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
God who is displeased with them So Austine There is no sinne so little which being neglected doth not increase and we must not consider what we haue done Nullum enim peccatum adeo paruum quod non creseat neglectum Non enim considerandum quid fecerit led quem offenderit August de peniten vera et falsa cap. 8. T. 4. Col. 1042. Aug. de contrit cordis Cap. 4. T. 9. col 837. but how great he is whom we haue offended Let vs consider further that the eternall Sonne of God suffered the bitter death of the crosse as well for the least as the greatest sinnes and can wee thinke any sinne small which could not otherwise bee purged away but by the precious bloud of our Sauiour Christ Perhaps saith Augustine thou esteemest some sinne to bee but small but alas doth not euery sinne by preuarication dishonour the person of our Lord how dare then a sinner call any sinne small when as the Sonne of God gaue his life for it aboue which nothing in the world can be esteemed § Sect. 2. The greate euills which come of the least sins Secondly let vs consider the great euils which come of the least sinnes For first euen our smallest sinnes defile our persons and leaue such blots and staines behinde them as make vs vgly and loathsome in the sight of God especially when as we giue vnto them voluntarie entertainment and willingly liue in them against knowledge and conscience Now how ill doth it become vs who are the temples of the Holy Ghost to haue in vs such sluttish corners and noysome filth as is odious and abominable to this blessed guest How ill beseemeth it vs who are espoused vnto Christ to come into his presence spotted and blemished with loathsome defilements We will not as neere as we can suffer our faces to bee sprinckled with the least speckes of stinking channell dirt nor to haue our apparell bespotted with noysome excrements and shall wee make more esteeme of our apparell then of our persons and take more care for our corruptible faces then for our immortall soules to present them to our bridegroome without spot or wrinckle holy and vnblameable that hee may present vs such to his heauenly Father Againe the least sinnes doe wound and beeing often committed doe seare the conscience euen as slight labours being continuall doe brawne and bring an hard thicke skin vpon the hands many little drops doe dint the hardest stone and many small blowes cut downe the strongest Oake and as they seare the conscience so they harden the forehead make the countenance to become impudent and take away all shame fastnesse Chrysost in Act 19. Homil. 41. T. 3. c. 716. and blushing According to that of Chrysostome by often sinning the soule is made impudent for euery sinne when it is committed and is come to his perfection doth leaue behinde it Cum per leuiâ— delicta deflectimus vsu cuncta leuigante non timemus postea grauiora committere Gregor in morall lib. 10. cap. 14. a poison in the soule And so being fleshed in wickednesse we are make more bold to venter vpon the committing of those which are more haynous For as one saith when we bend from the right course by lighter faults wee afterwards feare not to commit those which are greater vse and custome smoothing the way that leadeth vnto it And the Heathen Satyrist could say Who hath made an end of sinning when as they haue giuen ouer their blushing Of whom hast thou Nam quis peccandi finem posuit sibi quando recepit eiectum semel attrita de fronte ruborem quisnam hominum est quem tu contentum videtis vno flagitio Iuuenal Satyr 13. in fine obserued of these men to rest contented with one crime Furthermore if we would know how much euen those sins which in the world and according to the iudgement of the flesh are esteemed small doe prouoke the Lords wrath against vs wee may easily discerne it by those seuere and grieuous punishments which hee hath inflicted on offenders in this kinde Nadab and Abihu because they did offer strange fire in stead of that which was continually to haue beene preserued in the temple were presently deuoured with fire sent from God Because Vzzah put out his hand to stay the Arke in the cart which he with the rest of Leuit. 10. 1. 2. his Brethren should haue carried vpon his shoulders vvas smitten with present death Because Achan tooke of the 2 Sam. 6. 6. spoile of his enemies a Babylonish garment a wedge of gold and two hundred shekels of siluer which in it selfe had beene lawfull inough had not God forbidden it diuers of the people were slaine with the sword of their enemies Ios 7. and hee with all his were stoned to death and burnt with fire Because the sonne of the Israelitish woman in contempt of Gods commandement gathered sticks on the Sabbath day he likewise by expresse order from God was put to death Because Ananias and Sapphira in the hypocrisie Act. 5. of their hearts kept backe part of the price of their owne possessions after it was dedicated to the common vse of the Church they both dyed for it in a fearefull manner But aboue all most dreadfull and terrible is the example of our first parents who by eating of the forbidden fruite a sin very light and small in the estimate of worldly men although in truth it were not so all circumstances beeing rightly considered brought death the curse depriuation of Gods image and their owne happinesse all the miseries and punishments of this life and eternall condemnation in the world to come So that no small euils and mischiefes doe come of those which seeme to the world but small sins but although our sinnes when they are repented of become Haec peccata etsi parua sint per dei misericordiam fiunt magna peccatoribus negligentia August de paenit vera et falsa cap. 8. T. 4. Col. 1042. Mat. 5. 22. small veniall and nothing through Gods infinite mercie yet they are made great vnto sinners through their negligence and impenitencie What lighter offence and lighter esteemed then to bee vnaduisedly angry with our brother and in our heate to call him Racha and Foole and yet this alone as our Sauiour teacheth vs will in danger vs to iudgement and our bodies and soules to be cast into hell What seemeth to the iudgement of flesh and bloud more slight and veniall then to vtter now and then some idle words and yet euen of these we shall giue an account at the day of Mat. 12 36. iudgement and those that are accountants are sure to bee cast into the prison of vtter darknes if our Sauiour Christ Si paruum tibi videtur aut modicum fratri dicere faâ—ue vel geheona ignis videatuâ— tibi magna c. August in psal 129. T. 8. c. 1â—07 who hath forewarned vs of
his spirituall graces in vs by sending to them daily new â—iâ—es and â—â—esh supplyes that so in the end wee may obtaine the victorie § Sect 6. That the might of our enemies 〈…〉 discourage 〈…〉 couragious Neither should the power of these spirituall enemies daunt and discourage vs anâ— so make vs cowardly to she or yeeld our selues as slaues vnto them because being so much too strong for vs there is no hope of with standing their fury or obtaining victory But let vs still remember that we fight the Lords battailes and therefore he being on our side we are sure if we wil but fight to obtaine the victory in the end Let vs remember that our Graund Captaine IESVS CHRIST hath by his death ouercome sinne and led it captiue vpon his crosse triumphing gloriously ouer it together with the rest of our spirituall enemies so as none of them shall bee able to hurt vs. With which meditation the Apostle comforted and incouraged himselfe in his tedious conflict with the flesh for hauing pitifully complained and cryed out Wretched man that I am who shall deliuer me from the body of this death He presently 2 Sam. 2â— 9. addeth I thanke God through Iesus Christ our Lord By whom alone hee had obtained strength whereby hee was able to stand in the fight and was assured in the end to get the victory Yea let vs call to minde that hee by his spirit hath applyed vnto vs the vertue â—f his death whereby he hath giuen vnto our flesh such a deadly wound that it shall neuer recouer oâ— it but languish in a continuall consumption vntill by our death it be fully abolished And therefore when wee like weake and white-liuered souldiers are tyred in the fight let vs flye to the standerd and fight vnder the shield of Christ our Sauiour vvho is our true Eleazar the comfort of God and so mighty and omnipotent that hee is able to vanquish and ouercome all our enemies alone onely he would haue vs to fight with him in the battaile that so we might also accompany him in his glorious triumph Let vs remember that though our spirituall part be but the first fruits yet it is an earnest of the whole haruest though it be but small in quantitie yet it is full of vertue and vigour the God of life giuing life vnto it and like a little quintescence which is stronger in operation by that vertue which it receiueth from the fire of Gods Spirit then a great quantitie of common waters Whereas contrariwise the flesh though it be much greater and stronger yet being deputed to mortification and hauing receiued a fatall blowe of vvhich it daily languisheth and decayeth it is a gyant indeede in strength and bignesse but yet such an one as being in a deadly consumption pinâ—th away by little and little till it be vvholly abolished And on the other side the spirit as a child in age statute yet is in a continuall growth vntill it come to mans estate and a perfect age in Iesus Christ CHAP. X. Of the Policie of the Flesh and that it is more dangerous and pernicious then it power and strength § Sect 1. 〈…〉 IT now remaineth in the next place hauing seene the power of the Flesh that wee also consider of the policie of this enemy The vvhich as it is great in it selfe so also most dangerous and pernicious vnto vs. For howsoeuer the strength of the flesh be very great yet the policy thereof doth farre exceede it for being not a possessed enemy but a secret traytor it is more exercised in cunning vndermining of our safety with subtle sleights and pollitique stratagems then in assaulting vs after an open and hostile manner with strength and violence Hence it is that the Lord telleth vs by the Prophet that the heart whereby he vnderstandeth the soule of man or that part of the soule which remaineth vnregenerate is deceitfull aboue all things and so desperately wicked in this depth of fraude that none can Ier. 17. 10. know it but the Lord who is omniscient and knoweth all things For howsoeuer Sathan the old Serpent in respect of his naturall abilities and long experience may be more cunning and politique in himselfe yet his deceit is not so great in abusing and wronging vs as is the deceipt of our owne flesh For this being a part of our selues yea of euery power facultie and member of our soules and bodies it is of the priuy counsell of all our thoughts and knowing our most hidden imaginations and secret intentions it can take aduantage of them to worke our owne ouerthrow where as Sathan being ignorant of them cannot by all his craft and subtiltie so much endamage vs. And in this respect Sathan cannot deceiue vs vnlesse our owne flesh assisting him doe first deceiue vs whereof it is that our Sauiour being pure from all fleshly corruption and most free from this carnall guile could not possibly be deceiued vvith Sathans pollicies and most subtle stratagems Whereas on the other side our owne flesh can easily abuse and cozen vs though it haue no helpe at all from the arch-enemy of our saluation And hereof it is that the flesh in the Scriptures is called the old man to note vnto vs that as men in this age grow by their long experience very pollitique and vnlesse they be sanctified with Gods grace and holy Spirit very subtill craftie and full of fraude so the flesh exceedeth and aboundeth in fraude and treacherie § Sect. 2. Of the strength of the flesh being considered in it selfe Rom. 8. 7. Now this fraude and policy of the flesh as it is most malicious in it selfe so it is most pernicious vnto vs. The former appeareth in that it taketh part with sathan the wicked one against God himselfe the chiefe goodnes for so the Apostle telleth vs that the wisedome of the flesh is emnitie against God And that this policy is most pernicious vnto vs it is manifest first because it often preuaileth and much deceiueth vs as the Apostle out of his owne experience complaineth Rom. 7. 11. Sinne taking occasion by the commandement deceiued me In which regard that may iustly be Rom. 7. 11. said vnto vs vvhich the Prophet speaketh in another case Trust ye not in a friend put ye not confidence in a guide keepe the doores of thy mouth from her that lyeth in thy bosome For so often and commonly are we hereby deceiued and abused that wee haue iust cause to subscribe to the wise mans saying He that trusteth in his owne heart is a foole Secondly the perniciousnesse of this policy vnto vs hereby appeareth Pro. 28. 26. in that it tendeth vnto no lesse hurt then our death and vtter destruction for so the Apostle telleth vs that the wisedome Rom. 8. 6. of the flesh is death and therefore he ioyneth these two together that sinne or his sinfull corruption deceiued slew Rom. 7. 11. him because
imperfections in it and worketh in him a conceipt that it is most perfect both in the parts and degrees when as there is nothing but defects and corruptions Thus it made the younge man in the Gospell to boast that he had done all commaunded in the law when Mat. 19. 20. he had transgressed all and to aske after a greater taske what lacke I yet when as his worke was not so much as begunne Luke 18. 11. 23. 23. and as yet he had done nothing Thus it made the proude Pharisie to bragge of his legall righteousnesse euen vnto God himselfe and to rest in his paying of smal tithes minte commine and Annise as though he had done the waightie things of the lawe Finally thus it perswadeth the sincere professor to ouerweene his guifts and to magnifie aboue measure the graces which he hath receiued It maketh him beleeue that his little mite is a rich treasury and his small graine of musterseede and first degrees of faith to be already a great tree that hee is good wheate able to indure the fanne or the blasts of any temptations whereas if Christ prayed not for him that his faith might not faile hee would when Sathan should sift him prooue but light corne if not very chaffe Finally that hee is so strong in Christ that he can willingly suffer martyrdome for his name sake and with Peter to presume that though all the world should forsake him yet he would not when as the voyce of a poore damosell will make him start backe and the smallest losse of goods or impeachment to his credit will easily moue him to abiure his profession The issue of which deceipt is most dangerous if by Gods grace it bee not preuented for the maine ende at which our deceitfull flesh herein aymeth is either to puffe vs vp so in pride that wee forget God the sole authour of our guifts and spoyle him of his praise by arrogating it vnto our selues and that we growe insolent in respect of men contemning those who in our false conceipt come short of vs. And secondly that we rest contented with that measure of grace which we haue as being abundantly sufficient and neuer vse any meanes whereby our imperfect and defectiue graces may be encreased and growe to greater perfection §. Sect. 4. The meanes to defeate the former pollicie Now if we would stand in the day of temptation and not be ouertaken with this deceipt of the flesh the best way is first that we decke our selues with humilitie as the Apostle exhorteth remembring that the way to obtaine 1 Pet. 5. 5. more grace at the hands of our heauenly father is to bemoane our small measure to bee emptie in our owne conceipt to hunger and thirst after more for he resisteth the proude but giueth his grace to the humble hee filleth the Lucke 1. 53. hungry with good things but sendeth the rich empty away neither doeth he euer raise and build the goodly pallace of his grace and vertue but where he hath first laid the foundation of humilitie And therefore let vs not as the Apostle Rom. 12. 3. exhorteth vs thinke of our selues more highly then wee ought to thinke but thinke soberly according as God hath dealt to euery man the measure of faith Secondly let vs cast away those false spectakles of pride and selfe-loue which make our small guifts to seeme so great and examine our graces by the neuer-deceiuing light of Gods word And there we shall plainely see how farre we come short of that perfection which God requireth what a little pittance it is we haue in comparison of that which we want and how our small measure is blotted and stained with the flesh of our corruptions Thirdly let vs not commend our graces to the eye of our deluded iudgements as shopkeepers doe their courser wares by setting courser by them wee haue in our sight the example of others who come short of vs but let vs compaire our little sparkes of grace with those bright flames which haue shonne in the Patriarches Prophets and Apostles yea in our Sauiour Christ himselfe and so we shall not be proude of our progresse but ashamed rather of our small profitiencie and with the Apostle forgetting those things which are behinde and reaching foorth Phil. 3. 13. to those things which are before wee shall presse towards the marke for the price of the high calling of God in Christ Iesus CHAP. XII Of the fleshes policies respecting our estates § Sect 1. The first pollicie respecting our estate is to perswade the faithful that they are hated of God because they are afflicted ANd these were the chiefe deceipts of our flesh respecting our persons Now concerning our estate it vseth a wicked policie whereby all men are exceedingly abused deluded which is to draw vs vnto a false iudgement concerning our estate as either to think our selues miserable when we are in the way to happinesse or happy when wee are in the way to perdition Concerning the former it is commonly vsed by the flesh towards the children of God when they are in the state of affliction either of body or minde For when pouerty pincheth them or reproaches are cast vpon them or sicknes seâ—zeth on their bodies or griefes vpon their mindes when they are cast downe in the sight of their sinnes and are terrified in their consciences with the apprehension of Gods displeasure then the flesh is ready to perswade them that these are signes of Gods wrath and of their reprobation and damnation But concerning this policy I shall not neede heere to say much seeing I haue sufficiently armed the Christian against it in the first and third part of this Christian warfare where I haue prooued that this is a false iudgment of the flesh quite contrary to the Scriptures which teach vs that afflictions either of body or minde are vnto vs markes of Gods loue and signes of our adoption when as we make a right vse of them and are by these fatherly chastisements reformed and amended § Sect. 2. The second pollicie to perswade vs that we are in an happie condition when our state is most miserable But the contrary vnto this as it is much more daungerous so also much more frequent and common namely for the flesh to perswade vs that wee are in an happy and blessed condition when as in trueth wee are in the very lawes of eternall death and condemnation And thus the flesh abuseth either those who being in the bosome of the Church are professed worldings or such as in their profession and conuersation doe make some shew of Christianitie Concerning the former how many are there that beare the name of Christians who are slaues to the world and their own lustes and the very bondslaues of the diuell making no conscience of their wayes but giuen ouer to all liscentiousnesse and to commit all maner of sinne with greedinesse and yet are deluded
or but very lightly For the defeating of which deceipt let vs know that the least sinne that is in it owne nature offendeth the infinite Maiesty of God prouoketh his fierce wrath subiecteth vs to the curse of the Law and maketh Gal 3. 19 vs liable to eternall death and condemnation For the guilt of sinne is to be measured not onely by the act but also by the obiect and therefore seeing the obiect is the infinite Maiestie of God who is offended by the least sinne â—t becommeth after a sort of infinite guile and so delerueth infinite punishment The which answerably should bee inflicted vpon him who least offendeth if Christ by bearing his small as well as his great sinnes in his body vpon the crosse had not freed him from it And therefore let vs thinke no sinne small which prouoketh God vnto anger and offendeth his infinite Maiestie let vs thinke no sinne in it owne nature sleight and veniall which plungeth a man into euerlasting death condemnation and which can no otherwise bee purged away and pardoned but by the precious bloud of Iesus Christ Secondly let vs know that there are no sinnes small vnto them who thinke them so for sinne is not to be measured so much by the matter and act of it as by the forme and maliciousnesse of it in which respect willing entertainment giuen to any finne maketh it to become wilfull and presuming that we may liue in it because it is but a little one maketh it to be a sinne of presumption and so exceeding great and worthy of the greatest punishment as wee see in the example of him who would needs gather stickes on the Sabbath because he presumed that this was a small and tolerable breach of Leuit. 24. 10. Gods commaundement To this purpose tendeth the speech of our Sauiour that hee who neglecteth and breaketh the least of Gods commandements and teacheth men so he shall be the least that is none at all in the kingdome of heauen Maâ— 5. 19. Thirdly euen our least sinnes if God should let vs feele the weight of them would be an intolerable burthen and so sting our conscience that we should neuer rest as the experience of many afflicted in minde doth plainely manifest and therefore let vs thinke no sinne light which with the weight thereof if it should lye vpon vs would crush and presse vs into hell Fourthly let vs know that there is no lesse danger in small sins then in those which are great and hainous first because as these exceed them in their qualitie or quantitie so they exceede these in number as being common and ordinarie Now as the ship will bee sunke as well by many small holes if they be not stopped as at a great leake and may be ouerburthened and perish as well by a multitude oâ— small pibbles as by a few milstones so may our soules sinke and perish if they bee surcharged with a multitude of lesser sinnes as well as with haynous sinnes being rarely committed Secondly because small sinnes are commonly accompanied with impenitency securitie and hardnes of hart and men not regarding them doe like and liue in them without desire of amendment whereas those which are haynous making deepe wounds and gashes in the heart and conscience doe cause men to be more sensible of them and more earnest in looking after the core as we may see in the example of the Pharises and publicans now our other sinnes though neuer so damnable yet will not condemne vs if they be not ioyned with impenitencie and contrariwise the most veniall sinne wil proue vnpardonable if we liue and dye in it without repentance Whereof it is that our Sauiour telleth the Pharises that Publicanes and sinners should goe to heauen before them For as small sparkes of fire lighting in combustible matter wil if they be not quenched burne a whole Citie and contrariwise a great flame doth little hurt if it be speedily put out so if the least sparkes of sinne bee nourished with the oyle oâ— securitie it will proue dangerous and damnable whereas though it be a great flame of wickednes it will not doe that hurt if wee soone extinguish and quench it with the teares of repentance Lastly let vs know that the allurements which the flesh vseth to make vs liue in small sinnes without repentance are vaine and friuolous For if wee doe not desire and indeauour to be Saints on earth we shall neuer become Saints in heauen if we doe not labour to shake off dayly our imperfections and to grow vnto more perfection in this life wee shall neuer attaine vnto it in the life to come if we doe not seeke to be pure in heart we shall neuer be blessed in the vision of God If we be not precise and conscionable in flying Mat. 5. 8. the least sinnes we shall surely become secure and presumptuons Moreouer let vs remember that the least sins are not fraileties and infirmities if we liue in them securely and wilfully as contrariwise the greatest may deserue this name if we commit them suddenly and rise out of them speedily Euen as a man may be said to fall through weakenesse and infirmitie into a deepe gulfe when as slipping at vnawares he vseth all his indeauour to recouer himselfe and on the other side it is not weakenesse but wilfulnesse if he fall but into a shallow ditch if hee will not labour to get out againe but lyeth grouelling in the water vntill he be drowned Let vs know that though in many things wee sinne all yet they who belong to God doe not make a trade of wilfull sinning and being sometime ouertaken they are not at rest till they haue risen again by vnfained repentance and though there be none so iust who sinneth not yet all who will be saued must be so iust as not to suffer it to raigne in them And finally that though the best of the Saints Patriarches and Apostles had their infirmities yet none of them could euer be found that nourished defended and continued in them wittingly and willingly after their iudgements haue beene rightly informed and their consciences conuinced And therefore the examples of their slips will not countenance our wilfull sinnes no not our least infirmities yea rather it will make vs the more vnexcusable if seeing them fall as it were before vs we doe not looke the better to our footing § Sect 3. The third pollicie to tell vs that if we commit lesser sins they will preserue vs from greater Thirdly the flesh dealeth most deceiptfully with vs whilest it perswadeth and inticeth vs to entertaine some smaller and lesser sinnes promising that it will rest contented with them and craue no more and so these lesser sinnes shall serue as preseruatiues to keepe vs from those which are great and hainous and these small allowances being giuen to these sauadge beasts our sensuall and vnruly lusts shall keepe them in quiet which if they be too much restrained
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
approueth vs when we set our selues to serue him accuseth vs when we neglect the duties of his seruice So the vnderstanding discerning Gods excellency goodnesse and perfection proposeth this to the conscience that God aboue all is to be honoured and loued the which light when it hath receiued from the vnderstanding it accuseth and condemneth vs when we loue or reuerence any thing more then him condemning vs as guilty of sinne and liable to fearefull punishments wherewith the heart being affrighted and terrified it is cast downe with griefe and sadnesse and oftentimes plunged into vtter despaire But when the vnderstanding and conscience through the light of nature helped and encreased by the Scriptures haue thus in some poore sort and small degree performed their dutie the will being peruerted with the baites of worldly vanities doeth rise vp in open rebellion against the vnderstanding and conscience and though it acknowledgeth the trueth of their propositions and conclusions yet it commeth in with a non obstante and resolueth notwithstanding they perswade to the contrary that it will doe what it list and goe on in it owne course though it bee conuinced to be the worst because howsoeuer it hazardeth the soule for the time to come to the losse of heauen and the torments of hell yet it bringeth the present fruition of earthly vanities And no sooner is reason and conscience ready to subdue the rebellion of the will and to perswade by other arguments vnto obedience but presently a tumultuous route of vnruly affections and raging passions come to rescue and strengthen the will in it rebellion by presenting vnto it the honours riches and pleasures of the world which it may gaine by following wicked courses and if the reason conscience oppose future daungers and would hinder the willes euill choyse by further perswasions they stoppe the mouth of reason with tumultuous rage and with loud showting and clamorous cryes drowne the voyce of the conscience that they are constrained to cease directing and accusing or to continue doing it in vaine and to no purpose An example whereof wee haue in Laban for though reason and conscience told him that hee ought to vse Iacob well and richly to reward his seruice because God blessed all he had for his sake yet his will being corrupted and his heart and affections being wholly caried away with worldly wealth he oppresseth and wrongeth him with one iniury after another So though reason and conscience told Pharaoh that he did wickedly in disobeying Gods cōmaundements and keeping backe his people from seruing of him which made him sometime when hee was on the racke of some present iudgement to confesse that he had sinned yet afterwards his heart was hardened his will rebelled and his affections being set vpon the profite of their seruice did stoppe his eares to all perswasions and to the accusations of his owne conscience Thus Saule in his vnderstanding Exod. 9. 27. 34. conceiued that Dauid was innocent and therefore his conscience accusing him that hee did wickedly in persuing him made him to iustifie him and to condeme his owne vniustice and faultinesse Thou art more righteous then I 1 Sam. 24. 17. for thou hast rewarded me good whereas I haue rewarded thee euill but by and by his will and affections being wholly set vpon worldly honour and transported with ambition he hearkeneth neither to reason nor conscience but persecuteth him againe with more then wonted rage Finally thus then Pilate aduised by reason and conscience iustified our Sauiour as innocent and faultlesse his will and affections chiefely desiring to continue his esteeme with Casar and to be applauded by the Priestes Pharisces and vulgar multitude he reuerseth the sentence of reason and conscience and vniustly condemneth the innocent to dye with malefactours §. Sect. 4. The second difference is in the mouing causes of these conflicts Secondly the conflict betweene the flesh and the spirit differeth from that which is betweene the reason and will the conscience and affections in the mouing causes for the spirit is moued to assault the flesh by the true loue of God which causeth it to make warre against carnall lustes because they are odious vnto him as being enemies to his grace and contrary to his holy will and by a filiall feare of his Maiestie which maketh the man regenerate loath to yeelde vnto any motions of sin least he should hereby offend and displease him but the combate betweene the conscience and affections ariseth from selfe-loue and seruile feare which make the man vnregenerate to withstand the motions of sinne in the will and affections for feare of those punishments which will accompany his sinnes as horrour of conscience shame corporall paine eternall death and hellish condemnation like the slaue who dare not offend his maister not because disliketh the fault but because he feareth the whip or the thiefe who is restrained from robbing not in obedience to the lawe or because he hateth sinne or loueth iustice and trueth but because hee feareth to be hanged on the gallowes And so likewise they differ in their endes for the ende at which the regenerate man aymeth in fighting against the flesh is that hee may glorifie God in his victory ouer his sinnefull lustes and be more and more assured of his loue and his owne saluation but the ende at which the conscience of the man vnregenerate aymeth in opposing his corrupt will and earnall affections is that hee may the better compasse his worldly desires either in the obtaining of some earthly good or the anoyding and escaping of some imminent euill In which regard although the same effect be produced in them both and both the man vnregenerate regenerate doe or leaue vndone the same thing yet the like actions which make a like glorious shewe in outward appearance are farre vnlike in the iudgement of God because they arise from contrary causes and are directed to contrary ends and therefore the same actions done by the one are approued and accepted as lawfull and good and of the other reiected and condemned as euill and wicked § Sect. 5. A third difference betweene the conflict in the regenerate and the vnregenerate that this is betweene diuers faculties that in the same Thirdly there is a difference betweene these conflicts in respect of the combatants for in the combate betweene the flesh and the spirit there is a conflict betweene grace and corruption in the same faculties knowledge and ignorance spirituall wisedome and carnall wisedome in the same vnderstanding willing and nilling good and euill in the same will accusing and excusing for euill in the same conscience loue of God and loue of the world feare of God and feare of men trust in the creatour and trust in the creature in the same affections temperance and intemperance in the same appetite And here all the powers and faculties of the whole man as they remaine vnregenerate doe with vnited forces fight against
and foyleth the aduerse party like those warres of old betweene the Romanes and Carthaginians and those mighty enemies the Turkes and Persians in these dayes And because both parties continue in their great strength hereof it commeth to passe that these sharpe and fierce encounters doe also last euen to the end of their liues vntill the Lord by death doe put an end to the battaile giuing vnto the spirituall man full and finall victory ouer all his enemies and the crowne of victory euerlasting happinesse § Sect. 4. That this conflict is aften weake in strong Christians Finally the Lord to shew the riches of his bounty doth sometimes giue vnto his seruants such a large measure of spirituall strength sauing grace knowledge faith loue Christian magnanimitie and the rest that like those mightie worthies in the time of Dauid none of their spirituall enemies are able to withstand them but in the first encounters after this strength receiued they foile wound and vanquish them either leading them captiue without any great resistance or else putting them to a shamefull flight So as they neuer againe gather their scattered forces nor once dare to enter the field onely they may perhaps after a treacherous manner lye in ambushment and make some attempt vpon some great aduantage And in this case the spirituall sould our gloriously triumpheth ouer his spirituall enemies and keeping them vnder with vnresistable power doth enioy his victory with much peace and heauenly comfort But all this while we are to remember that the Christian Champian and the Lords great worthy doth not thus preuaile by vertue of any naturall strength which he hath aboue others of his fellow souldiers but like Sampson through the gifts of the spirit and the power of God communicated vnto him which because through their pride and selfe-loue they are apt to forget and beeing swollen vp in their owne conceipts to rob God of his glory by arrogating some part of the praise of their spirituall strength and victories vnto themselues the Lord leaueth them by spiritual desertions vnto their owne abilities and letteth loose their enemies to assault and encounter them In which case they are vtterly vnable to stand in the least conflict but are shamefully foyled put to flight and led captiue of sinne as we see in the example of Noah Lot Iob Dauid Peter and many others And then being discouraged and discomfited they complaine with Iob that God opposeth them as a mightie enemie making them his markes and shooting against them his enuenomed arrowes With Dauid that God hath forsaken them will be no Psal 22. 1. 77 7. 8. more intreated but hath shut vp his kindnesse in displeasure that his terrours doe fight against them dry their bones and drinke vp their spirits And finally with the Church they cry out O Lord why hast thou made vs to erre from thy Esa 63. 17. 64. 9. wayes and hardened our heart from thy feare Bee not wroth very sore O Lord neither remember iniquitie for euer On the other side the flesh all this while proudly swelleth in victorie insulteth ouer the spirit is this the man that tooke God for his hope Carryeth away the spoiles and vaunteth it selfe in a wicked triumph But though God hath withdrawne himselfe a little that the spirituall man might more carnestly seeke him yet hee doth not vtterly forsake his souldiers and seruants and those his graces in them though in respect of sense motion and outward operation they seeme quâ—â—e vtterly extinguished yet in truth they are but in a swound and as it were couered ouer with the ashes of corruption and therefore when the Lord reuiueth them bloweth vpon them with his spirit and cherisheth their inward heate by fresh fuell and a new accesse of sauing grace then Sampsons haire growing cut againe hee recouereth his strength and the Christian Champion being grieued and ashamed for his former foyles gatheteth together his scattered forces and with more then wonted valure and resolution encountering his enemies he putteth them to flight obtaineth the victorie and for euer after holdeth them vnder in more base subiection CHAP. XI How we may know whether this Conflict be fought in vs that is whether the spirit of God dwell in vs or no. § Sect. 1. That euery faith fall man may ought to be assured that the spirit of God dwelleth in him THE third point propounded iâ— how a Christian may know whether there bee in him this conflict betweene the spirit and the flesh or no which is in effect as much as to knowe whether wee be sound Christians whether we be the children of God whether wee belong to Gods election and finally whether we haue in vs any sauing grace yea or no seeing in all these and these onely this conflict is or wil be fought as soone as they are regenerate and conuerted vnto God The which waighty question hath already in part beene resolued when as I shewed the differences betweene the combate of the flesh and spirit and the conflict of conscience and the will and affections and now commeth to be more fully and directly handled For the clearing whereof we need not to make any further search but onely to examine whether the spirit of God accompanied with his sauing graces which is one of the combatants doth reside and dwell in vs. For if it doe theÌ„ there is no question but this conflict is in vs seeing it no sooner entreth and taketh possession of vs but presently it maketh warre against our flesh with all the carnall lusts thereof deposeth them from their regency giueth them deadly wounds holdeth them in subiection and laboureth all it may vtterly to desplace and roote them out Now euery faithfull man ought to be assured of this namely that the spirit of God dwelleth in him or if hee haue not this assurance as yet he is neuer to be at rest till it bee euident and cleare in his owne heart and conscience as being the greatest question and the waightiest and most important case of conscience that can bee propounded or knowne of vs. The which as it may bee knowne so no Christian ought to bee ignorant of it as the Apostle implyeth by that interrogation Know yee not that yee are the 1 Cor. 3. 16. 6. 19. Temple of God and that the spirit of God dwelleth in you And againe Know yee not that your bodies are the temples of the holy Ghost And therefore we must not content our selues with the doubtfull opinion of the Papists nor with the vncertaine and vngrounded hope of carnall gospellers but labour after certaine assurance that wee are the Temples of God and that his holy Spirit dwelleth in vs. Which that we may studiously indeauour to attaine vnto let vs consider first that God in his Word reuealeth this truth of the spirits dwelling in euery faithfull Christian by many infallible markes and signes to this end and purpose that we Deut. 29. 19.
first this sobernesse of minde maketh vs contented with that measure of earthly blessings which wee enioy as being that portion which God hath allotted vnto vs and not so much as to desire any more but when the Lord offereth it vnto vs by honest and lawfull meanes Contrarie wherevnto are the desires and indeauours of worldly men who when they haue little murmure and repine against Gods prouidence and are ready vpon all occasions to vse vnlawfull meanes for the bettering of their earthly estate and when they haue much and more then enough are not contented and satisfied with their aboundance but still abour after more carking and caring as though they were in want and biting at euery baite which promiseth gaine although the hooke of sinne be hid vnder it Secondly from contentation springeth thankefulnesse whereby we ascribe all wee haue receiued vnto God as being his gifts and hauing nothing else to returne doe render vnto him praise and thanksgiuing Whereas contrariwise those who are wicked and vnregenerate howsoeuer they reioyce in the fruit o◠of his temporall benefits yet not in him for they doe not giue vnto him the glory of his owne gifts but rather glory in themselues and sacrifice as the Prophet speaketh vnto their Hab. 1. 16. owne nets and kisse their hands as though by their owne wisedome and prouidence industry and painefull indeauours they had made themselues owners of al these things whereby they are moued to an high and proud conceipt of their excellencie and sufficiencie and in comparison of themselue◠to contemne all others So in the second place this sobrietie of minde appeareth in the right vse of spirituall graces For the spirituall man looking vpon them as the gifts of God and beholding them as the first fruits of the spirit which are not perfect but only begun and seeing the many faylings defects wants and weakenesses which are in them and the strong corruptions which are mixed with them he resteth not contented and satisfied with the portion which he hath receiued but like a new borne babe hungreth and thirsteth after the sincere milke of the word that 1 Pet. 2. 1. 2. he may grow vp thereby and still inlargeth his desires and striueth indeauoureth in the vse of al good meanes wherby hee may attaine vnto more and more perfection in the meane time waiting vpon the Lord with faith and hope meekenes and patience for his blessing vpon these meanes whereby they may become effectuall and profitable for the ends for which they vse them As we see in Dauid who expected and waited for the Lord more then they who watch for Psal 130. 6. the mourning and as the eyes of seruants looke to the hands of their maisters and of the maiden vnto the hand of her mistresse Psal 123. 2. so his eyes waited vpon the Lord his God vntill hee had mercie vpon him But yet the faithfull doe not so looke after more increase of spirituall graces as that they forget to bee thankefull vnto God for that measure which they haue alreadie receiued but considering that they are no naturall endowments but Gods free and gracious gifts which of meere loue he hath granted vnto them without any their deserts denying them to many others which are by nature as good as they this maketh them not onely for the present to inioy the graces they haue receiued with contentation and much comfort and spirituall reioycing but also to leade and magnifie Gods mercie and goodnes towards them and to render vnto him all thankes and praise for his gracious gifts CHAP. XIII Of the euent and successe of the fight betweene the Flesh and the Spirit § Sect. 1 Of the foyles which the spirit receyueth in this conflict THE last thing to be considered in this conflict betweene the spirit and the flesh is the euent and successe of the fight betweene them which is two-fold the first whereof is the repuses and foyles which the spirit receiueth and suffereth through the malice and furie of the flesh the second is the victory and triumph of the spirit ouer it the first being temporarie and lasting onely for a time the other permanent and euerlasting Concerning the former the spirit is often foyled in this combat when as by the subtiltie or violence of the flesh it is hindred in the course of godlinesse and allured or forcibly drawne to the committing of sinne Of which the Apostle complaineth I see saith he another law in my members warring against the law of my minde and bringing me into captiuitie to the law of Rom 7. 21. 22. sinne which is in my members And againe I finde then a law that when I would doe good euill is present with me The which happeneth either through the weakenesse of the spirit or want of watchfulnesse and spiritual care to keep the whole armour of God fast buckled vnto vs. Of which foyles there follow two notable effects the first is vnfained and bitter griefe and sorrow for our slips and fals the other an earnest and feruent desire to rise againe to be deliuered from the bondage of the flesh and hauing regained the victory to subdue and keepe it vnder for the time to come Of the former we haue an example in the Church which finding her failings and fals into sinne pittifully complaineth and cryeth out vnto God for helpe O Lord why hast thou made vs to erre from thy wayes And hardened our heart from thy feare Returne for thy seruants sake the tribes of thine inheritance Esa 63. 17 Wherein we may obserue an apparant difference betweene the fals of the faithfull and the vnregenerate For whereas these being fallen willingly doe liue and lye in their sinnes with pleasure and delight The godly beeing surprized at vnawares or being ouercome through their frailetie and weakenesse and the violence of tentation doe mourne and grieue for their sinne and labour to rise out of it by vnfained repentance and whereas they yeeld vnto it voluntary and cheerefull obedience as vnto their lawfull King and soueraigne the other being held vnder a forcible and tyrannicall subiection doe bewayle their thraldome and are neuer at rest till they haue found out some meanes to be deliuered out of it § Sect. 2. That from the foyles of the spirit arise earnest desires to be freed from the slauerie of sinne Rom. 7. 24. And from hence arise vehement and earnest desires to be freed from the slauery of sinne like that of the holy Apostles O wretched man that I am who shall deliuer me from the body of this death And to serue the Lord in the duties of holinesse and righteousnesse For as the needle in the dyall which is touched with a loadstone may by a forcible motion turne wind too and fro but wil neuer stand fixed and stedfast till it bend vnto it owne proper point so the heart of the regenerate touched with Gods holy spirit howsoeuer through the violence of