all these graces themselues and be brought into such an apolepticall fit that no life of grace will appeare in them either to themselues or others In which estate there can be to them nothing but horrour and vexation of spirit and out of which they cannot recouer but with great difficultie and appearance of danger For before they can purchase their former peace they must passe through the painefull purgatorie of bitter repentance shed from their eyes many a salt and brinish teare if not from their hearts drops of bloud they must send forth many a deepe sigh and bitter grone haue outwardly leane bodies and pale visages and inwardly afflicted mindes and many a pinch and pange in their wounded conscience and the longer that they lye securely snorting in their sinnes without bringing forth the timely fruit of repentance the liker it is to be the Hedgehogs birth which the longer it is deferred the more dangerous and painefull it alwaies proueth For if we be presumptuous children the Lord like a wise father will make vs drinke so deepe of the cup of his wrath and feele the waight of his heauy hand that after we haue tasted of this bitter potion we will euer after be more carefull of preseruing our health that wee may not be forced againe to take such physick and hauing felt his strength we will neuer willingly neglect any meanes of maintaining Esa 27 5. peace with him as the Prophet speaketh Which who so well 1 Cor. 10. 12. Phil. 2. 13. considereth he will worke out his saluation with feare and trembling and whilest he thinketh that hee standeth hee will take heede of falling Hee will giue kinde entertainment to the good spirit of God auoiding all things which might vexe and grieue it he will earnestly vse all meanes whereby the graces thereof may be increased and diligently auoide the contrarie meanes whereby they might bee weakened and impaired hee will keepe a narrow watch ouer all his waies and buckle close vnto him the whole Christian armour whereby he may be able to stand in the day of tentation he will labour and striue with all diligence to make his calling and election sure and couragiously resist all the encounters of his spirituall enemies and knowing that he standeth more firmely in the power of Gods promises then in his owne strength hee will oftentimes lay claime and challenge to them by feruent prayer crying out with Dauid O Lord remember the promise made to thy seruant wherein thou hast caused me to trust Psal 419. 49. § Sect. 12. Of the assured victorie which the spirit obtaineth ouer the flesh in this conflict The second thing to bee considered in the successe of this conflict is the assured victorie which the Spirit alwaies obtaineth ouer
Christ the faithfull are sure to obtaine the victory yet not all at once for there are two principall degrees of it the first in this life in which this conquest ouer the flesh is but inch cure and begunne the carnall lusts thereof not being wholly abolished but onely in part and in some degrees mortified to which purpose one saith that these vnlawfull motions of the flesh can not be taken from vs as long as wee carry this body of flesh about Grego in 1 Reg lib. 5. Cap. 11. vs the violence onely of mouing may be abated Neither can we wholly hinder it but that the law of the flesh will moue the members but yet we may take from the flesh the violence of it motion By reason whereof the conflict betweene these enemies continueth because these cursed Cananites are not quite rooted out but remaine still in the land not onely in our first conuersion when as wee are but babes in Christ but euen throughout the whole course of our liues But still for the most part the end and issue of it is the victorie of the spirit ouer the flesh although it bee obtained with many foyles in the fight And how soeuer the spirituall man may haue such mists of ignorance cast before the eyes that he sometime erreth though he may be sometimes allured with the baytes of worldly vanities to turne aside out of the right path sometimes may be thrust out of it through afflictions and the violence of tentations yet his generall course whereof he hath resolued and wherein he hath constantly set himselfe is the great Kings highway of holinesse and righteousnesse out of which if at any time hee hath erred he returneth into it againe and trauelleth in it with more then wonted diligence whereof it is that the Apostle maketh it a signe of these who are in Christ Iesus that they walke not after the flesh but after the spirit whereby Rom. 8 1. is meant that whatsoeuer their particular slips or errors may be yet it is an infallible marke of a sound Christian that hee generally and for the most part constantly holdeth on in his Christian course of holinesse and righteousnesse notwithstanding all the encounters of his spirituall enemies and the manifold blockes which they cast in the way § Sect. 15 Of the second degree of victorie at the hower of death But yet whilest wee continue in this life the victory is neither gotten nor held without a conflict wherein the spirit is often foyled and so thrust on with a kinde of violence into sinfull courses and interrupted and hindered in it holy indeauours that the spirituall man is forced to complaine often with the Apostle that he omitteth the good he would and doth the euill which hee would not and that there is a law in his members warring against the law of his minds and bringing him into captiuitie to the law of sinne But Rom. 7. 19. 23. in the end of this life we shall obtaine a full and perfect victory ouer the flesh and the lusts thereof which shall not onely be mortified and kept from raigning but also wholly abolished and rooted out so as it shall haue no residence or being in vs for then we shal triumph ouer all our enemies and so trample them vnder feete that they shall neuer bee able to rise againe and disturbe our peace and then there shall be no place or time for fighting but for receiuing the crowne of victory and the enioying of euerlasting peace and with it glory immortalitie and endlesse happinesse in Gods kingdome According to that of the Apostle I haue 1 Tim. 4 8. fought a good fight I haue finished my course I haue kept the faith henceforth is laid vp for mee a crowne of righteousnes which the Lord the righteous iudge shall giue mee at that day And the promise of our Sauiour To him that ouercommeth will I grant to sit with me in my throne euen as I also Apoc. 3. 21. ouercame and am set downe with my Father in his Throne CHAP. XIIII Of the reasons which may encourage vs to this conflict against the flesh The first reason because it is the will of God that we should fight against it AND thus haue we shewed both the nature of this enemy the flesh and of the conflict betweene it and the spirit now wee are to speake of the meanes whereby we may obtaine the victory in this combate vnto which there are two things required First a due preparation to the fight and secondly a wise and valourous cariage and behauiour in the conflict it selfe Vnto the former also two things are required First a serious consideration of those reasons and arguments which may put courage into vs make vs resolute valourous in assaulting this enemy Secondly a right vse of certaine meanes whereby we may be enabled to ouercome The reasons which may incourage vs to set vpon this enemy are many first because it is the will of our graund Captaine the Lord of Hosts that wee should encounter this enemy vnto which he doth no lesse often and earnestly presse vs to yeelde our obedience by his expresse commandements then that we should make daily warre against the world and the diuell As first that we should depose it from the thorne of regency let not sin raign in your mortal body that you should obey it in the lusts Rom. 6. 12. thereof That we should giue it no satisfaction or contente walke in the spirit and yee shall not fulfill the lust of the flesh Yea rather that we should vtterly renounce it for the grace Gal. 5. 16 of God which bringeth saluation teacheth vs that wee should deny these worldly lustes and that wee should liue soberly and Tit. 2. 11. 22 righteously and godly in this present world So the Apostle Eph. 4. 22. from God requireth that we should put of concerning the former conuersation the olde man which is corrupt according Col. 3. 5. to the deceitfull lusts yea that we should mortifie these earthly members and doe our best not onely to subdue them but to put them to death yea to a shamefull death crucifying the flesh with the affections and lusts as the Apostle speaketh Gal. 5. 2◠The which commaundement hath a grieuous comination and gratious promise annexed whereby we are prouoked and encouraged to yeelde our obedience vnto them namely that if we liue after the flesh we shall dye but if through the spirit we doe mortifie the deedes of this body of sinne wee shall liue That is either dye temporally and eternally or liue the life of grace heere and of glory in the life to come Rom. 8. 13. § Sect. 2. The second reason is the necessitie of this conflict Pro. 29. 21. Secondly let the necessity of this fight animate and encourage vs to enter into it seeing we can haue no peace or truce with our sinnefull flesh but vpon